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LIBRARY 

OF  TIIR 

University  of  California. 


GIFT   OF- 


Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  i8g4. 
^Accessions  No.oTO  ^^-       Class  No. 


I 


t 


13/  ^i<^  .     /V   T.      ^^^^=1  h^U  . 


THE 


JVEW    TESTAMENT, 


ARRANGED  IN 


HISTORICAL    AND    CHRONOLOGICAL   ORDER; 


WITH 


COPIOUS    NOTES 


ON    THE 

PRINCIPAL  SUBJECTS  IN  THEOLOGY; 
THE   GOSPELS 

ON  THE  BASIS  OF  THE  HARMONIES  OF  LIGflTFOOT,  DODDRIDGE,  PILKINGTON, 

NEWCOMB,  MICHAELIS; 

THE  ACCOUNT  OF  THE  RESURRECTION 

ON  THE  AUTHORITIES  OF  WEST,  TOWNSON,  AND  CRANFIELD ; 

THE   EPISTLES 

ARE  INSERTED  IN  THEIR  PLACES,  AND  DIVIDED  ACCORDING  TO  THE  APOSTLES'  ARGUMENTS 


BY    THE 

REV.  GEORGE   TOWNSEND,  M.  A 

PREBENDARV  OF  DURHAM,  AND  VICAR  OF  NORTHALLERTON. 


THE  WHOLE  REVISED,  DIVIDED  INTO  PARAGRAPHS,  PUNCTUATED  ACCORDING  TO  THE  BEST 

CRITICAL  TEXTS,  THE  ITALIC  WORDS  REEXAMINED,  PASSAGES  AND  WORDS 

OF  DOUBTFUL  AUTHORITY  MARKED,  A  CHOICE  AND  COPIOUS 

SELECTION  OF  PARALLEL  PASSAGES  GIVEN,  &c. 

BY    THE    REV.    T.    W.   COIT,    D.D. 

PRESIDENT    OF    TRANSYLVANIA    UNIVERSITY. 


.^> 


BOSTON: 

PUBLISHED    BY    PERKINS    AND    MARVIN. 

PHILADELPHIA: 

HENRY     PERKINS. 

1837. 


_t5  i.  2  0  X  ^ 


Entered  according  to  Act  of  Congress,  in  the  year  1837,  by 

Perkins  and  Marvin, 

In  tlie  Clerk's  Office  of  the  District  Court  of  the  District  of  Massachusetts. 

5-1  b^f^ 


STEREOTYPED    AT    THE 
BOSTON    TYPE    AND    STEREOTYPE    FOUNDRY. 


Perkins  Sf  Marvin.. ..Printers. 


INTRODUCTION. 


To  discover  truth  is  the  best  happiness  of  an  individual ;  and  to  communicate  it 
is  the  greatest  blessing  he  can  bestow  upon  society.  Moral  and  religious  truth 
can  only  be  obtained  from  the  right  interpretation  of  Scripture :  and  the  most 
effectual  means  of  eliciting  that  right  interpretation  must  be,  to  ascertain  its  pri- 
mary or  historical  meaning.  The  Books  of  Revelation  were  given  to  the  world  at 
various  times,  and  upon  different  occasions.  Each  book  was  written  for  some  one 
especial  cause.  The  all-wise  providence  of  God  has  not  imparted  his  will,  as  hu- 
man legislators  are  compelled  to  do,  in  abstract  precepts,  arbitrary  institutions,  or 
metaphysical  distinctions.  His  Revelation  is  so  constructed,  that  it  is  interwoven 
with  the  history  of  the  world.  It  is  a  collection  of  facts  and  inferences — of  nar- 
ratives and  doctrines.  To  understand  the  latter,  we  must  acquaint  ourselves  with 
the  former :  and  then  only  shall  we  perceive  that  it  is  equally  adapted  to  all  ages 
and  nations,  so  long  as  human  nature  remains  the  same ;  and  so  long  as  hope  and 
fear,  and  joy  and  sorrow,  and  evil  and  good,  and  sin  and  holiness,  characterize 
mankind. 

The  most  general  cause  of  religious  error  is  the  neglect  of  this  mode  of  viewing 
Scripture.  The  Old  and  New  Testaments,  not  only  in  the  present  day,  but  in 
former  ages,  have  been  for  the  most  part  considered  as  large  reservoirs  of  texts,  or 
as  well-stored  magazines  of  miscellaneous  theological  aphorisms  ;  from  which  every 
speculative  theorist,  and  every  inventor  of  an  hypothesis,  may  discover  some 
plausible  arguments  to  defend  his  peculiar  opinion.  No  matter  how  absurd  his 
reasoning  ;  no  matter  how  inconsistent  his  notions  may  be  with  the  analogy  of  faith, 
with  the  testimony  of  antiquity,  or  with  the  context  from  which  a  passage  is  for- 
cibly torn  away.  His  own  interpretation  shall  be  to  him  as  the  Spirit  of  God. 
The  light  is  kindled  from  within  ;  and  though  its  beams  are  not  borrowed  from 
learning,  nor  sense,  nor  sobriety,  fancy  shall  supply  the  place  of  an  acquaintance 
with  the  original  tongue,  and  of  the  decisions  of  the  commentator,  till  the  Scrip- 
ture speaks  the  language  of  Babel  to  its  Babylonish  consulters. 

Seeing  the  absurdity  and  unreasonableness  of  this  perversion  of  Scripture,  the 
Romanist  has  proceeded  to  an  opposite  extreme.  He  rejects  the  oracles  of  God 
as  his  only  religious  guide,  and  unites  with  them  the  traditions  of  men  to  render 
them  useless.  He  substitutes  the  priest  for  the  Deity — the  leaves  of  the  sibyl,  for 
the  pages  of  truth — the  decisions  of  the  ages  of  darkness,  for  the  well-considered 
interpretations  of  the  studious  and  the  learned.  Avoiding  one  class  of  errors,  he 
thus  becomes  the  advocate  of  others,  more  dangerous,  and  more  indefensible.     By 

VOL.  II.  1  A 


2  INTRODUCTION. 

closing  the  Scriptures  to  the  people,  the  very  possibility  of  discovering  truth  is 
done  away.  Error,  invention,  and  imposture  have  at  length  been  combined  into 
one  unscriptural  system,  where  religion  and  liberty  are  alike  sacrificed  at  the 
shrine  of  a  predicted  apostacy  from  the  spirit  and  power  of  Cliristianity.  That 
superstition  must  indeed  be  a  curse  to  mankind,  which  is  so  bitterly  and  so  sternly 
condemned  in  the  Scriptures  of  the  dispensation  of  mercy  and  love  ;  and  which 
is  represented  also  as  falling  into  ruin,  amidst  the  curses  or  the  joy  of  the  nations. 

Though  the  evils  which  have  been  brought  upon  the  world  by  the  frequent 
misinterpretation  of  the  Scriptures,  where  they  are,  as  they  ought  to  be,  freely 
perused,  be  infinitely  less  than  those  which  have  been  occasioned  by  prohibiting 
their  use ;  their  value,  as  our  infallible  guides,  will  become  more  evident,  if  we 
prevent,  in  any  instance,  the  misapprehension  of  their  sacred  contents.  This  task 
is  the  more  especial  duty  of  the  Clergy,  as  their  authorized  interpreters.  Every 
attempt,  therefore,  whether  of  a  partial  or  of  a  general  nature,  to  illustrate  the  In- 
spired Volume,  and  to  enable  the  people  to  avoid  the  two  extremes  to  which  1 
have  alluded,  ought  to  be  considered  as  submitted  to  the  approbation  of  the  Chris- 
tian ministry.  Their  sanction  must  decide  whether  the  labors  of  the  theological 
student  are  worthy  of  the  favorable  reception  of  their  people.  Nothing,  indeed, 
which  is  stamped  with  the  general  disapproval  of  the  Protestant  Clergy  can  deserve 
the  public  favor.  They  are  too  numerous  to  be  bribed  ;  too  learned  to  decide  er- 
roneously ;  too  wisely  liberal  to  be  partial  or  unjust.  Having  no  false  creed  to 
support,  no  unworthy  objects  to  conceal,  no  inferior  ends  to  serve,  they  approve 
or  condemn,  from  their  abundance  of  knowledge,  and  the  soundest  principles  of 
reasoning.  Their  decisions  are  neither  arbitrary,  nor  capricious.  The  public,  whom 
they  influence,  may  not  always  receive  its  first  bias  from  their  opinions ;  but  its 
ultimate  acquiescence  is  uniformly  founded  upon  a  conviction,  that  the  reasonings 
which  convince  their  teachers  are  satisfactory  in  their  principles  and  conclusions. 
The  Romanist  priesthood  may  command  the  submission  of  its  flocks  to  the  arbi- 
trary decrees  of  the  councils  of  an  infallible  Church — the  Protestant  priesthood 
must  persuade  by  argument  and  learning,  or  it  possesses  neither  influence  nor 
authority. 

Within  the  last  few  years  the  Sacred  Volume,  under  the  blessing  of  Divine 
Providence,  has  not  only  been  circulated  in  a  great  number  of  languages,  among 
the  most  remote  nations  ;  but  it  has  also  been  distributed  to  an  indefinite  extent 
in  our  native  country.  The  spirit  of  attachment  to  the  Inspired  Records  has  even 
sometimes  represented  the  Sacred  Scriptures  as  the  only  means  of  grace.  While 
the  Bible  alone  is  justly  called  the  religion  of  Protestants,  it  has  not  been  suffici- 
ently considered,  that  the  instructions  of  a  Christian  priesthood  are  no  less  the 
means  of  grace  to  the  Churches  of  God.  The  Bible  is  the  map  which  directs, 
the  Christian  Minister  must  explain  its  directions  :  and  wherever  the  Bible  is  read, 
a  better  interpreter  of  its  infinite  variety  of  blessings  is  generally  required  than 
the  devotion,  the  zeal,  the  fancy,  or  the  good  intentions,  of  the  reader.  Much  of 
its  invaluable  contents  may  be  understood  without  any  other  guide  than  than  the 
desire  of  the  reader  to  become  holy  in  the  presence  of  God  :  but  as  the  perversion 
of  the  Scriptures  is  the  source  of  all  error,  and  therefore  of  mucli  crime,  the  in- 
terpreter is  required  to  prevent  that  perversion.  All  sects,  all  parties,  all  Churches 
are  united  in  asserting  this  truth.  From  the  Cliurch  which  acknowledges  an  in- 
fallible head  upon  earth,  to  the  Society  which  sits  in  silent  homage  to  the  Deity, 
waiting  the  descent  of  a  divine  influence  from  above  upon  its  male  or  female  in- 
structors— all  confess  the  necessity  of  some  guide  to  truth  and  heaven,  besides  the 


INTRODUCTION.  3 

• 

perusal  of  tlie  uncommented  text  of  Scripture.  To  the  teachers,  therefore,  as 
well  as  the  disciples  of  Christianity,  I  am  anxious  to  submit  the  attempt  to  fix  the 
primary  meaning  of  every  passage  in  the  Bible,  as  the  best  foundation  of  correct 
teaching — as  the  surest  preventive  of  error — the  guide  to  all  secondary  interpre- 
tations— and  the  solid  basis  of  that  undoubted  truth  which  is  contained  in  the 
Scriptures  alone. 

As  the  contents  of  the  Old  Testament  are  miscellaneously  arranged,  and  the  re- 
spective author  of  each  book  was  left  to  his  own  language  and  his  own  judgment 
in  the  disposition  of  his  writings  ;  we  migiit  naturally  have  expected  that  the 
same  plan  would  be  adopted  also  by  the  writers  of  the  New  Testament.  The 
Spirit  of  God,  which  so  influenced  their  minds  for  the  common  benefit  of  man- 
kind, that  they  should  relate  only  truth  to  the  world,  did  not  instruct  them  in  the 
rounding  of  periods,  or  the  studied  arts  of  composition  :  neither  were  they  directed 
to  observe  one  order  of  the  several  events,  which  each  has  related  in  his  inspired 
narrative.  One  consequence  of  the  apparent  contradictions  which  have  originated 
in  this  source  has  been  highly  beneficial  to  the  Christian  Church — ^greater  atten- 
tion to  the  Sacred  Volume  has  been  induced  ;  and  every  difficulty  which  has  been 
proposed  by  such  objectors  as  Evanson,  Priestley,  Middleton,  and  others,  to  the 
consistency  and  veracity  of  the  Evangelists,  has  been  amply  refuted.  There  are 
no  real  contradictions  in  Scripture.  The  scope  and  design  of  each  writer  require 
only  to  be  known,  and  then  the  causes  of  their  apparent  discrepancies,  of  the  va- 
riety of  their  phrases,  of  their  omissions,  their  additions,  and  selections  of  particu- 
lar events,  will  be  fully  understood  and  appreciated  ;  and  the  value  of  the  Inspired 
Books  will  be  made  to  appear  yet  more  and  more  inestimable.  Another  conse- 
quence, however,  has  been  more  painful.  Christianity  is  the  enemy  of  vice,  in 
all  its  forms,  all  its  plausibilities,  all  its  self-deception,  apologies,  and  motives. 
The  least  allowed  indulgence  of  evil  is  incompatible  with  the  demands  of  this  pure 
and  holy  religion.  Anxious  to  reconcile  a  life  of  negligence  of  God  with  adher- 
ence to  Christianity,  the  careless,  the .  irreligious,  the  presumptuous,  the  self-opin- 
ionated, or  the  indifferent,  look  for  objections  to  the  truth  of  Scripture  ;  and  reject 
the  Law  to  which  they  refuse  obedience.  Some  of  the  objections  proposed  by 
the  enemies  of  Christianity  have  been  drawn  from  the  apparent  difficulties  sug- 
gested by  the  various  order  of  their  narratives,  adopted  by  the  writers  of  the  New 
Testament :  and  the  evident  advantage  of  removing  these  objections,  and  recon- 
ciling the  accounts  of  the  Evangelists,  has  induced  many  learned  or  inquiring 
men,  in  the  earlier  as  well  as  in  the  later  ages  of  Christianity,  to  compile  and  sub- 
mit to  the  world  various  Harmonies,  which  have  been  formed  on  different  plans,  or 
hypotheses.  An  eminent  critic"  has  divided  these  into  two  classes  :  "■  Harmonies, 
of  which  the  authors  have  taken  it  for  granted  that  all  the  Evangelists  have  writ- 
ten in  chronological  order  ;  and  Harmonies,  of  which  the  authors  have  admitted 
that  in  one  or  more  of  the  four  Gospels  chronological  order  has  been  more  or  less 
neglected."  To  these  might  have  been  added  a  third,  in  which  the  Harmonizers 
have  supposed  that  the  chronology  has  been  neglected  by  all  the  four  Evangelists. 
The  Harmonists  who  have  adopted  some  one  of  these  plans  are  very  numerous. 
I  refer  the  reader  to  the  catalogues  of  Walchius*,  Michaelis',  Pilkington'',  Home", 

"  Marsh's  Michaelis,  vol.  iii.  part  ii.  p.  44, 

*  Bibliotheca  Theolog.  vol.  iv.  p.  863-900.  Jena,  1765. 

"  Marsh's  Michaelis,  vol.  iii.  part  i.  p.  31-36,  and  part  ii.  p.  29-49. 
''  Pilkington's  Evangelical  Harmony,  Preface,  p.  18-20. 

*  Home's  Critical  Introduction,  vol.  ii.  p.  503. 


4  INTRODUCTION. 

Chemnitius^,  and  Cave^,  for  a  more  ample  account  than  it  may  be  thought  advis- 
able to  give  in  this  Introduction.  They  ought  not,  however,  to  be  passed  by  with- 
out some  notice. 

The  Canon  of  the  New  Testament  was  closed  by  the  Author  of  the  Apocalypse. 
After  his  death,  the  Christian  Churches  admitted  no  addition  to  the  Inspired  Vol- 
ume.    Each  book,  as  it  had  been  successively  given  to  the  Churches,  was  care- 
fully verified,  and  cautiously  received.     They  were  at  first  addressed  to  some  one 
particular  class  of  men,  or  were  composed  for  one  express  purpose  ;  and,  before 
their  general  utility  was  acknowledged,  they  were  received  by  the   persons  to 
whom  they  were  addressed,  in  the  sense  for  which  they  were  composed  by  their 
respective  authors.     Thus  the  Gospel  of  St.  Matthew,  as  Dr.  Townson  and  others 
have  satisfactorily  shown,  was  compiled  at  a  very  early  period  after  the  ascension 
of  our  Lord,  for  the  use  of  the  Jewish  converts.     The  Gospel  of  St.  Mark  was 
probably  composed  for  the  use  of  the  converted  Proselytes  of  the  Gate ;  and  St. 
Luke's  Gospel  was  written  for  the  more  general  use  of  the  Gentile  converts,  who 
were  united  into  churches  by  St.  Paul.     The  Gospel  of  St.  John  was  written  at 
the  request  of  the  Church  at  Ephesus,  as  a  supplement  to  the  rest ;  with  more 
especial  reference  to  those  heresies  of  his  age,  which  impugned  the  doctrine  of 
the  Divinity  of  Christ.     Many  years,  we  may  justly  conclude,  would  have  elapsed 
before  these  Gospels  were  collected  into  one  volume  ;  and  many  more  would 
elapse  before  the  attention  of  the  primitive  Churches,  which  received  them  with 
so  much  veneration,  would  be  directed  to  their  apparent  discrepancies.     For  this 
veneration  was  not  slightly  founded  ;  it  originated  from  the  universal  knowledge 
which  prevailed  among  all  the  Churches,  that  the  authors  of  these  books,  and  of 
the  other  books  which  they  esteemed  sacred,  were  possessed  of  the  power  of  work- 
ing miracles,  to  demonstrate  the  truth  of  their  narration.     The  general  evidence 
deducible  from  the  testimony  of  the  eyewitnesses  of  the  wonderful  actions  of  our 
Lord,  and  from  the  testimony  of  the  hearers  of  his  gracious  teaching,  was  not 
sufficient.     The  relators  of  his  actions  could  appeal  to  their  own  supernatural 
gifts,  and  afford  undeniable  proofs  of  their  veracity,  and  of  their  more  than  hu- 
man knowledge.     St.  Matthew,  as  one  of  the  twelve,  partook  of  the  miraculous 
powers  which  were  given  to  each.     St.  Peter  may  be  considered  as  the  real  au- 
thor of  St.  Mark's  Gospel ;  and  St.  Paul,  of  the  Gospel  attributed  to  St.  Luke. 
St.  John  also  was  of  the  twelve.     Invested  with  the  apostolic  office,  and  act- 
ing with  the  plenary  powers  with  which  their  Divine  Master  had  honored  them, 
we  may  justly  conclude  that  none  of  their  early  converts,  either  of  the  Jews,  the 
Proselytes,  or  the  Gentiles,  would  have  considered  the  seeming  difficulties  of  their 
narratives.     The  objects  for  which  both  the  Gospels  and  the  Epistles  were  writ- 
ten would  have  been  well  understood,  and  further  explanation  was  unnecessary  : 
and  no  Harmony  of  the  Gospels  would  have  been  either  desired  or  appreciated 
in  the  apostolic  age. 

When  the  miraculous  powers  of  the  apostles,  however,  had  ceased  with  their 
lives,  and  the  generation  which  had  witnessed  these  miracles  had  passed  away,  it 
might  naturally  have  been  expected  that  some  attention  would  be  paid  to  this 
subject,  and  some  efforts  made  to  reconcile  the  apparent  varieties  in  the  accounts 
of  the  Evangelists.  About  eighty  years  after  the  death  of  St.  John  and  the  clos- 
ing of  the  Canon  of  the  New  Testament,  Tatian,  a  Syrian  by  descent,  a  Mesopota- 
mian  by  birth,  a  sophist  by  profession,  before  his  conversion  to  Christianity,  and 


/  Chemnitii  Prolegomena.  ^  Cave's  Histona  lAteraria,  articles  Tatianus,  Ammonius,  &c. 


INTRODUCTION. 


becoming  a  pupil  of  Justin  Martyr,  compiled  the  first  Harmony  of  the  Gospels. 
The  fragments  which  remain,  and  have  been  attributed  to  Tatian,  are  now  gen- 
erally imputed  to  Ammonius.  Clemens''  quotes  Tatian  as  the  first  harmonizcr- 
He  divided  his  Harmony  into  eighty-one  chapters  ;  omitted  the  genealogies  which 
prove  Christ  to  be  descended  from  David  (the  heresy  of  that  age  being  to  exalt, 
rather  than  to  depress,  the  dignity  of  our  Lord),  and  reduced  all  the  Passovers  to 
one,  on  the  supposition  that  our  Saviour's  ministry  lasted  only  one  year.  Epi- 
phanius  tells  us',  that  where  Eusebius  accuses  the  Ebionites  of  using  only  the 
Gospel  according  to  the  Hebrews,  he  means  that  they  used  the  Harmony  of  Ta- 
tian. Theodoret  tells  us,  that  he  found  two  hundred  copies  of  Tatian's  Harmony, 
which  were  highly  j)rized :  but  because  the  genealogies  and  descent  of  Christ 
from  David  were  omitted,  he  gave  the  four  Gospels  in  their  place.  An  additional 
evidence,  that  the  translations  of  Victor  of  Capua,  and  of  Lascinius  are  spurious*, 
may  be  derived  from  the  fact,  that  they  retain  the  genealogy  which  Tatian  is  said 
to  have  rejected. 

Pilkington  gives  a  specimen,  in  his  notes,  of  the  confused  order  of  the  Harmony 
of  Tatian,  who  does  not,  indeed,  appear  to  have  been  a  man  of  much  judgment. 
The  account  which  Cave  has  given  of  his  philosophical  opinions  sufficiently  con- 
vinces us,  that  no  dependence  can  be  placed  on  his  decision.  I  add  the  extract, 
as  even  Pilkington's  work  is  rare'.  Tatian  in  general  kept  close  to  the  order  of 
St.  Matthew,  in  which  he  has  been  followed  by  the  greater  number  of  those  har- 
monizers  who  prefer  being  guided  by  the  authority  of  one  Evangelist,  rather  than 
equally  to  transpose  the  four.  He  sometimes,  however,  recedes  from  it  without 
any  apparent  necessity  or  reason.  "  Several  things,"  says  Pilkington,  "  which 
ought  evidently  to  be  connected,  are  disjoined ;  others  are  improperly  united. 
The  order  of  all  the  Gospels  is  arbitrarily  transposed,  and  the  times  and  seasons 
cannot  be  distinguished"." 

Ammonius,  a  Platonic  philosopher  of  Alexandria,  published  a  work,  in  the  third 
century,  which  bears  a  more  proper  title  than  the  former ;  being  only  called 
Evangeliorum  Nar ratio.     He  so  exactly  follows  the  method  of  Tatian,  Aat  there 

''  Clemens  Stromat.  lib,  i.  ap.  Chemnitii  Prolegomena. 

'  Ap.  Cliemn.  Euseb.  lib.  iii.  cap.  24.  *  See  Pilkington's  Preface. 

'  Tatian's  Harmony,  collected  from  Bibliotheca  Patrum,  tom.  vii.  p.  41.  Paris,  1589. 


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15 

16 


Matthew 

iv.  17,  18. 
iv.  18-23. 
ix.  9,  10. 


iv.  12-17. 
iv.  23.  viii.  1. 
ix.  36.  xi.  2. 


viii.  1-5. 
viii.  5-14. 
viii.  14-16. 


viii.  16-19. 
viii.  19-21. 
viii.  24.  ix.  2. 
ix.  2-9. 


Mark 

i.  14-16. 
i.  16-21. 
ii.  14,  15. 


iii.  13-19. 


i.  40. 


i.  29-32. 


Luke. 

V.  1-12. 
V.  27-29. 


vi.  12. 
x.  2-13. 

v.  12-17. 
vii.  1-11. 
iv.  38-40. 
vii.  11-18. 
iv.  40-42. 
ix.  57. 
viii.  22-38. 
V.  17-27. 


1.  32-35. 
i.  32. 

iv.  35.  V.  18. 

ii.  1-1.3. 
Pilkington's  Notes,  p.  30. 

Jerome  mentions  Theophilus,  bishop  of  Antioch,  as  the  first  harmonist.     The  Treatise  on 
the  Gospels,  ascribed  to  him,  allegorizes,  instead  of  harmonizes,  the  Sacred  Volume.  Preface,  p.  x 


John 


iii.  22. 
iv.  1-4. 


n. 


1-12. 


Evang.  History, 

§  64. 

m,  73,  74. 

79. 

48,  49. 

50,  64. 

88-116. 

162-165,  224. 

41. 

75. 

116. 

69. 

117. 

70. 

152,  223. 

153-156. 
I     76, 77. 


INTRODUCTION. 


is  little  doubt  he  has  made  an  abridgment  only  of  that  work.  About  the  year 
330,  Juvencus,  a  Spaniard,  wrote  the  Evangelical  History  in  heroic  verse.  "  He 
recedes,"  says  Pilkington,  "  very  little  from  the  method  observed  by  Tatian  ;  only 
he  keeps  more  closely  to  the  present  order  of  St.  Matthew's  Gospel,  which  he 
seems  to  have  made  his  guide.  In  this  he  is  followed  by  St.  Augustine,  who 
about  the  year  400,  wrote  his  treatise  De  Concordia  Evafigelisiarum." 

Comestor,  a  Frenchman,  about  1 180,  wrote  his  Historia  Evangelica,  which,  in 
method,  differs  very  little  from  that  of  Tatian  and  Ammonius. 

Guido  de  Perpiniano  published  his  Concordia  Evangelica  about  1330.  He,  in 
a  great  measure,  follows  St.  Augustine,  adhering  to  the  present  order  of  St.  Mat- 
thew's Gospel :  and  he  was  of  opinion,  that,  wherever  any  relation  of  facts  or 
doctrines  appears  similar,  in  any  of  the  Gospels,  those  passages  ought  to  be  con- 
nected, as  being  accounts  of  the  same  fact  or  discourse,  though  given  in  a  different 
manner.  For  example :  several  doctrines  were  delivered  by  our  Saviour,  at  dif- 
ferent times,  and  on  different  occasions,  correspondent  to  those  contained  in  the 
Sermon  on  the  Mount ;  wherever  he  met  with  any  doctrines  similar  to  these,  in 
any  part  of  St.  Mark's  or  St.  Luke's  Gospel,  he  thus  transposed  them  so  as  to 
connect  them  with  St.  Matthew. 


c 

=5 
O 


a 
o 

a 
o 

S 

<V 

XII 


8t.  Matthew 


V.  1.  to  viii.  1, 


St.  Mark 


ix.  48 

iv.  21,  22. 
xi.  25-27. 
iv.  23-25. 


St.  Luke 

vi.  17-25. 
xiv.  34 


viii.  16,  17. 
xvi.  17,  18. 
xii.  58 


vi.  27-36. 
xi.  1—5. 
xii.  32-35. 
xi.  34-37. 
xvi.  1—16. 
xii.  13-32. 
vi.  36-43. 
xi.  5-14. 
vi.  43-46. 
vi.  25-27. 
vi.  46 


It  must  appear  absurd  to  every  reader,  to  suppose  St,  Mark's  and  St.  Luke's 
Gospels  to  be  such  confused  rhapsodies  as  they  are  here  represented.  The  same 
method  was  likewise  continued  by  Ludolphus,  a  German,  who  wrote  his  Vita 
Christi  about  the  same  time  with  Guido ;  and  John  Gerson,  who  published  his 
Monotessaron  about  the  year  1420. 

About  the  year  1537,  Osiander,  a  Protestant  minister  of  Germany,  published 
his  Annotationes  in  Evangelicam  Harmoniam.  He  makes  no  alteration  of  the 
present  order  of  any  of  the  Gospels  ;  but  wherever  similar  facts  or  doctrines  are 
placed  variously,  he  imagines  they  ought  to  be  distinctly  considered.  But,  if  the 
arbitrary  method  of  transposing  all  the  Gospels  led  the  first  Harmonists  to  connect 
passages  which  they  ought  not,  the  method  which  Osiander  determined  to  pursue 
obliged  him  to  suppose  some  passages  to  be  accounts  of  different  facts  ;  which, 
upon  any  impartial  examination  into  the  several  circumstances  related,  must  ap- 
pear to  be  the  same :   that  is,  two  sermons  are  supposed  to  have  been  preached 


INTRODUCTION.  7 

upon  the  Mount ;  one  related  by  St.  Matthew  and  the  other  by  St.  Luke.  Two 
centurions'  servants  are  supposed  to  have  been  healed — two  women  are  supposed 
to  have  been  healed  of  an  issue  of  blood — two  damsels  to  have  been  raised  from 
the  dead — and  two  tempests  to  have  been  stilled  upon  the  sea. 

The  Harmony  of  Corn.  Jansenius,  bishop  of  Ghent,  was  published  about  1550. 
He  follows  the  confused  method  of  the  first  Harmonists :  and  Calvin,  whose 
Harmonia  ex  tribus  Evangelistis  appeared  in  1555,  hath  very  nearly  followed  the 
steps  of  Perpinian.  He  omits  St.  John's  Gospel  in  his  Harmony,  as  having  very 
little  connexion  with  the  others  ;  though  this  Gospel  is  one  of  the  principal  guides 
to  a  Harmonist,  as  it  mentions  the  several  Passovers,  and  distinguishes  the  times 
by  notations  omitted  by  the  other  Evangelists. 

In  opposition  to  Calvin,  Carolus  Molinaeus,  a  celebrated  French  lawyer,  pub- 
lished an  Evangeliorum  Unio,  in  1565.  He  appears  to  have  taken  but  little  pains 
in  this  cause :  for  he  so  nearly  copies  after  Osiander,  that  he  evidently  seems 
rather  to  defend  his  opinion  than  to  advance  a  new  one. 

There  was  a  Harmony  published  with  the  Rhemish  Testament,  in  1582,  in 
the  confused  method  of  the  first  Harmonists :  which  was  also  followed  by  Beaux- 
Ami,  whose  Harmony  and  Annotations  were  first  printed  in  1583. 

Gerard  Mercator,  the  great  geographer,  published  a  Harmony  in  1590,  wherein 
he  keeps  steadily  to  the  present  order  of  St.  Matthew,  transposing  the  others ; 
but  with  more  caution  than  Perpinian. 

The  Harmony  of  Martin  Chemnitius,  who  died  in  1586,  was  revised  by  Lyser, 
and  afterwards  by  John  Gerhard,  who  entirely  approved  of  his  plan.  Chemnitius 
too  much  followed  the  method  of  the  first  Harmonists :  though  he  saw  and  re- 
formed several  of  their  errors,  and  sometimes  recedes  from  the  present  order  of 
all  the  first  three  Gospels.  Perkins  published  at  Cambridge,  in  1597,  an  abstract 
from  Chemnitius,  who,  indeed,  was  chiefly  followed  by  all  Harmonists,  with  very 
little  variation,  for  half  a  century.  "  Among  these,"  says  Pilkington,  "  I  must 
particularly  mention  Sebastian  Barradius,  who  was  called,  for  his  great  zeal, 
knowledge,  and  industry,  the  Apostle  of  Portugal.  Though  Barradius  followed 
nearly  the  same  method  with  Chemnitius,  he  cannot  well  be  supposed  to  have 
copied  after  him,  as  he  appears  to  have  been  engaged  in  this  work  before  that 
was  published  ;  and  he  deserves  our  thanks,  for  collecting  the  various  opinions  of 
all  the  ancient  Fathers,  upon  every  particular  mentioned  in  the  Gospels,  with 
great  care  and  fidelity,  which  renders  his  work  a  valuable  commentary." 

Thomas  Cartwright,  who  published  his  Harmony  about  1630,  makes  the  pres- 
ent order  of  St.  Mark  his  rule  for  method,  but  takes  great  liberties  in  the  trans- 
position of  St.  Matthew  and  St.  Luke. 

In  1654  was  published  the  second  part  of  the  Annals  of  Archbishop  Usher,  in 
which  is  comprised  a  Harmony  of  the  Gospels,  by  Dr.  John  Richardson,  bishop  of 
Ardagh.  The  Bishop  supposes  that  St.  Matthew  hath  alone  neglected  the  order 
of  time,  which  is  regularly  and  constantly  observed  by  the  other  three  Evangelists. 
St.  John,  indeed,  takes  so  little  notice  of  what  is  mentioned  by  the  others,  and  so 
plainly  appears  to  have  followed  the  proper  series  of  history,  that  the  freest  pens 
have  rarely  taken  occasion  to  transpose  his  order :  Tatian,  Comestor,  Ludolphus, 
and  Mann,  place  chap.  vi.  before  chap.  v.  The  value  of  Dr.  Richardson's  work 
has  been  acknowledged  by  Le  Clerc,  1701,  Whiston,  1702,  Bedford,  1730,  <tc. 
and  the  foreigners,  Du  Pin  and  Butini ;  who,  though  they  differ  from  Bishop 
Richardson,  and  among  themselves  in  many  particulars,  yet  all  agree  to  follow  the 
general  method  here  mentioned. 


8 


INTRODUCTION. 


Dr.  Lightfoot  published  part  of  his  Harmony  in  1644,  and  the  whole  in  1654. 
He  adheres  to  the  present  order  of  St.  Mark  and  St.  Luke,  which  he  never  trans- 
poses except  in  this  instance  : — 


^ect. 

St.  Mattheiv 

St.  Mark 

St.  Luke 

39 

viii.  23.     ix.  2. 

iv.  36.     V.  22. 

viii.  22  41 

40 

ix.  10-18. 

ii.  15-23. 

V.  29. 

41 

ix.  18-27. 

V.  22. 

viii.  41. 

The  Harmonia  Evangelica  of  Monsieur  Toinard,  published  in  1707,  has  deserv- 
edly met  with  very  general  approbation  ;  for  he  not  only  pursued  the  true  method 
in  general,  but  he  was  possessed  of  great  learning  and  judgment ;  and  he  applied 
himself,  with  great  care  and  diligence,  to  settle  the  several  circumstances  men- 
tioned by  the  difierent  Evangelists.  In  this  laborious  work  every  sentence,  and 
even  every  word,  is  harmonized. 

When  I  remembered  that  the  valuable  Diatessaron  of  Professor  White,  and  the 
Harmonies  of  Newcome,  Doddridge,  Pilkington,  Michaelis,  and  others,  must  be 
added  to  this  list,  I  confess  I  contemplated  the  proposed  completion  of  the  Ar- 
rangement of  the  Scriptures  with  some  dismay.  To  peruse  all  these  works,  even 
if  they  could  be  procured,  was  impossible — to  reject  them  all  would  be  an  act  of 
absurd  presumption.  The  most  patient  labor  can  add  but  little  to  the  good  which 
has  been  already  effected,  and  the  researches  of  our  predecessors  must  be  the 
only  solid  foundation  of  every  attempt  to  be  useful. 

The  four  Gospels  having  been  written,  as  I  have  represented,  for  the  use  of 
some  particular  class  of  persons,  and  on  various  occasions  in  which  they  were  in- 
terested, may  be  considered  as  letters.  Each  was  penned  on  the  plan  of  an 
Epistle,  containing  a  narrative.  In  letter-writing,  digressions,  interruptions,  sud- 
den desertions  and  resumptions  of  the  subject,  frequently  occur.  If  I  had  re- 
ceived four  letters  from  a  distant  country,  each  of  which  contained  an  account  of 
the  life  and  death  of  a  kind  friend — each  informing  me  of  some  event,  or  circum- 
stance, which  the  other  had  omitted — each  preserving  the  same  principal  circum- 
stances, but  varying  in  the  order  of  the  minuter  events — I  should  endeavour  to 
ascertain  the  probable  order  of  the  events  related,  by  first  selecting  those  which 
were  common  to  all ;  and  then  by  arranging,  as  probably  consecutive,  those 
which  were  made  to  follow  each  other,  in  any  two  of  the  letters.  For  the  right 
placing  of  the  events  which  might  appear  unconnected,  certain  rules  must  be  laid 
down,  as  they  would  be  suggested  by  the  plan  of  the  writer,  the  nature  of  his 
style,  the  notation  of  time  and  place,  and  the  latitude  to  be  assigned  to  the  vari- 
ous particles  which  denote  nearness,  or  remoteness,  or  connexion.  It  would  be 
necessary  to  observe,  whether  my  correspondents  were  more  intent  on  represent- 
ing the  substance  of  what  is  spoken,  than  the  words  of  the  speaker ;  or  whether 
they  neglected  accurate  order  in  the  detail  of  particular  incidents,  though  they 
pursued  a  good  general  method  ;  whether  detached  and  distant  events  are  some- 
times joined  together  on  account  of  a  sameness  in  the  scene,  the  person,  the 
cause,  or  the  consequences — whether,  in  such  concise  histories  as  are  contained 
in  letters,  transitions  were  not  often  made  from  one  fact  to  another,  without  any 
intimation  that  important  matters  intervened.  By  thus  entering  into  the  manner 
of  my  various  correspondents,  I  should  more  eflfectually  make  them  their  own 
harmonists. 

The  same  rules,  which  might  be  thus  applied  to  human  compositions,  are  ap- 


INTRODUCTION.  9 

plicable  to  the  Gospels  ;  the  superior  veneration,  which  is  due  to  the  latter  as  in- 
spired compositions,  rendering  greater  care  and  attention  necessary,  than  if  they 
had  been  writings  of  less  moment.  Chemnitius  has  laid  down  several  rules  in 
his  Prolegomena,  which  had  evidently  been  attended  to  by  Pilkington,  Newcome, 
and  Doddridge.  Though  Chemnitius  had  rendered  his  work  comparatively  use- 
less to  me  as  a  guide,  on  account  of  his  generally  preferring  the  order  of  St.  IVIat- 
thew ;  his  rules  are  so  valuable,  that  I  shall  add  some  further  notice  of  them,  to 
enable  the  reader  to  judge  more  correctly  of  the  propriety  of  the  order  which  I 
have  adopted  in  the  following  work. 

It  might  have  been  supposed,  that  St.  Luke  was  the  proper  guide  to  be  fol- 
lowed, on  account  of  the  expression  he  has  used  in  his  preface.  This  has  been 
considered  in  its  place.  Chemnitius'  remark  is  just — "  xuOe^rig  non  prcecise  exac- 
tum  ordinem  in  omnibus  ;  sed  quod  altius  ordiri,  ct  historiam  ah  initio  repetere,  ac 
deinceps  continun  narratione  distincte,  et  distribute,  quasi  per  gradus,  reliqua  velit 
adder e^  Rejecting  the  notion  of  Osiander  (and  with  him  of  Macknight,  and  all 
other  harmonists  who  have  followed  the  same  plan),  that  each  Evangelist  wrote 
in  their  exact  order  the  circumstances  they  have  related,  Chemnitius  proceeds,  as 
if  the  Gospels  had  been  written  on  the  plan  of  letters,  to  notice  those  facts  which 
must  be  the  resting  places  of  the  harmonizers.  We  are  to  ascertain  the  number 
of  Passovers — the  greater  events  between  each — the  principal  journeyings  of  our 
Lord,  and  how  he  was  at  certain  towns  or  places  at  certain  times.  His  birth, 
baptism,  death,  resurrection,  and  ascension,  must  of  course  begin  and  end  every 
Harmony. 

The  Evangelists,  we  may  presume,  generally  relate  things  in  their  order ;  un- 
less they  are  reminded  of  other  events,  which  appear  to  be  suggested  by  the  men- 
tion of  a  name,  or  an  event.  Thus  St.  Matthew  unites  the  calling  and  mission 
of  the  twelve,  though  the  latter  was  long  after  the  former.  St.  Luke  inserts  the 
story  of  the  death  of  the  Baptist  long  before  it  took  place ;  being  reminded  of  it 
by  the  event  he  had  related.     Mark  unites  also  the  captivity  and  death  of  John. 

Newcome  has  given  many  additional  instances  to  those  collected  by  Chem- 
nitius, to  show  that  many  general  notices  of  time  do  not  always  imply  an  imme- 
diate succession  of  events  ;  such  as  "  at  that  time  " — "  in  those  days  " — TiBQiTxawv 
dt — Idihv  (5fc — iyivsTo  Si — xal  ildm — "  on  One  of  those  days,"  as  they  were  coming 
into  Capernaum,  &,c. 

Those  notes  of  time,  however,  are  to  be  particularly  observed  which  appear  to 
imply  continuance,  or  are  more  definite — "  When  he  came  down  from  the  moun- 
tain he  went,"  &c,  '-'When  he  had  finished  these  words" — "In  that  hour" — 
"  On  the  third  day  "— "  On  the  eighth  day"." 

Observe  where  the  omission  of  events  seems  to  be  implied,  as  in  John  v.  1.; 
vi.  1. ;  and  vii.  1.     The  expressions  /neTuravTa,  and  idov,  y.ulr6Te*  are  thus  used. 

When  all  the  Evangelists  agree  in  the  order  of  certain  events,  their  united 
consent  ought  not  to  be  disturbed. 

When  two  Evangelists  agree  in  any  particular  order,  and  a  third  differs,  the 
two  are  to  be  preferred  to  the  third ;  unless  very  evident  reasons  appear  to  the 
contrary. 

When  two  Evangelists  relate  the  same  fact,  and  place  different  facts  after  it, 
observe  the  stricter  notation  of  time  in  one  than  the  other. 

"  See  the  notes  to  the  passages  in  which  these  expressions  occur. 
[*  "  After  these  things,"—"  behold,"—"  and  tlien."— Ed.] 
VOL.  II.  2 


10  INTRODUCTION. 

Chemnitius  here  refers  to  the  instances  that,  after  the  heahng  of  the  centurion's 
servant,  St.  Matthew  relates  the  heahng  of  St.  Peter's  mother-in-law.  St.  Luke 
relates  the  raising  of  the  widow's  son,  and  uses  the  particle  which  denotes  tlse 
stricter  notation  of  time ;  while  St.  Matthew  only  implies  that  it  was  about  that 
time.  St.  Mark  adds  a  note,  that  this  healing  of  St.  Peter's  mother-in-law  was 
effected  when  that  apostle  was  called. 

When  the  order  of  events  after  a  fact  is  different,  inquire  whether  the  altera- 
tion is  by  anticipation  or  recapitulation,  and  the  circumstances  in  which  the  his- 
tory is  related. 

When  in  the  context  of  some  one  Evangelist  one  history  follows  another,  and 
it  is  certain  that  the  following  is  the  last,  consider  whether  any  event  is  to  be  in- 
serted— for  instance ;  between  the  purification  and  return  to  Nazareth,  insert  the 
slaughter  of  the  infants,  and  the  flight  into  Egypt. 

When  one  Evangehst  relates  events  in  certain  order,  and  an  event  is  recorded 
among  them,  which  is  omitted  by  the  other  Evangelists  when  relating  the  same 
events,  the  order  of  the  one  may  be  followed. 

But  if  that  one  event  may,  by  any  notes  of  time,  be  transposed,  the  order  is 
not  a  sufficient  argument  against  its  being  displaced. 

Sometimes  events,  or  discourses,  are  related,  which  are  put  together  because 
they  are  told  of  the  same  person  ;  not  because  they  are  consecutive,  but  that  the 
history  of  the  person  may  be  put  together,  as  the  mission  of  the  apostles,  the 
story  of  the  Baptist,  &c. 

When  similar  events  are  related  we  may  conclude  them  to  be  the  same,  if  the 
minuter  circumstances  agree ;  such  as  time,  place,  occasion,  person,  object. 

Supposing  the  Gospels  to  have  been  written  in  the  form  of  narrative  epistles, 
and  the  observance  of  such  rules  to  be  necessary,  I  found  that  the  most  valuable 
basis  of  a  harmony  was  already  prepared  for  me  by  Eichhorn,  one  of  the  most 
celebrated,  though  not  always  the  most  approvable,  of  the  German  theologians. 
While  I  rejected,  as  a  theory  unsupported  by  facts,  the  hypothesis  of  Bishop 
Marsh  and  of  Eichhorn, — that  there  was  one  original  document  from  which  the 
first  three  Evangelists  derived  their  Gospels, — I  was  glad  to  avail  myself  of  his 
collection  of  the  events  recorded  by  the  first  three  Evangelists.  These  events. 
Bishop  Marsh  has  justly  observed,  contain  a  short  but  well-connected  representa- 
tion of  the  principal  transactions  of  Christ,  from  his  birth  to  his  ascension.  What- 
ever events  are  added  by  one,  which  are  omitted  by  another,  must  evidently  find 
their  proper  place  among  these.  The  chronology  is  settled  by  the  number  of 
Passovers  mentioned  by  St.  John  :  and  I  have  adopted  Mr.  Benson's  theory  of  the 
duration  of  our  Lord's  ministry,  and  that  view  of  the  chronology  which  he  has 
given  from  St.  John's  Gospel.  Eichhorn's  arrangement  of  these  events  appeared 
to  be  the  best  foundation  of  a  harmony  on  another  account  also.  The  order  of 
St.  Matthew's  Gospel  alone  is  altered :  the  order  both  of  St.  Mark  and  of  St. 
Luke  is  preserved,  and  from  this  I  have  not  departed  in  any  instance.  I  annex 
the  plan  of  Eichhorn,  that  the  reader  may  compare  its  unbroken  continuousness 
with  the  order  proposed  by  any  harmonist  which  he  may  have  in  his  possession. 

1.  John  the  Baptist,  Mark  i.  2-8.     Luke  iii.  1-18.     Matt.  iii.  1-12. 

2.  Baptism  of  Christ,  Mark  i.  9-11.     Luke  iii.  21,  22.     Matt.  iii.  13-17. 

3.  Temptation  of  Christ,  Mark  i.  12,  13.     Luke  iv.  1-13.     Matt.  iv.  1-11. 

4.  Christ's  return  to  Galilee,  and  arrival  at  Capernaum,  Mark  i.  14.     I^uke  iv. 
14.     Matt.  iv.  12,  13. 

5.  Cure  of  Peter's  mother-in-law,  Mark  i.  29-34.     Luke  iv.  38-41.     Matt, 
viii.  14-17. 


INTRODUCTION.  H 

6.  Cure  of  a  leper,  Mark  i.  40-45.     Luke  v.  12-16.     Matt.  vii.  2-4. 

7.  Cure  of  a  person  afflicted  with  the  palsy,  Mark  ii.  1-12.  Luke  v.  17-26. 
Matt.  ix.  1-8. 

8.  Call  of  St.  Matthew,  Mark  ii.  13-22.     Luke  v.  27-39.     Matt.  ix.  9-17. 

9.  Christ  goes  with  his  disciples  through  the  corn  fields,  Mark  ii.  23-28.  Luke 
vi.  1-5.     Matt.  xii.  1-8. 

10.  Cure  of  the  withered  hand,  Mark  iii.  1-6.    Luke  vi.  2-6.    Matt.  xii.  9-15. 

11.  Preparation  for  Sermon  on  the  Mount,  Mark  iii.  7-19.  Luke  vi.  12-19. 
Matt.  iv.  23-25. 

12.  Confutation  of  the  opinion  that  Christ  cast  out  devils  by  the  assistance  of 
Beelzebub,  Mark  iii.  20-30.     Matt.  xii.  22-45.     (Perhaps  formerly  Luke  also.) 

13.  Arrival  of  the  mother  and  brethren  of  Christ,  Mark  iii.  31-35.  Luke  v. 
19-21.     Matt.  xii.  46-50. 

14.  Parable  of  the  sower,  Mark  iv.  1-34.     Luke  viii.  4-18. 

15.  Christ  crosses  the  sea,  and  undergoes  a  storm,  Mark  iv.  35-41.  Luke  viii. 
22-25.     Matt.  viii.  18-27. 

16.  Transactions  in  the  country  of  the  Gadarenes,  Mark  v.  1-20.  Luke  viii. 
26-39.     Matt.  viii.  28-34. 

17.  The  daughter  of  Jairus  restored  to  life,  Mark  v.  21-43.  Luke  viii.  40-56. 
Matt.  ix.  18-26. 

18.  Christ  sends  out  the  twelve  Apostles,  Mark  vi.  7-13.  Luke  ix.  1-6. 
Matt.  X.  1-42. 

19.  The  fame  of  Christ  reaches  the  court  of  Herod,  Matt.  xiv.  1-12.  Mark 
vi.  14-49.     Luke  ix.  7-9. 

20.  Five  thousand  men  fed.  Matt.  xiv.  13-21.    Mark  vi.  30-44.  Luke  ix.  10-17. 

21.  Acknowledgment  of  the  Apostles  that  Christ  is  the  Messiah,  Matt.  xvi.  13— 
28.     Mark  viii.  27.  and  ix.  1.     Luke  ix.  18-27. 

22.  Transfiguration  of  Christ  on  the  Mount,  Matt.  xvii.  1-10.  Mark  ix.  2-9. 
Luke  ix.  28-36. 

23.  Christ  cures  a  demoniac,  whom  his  Apostles  were  unable  to  cure,  Matt, 
xvii.  14-21.     Mark  ix.  14-29.     Luke  ix.  37-43. 

24.  Christ  foretells  his  death,  Matt.  xvii.  22,  23.  Mark  ix.  20-32.  Luke  ix. 
43-45. 

25.  Dispute  among  the  Apostles  about  precedence,  Matt,  xviii.  1-5.  Mark  ix. 
23-37.     Luke  ix.  45-48. 

26.  Christ  blesses  children  who  are  brought  to  him,  and  answers  the  question, 
By  what  means  salvation  is  to  be  obtained  ?     Matt.  xix.  13-30.     Mark  x.  13-31. 

27.  Christ  again  foretells  his  death,  Matt.  xx.  17-19.  Mark  x.  32-34.  Luke 
xviii.  31-34. 

28.  Blind  man  at  Jericho  restored  to  sight.  Matt.  xx.  29-34.  Mark  x.  46-52. 
Luke  xviii.  35-43. 

29.  Christ's  pubhc  entry  into  Jerusalem,  Matt.  xxi.  1-11.  Mark  xi.  1-10. 
Luke  xix.  29-44. 

30.  Christ  expels  the  buyers  and  sellers  from  the  temple,  Matt.  xxi.  12—14. 
Mark  xi.  15-17.     Luke  xix.  45,  46. 

31.  Christ  called  to  account  by  the  Chief  Priests  and  Elders  for  teaching  pub- 
licly in  the  temple.  He  answers  them,  and  then  delivers  a  parable.  Matt.  xxi.  23 
-27.  and  33-46.     Mark  xi.  27.  and  xii.  12.     Luke  xx.  1-19. 

32.  On  the  tribute  to  Caesar,  and  marriage  with  a  brother's  widow,  Matt.  xxii. 
15-33.     Mark  xii.  15-37.     Luke  xx.  20-40. 


12  INTRODUCTION. 

33.  Christ's  discourse  with  the  Pharisees  relative  to  the  Messiah  being  called 
Lord  by  David,  Matt,  xxii.  41-46.     Mark  xii.  35-37,     Luke  xx,  41-45, 

34.  The  Pharisees  censured  by  Christ,  Matt,  xxiii.  1,  &c.  Mark  xii,  38-40. 
Luke  XX.  45-47. 

35.  Christ  foretells  the  destruction  of  Jerusalem,  Matt.  xxiv.  1-36.  Mark  xiii. 
1-36.     Luke  xxi.  5-36. 

36.  Prelude  to  the  account  of  Christ's  passion,  Matt,  xxvi,  1-5,  Mark  xiv,  1, 
2,     Luke  xxii.  1,  2. 

37.  Bribery  of  Judas,  and  the  celebration  of  the  Passover,  Matt.  xxvi.  14-29. 
Mark  xiv.  10-25.     Luke  xxii.  3-23. 

38.  Christ  goes  to  the  Mount  of  Olives,  Matt.  xxvi.  30-46.  Mark  xiv,  26-42. 
Luke  XX,  39-46. 

39.  He  is  seized  by  a  guard  from  the  Chief  Priests,  Matt.  xxvi.  47-58.  Mark 
xiv.  43-54.     Luke  xxii.  47-55, 

40.  Peter's  denial  of  Christ,  &c.  Matt.  xxvi.  69.  and  xxvii.  19.  Mark  xiv.  66. 
and  XV.  10.     Luke  xxii.  56.  and  xxiii.  17. 

41.  The  crucifixion  and  death  of  Christ,  Matt,  xxvii.  20-66,  Mark  xv,  II- 
47.    Luke  xxiii.  18-56. 

42.  The  resurrection,  Matt,  xxviii.  1,  &c.  Mark  xvi.  1,  &.c.  Luke  xxiv.  1,  &c. 
Such  being  the  theory,  the  rules,  and  the  basis,  upon  which  a  Harmony  of  the 

New  Testament  might  be  advantageously  compiled,  it  remained  that  I  should  se- 
lect those  assistants  which  united  most  soundness  of  judgment,  profound  learning, 
patient  labor,  and  extensive  research.  Rejecting  the  hypotheses  both  of  Osiander 
and  of  all  who  would  adhere  to  the  order  of  any  one  of  the  Gospels,  in  preference 
to  another,  I  decided  to  accept  as  my  guides  the  five  principal  harmonists,  which 
have  not  only  obtained  the  general  approbation  of  all  parties,  but  who  have  been 
respectively  of  the  most  opposite  descriptions  and  classes. 

The  first  is  Lightfoot,  whose  Chronicle  of  the  Old  Testament  had  been  made 
the  basis  of  my  preceding  labor.  His  Harmony,  though  not  fully  completed,  has 
been  welcomed  by  scholars  of  all  parties,  Lightfoot  was  one  of  the  most  learned 
of  the  Puritan  theologians,  and  possessed  great  influence  in  the  Assembly  of  Di- 
vines", His  Harmony,  however,  was  encumbered  with  the  same  disadvantage, 
which  I  have  mentioned''  as  an  error  in  his  Chronicle.  He  places  the  events  re- 
corded in  Scripture  in  too  large  masses,  and  thereby  destroys  the  minuteness  and 
consequent  perspicuity,  which  are  so  essential  to  a  complete  view  of  the  sacred 
history. 

To  mention  Dr.  Doddridge,  my  second  guide,  is  to  recall  to  the  recollection  of 
those  who  interest  themselves  in  these  deliglitful  studies,  the  name  of  an  amiable, 
learned,  and  pious  man,  whose  praise  is  in  all  the  Churches.  If  I  have  not  uni- 
formly adopted  his  arrangement,  I  have  been  always  edified  by  his  devotional  re- 
flections. Where  his  reasoning  did  not  convince,  his  piety  instructed.  Where 
his  decisions  appeared  to  be  accurate,  the  union  of  every  quality  which  can  adorn 
the  theological  critic  rendered  his  labors  doubly  grateful.  The  pride  and  orna- 
ment of  the  Independent  Dissenters,  his  anxiety  to  avoid  offence  never  betrayed 
him  into  indifference  for  truth.  His  liberality  never  induced  him  to  confound 
truth  with  error  (a  custom  which  is  now  extolled  as  freedom  from  prejudice),  for 

"  See  the  first  volume  of  Mr.  Pitman's  valuable  edition  of  Lightfoot's  Works.  Mr.  Davison,  in 
his  -work  On  Primitive  Sacrifice,  has  objected  to  some  opinions  of  Lightfoot ;  but  his  learning  was 
undeniable,  and  his  authority  as  a  harmonist  very  great. 

^  Introduction  to  the  Jlrrangevient  of  the  Old  Testament. 


INTRODUCTION.  X3 

it  was  confined  to  persons,  and  not  to  sentiments.  Whatever  he  beUeved  to  be 
true  he  enforced  with  a  patient  gentleness ;  which  was  sometimes  mistaken  for 
timidity  by  those  who  esteem  violence  or  declamation  to  be  one  criterion  of  min- 
isterial faithfulness  and  Christian  zeal.  An  active  partisan  of  that  system  of  re- 
ligion, which  makes  the  ground  of  our  acceptance  with  God  to  consist  of  a  certain 
train  of  feelings,  as  well  as  in  repentance,  faith,  and  obedience  ;  he  has  not  pro- 
ceeded to  the  extremes  which  generally  characterize  the  commentators  of  this 
school.  His  opinions  on  the  formation  and  government  of  Christian  churches 
will  not,  and  cannot,  meet  with  the  approbation  of  the  observers  of  the  circum- 
stances related  in  the  Gospels  and  Acts,  and  referred  to  in  the  apostohc  Epistles. 
He  appears  to  have  been  fettered  by  the  theory  which  he  had  imbibed  in  early 
life,  and  had  not  rejected  in  his  maturer  years.  I  was  not  able  to  receive  many 
of  the  proposed  alterations  of  this  amiable,  great,  and  good  man.  They  some- 
times appeared  too  arbitrary  and  abrupt. 

Pilkington's  Evangelical  History  is  my  third  principal  aid  in  this  difficult  labor. 
Pilkington  was  a  country  clergyman,  and  he  devoted  himself  to  his  work  with 
much  patience  for  many  years.  He  considers  St.  Mark  as  the  best  guide  to  a 
harmonizer.  Forsaking  the  old  plans  of  placing  the  various  passages  in  parallel 
columns,  or  in  separate  paragraphs,  he  divided  the  narrative  in  the  manner  which 
I  have  adopted  in  the  first  of  these  volumes.  His  omissions  of  important  clauses 
I  found  to  be  very  numerous !  He  has  not  given  the  whole  contents  of  the 
Gospels,  but  rather  formed  a  continuous  narrative,  on  the  plan  of  a  diatessaron, 
with  the  Scripture  references  in  the  margin.  He  supposes,  too,  that  our  Lord's 
ministry  lasted  tiirough  five  Passovers. 

Archbishop  Newcome's  Harmony  appears  to  be  generally  and  deservedly  con- 
sidered the  best  work  of  this  kind  ever  submitted  to  the  public.  It  has  received 
the  sanction  of  the  university  of  Oxford.  It  was  made  the  foundation  of  White's 
Diatessaron,  with  some  few  exceptions.  The  learned  Professor  has  followed 
West  and  Townson  in  the  order  of  the  narrative  of  the  resurrection.  He  rejects 
the  Archbishop's  double  institution  of  the  Eucharist,  and  otherwise  varies  in  the 
numbering  of  the  sections  from  126  to  130.  I  venture  to  depart  from  Arch- 
bishop Newcome  with  great  reluctance,  and  adhere  as  much  as  possible  to  his 
general  order  of  circumstances. 

My  fifth  and  most  inaccurate  guide  is  Michaelis,  whose  brief  work,  as  Bishop 
Marsh  has  justly  observed,  must  be  considered  rather  as  an  index  than  a  harmony. 
I  have,  however,  chosen  him  as  one  of  my  helpers,  because  he  is  the  last  arranger. 
He  is  considered  also  of  high  authority  among  the  admirers  of  the  German  theo- 
logians ;  and  among  all  who  mistake  novelty  for  talent,  and  the  rejection  of  old 
opinions  for  exemption  from  bigotry. 

The  plan  upon  which  I  have  endeavoured  to  render  my  consulting  of  tiie 
oracles  of  God  useful  to  the  Christian  world  is  the  only  point  which  requires  our 
further  attention. 

All  the  harmonies  which  have  hitherto  been  submitted  to  the  world  have  been 
formed  on  one  of  two  plans.  The  contents  of  the  four  Gospels  have  been  arranged 
in  parallel  columns,  by  which  means  the  whole  of  the  sacred  narrative  is  placed  at 
one  view  before  the  reader — or  they  have  been  combined  into  one  unbroken  story, 
in  which  the  passages  considered  by  the  harmonizer  to  be  unnecessary  to  the  illus- 
tration of  tlie  narrative  are  arbitrarily  rejected.  The  former  produces  great  con- 
fusion in  the  mind  of  the  student ;  tlie  latter  appears  to  place  the  reader  too 
much  at  the   disposal  of  the   author.     The   former  is   the   Harmony  strictly  so 

VOL.   II.  B 


14  INTRODUCTION. 

called  ;  the  latter  is  the  mere  Diatessaron,  or  Monotessaron.  To  avoid  the  incon- 
veniences of  both  these  systems,  I  have  endeavoured  to  save  the  reader  that  em- 
barrassment, which  is  occasioned  by  four  parallel  columns  ;  and  at  the  same  time 
to  combine  the  Gospels  into  one  order,  without  leaving  the  reader  to  depend  en- 
tirely on  the  judgment  of  the  arranger,  in  the  choice  of  the  interwoven  passages. 
My  object  has  been  to  unite  the  advantages  of  both  plans.  Every  text  of  Scrip- 
ture is  preserved,  as  in  the  first,  while  the  evangelical  narratives  are  formed  into 
one  connected  history,  as  in  the  second  ;  every  passage  which  is  rejected  from 
the  continuous  history  being  placed  at  the  end  of  each  section,  to  enable  the 
reader  to  decide  on  the  propriety  of  the  order  which  has  been  adopted  by  the 
Arranger.  These  passages  will  appear  too  often  as  broken  and  disjointed  sen- 
tences ;  and  the  conviction  of  the  utility  of  this  plan,  and  its  rendering  such  evi- 
dent satisfaction  to  the  laborious  or  inquiring  student,  could  alone  have  rendered 
me  patient,  under  the  minute  care  and  anxious  fatigue,  to  persevere  till  it  was 
completed. 

In  harmonizing  the  accounts  of  the  inscriptions  on  the  cross,  and  the  narrative 
of  the  resurrection,  I  have  been  guided  by  Townson,  West,  and  Cranfield. 

Having  decided  on  the  method  of  disposing  the  contents  of  the  four  Gospels, 
another  question  remained  with  respect  to  the  various  periods  of  time  included  in 
the  whole  of  the  New  Testament.  I  was  not  satisfied  with  the  usual  mode  of 
dividing  the  actions  of  our  Lord,  according  to  the  number  of  the  Passovers  during 
which  he  lived  upon  earth.  This  plan  did  not  seem  to  convey  any  definite  idea 
of  the  peculiar  propriety  of  the  several  actions  which  are  recorded  of  our  Saviour. 
The  beauty  of  the  narrative,  and  the  proofs  of  design  and  wisdom  which  are 
every  where  discoverable  in  the  Sacred  Scriptures,  seemed  obscured  or  neglected 
by  harmonizing  the  several  Gospels  with  reference  only  to  the  number  of  Pass- 
overs— or  the  various  journeys  of  our  Lord — or  even  the  perfect  arrangement  of 
the  events  themselves,  if  they  were  considered  only  as  a  collection  of  wonderful 
facts.  Much  higher  and  nobler  views  ought  to  be  taken  of  the  contents  of  the 
Sacred  Writings.  The  Christian  revelation  is  the  completion  of  that  great  sys- 
tem of  religion  which  began  at  the  fall,  and  will  continue  till  this  our  state  of  trial 
is  over.  The  principal  object  of  an  arranger  of  the  New  Testament,  therefore, 
ought  to  be,  to  place  before  his  readers  the  gradual  development  of  that  dispen- 
sation of  Christ  and  of  the  Holy  Spirit,  which  began  with  the  revival  of  miracle 
immediately  before  the  birth  of  Christ,  and  terminated  with  the  closing  of  the 
Canon  of  the  Scriptures  of  the  New  Testament,  and  the  cessation  of  the  miracu- 
lous gifts. 

It  will,  I  think,  appear  evident,  that  an  arrangement  of  the  New  Testament 
will  be  most  usefully  formed  upon  this  view  of  the  gradual  discovery  of  God  to 
the  world.  God  has  imparted  the  knowledge  of  his  will  to  the  world  as  men 
were  able  to  bear  it.  Without  Revelation  there  would  have  been  no  religion : 
neither  is  there  any  proof  whatever  that  man  could  have  invented  for  himself  a 
system  of  religious  belief.  There  has  never  been  a  Religion  of  Nature  since  the 
world  was  created.  When  men  were  few  in  number,  and  had  not  yet  collected 
in  large  cities,  their  reason  might  have  confirmed  their  conviction  of  the  truth 
wiiich  had  been  originally  revealed  to  them,  respecting  the  existence  and  unity  of 
God.  The  relations  of  life  might  have  instructed  them  in  the  necessity  of  the 
observance  of  certain  moral  duties.  When  they  had  become  assembled  in  cities, 
and  had  acquired  opulence  and  security,  the  necessities  of  society  might  have 
taught  them  various  other  moral  duties,  as  well  as  some  system  of  civil  polity ; 


INTRODUCTION. 


15 


and  all  these  may  in  one  sense  be  called  Natural  Religion.  But  there  is  no 
proof  whatever,  either  from  the  nature  of  man,  from  the  probable  origin  of  human 
society,  or  from  the  testimony  of  Scripture,  that  man  was  capable  of  framing  for 
himself  a  consistent  scheme  of  religion  ;  and  all  that  Wollaston  and  other  labo- 
rious writers  have  proved  on  this  point  is  their  own  ingenuity  and  talent.  Tlie 
conclusions  of  philosophical  inquirers,  in  an  advanced  state  of  refined  society, 
when  they  are  unsupported  by  undeniable  facts,  must  be  received  as  speculations, 
and  not  as  history.  I  shall  briefly  dwell  on  this  point ;  and  more  fully  explain 
the  plan  of  this  Arrangement. 

The  one  only  true  religion,  which  derived  its  origin  from  God  alone,  began  at 
the  fall,  and  will  be  completed  only  in  another  state  of  existence.  It  is  character- 
ized throughout  by  one  peculiar  doctrine  ;  the  continued  superintendence  of  the 
aftairs  of  mankind  by  a  Divine  Being,  who  was  repeatedly  manifested  before  his 
permanent  incarnation  as  a  man — who  is  now  living  in  an  invisible  state,  where 
He  is  interested  in  all  that  concerns  the  human  race — and  from  which  He  will 
again  become  manifested  in  a  more  glorious  manner  than  at  any  preceding  time. 
This  Being  was  called  by  the  ancient  Jews,  and  by  the  Evangelist  St.  John,  and 
by  the  early  fathers.  The  Word  of  God.  In  the  Old  Testament  he  is  called 
The  Angel  Jehovah  ;  in  the  New  Testament  he  is  revealed  to  us  as  Jesus 
Christ.  The  world  in  which  we  live  is  Christ's  world.  As  He  led  the  Israelites 
from  Egypt  to  Canaan,  so  is  He  leading  the  family  of  man  into  the  Paradise  of 
God  from  which  they  have  fallen. 

This  Divine  Being  was  present  at  the  creation  and  the  fall  of  man,  and  con- 
versed with  our  parents  in  Eden.  Unless  they  were,  then,  instructed  in  the  use 
of  language  and  the  choice  of  food,  as  well  as  in  the  law  of  marriage  and  the 
knowledge  of  God,  the  sagacity  with  which  they  were  endowed  must  have  been 
greater  than  that  with  which  untaught  men  are  now  gifted.  As  God  conversed 
with  them,  we  may  fairly  conclude  he  imparted  his  will  to  them,  and  thus  Re- 
ligion commenced  from  Revelation  in  a  state  of  innocence'. 

The  first  circumstance  which  we  collect  from  the  Sacred  Records,  after  the 
account  of  the  fall,  was  the  offering  of  sacrifice.  The  same  Divine  Being  is  rep- 
resented as  still  continuing  his  charge  over  the  fallen  race.  The  oftbring  of  an 
animal  in  sacrifice  to  God  appears  so  utterly  unreasonable  and  useless,  that  ] 
cannot  but  believe  the  primitive  sacrifice  to  have  originated  in  the  divine  com- 
mand. No  other  solution  can  be  justly  given  of  the  difficulty.  Whether  the 
TD*)  DNJOn  ^^  rendered,  with  Archbishop  Magee,  "  A  sin  offering  coucheth  at  the 
door,"  or  with  Mr.  Davison  and  our  translators,  "  Sin  lieth  at  the  door,"  is  a  mat- 
ter of  little  moment.  Positive  evidence  cannot  be  procured.  The  brevity  of 
Moses  in  this  part  appears  to  have  been  intentional ;  his  object  being  to  hasten  to 
the  history  of  Abraham.  As  the  superintending  being,  the  Angel  Jehovah,  was 
still  with  them,  it  is  not  probable  that  the  first  worship  of  our  primeval  ancestors 
would  be  of  their  own  invention.  It  is  not  necessary  to  suppose  that  they  were 
fully  instructed  in  the  typical  meaning  of  the  sacrifice,  as  the  emblem  of  the 
atonement.  The  enactment  might  have  been  arbitrary,  and  commanded  as  a 
proof  of  their  obedience,  and  of  their  faith  in  some  future  development  of  the 
meaning  of  the  sacrifice.     They  appear  to  have  brought  their  oflTering  at  an  ap- 


'  I  cannot  stop  here  to  discuss  Bishop  Warburton's  tlieory,  that  our  first  parents  were  created 
out  of  Eden,  and  then  removed  into  tlie  garden  to  be  tempted  and  fall.  It  is  amply  refuted  by 
Mr.  Faber  in  his  Connected  View  of  the  three  Dispensations. 


16  INTRODUCTION. 

pointed  time ;  and  mankind  have  been  divided,  from  the  period  of  the  rejection 
of  the  sacrifice  of  Cain,  into  two  opposite  parties,  the  good  and  evir. 

After  tlie  general  destruction  of  the  first  race  by  a  flood,  which  the  Angel 
Jehovah  expressly  declares  was  brought  on  the  world  by  himself,  he  appeared  to 
Noah,  and  renewed  his  covenant.  When  the  patriarchal  religion,  in  the  various 
settlements  of  men,  was  corrupted  by  the  idolatry  which  endeavoured  to  reconcile 
outward  worship  with  actual  vice  and  speculative  error — when  they  did  not  like 
to  retain  the  spirituality  of  God  in  their  knowledge,  but  assigned  human  attributes 
to  the  Creator — the  same  Divine  Being  renewed  and  enlarged  the  revelation  of 
himself  to  Abraham  ;  aud  continued  personally  to  repeat  and  extend  that  revela- 
tion, by  frequent  manifestations  of  his  presence,  to  the  descendants  of  Abraham, 
to  the  patriarchs,  to  Moses,  and  to  the  prophets,  who  at  length  completed,  in  their 
predictions,  the  anticipated  history  of  their  Incarnated  Redeemer.  All  this  was 
done  slowly  and  gradually.  The  attention  of  mankind  was  continually  directed 
to  the  One  Great  Deliverer,  who  should  be  at  once  the  Prophet,  the  Priest,  and  ' 
the  King — the  Sacrifice  and  the  Deity — the  Uniter  of  the  divine  and  human  na- 
ture— the  mysterious  and  merciful  Saviour — the  present  Protector,  and  the  future 
Judge  of  mankind. 

The  New  Testament  contains  the  history  of  the  accomplishment  of  all  these 
prophecies.  We  may  justly  expect  to  trace  in  this  portion  of  the  Inspired  Writ- 
ings the  same  gradual  revelation  which  characterized  the  former.  Bishop  Law 
has  endeavoured  to  point  out  the  mode  in  which  the  Deity  has  thus  made  himself 
known  to  mankind,  in  his  work  on  the  theory  of  religion.  The  first  Lord  Bar- 
rington  published  an  Essay  on  the  Dispensations,  in  the  order  in  which  they  lie  in 
the  Bible.  In  the  preface  to  the  Miscellanea  Sacra,  he  observes : — "  The  true 
way  to  obtain  a  thorough  understanding  of  the  Scriptures  would  be  to  make  our- 
selves well  acquainted  with  each  of  these  periods,  as  they  are  described  and  dis- 
tinguished in  the  Bible,  and  as  they  stand  in  order  of  time  ;  the  former  of  these 
always  preparing  for  the  latter ;  and  the  latter  still  referring  to  the  former ;  so 
that  we  must  critically  understand  each  of  these,  before  we  can  have  the  whole 
compass  of  that  knowledge,  and  the  proof  of  it,  which  the  Bible  is  designed  to 
give  us.  God  having  thought  fit,  at  sundry  times  and  in  divers  manners,  or  in  dif- 
ferent parts,  sections,  or  periods,"  (Mr.  Davison'  translates  the  words  "  in  different 
portions,")  "  nolv/usQw?,  xal  noXvTgdnMg,  to  speak  to  the  fathers  by  the  prophets,  and 
to  us  by  his  Son.  I  am  sensible  that  this  is  a  work  that  will  require  much  time 
and  care,  but  the  very  outlines  of  such  a  design  would  be  of  great  use  and 
service"." 

Upon  the  foundation  of  such  reasoning,  I  have  planned  the  several  divisions 
of  this  Arrangement.  I  trust  the  order  and  gradual  revelation,  which  I  am  of 
opinion  may  be  observed  in  the  Scriptures  of  the  New  Testament,  will  be  better 
perceived  by  a  short  abstract  of  the  contents  of  the  fifteen  parts  into  which  the 
work  is  portioned.     "  I  shall  be  rejoiced  (I  again  quote  from  Lord  Barrington)  if 

'■  See  Davison  On  Pnmiiive  Sacnfce,  and  Archbishop  Magee  On  the  Atontmtnt.  Mr.  Davi- 
son's arguments  have  not  shaken  my  conviction  of  the  divine  origin  of  sacrifice.  But  this  is  not 
tlie  place  to  discuss  this  matter.  I  must  not,  however,  omit  here  to  observe,  that  anotlier  most 
emment  of  our  modern  theologians  has  embraced  also  an  opposite  opinion  on  this  point.  See 
Mr.  Benson's  remarks  on  the  sacrifice  of  Abel  in  his  Sermons  on  ilie  Difficulties  of  Scripture. 

'  "  I,  even  I,  do  bring  a  flood  of  waters  on  the  earth."  See  the  note  in  loc.  Arrangement  of 
the  Old  Testament. 

^  In  liis  invaluable  work  On  Prophecy.  "  Preface  to  the  Miscellanea  Sacra,  p.  xxxiv. 


INTRODUCTION.  j- 

this  attempt  should  provoke  others  to  study  the  New  Testament  in  this  way,  and 
in  all  others,  that  may  give  such  light  to  the  obscure  parts  of  it,  as  is  necessary 
to  satisfy  the  strict  inquirers  who  are  the  best  friends  to  religion.''^ 

I.  The  first  part  includes  the  period  from  the  birth  of  Christ  to  his  temptation. 
It  may  be  regarded  as  the  introduction  to  his  ministry.  This  part  of  the  New 
Testament  does  not  appear  to  have  been  considered  with  the  attention  it  deserves. 
The  careful  reader,  however,  will  observe  the  manner  in  which  it  pleased  God 
that  the  attention  of  the  existing  generation  should  be  directed  to  the  Son  of 
Mary,  the  poor  and  humble  Virgin  of  the  family  of  David.  All  the  ancient  proofs 
of  his  peculiar  superintendence  of  the  race  of  Abraham  were  accumulated  at  this 
period.  The  vision  of  angels  was  granted  to  Zacharias  in  the  temple,  the  age  of 
miraculous  interference  returned,  and  all  the  priests  in  the  temple,  the  dwellers 
at  Jerusalem,  and  consequently  the  whole  nation,  who  were  accustomed  to  visit 
Jerusalem  every  year,  must  have  been  acquainted  with  these  events.  When  his 
miraculous  dumbness  ceased,  the  Spirit  of  prophecy  came  upon  him,  and  he  pre- 
dicted the  glory  of  his  own  son,  as  the  forerunner  of  the  Messiah,  together  with 
the  approaching  blessings  of  the  Messiah's  kingdom.  The  superhuman  dream — 
another  mode  by  which  God  imparted  his  will  to  mankind — was  revived  in  the 
vision  of  Joseph.  The  descent  of  the  Spirit  of  prophecy  upon  women  was  re- 
newed in  the  salutation  of  Elisabeth,  and  the  prediction  of  Anna.  The  same 
Spirit  of  prophecy  returned  also  in  the  speech  of  the  aged  Simeon.  The  aston- 
ishing answers  of  our  Lord  in  the  temple,  when  he  was  twelve  years  of  age,  must 
have  convinced  the  learned  and  aged  rabbis  then  assembled,  that  the  Child  thus 
marked  out  by  these  supernatural  interpositions  was  superior  to  all  they  had  either 
known  or  heard  of.  The  public  declaration  also  of  the  inspired  Baptist,  and  the 
wonderful  manifestation  of  the  Divine  Presence  at  the  baptism  of  Christ,  must  of 
themselves  have  convinced  the  Jews  that  their  expected  Messiah  was  among 
them ;  if  they  had  not  perverted  their  prophecies,  and  anticipated  a  temporal  de- 
liverer from  the  Roman  dominion. 

I  have  endeavoured  at  some  length  to  show  the  difference  between  the  con- 
ceptual Logos  of  the  ancients,  and  the  personal  Logos  of  Scripture ;  and  to  prove 
that  the  Logos  of  St.  John,  the  Angel  Jehovah  of  the  Old  Testament,  "  the 
Word  "  of  the  targumists,  and  the  Lord  Jesus  Christ,  the  Messiah  of  the  New 
Testament,  the  Founder  and  only  Head  of  the  Christian  Church,  was  the  one  only 
manifested  Jehovah,  the  Creator  and  Preserver  of  the  world.  The  miraculous 
conception,  and  the  mystery  of  tlie  incarnation,  demonstrate  the  Divinity,  wlych 
was  united  with  the  assumed  h\mianity  of  the  condescending  Incarnate  ;  and  liis 
temptation  demonstrates  him  to  be  the  second  Adam,  who  should  retrace  the 
steps  of  the  first,  and  restore  us  by  his  sinless  obedience  to  the  Paradise  which 
our  primal  ancestor  had  lost.  The  mysteries  with  which  this  sublime  system  of 
man's  redemption  commences  will  be  the  subjects  of  our  inquiry  when  our  facul- 
ties are  enlarged  in  a  future  state  ;  and  I  believe,  upon  the  undeniable  e\'idences 
which  confirm  the  truth  of  Christianity — doctrines  which  I  do  not  comprehend — 
that  the  Creator  of  the  world,  the  Guide  of  mankind  from  Paradise  to  the  judg- 
ment, was  manifested  in  the  flesh,  as  an  infant,  a  child,  and  a  patient,  suftering 
man. 

II.  The  dispensations  of  God  always  blend  with  each  other  ;  distinct,  and  yet 
inseparable,  as  the  rays  of  light,  and  the  colors  of  the  rainbow.  Though  the  way 
had  now  been  prepared  for  the  public  manifestation  of  Christ  to  the  Jewish  na- 
tion, he  did  not  openly  and  publicly  declare  his  claims  to  the  Messiahship  of  Is- 

VOL.  II.  3  *B* 


18  INTRODUCTION. 

rael,  till  the  Baptist,  the  founder  of  the  intermediate  dispensation  into  which  men 
had  been  baptized,  was  put  into  prison.  I  have  placed  therefore,  as  a  separate 
part,  the  events  between  the  temptation  of  Christ,  and  the  public  assertion  of  his 
mission  after  the  imprisonment  of  John.  The  reply  of  the  Baptist  to  tlie  deputa- 
tion from  the  authorities  at  Jerusalem,  positively  affirming  the  Messiahship  of  Him, 
whom  a  miraculous  descent  of  the  Holy  Spirit,  and  the  voice,  the  Bath  Col,  had 
marked  as  a  superhuman  being,  in  the  midst  of  the  assembled  thousands  from  Ju- 
daea— the  uninvited  attachment  of  the  disciples  of  the  Baptist  to  our  Lord,  v>hen 
St.  John  pointed  him  out  as  the  Lamb  of  God — the  unostentatious  miracle  at 
Cana,  when  the  silent  operation  of  our  Lord's  power  began  to  manifest  his  still 
concealed  glory — his  return  to  Capernaum  with  his  family,  as  tiie  preaching  of 
the  Baptist  continued — his  cleansing  the  temple,  by  miraculously  overawing  the 
mercenary  intruders — his  still  refusing  to  commit  himself — above  all  these,  his 
annunciation  to  Nicodemus,  that  even  the  sons  of  Abraham  were  to  be  born 
again  into  his  kingdom — and  the  final  testimony  of  John,  prove  the  very  gradual 
manner  in  which  our  Lord  proceeded  to  attract  the  attention  of  his  people,  and 
to  appeal  to  their  judgment — before  he  would  offend  the  prejudices  of  those  who 
expected  a  temporal  Messiah.  The  first  miracle  of  Christ  induced  me  to  draw  a 
parallel  between  the  miraculous  evidences  which  confirm  the  truth  of  the  Christian 
religion,  with  those  v/hich  demonstrate  the  divine  legation  of  Moses. 

HL  Though  the  ejecting  the  buyers  and  sellers  from  tiie  temple  may  be  con- 
sidered as  a  public  manifestation  of  our  Lord's  Messiahship,  he  did  not  verbally 
assert  his  claims,  till  the  time  when  John  the  Baptist  was  prevented  from  appeal- 
ing to  the  people.  He  then  returned  to  his  own  province,  and  his  own  town, 
where  he  had  been  known  from  his  infancy,  and  there  openly  declared  that  the 
time  of  the  Messiah  was  at  hand.  I  consider  this  more  public  declaration  of  his 
mission  till  the  time  when  the  twelve  apostles  were  sent  forth  to  preach,  as  an- 
other stage  in  our  Lord's  ministry.  On  his  way  to  Galilee  he  conversed  with  the 
woman  of  Samaria,  and  convinced  her,  and  many  of  her  countrymen,  by  his  con- 
versation and  miracles,  that  he  was  the  expected  Messiah  ;  though  he  would  not 
deviate  from  his  design  of  first  publicly  asserting  that  fact  in  his  own  town.  After 
another  miracle  at  Cana,  he  at  length  came  to  Nazareth.  It  was  the  custom  of 
the  Jews  to  invite  any  eminent  teacher  who  might  come  into  their  synagogues,  to 
speak  to  the  people.  Here,  then,  having  received  the  book  from  the  reader,  he 
applied  to  himself  a  prophecy  which  predicted  the  appearance  of  Christ.  He 
stopped  before  he  came  to  that  clause  which  denounced  threatening  and  ven- 
geance to  the  Jews  ;  and  confined  himself  to  the  beautiful  description  of  the  be- 
nevolent character  of  the  Messiah.  Having  applied  the  prophecy  to  himself  he 
sat  down.  He  refused  to  work  a  miracle  among  the  people  of  Nazareth  ;  he  ap- 
peared to  desire  to  show  to  the  world,  that  his  usefulness  must  be  founded  on  ho- 
liness, as  well  as  on  his  preaching  and  miracles.  They  had  known  him  thirty 
years.  Of  his  manner  of  life,  of  his  character  and  conversation  during  that  period, 
the  Evangelists  are  silent.  The  appeal  of  our  Lord  to  the  people  of  Nazareth, 
after  living  among  them  thirty  years  as  a  man,  may  account  for  their  silence.  No 
imperfection,  no  taint  of  sin,  of  weakness,  or  of  folly,  could  be  found  through  that 
whole  period,  to  enable  those  among  whom  he  would  be  in  the  least  esteem  to  in- 
validate his  lofty  claim  to  the  rank  of  the  Divine  Being,  whom  their  propiiets  had 
announced.  Their  only  exclamation  arose  from  their  ignorance  or  forgctfulness 
of  the  miraculous  conception  ;  or  perhaps  their  murmur,  "  Is  not  this  the  carpen- 
ter'^ son?  "  might  proceed  from  the  suppressed  indignation,  which  made  them  se- 


INTRODUCTION.  I9 

cretly  refuse  to  acknowledge  the  infinite  superiority  of  one,  who  had  Uved  among 
them  as  an  equal. 

Gahlee  was  wisely  chosen  as  the  scene  of  our  Lord's  ministry.  It  abounded 
with  strangers,  Phoenicians,  Arabians,  and  Egyptians.  I  have  endeavoured  to 
show,  in  a  note  to  the  first  section  of  this  part,  the  advantages  of  this  intermixture 
to  the  future  progress  of  the  Gospel.  I  am  confirmed  in  my  opinion,  that  our 
Lord's  more  public  ministry  began  with  his  application  to  himself  of  the  prophecy 
of  Isaiah  in  Nazareth,  from  the  manner  in  which  he  then  proceeds  to  announce 
the  ultimate  object  of  his  coming.  He  declared,  for  tlie  first  time,  that  as  Elijah 
had  been  sent  to  the  Gentile  of  Sarepta,  so  also  was  he  sent  to  those  who  would 
accept  him,  and  who  were  not  of  his  own  country.  Though  they  could  not  con- 
fute him,  they  could  endeavour  to  destroy  him.  The  first  persecution  of  our  Lord 
began  upon  his  hinting  to  his  proud  and  jealous  countrymen,  that  he  had  "  other 
sheep  which  were  not  of  this  fold."  The  service  of  the  synagogue  was  interrupted, 
and  the  peace  of  the  town  disturbed.  This  circumstance,  as  I  have  shown,  ex- 
plains that  part  of  our  Lord's  conduct,  which  many  have  considered  inexplicable. 
He  would  not  revive  on  other  and  similar  occasions  the  same  scenes  of  tumult 
and  exasperation.  He  proceeded,  therefore,  with  the  utmost  caution — refusing  to 
call  himself  the  Messiah — charging  the  persons  who  were  healed  to  tell  no  man — 
and  keeping  back  many  things  even  from  the  apostles. 

The  various  sections  of  this  part  fully  display  the  wisdom  which  continued  thus 
gradually  to  impress  the  people  with  the  conviction  that  their  Messiah  had  arrived. 
The  disciples  who  forsook  John  to  follow  Christ,  and  who  had  returned  to  their 
occupation  as  fishermen,  were  now  commanded  to  attach  themselves  permanently 
to  his  service,  with  the  prophetic  annunciation,  that  they  were  in  future  to  be- 
come "  fishers  of  men."  The  healing  of  the  demoniac  appears  to  prove  his  power 
over  a  world  of  invisible  spirits.  The  cure  of  diseases  demonstrated  to  the  Jews 
that  he  possessed  the  power  to  forgive  the  sin  which  they  believed  to  be  the  cause 
of  physical  evil.  By  healing  the  leprosy,  a  disease  which  was  considered  incura- 
ble, except  by  God  alone,  and  by  referring  the  leper  who  was  cured  to  the  priest, 
he  communicated  to  the  priests  the  secret  of  his  divine  character.  Soon  after  this 
message  had  been  sent  to  the  priests,  he  openly  asserted  the  power  to  forgive, 
which  he  had  already  demonstrated  by  his  silent  and  eloquent  miracles.  Having 
attached  to  him  St.  Matthew,  who  was  more  learned,  and  better  educated  than 
the  fishermen  of  Galilee,  and  whose  presence  therefore  might  be  of  more  weight 
with  the  Jews,  he  publicly  wrought  a  miracle  at  Jerusalem,  and  assured  the  Jews 
that  he  was  appointed  of  the  Father  to  judge  the  w^orld.  By  dispensing  with  the 
enactments  of  their  traditional  law,  he  declared  himself  the  Lord  of  the  Sabbath. 
By  healing  the  withered  hand,  he  condemned  the  superstition  which  preferred  the 
useless  observances  of  a  supposed  piety,  to  active  and  useful  benevolence — and 
having  now  attracted  around  him  great  multitudes  of  people,  and  attached  to  him- 
self twelve  disciples,  whom  he  intended  to  appoint  to  the  apostolic  office,  he  gave 
the  New  Dispensation  to  mankind.  He  embodied  the  spirit  of  the  Mosaic  Law  in 
the  sermon  on  the  mount ;  and  annihilated  for  ever  all  other  modes  of  pleasing 
God,  than  purity  of  mind,  rectitude  of  principle,  spirituality  of  soul,  and  holiness 
of  life. 

Having  promulgated  his  new  dispensation,  our  Saviour  healed  the  servant  of 
the  centurion,  who  was  probably  a  Gentile  ;  and  he  again  hinted  to  the  Jews  the 
conversion  of  the  Gentiles.  By  healing  the  widow's  son,  he  proved  his  power 
over  the  laws  of  life  and  death,  and  again  demonstrated  to  the  Jews,  upon  their 


20  INTRODUCTION. 

own  principles,  that  He  was  that  Messiah  whom  they  expected  to  raise  the  dead. 
The  message  of  John,  who  was  still  in  prison,  enabled  our  Lord  to  point  out  the 
real  Elias,  who  was  to  precede  the  Messiah ;  it  appears  to  have  given  occasion  to 
his  bitter  reproach  of  the  impenitent  cities  of  Judaea,  which  he  concludes,  however, 
with  an  invitation  to  all  to  receive  his  mission.  Various  miracles  and  instructions 
follow,  till  the  time  arrived  when  the  foundation  of  the  Christian  Church  should 
be  laid  in  the  appointment  of  twelve  apostles ;  who  should  possess  equal  power, 
and  equal  authority  to  assert  the  present  existence  of  the  Messiah  in  Judaa,  and 
the  spiritual  nature  of  the  kingdom  which  he  had  come  to  establish. 

The  principal  notes  in  this  part,  in  addition  to  those  on  the  history  and  dates, 
refer  to  the  possible  or  probable  existence  of  the  types  of  the  Nev.'  Testament — a 
subject  which  has  never,  I  believe,  been  sufficiently  considered  by  theologians. 
To  which  must  be  added  the  notes  on  the  demoniacs — the  bearing  of  our  sins  by 
Christ — the  conduct  of  our  Lord  respecting  the  Jewish  Sabbath,  the  Jewish  tra- 
ditionary observances,  and  others  of  this  nature. 

IV.  The  fourth  part  includes  the  time  from  the  mission  of  the  twelve  apostles 
to  that  of  the  seventy.  In  the  note  to  the  former  of  these  events,  I  have  entered 
at  some  length  into  the  question  of  church  government.  An  opinion  has  very 
generally  of  late  years  prevailed  in  society,  that  all  inquiries  on  this  subject  are 
useless,  and  that  our  conclusions  are  of  no  importance.  It  is  said  that  sincerity 
is  equally  acceptable  with  the  Deity,  whatever  be  our  form  of  worship ;  and  as 
our  opinions  are  out  of  our  own  power,  we  cannot  be  responsible  for  involuntary 
decisions.  It  has  been  said  also,  that  the  Deity  has  not  preferred  one  form  of  dis- 
cipline to  another,  or  it  would  have  been  plainly  revealed. 

Reasonings  of  this  nature  do  not  appear  to  me  to  be  satisfactory.  I  would  reply  to 
them  by  observing,  that  the  peace  and  order  of  society  have  hitherto  been  dependent 
on  the  conclusions  of  the  student  in  his  closet.  Armies  are  moved  and  states  are 
shaken  by  the  effects  of  the  prevalence  of  opinions,  which  are  proposed  or  defended 
by  the  more  retired  and  reflecting.  Discussion  elicits  truth  ;  and  the  establishment 
of  truth  alone  can  bestow  peace  and  happiness.  Our  conclusions,  therefore,  upon 
the  subject  of  church  government  must  and  will  be  of  importance  so  long  as  the 
usurpations  of  the  papacy  and  the  divisions  of  parties  continue  to  agitate  mankind. 
As  far  as  the  happiness  of  society  in  this  world  is  concerned,  it  is  impossible  that 
the  sincerity  of  error  can  be  equally  acceptable  to  God  with  the  sincerity  of  truth. 
Happiness  is  connected  with  truth  rather  than  with  sincerity  ;  and  that  which 
most  promotes  the  happiness  of  man  must  be  more  pleasing  to  God,  than  the  sin- 
cerity which  causes  persecution.  The  form  of  worship  which  I  believe  to  be  pro- 
posed in  the  New  Testament  would  have  effectually  preserved  the  world  from  the 
sincerity  of  persecution  ;  for  it  would  have  prevented  the  intolerable  assumption 
of  that  ecclesiastical  dominion,  which  was  founded  on  usurpation,  and  is  sup- 
ported by  intolerance  and  ignorance. 

But  it  is  said  our  opinions  are  not  in  our  own  power.  The  position  is  too 
general  to  be  accurate.  Opinions  arc  not  involuntary,  when  we  possess  the 
means  of  examining  their  evidence  and  foundation.  I  reserve,  till  another  oppor- 
tunity, an  inquiry  into  the  criteria  of  moral  and  religious  truth. 

The  most  objectionable  of  the  notions  to  which  I  refer  is,  the  assertion  that 
the  Deity  has  not  preferred  one  mode  of  discipline  to  another,  or  it  would  have 
been  more  plainly  revealed. 

I  have  endeavoured  to  show  that  a  plan  of  church  government  was  so  plainly 
revealed,  that  it  was  uniformly  acted  upon  for  fifteen  centuries.     That  plan   is 


INTRODUCTION. 


21 


founded  upon  the  one  simple  and  general  proposition,  tliat  the  Church  of  God  was 
to  be  composed  of  several  societies,  each  of  which  should  be  united  by  this  one  rule 
— that  no  person  should  assume  any  spiritual  office  without  the  permission  of 
those  superiors  to  whom  the  power  of  ordaining,  confirming,  and  regulating  the 
Churches  had  lawfully  and  regularly  descended.  Every  Church  might  consist  of 
many  congregations,  and  was  independent  of  its  neighbours ;  Episcopacy  alone 
being  the  bond  of  union  among  all  Christians.  The  collision  of  opinions  which 
has  taken  place  since  the  Reformation  has  prevented  the  adherents  of  this  form 
of  church  government  from  so  uniformly  maintaining  this  truth  as  it  was  their 
duty  to  do.  They  shrank  from  the  appearance  of  defending  a  position,  with 
which  their  own  interest  was  identified.  The  consequence  has  been,  that  Epis- 
copalians have  been  long  considered  merely  as  the  principal  sect  among  Christians 
— and  Christianity  itself  as  a  collection  of  disputable  opinions  supported  by  a  va- 
riety of  sects.  The  members  of  the  Reformed  Episcopal  Churches  ought  to  have 
remembered,  that  they  were  required  in  defence  of  truth  to  submit  to  reproach 
and  insult  in  every  form. 

The  coincidence  does  not  appear  to  be  merely  accidental,  that  the  Baptist 
should  be  put  to  death  at  the  time  when  the  twelve  apostles  were  sent  forth. 
The  old  dispensation  had  now  done  its  work.  The  schoolmaster  led  the  people 
to  Christ,  and  the  twelve  went  forth  to  bring  them  in  to  their  Divine  Lawgiver. 
The  foundations  of  the  Christian  Church  were  laid,  Christ  and  his  apostles  being 
the  corner  stones.  He  now  continued  his  miracles  and  teaching ;  by  correcting 
the  opinions  of  the  people  on  their  Jewish  traditions — healing  the  Syro-PhcEnician, 
as  the  earnest  of  the  future  healing  of  the  Gentiles,  a  doctrine  never  wholly  lost 
sight  of — feeding  the  four  thousand,  who  had  probably  followed  him  in  the  antici- 
pation that  he  would  save  them  from  the  Roman  yoke.  When  our  Lord  healed  a 
blind  man  about  this  time,  St.  Peter  first  declared  his  conviction  in  more  express 
and  decided  terms,  that  the  Prophet  of  Nazareth  was  the  Messiah.  Upon  this 
confession  our  Lord  declares  his  Church  to  be  built ;  and  predicts  to  St.  Peter, 
that  he  should  become  its  second  founder,  by  first  opening  its  gates  to  the  Gentile 
world.  He  then  astonishes  the  Apostle  by  prophesying  his  approaching  death  ; 
and  confirms  the  faith  of  his  wondering  disciples,  whose  minds  were  confounded 
with  the  apparent  inconsistency  between  his  asserted  dignity  and  his  anticipated 
degradation,  by  that  scene  which  visibly  opened  the  union  of  the  two  worlds, — 
the  transfiguration  on  the  mount.  While  their  minds  were  still  impressed  with 
the  remembrance  of  his  glory,  he  again  predicted  his  sufferings,  and  submitted,  as 
a  man  who  was  bound  by  the  political  regulations  of  society,  to  the  demand  for 
tribute.  The  chapter  concludes  with  the  contention  among  the  disciples  for  su- 
periority. They  could  not,  till  the  Holy  Spirit  had  illumined  their  minds,  under- 
stand the  doctrine  of  a  spiritual  kingdom.  They  saw  that  Christ  could  have 
maintained  an  army  without  expense — they  saw  the  people  eager  to  follow  him — 
and  they  imagined  that  the  Roman  yoke  would  be  thrown  off'  at  an  early  oppor- 
tunity. 

The  principal  notes  refer  to  some  of  the  Jewish  traditions — our  Lord's  apply- 
ing to  himself  certain  expressions,  by  which  the  Jews  described  their  Messiah, 
and  the  nature  of  the  Messiah  whom  they  expected.  The  address  to  St.  Peter — 
the  disputing  of  the  apostles — and  tiie  transfiguration  are  briefly  considered  as  in- 
teresting subjects  of  inquiry  to  the  theological  student. 

V.  The  fifth  part  embraces  the  next  great  division  of  our  Lord's  ministry, — the 
period  from  the  mission  of  the  seventy  to  his  own  triumphant  entry  into  Jeru- 


22  INTRODUCTION. 

salem.  As  the  victim  was  led  to  the  ahar  garlanded  with  flowers,  and  followed 
by  the  acclamations  of  the  people ;  so  was  our  Great  Sacrifice  adorned  for  the 
altar  of  the  cross.  Few  remarks  are  necessary  on  the  contents  of  this  part.  The 
deeper  impression  produced  by  the  preaching  of  his  apostles  and  of  the  seventy, 
and  by  his  own  wonderful  example,  miracles,  and  teaching,  began  to  appear  more 
plainly.  The  agitation  of  the  public  mind  at  Jerusalem — the  public  assertion  of 
his  preexistence — his  increased  boldness  as  his  personal  danger  became  greater — 
his  more  numerous  cautions  to  his  disciples — his  assertion  of  his  Divinity,  and  the 
consequent  resolution  of  the  Jews  to  apprehend  him — successively  prove  the  wis- 
dom of  tlie  plan  upon  which  our  Lord  acted,  of  gradually  convincing  the  people, 
and  then  submitting  to  his  painful  death.  No  sooner  was  the  resolution  taken  to 
seize  him,  than  his  lamentations  over  Jerusalem  begin — his  parables  assume  a 
more  prophetic  character,  descriptive  of  the  reception  of  the  Gentiles,  and  the  re- 
jection of  the  Jews.  At  length  he  goes  on  to  work  his  greatest  miracle,  the  rais- 
ing of  Lazarus  from  the  dead,  and  with  that  (which  appears  to  have  been  publicly 
performed  before  many  of  the  rulers,  who  were  eager  to  apprehend  him),  to  dis- 
continue the  appeal  to  the  Jews  by  this  kind  of  evidence.  If  he  had  wrought 
miracles  at  Jerusalem,  it  would  have  appeared  that  he  desired  to  excite  the  peo- 
ple to  rebellion.  The  whole  nation  were  now  made  acquainted  with  his  preten- 
sions, and  with  the  evidence  upon  which  they  were  supported.  He  entered, 
therefore,  Jerusalem  amidst  the  shouts  of  the  people,  in  a  manner  so  remarkable, 
that  he  evidently  fulfilled  a  prophecy  of  Zachariah.  I  have  inquired,  in  a  note  to 
this  passage,  frohi  a  review  of  the  history  of  the  Jews,  from  the  date  of  the 
prophecy  to  the  destruction  of  the  temple,  whether  the  prediction  can  be  applied 
to  any  ruler  of  Israel,  under  any  dynasty  of  its  own,  or  of  its  foreign  sovereigns. 

VI.  The  sixth  part  relates  the  conduct  of  the  Holy  Jesus  from  his  triumphant 
entry  into  Jerusalem,  till  his  submission  to  the  Roman  guard,  to  whom  he  was 
betrayed.  I  have  generally  avoided  devotional  remarks  on  the  New  Testament, 
because  every  commentator  abounds  with  them ;  and  because  they  obviously  pre- 
sent themselves  to  the  mind  of  every  reader  of  this  wonderful  and  beautiful  book. 

I  have,  however,  sometimes  deviated  from  my  rule,  and  was  more  especially 
tempted  to  do  so,  when  I  contemplated  the  joyful  entry  of  our  atoning  Saviour 
into  his  once  "  holy  city."  The  cleansing  of  the  temple,  the  miraculous  wither- 
ing of  the  fig  tree,  and  the  voice  from  heaven,  when  the  Greeks  of  the  dispersion 
asked  to  see  Him,  were  sufficient  to  attest  his  divine  power ;  but  they  were  not 
miracles  sufficiently  splendid  to  attract  universal  notice,  and  to  excite  the  jealousy 
of  the  Pharisees.  As  the  time  of  his  betrayal  was  come,  He  did  not  hesitate  to 
reprove,  with  more  boldness  than  he  had  hitherto  shown,  all  the  sects  among  his 
countrymen.  He  commanded  the  Herodians  to  "  render  unto  Caesar  the  things 
that  are  Cajsar's,  and  unto  God  the  things  that  are  God's."  To  the  Sadducees 
he  explained,  from  the  books  of  Moses,  the  doctrine  of  the  resurrection.  The  in- 
consistency of  the  apparently  austere,  but  in  reality  immoral,  Pharisee  is  repro- 
bated with  unsj^aring  and  indignant  severity.  The  prophetic  parables,  the  predic- 
tion of  the  fall  of  Jerusalem,  and  the  allusions  to  the  great  event  of  which  it  was 
typical — his  institution  of  the  eucharist,  to  be  received  by  us  all  till  He  shall  again 
come  to  judge  the  living  and  the  dead — his  exhortations  to  his  disciples,  his  prom- 
ises of  his  Holy  Spirit,  his  meekness,  his  gentleness,  and  his  love  present  the  per- 
fect portrait,  which  the  simple  pen  of  inspiration  alone  can  adequately  describe. 
The  view,  which  I  have  submitted  to  the  reader,  of  the  agony  in  the  garden  of 
Gethsemane  appears  to  be  justified  by  the  various  circumstances  which  prove  our 


INTRODUCTION. 


23 


Lord  to  be  the  second  Adam.  Our  faculties  must  be  enlarged  in  another  state  of 
existence  before  we  can  comprehend  the  mysteries  of  Revelation.  '•  One  little 
part  alone  we  dimly  scan,"  that  our  faith  may  be  strengthened  with  an  earnest  of 
the  future  great  discoveries  of  God  and  his  government,  which  shall  await  us  in 
eternity. 

VII.  From  the  apprehension  of  Clirist  to  the  crucifixion.  The  Lamb  of  God 
is  sacrificed — the  atonement  is  accepted — and  man  is  pardoned  !  All  unite  to 
reject  our  Lord.  His  disciples  deserted  him — the  most  zealous  of  their  number 
denied  him — the  high  priest  insulted  iiim — the  servants  mocked  him — the  soldiers 
spat  in  his  face,  and  ridiculed  his  pretensions — the  Sanhedrin  comdemned  liim. 
Though  his  betrayer  declared  the  innocence  of  his  victim — though  Pilate  acquitted 
him — though  his  accusers  agreed  not  together,  yet  the  heads  of  opposing  fad  ions 
unite  to  destroy  him.  The  power  of  Rome,  the  religious  hatred  of  an  apostate 
Church,  the  changeable  populace,  who  perhaps  imagined  their  clamors  were  the 
voice  of  God,  all  combined  to  fulfil  the  prophecies,  and  murder  the  willing  Sacri- 
fice, who  was  about  to  intercede  for  them  all.  Our  Lord  never  forgot  his  Divinity 
in  the  midst  of  these  scenes.  When  he  was  dying  as  a  man  he  forgave  sins  as  a 
God.  He  refused  to  deliver  his  assumed  body  from  the  cross,  but  he  declared 
his  power  as  Lord  of  the  invisible  world.  I  have  fully  expressed  my  opinion  on 
this  point  in  the  twenty-fifth  note  to  the  present  part.  I  believe  the  death  of 
Christ  to  be  a  mysterious  atonement  for  the  sins  of  man.  I  have  no  hope  of  ever- 
lasting happiness,  but  from  my  faith  in  this  mysterious  atonement.  I  believe  this 
doctrine  to  be  the  one  peculiar,  fundamental,  and  characteristic  truth  of  Revela- 
tion. I  humbly  prostrate  my  reason  to  the  God  who  has  given  Revelation  to 
guide  us,  as  the  best  proof  of  my  most  rational  homage  to  the  Deity  ;  and  I  pray 
that  the  consolation  which  I  derive  from  this  faith  in  the  atonement  of  our  only 
Lord  and  Saviour,  may  never  be  shaken  by  the  presumptuous  conclusions,  and 
the  shallow  speculations  of  the  philosophy  which  rejects  Revelation. 

VIII.  From  the  resurrection  to  the  ascension.  I  have  already  mentioned  the 
authorities  upon  which  I  have  divided  this  part.  The  reflections  upon  our  Lord's 
ascension,  in  the  forty-third  note  to  this  part,  are  such  as  every  Christian  will  adopt 
who  believes  in  the  immortality  revealed  in  Scripture. 

IX.  Before  the  Gospel  was  ofl'ered  to  the  Gentiles,  the  apostles  made  their 
appeal  exclusively  to  their  own  brethren.  Our  Lord  had  told  the  Jews,  that  their 
rejection  of  his  ministry  should  be  forgiven  them  ;  but  their  refusal  to  be  convinced 
by  the  miraculous  gifts  of  the  Holy  Spirit  should  neither  be  forgiven  in  this  nor  in 
the  future  world.  The  present  part  gives  an  account  of  the  preaching  of  the 
apostles  from  the  ascension  to  the  time  for  the  calling  in  of  the  Gentiles,  and  the 
miraculous  conversion  of  St.  Paul  to  Christianity  for  that  purpose. 

The  first  section  of  this  most  interesting  part  presents  us  with  a  view  of  the 
return  to  Jerusalem  of  the  timid  disciples  of  Christ,  and  their  meeting  for  devo- 
tional purposes  in  one  of  the  hjperoa,  or  upper  rooms,  in  which  the  Jews  were  ac- 
customed to  celebrate  their  Passovers  ;  totally  unconscious  of  their  lofty  destiny, 
as  the  moral  and  religious  renovators  of  mankind.  I  have  taken  the  opportunity 
in  beginning  this  part,  to  request  the  reader  to  compare  the  claims  of  Christianity 
to  the  homage  of  a  rational  and  immortal  being,  with  the  pretensions  of  any  of 
the  absurd  speculations  which  have  insulted  the  reason  and  debased  the  morals  of 
society.  It  will  be  perceived  that  I  have  not  availed  myself  of  any  part  of  Mr. 
Faber's  work  on  the  same  subject.  Tlie  note  was  written  before  his  book  was 
submitted  to  the  public. 


24  INTRODUCTION. 

The  election  of  Matthias,  related  in  the  second  section,  has  been  generally 
considered  an  argument  for  the  popular  election  of  the  clergy.  We  live  under 
this  curse,  that  whatever  form  of  regimen  we  adopt,  whether  in  church  or  state, 
thorns  and  thistles  must  be  produced.  Our  own  wisdom  and  prudence  may  in- 
crease or  diminish  their  number ;  but  some  evil  will  be  found,  and  we  try  in  vain 
to  escape  from  it.  To  avoid  one  class  of  real  or  supposed  grievances  in  the  ap- 
pointment of  the  clergy,  without  appeal  to  the  congregation,  other,  and  sometimes 
greater,  evils  have  been  preferred  by  popular  elections.  By  these,  the  errors  of 
the  people  are  perpetuated,  where  the  opinions  of  the  congregation  are  erroneous. 
The  teacher  is  compelled  to  preach  the  sentiments  of  his  hearers ;  and  to  learn 
implicitly  where  he  ought  to  instruct  freely.  As  no  dominion  is  more  cruel,  arbi- 
trary, capricious,  and  unjust  than  the  dominion  of  large  and  therefore  irresponsi- 
ble bodies ;  so  no  slavery  is  so  intolerable  as  subserviency  to  their  fluctuating 
opinions. 

The  prayer  of  the  disciples,  at  the  election  of  Matthias,  may  be  considered  as 
one  proof  of  their  acknowledgment  of  the  Divinity  of  our  Lord. 

We  are  brought,  in  the  third  section,  to  that  wonderful  event,  by  which  the 
ignorant,  timid,  prejudiced  disciples  of  our  Lord  obtained,  in  one  instant,  by  the 
especial  Providence  of  God,  advantages,  accomplishments,  knowledge,  and  every 
other  requisite  qualification  for  the  noble  office,  which  would  have  otherwise  re- 
quired the  labor  of  many  years.  Endued  with  power  from  on  High,  they  became 
at  once  prudent  legislators,  sober  and  learned  judges,  eloquent  preachers,  liberal 
without  compromising  truth,  tolerant  without  religious  indifference.  Through 
the  whole  of  the  remainder  of  the  New  Testament,  the  apostles  appeal  to  the  mi- 
raculous gifts  of  healing,  of  languages,  of  discerning  of  spirits.  The  contrast  of 
their  present  and  former  conduct  demonstrates  the  internal  change  which  had 
taken  place.  Without  these  assistances,  indeed,  the  religion  which  commanded 
the  submission  of  the  passions,  for  the  sake  of  a  crucified  criminal,  whom  they  as- 
serted to  have  been  a  Divine  Being,  could  never  have  prevailed.  The  immediate 
effects  of  this  great  event  are  related  in  the  next  sections,  the  accession  of  con- 
verts, and,  what  must  now  appear  almost  as  wonderful,  the  union  of  Christians  in 
this  truly  primitive  church.  They  were  neither  divided  by  absurd  jealousy,  by 
the  pride  of  intellect,  by  adherence  to  some  strange  errors,  to  which  their  fathers 
pledged  themselves,  and  which  did  not  die  away  with  the  political  events,  or  fool- 
ish controversies,  in  which  they  originated.  They  were  neither  influenced  by  the 
fear  of  offending,  by  a  regard  to  self-interest,  by  attachment  to  opinions  which 
they  received  without  inquiry,  and  maintained  without  examination.  Truth,  con- 
firmed by  undeniable  evidence,  and  demonstrated  by  irresistible  argument,  was 
the  object  they  pursued  and  obtained. 

After  the  conversion  of  the  cripple,  the  attention  of  the  people  of  Jerusalem 
was  so  much  excited,  that  the  Sanhedrin  ordered  the  apostles  to  be  summoned  ; 
and  inquired  what  new  imposition  was  about  to  be  practised  on  the  Jewish  nation. 
How  unbounded  must  have  been  the  rage  and  indignation  of  the  Sanhedrin,  who 
were  in  daily  expectation  of  a  powerful  and  temporal  Messiah,  a  conqueror  of  the 
Romans,  and  an  elevator  of  the  Jewish  nation  to  the  height  of  political  power ; 
when  the  fishermen  of  Galilee  stood  before  them,  and  afiirmed,  that  the  con- 
demned and  innocent  Victim  from  Nazareth  was  the  true  and  long-expected 
Messiah  ;  and  that  the  Sanhedrin  had  murdered  their  heaven-descended  Sov- 
ereign !  Li  the  note  to  section  eight,  I  have  given  the  [jarallel  between  Christ 
and  Moses,  whose  prediction  St.  Peter  had  applied  to  our  Saviour.     To  what  ex- 


INTRODUCTION.  25 

tent  this  parallel  may  have  been  explained  is  uncertain.  If  the  Sanhedrin  heard 
of  this  application,  they  must  have  been  more  highly  enraged.  They  imagined 
they  had  crucified  the  new  religion  when  they  crucified  its  Founder.  They  had 
but  nurtured  with  blood  the  seed  which  should  grow  into  the  tree,  which  should 
refresh  the  world  with  its  leaves,  and  the  Church  with  its  fruits  of  life.  Annas 
and  Caiaphas,  and  the  most  learned  talmudists,  the  eminent,  the  honorable,  and 
the  noble,  were  assembled  to  hear  the  defence  of  the  despised  fisherman,  whom 
they  insulted  for  his  deficiency  in  the  only  learning  which  their  intellectual  vanity 
esteemed.  Another  extraordinary  descent  of  the  Holy  Spirit  is  related  in  section 
eleven,  to  encourage  and  animate  the  converts  at  this  beginning  of  their  predicted 
persecutions.     The  Church  continued  at  peace,  wealthy,  flourishing,  and  united. 

With  this  abundant  prosperity  began  the  corruption  of  the  Church.  Am- 
bition, a  more  powerful  passion  than  avarice,  which  is  its  minister  only,  divided 
the  infant  community.  Ananias  first  desired  eminence  by  his  apparent  liberality  ; 
he  might  have  wished  also,  as  many  have  supposed,  to  obtain  a  more  ample  pro- 
vision, at  some  future  period,  from  the  funds  of  the  Church.  The  custom  now 
beo-an,  which  in  Christian  societies  has  never  been  discontinued,  of  maintaining 
the  poor  from  some  permanent  fund  afforded  by  the  voluntary  benevolence  of  the 
wealthy. 

From  the  fourteenth  to  the  twentieth  sections,  we  read  of  the  gradual  progress 
of  the  new  faith.  The  repetition  of  his  assertion  by  St.  Peter,  that  the  crucified 
and  innocent  Nazarene  was  the  real  Messiah,  made  the  Sanhedrin  resolve  to  pun- 
ish the  apostles  with  death.  They  were  checked  by  the  advice  of  Gamaliel. 
The  increasing  numbers  of  the  Church  made  the  election  of  new  officers  necessary, 
who  should  peculiarly  devote  themselves  to  those  duties  which  interfered  with  the 
proper  discharge  of  the  higher  and  apostolic  office.  The  apostles  prescribed  the 
qualifications  of  the  deacons,  and  approved  of  the  choice  of  the  people.  This 
subject  is  partially  discussed  in  the  note  to  the  eighteenth  section.  In  the  note 
to  the  following  section  I  have  endeavoured  to  show  that  Mr.  Benson's  ChronoJogy 
of  the  Life  of  Christ,  which  I  have  adopted  from  a  full  conviction  of  its  accuracy, 
is  consistent  with  the  prophecy  of  the  seventy  weeks  by  the  Prophet  Daniel. 

In  the  twentieth  section  we  read  of  the  breaking  out  of  the  persecution,  in 
which  St.  Stephen  was  martyred,  while  testifying  the  Divinity  of  Christ,  and  assert- 
ing, in  the  presence  of  St.  Paul,  at  that  time  one  of  his  persecutors,  that  he  saw 
the  glory  which  had  been  seen  by  their  patriarchal  ancestors ;  and  that  the  cruci- 
fied Jesus  of  Nazareth  was  the  Personage  who  appeared  with  it.  The  ancient 
Jews  believed  that  the  Angel  Jehovah  was  the  manifested  God  of  their  fathers ; 
and  Stephen,  in  his  dying  moments,  declared  that  Jesus  of  Nazareth  and  the  An- 
gel Jehovah  were  the  same  Being.  This  was  blasphemy  to  the  Jews,  who  con- 
sidered our  Lord  as  a  man  ;  and  it  must  have  shocked  the  unbelieving  zealot, 
who  afterwards  became  the  Apostle  of  the  Gentiles.  But  the  assertion  of  St. 
Stephen  shows  to  us  yet  further,  how  beautifully  the  dispensations  of  God  blend 
one  with  another,  and  rest  upon  the  same  evidence.  St.  Paul  must  have  remem- 
bered the  dying  exclamation  of  the  proto-martyr,  when  he  was  himself  favored 
with  the  opening  of  the  invisible  world,  and  with  the  appearance  of  the  same  An- 
gel Jehovah,  Jesus  of  Nazareth.  If  St.  Paul,  as  a  learned  Jew,  had  been  required 
to  select  the  only  evidence  which  could  convince  him  that  Jesus  was  the  Christ, 
it  is  probable  that  he  would  have  demanded  the  appearance  of  the  Shechinah, 
and  the  manifested  God  of  his  ancestors.  This  was  vouchsafed  to  him  at  his  con- 
version, when  the  Jesus,  whom  Stephen  saw  standing  at  the  right  hand  of  God, 
VOL.  II.  4  c 


26  INTRODUCTION. 

appeared  to  him  in  the  same  glory,  and  told  him,  "  I  am  Jesus,"  the  manifested 
God  of  thy  fathers,  the  Angel  Jehovah,  "  whom  thou  persecutest." 

In  consequence  of  the  Pauline  persecution,  the  apostles  were  dispersed  from 
Jerusalem ;  and  the  converts,  who  were  probably  gifted  with  miraculous  powers 
for  that  purpose,  every  where  preached  the  new  religion.  The  provinces  of  Ju- 
daea now  received  Christianity,  Samaria  began  to  abound  with  converts,  to 
whom  the  gifts  of  the  Holy  Spirit  were  imparted  by  the  hands  of  St.  Peter  and 
St.  John  ;  the  apostles  alone,  as  the  higher  order  in  tiie  priesthood  of  Christianity, 
possessing  authority  to  confer  them.  From  this  circumstance  the  ancient  Church 
confined  the  power  of  confirming  to  the  bishops,  as  the  successors  of  the  apostles, 
in  those  ordinary  acts  of  authority,  which  they  considered  essential  to  all  Christian 
Churches.  When  the  provinces  of  Judaea  were  thus  Christianized,  the  time  for 
appealing  to  the  Jews,  and  the  Proselytes  of  Righteousness  (among  whom  was  the 
treasurer  of  Queen  Candace),  appears  to  have  come  to  its  proper  termination. 
The  Gospel  of  St.  Matthew  was  probably  now  written  for  the  use  of  the  scattered 
communities ;  and  the  Pauline  persecution  is  unexpectedly  terminated  by  the 
sudden  interposition  of  Divine  Providence,  in  the  conversion  of  its  principal  agent. 
This  event  is  related  in  the  thirty-first  section. 

In  the  note  to  the  thirty-first  section,  I  have  briefly  considered  the  inferences 
which  have  been  sometimes  deduced  from  the  history  of  St.  Paul's  conversion, 
that  no  man  can  be  a  Christian  who  does  not  experience  some  miraculous  change 
or  interposition  of  a  similar  nature.  It  must  be  remembered,  that  St.  Paul  was 
not  the  chief  of  profligates,  but  chief  of  the  opponents  of  the  Gospel.  This  is  the 
proper  meaning  of  his  appellation,  "  the  chief  of  sinners."  It  is  more  than  ques- 
tionable, whether  the  sudden  demonstration  of  the  truth  of  Christianity,  which  was 
now  enforced  on  the  mind  of  St.  Paul,  as  the  very  best  and  most  unsuspicious 
agent,  by  whom  Christianity  might  be  dispersed  with  the  most  effect,  can  be  con- 
sidered as  an  argument  in  favor  of  the  doctrine  of  the  sudden  conversions  of  edu- 
cated Christians,  who  are  acquainted  from  their  infancy  with  the  Scriptures,  and 
know  why  Christ  rose  from  the  dead. 

With  the  preaching  of  St.  Paul,  the  miracles  of  St.  Peter,  and  the  repose  of 
the  Churches,  this  part  terminates.  I  have  considered,  at  some  length,  the  doc- 
trine and  goverimient  of  the  Church  at  Jerusalem,  the  model  for  all  succeeding 
Churches.  I  have  devoted  some  time  to  this  point,  because  an  attentive  perusal 
of  the  Holy  Scriptures  alone  has  convinced  me,  that  Jesus  Christ  is  the  Lawgiver 
of  nations  as  well  as  the  Saviour  of  individuals.  My  Bible,  my  only  religion,  has 
taught  me,  that  Christ  descended  from  heaven,  neither  to  form  separate  congrega- 
tions of  good  and  devotional  individuals — nor  to  unite  the  world  under  one  eccle- 
siastical domination.  He  came  to  make  every  separate  kingdom  one  great 
religious  family  ;  >Lnd  thus  to  extinguish,  over  the  whole  earth,  wars  abroad  and 
factions  at  home,  and  all  political  evils,  of  what  kind  soever,  by  religious  peace 
and  mutual  love.  God  wills  the  present  as  well  as  the  future  happiness  of  man  ; 
and  Christianity,  rightly  understood,  is  the  only  means  by  which  the  divine  object 
will  eventually  be  accomplished. 

X.  The  time  had  now  fully  come  in  which  the  exclusive  appeal  to  the  Jews 
was  to  cease,  and  the  new  dispensation  to  begin  ;  when  the  Gosi)el  was  to  be 
preached  to  other  nations.  This  part  includes  the  period  between  the  vision  of 
St.  Peter,  which  announced  the  enlargement  of  the  Church,  and  the  mission  of 
St.  Paul  to  tiie  idolatrous  Gentiles.  The  vision  of  St.  Peter  was  the  commence- 
ment of  the  fulfihnent  of  our  Lord's  prophecy,  "  On  this  rock  I  will  build  my 


INTRODUCTION.  27 

Church."  The  dissertation  of  Bernard  Duysing,  in  the  Critici  Sacri,  on  this  sub- 
ject is  exceedingly  curious.  Some  extracts  are  given  from  it  in  the  note,  together 
with  the  interpretation  of  Jones  of  Nayland. 

A  discussion  arose  between  some  distinguished  theologians  in  the  last  century 
on  the  Proselytes  of  the  Jews.  The  first  Lord  Barrington  adopted  and  learnedly 
defended  the  usual  opinion,  that  in  addition  to  the  Proselytes  of  Righteousness, 
who  engaged  to  fulfil  the  whole  Law  of  Moses,  there  was  also  another  class  who 
professed  their  belief  in  the  God  of  the  Jews,  but  who  did  not  bind  themselves  by 
the  more  burthensome  ceremonial.  Dr.  Doddridge  and  Dr.  Lardner,  and,  on  the 
authority  of  their  arguments.  Dr.  Hales,  have  differed  from  Lord  Barrington,  and 
asserted  the  existence  of  the  former  Proselytes  only.  Michaelis,  Dr.  Graves,  Sel- 
den,  Witsius,  Spencer,  Schoetgen,  Lightfoot,  and  others,  to  whom  reference  is 
made  in  the  first  note,  support  the  opinion  of  Lord  Barrington,  though  they  have 
not  noticed  the  controversy.  I  have  adopted  the  general  supposition.  The  ex- 
istence of  a  large  class  of  persons  of  the  same  description  as  Cornelius,  who 
should  receive  the  new  religion  before  it  was  preached  to  the  idolaters  of  the  sur- 
rounding country,  appears  to  have  been  a  wise  provision  for  the  continuance  of 
that  gradual  and  silent  progress,  by  which  Christianity  was  to  be  extended  through 
the  world. 

The  New  Dispensation  was  not  at  first  generally  received.  The  converts,  who 
were  scattered  from  Jerusalem  by  the  Pauline  persecution,  preached  to  the  Jews 
only.  The  Church  at  Jerusalem  was  astonished  at  the  intelligence,  that  the  Pros- 
elytes of  the  Gate  were  to  be  admitted  into  the  Church ;  and  they  commissioned 
Barnabas  to  make  inquiry.  Saul,  who  seems  to  have  been  now  merely  a  private 
though  eminent  teacher,  is  associated  with  him  ;  and,  on  their  arrival  at  Antioch, 
which  may  be  called  the  first  metropolis  of  the  Christian  cities,  the  adherents  of 
the  new  religion  are  called  by  the  now  most  honorable  of  all  human  appellations. 
Many  have  been  of  opinion,  that  the  title  of  Christian  was  given  by  divine  ap- 
pointment. It  seems  probable  that  some  designation  was  necessary  to  distinguish 
the  Christians  from  the  Jews,  with  whom  they  were  at  first  identified. 

Now  that  the  new  religion  had  become  so  firmly  established,  that  it  embraced 
another  large  class  of  persons,  the  lives  of  the  apostles  ceased  to  be  essential  to 
the  existence  of  the  rising  Church.  They  consequently  became  subject  to  the 
plans  of  their  enemies.  One  of  them  was  put  to  death  ;  the  rest  appear  to  have 
been  scattered  from  Jerusalem ;  and  the  power,  which  had  at  first  been  common 
to  them  all,  was  concentrated  in  one,  who  was  left  at  Jerusalem,  in  the  time  of 
the  greatest  danger  to  protect  and  govern  the  Church. 

I  have  considered,  at  greater  length  than  was  perhaps  necessary,  the  opinion 
that  St.  Peter,  after  his  miraculous  escape  from  prison,  was  sheltered  at  Rome. 
Many  Protestant  writers  have  asserted  that  he  was  never  in  that  city.  The  evi- 
dence appears  to  be  more  favorable  to  the  other  supposition  ;  and  it  is  probable 
that  St.  Mark's  Gospel  was  now  written  under  the  inspection,  or  at  the  dictation 
of  St.  Peter.  The  perversion  of  the  Romanist  theologians  on  the  subject  of  St. 
Peter's  residence  at  Rome  is  well  known.  The  supremacy  of  St.  Peter  is  a  fic- 
tion ;  it  is  the  upas  tree  of  Christianity  ;  it  has  poisoned  the  fairest  shrubs  and 
flowers  in  the  garden  of  the  Church.  It  has  changed  the  peaceful  religion  of  the 
mild  and  holy  Saviour  into  a  series  of  political  controversies ;  from  which  have 
originated  civil  wars,  alienations  of  princes  from  their  people,  and  of  people  from 
their  princes,  and  all  the  civil  commotions  which  have  prevented  the  progress  of 
Christianity  ;  which  have  given  its  principal  triumph  to  infidelity,  and  every  where 


28  INTRODUCTION. 

degraded  religion.  If  the  blundering  interpreters,  who  have  assigned  this  imagi- 
nary supremacy  to  St.  Peter,  had  granted  it  to  St.  Paul,  they  would  have  been 
more  able  to  defend  their  folly  ;  St.  Peter  was  the  minister  of  the  circumcision, 
St.  Paul  was  the  apostle  of  the  Gentiles,  of  whom  the  Romans  were  the  chief; 
and  he  openly  reproved  St.  Peter  for  the  conduct  which  he  thought  worthy  of 
censure. 

The  remainder  of  this  part  relates  the  continued  increase  of  the  Churches 
till  the  actual  appointment  of  St.  Paul  to  the  mission  to  which  he  had  been  so 
long  designated. 

XL  We  now  arrive  at  the  dispensation  under  which  we  ourselves  live,  when 
the  Gospel  was  preached  to  the  idolatrous  Gentiles.  In  consequence  of  his  divine 
appointment,  St.  Paul  received  the  sanction  of  the  heads  of  the  Church  at  An- 
tioch,  to  his  mission,  and  became  their  apostle.  This  part  contains  the  account 
of  his  first  apostolical  journey.  The  principal  points  considered  in  the  notes  to 
this  part  are,  the  similarity  between  the  service  of  the  synagogue  and  that  of  the 
early  Church,  the  question  of  predestination,  the  apostolical  decree,  and  the  na- 
ture of  the  spiritual  gifts,  titles,  and  offices  in  the  Church  of  Antioch.  Vitringa, 
who  was  both  a  theorist  and  a  zealous  Presbyterian,  has  endeavoured  to  establish 
the  identity  of  the  early  church  government  with  that  of  the  synagogue.  I  have 
pointed  out  various  instances  in  which  the  supposed  parallel  entirely  fails.  If  in- 
deed it  could  be  shown  to  be  complete,  the  similarity  would  prove  nothing  with 
respect  to  the  question  concerning  Episcopacy.  As  the  Jewish  synagogues  were 
under  the  control  of  the  heads  of  their  religion  at  Jerusalem,  while  each  congre- 
gation might  possibly  have  some  observances  peculiar  to  itself;  so  also  the  Chris- 
tian Churches  were  never  independent  of  the  apostolical  authority,  though  each 
might  perhaps  vary  in  certain  non-essential  particulars. 

XII.  The  twelfth  part  contains  an  account  of  the  second  apostolical  journey 
of  St.  Paul.  Observant  of  our  Lord's  direction,  that  his  evangelists  should  not 
go  out  alone,  because  "  in  the  mouth  of  two  or  three  witnesses  every  word  was 
to  be  established,"  the  Apostle,  having  chosen  Silas  after  his  separation  from  Bar- 
nabas, proceeds  on  his  journey  with  Timothy,  whom  he  met  with  on  his  arrival 
at  Derbe.  Our  Lord's  promise,  that  his  apostles  should  possess  authority  over  all 
the  power  of  the  enemy,  was  fulfilled  at  Philippi.  In  a  former  part  of  the  Ar- 
rangement the  opinions  respecting  demoniacal  possession  are  considered  at  some 
length.  The  case,  of  the  Pythoness  at  Philippi  appears  to  afford  additional  evi- 
dence in  support  of  the  general  opinion,  that  the  instances  mentioned  in  Scrip- 
ture must  be  literally  interpreted. 

In  the  tenth  section  of  this  part  we  come  to  the  first  of  those  most  important 
portions  of  the  Inspiced  Writings,  the  Epistles  of  Paul.  As  no  part  of  the  Scrip- 
tures have  been  more  frequently  misinterpreted  than  these  Epistles,  I  have  en- 
deavoured to  submit  to  the  reader,  at  the  head  of  each  Epistle,  a  brief  statement 
of  the  proposition  which  St.  Paul  intended  to  establish  ;  and  so  to  analyze  the 
Epistle  itself,  that  the  nature  of  the  arguments,  by  which  that  proposition  is  estab- 
lished, may  be  clearly  seen.  The  primary  meaning  of  every  verse  may  be  thus 
more  probably  ascertained  ;  and  the  universal  adaptation  of  the  Epistles  to  the 
circumstances  of  the  Churches  of  Christ,  in  all  ages,  be  more  distinctly  pointed 
out.  I  reject  the  hypotheses  of  Semler,  and  of  Taylor  of  Norwich,  as  well  as  the 
reasonings  of  his  follower,  Mr.  Belsham ;  who  would  destroy  the  peculiar  doc- 
trines of  Christianity,  by  endeavouring  to  prove  that  the  terms  and  phrases  which 
are  used  by  St.  Paul  have  an  exclusive  reference  to  the  disputes  of  the  apostolic 


INTRODUCTION.  29 

age,  respecting  the  admission  of  the  Gentiles  into  the  Church  of  God,  and  are 
therefore  to  be  interpreted  as  alluding  only  to  the  privileges  of  the  visible  Church. 
While  it  must  be  allowed  that  the  existing  controversy  between  the  Jews  and  the 
apostles,  on  this  point,  ought  to  be  kept  in  view,  whenever  the  chief  Epistles  arc 
studied,  we  shall  utterly  mistake  the  nature  of  that  sublimer  object  which  the 
Deity  proposed  when  he  gave  inspiration  to  his  servants,  if  we  attempt  to  confine 
their  teaching  and  arguments  to  the  advantages  of  a  visible  Church,  and  to  the 
imparlation  to  the  idolatrous  Gentiles  of  a  purer  system  of  moraUty.  Their  object 
was  rather  to  prove,  that  if  God  admitted  the  Jews  into  a  visible  Church  upon 
earth,  as  an  earnest  and  proof  that  they  should  be  hereafter  admitted  into  a  higher 
state  of  purity  and  happiness  above  ;  the  same  mercy  would  receive  the  Gentiles 
into  this  higher  glory,  and  consequently,  as  an  inferior  privilege,  would  receive 
them  into  a  more  extensive  and  visible  Church  upon  earth.  On  this  account  it  is 
that  the  doctrines  of  the  Trinity,  the  Incarnation,  and  the  Atonement,  (without 
which  essential  truths  is  no  Christianity,)  are  so  repeatedly  and  earnestly  insisted 
upon.  They  are  our  pledges  of  future  discoveries  of  God  when  we  shall  rise  from 
the  dead.  If  any  revelation  be  given  us  from  above,  we  might  justly  expect  that 
some  internal  evidence  of  its  truth  would  be  afforded,  in  addition  to  the  outward 
facts  which  demonstrate  its  divine  origin.  That  internal  evidence,  among  other 
doctrines,  would  probably  consist  in  some  account  of  the  Deity,  which  could  not 
have  been  discovered  by  reason  ;  and  which  would  be  the  one,  peculiar,  charac- 
teristic, and  mysterious  foundation  of  the  whole  fabric  of  truth.  This  doctrine 
would  be  so  interwoven  with  the  system  of  revelation,  that  it  would  be  alike 
found  in  the  beginning,  the  middle,  and  the  end.  The  removal  of  it  would  be 
attended  with  the  conviction  of  the  utter  uselessness  and  unreasonableness  of  the 
remainder.  It  would  be  consistent  with  the  analogy  of  faith  ;  it  would  be  pro- 
portionate to  the  greatness  of  the  soul  of  man  ;  it  would  be  capable  of  exciting 
that  internal  feeling  of  indefinitude  which  uniformly  attends  our  contemplation  of 
the  visible  world,  by  whatever  branch  of  science  we  attempt  to  explore  it,  and 
whether  the  microscope  or  telescope  be  called  to  our  assistance.  Such  internal 
evidence,  such  mysterious,  essential  truth,  is  to  be  found  only  in  the  doctrine  of 
the  atonement  of  Christ — a  Divine  and  an  Incarnate  Being.  It  ought  not  to  excite 
surprise  that  the  admirers  of  the  powers  of  human  reason  have  so  uniformly  en- 
deavoured to  overthrow  this  truth.  Salvation  by  a  crucified  Redeemer,  who  was 
at  once  a  manifested  and  predicted  God,  though  He  was  found  in  fashion  as  a 
man,  and  was  despised  and  rejected  of  men,  ever  was  and  ever  will  be  our  only 
real  hope  ;  while  it  is  the  object  of  unabated  scorn  both  to  the  deifiers  of  human 
intellect,  and  to  all  the  deistical  critics  of  the  New  Testament.  Impressed  with 
these  convictions,  while  I  endeavour  to  ascertain  the  primary  meaning  of  an  Epistle, 
I  never  attempt  to  bring  down  the  lofty  speculations  of  the  inspired  writer  from 
the  battlements  of  heaven  to  the  walls  of  the  visible  Church.  Without  losing 
sight  of  the  controversies  of  the  apostolic  age,  I  have  not  endeavoured  to  pervert 
the  meaning  of  any  one  passage,  by  forcibly  applying  it  to  these  disputes. 

The  notes  to  each  Epistle  contain  a  brief  account  of  their  origin,  date,  place, 
and  necessity.  These  will  be  found  to  be  taken  from  our  popular  writers.  The 
usual  sources  of  our  knowledge  of  these  subjects  have  now  been  so  thoroughly 
explored,  that  little  addition  is  to  be  expected,  unless  we  are  wiUing  to  invent 
some  new  theory,  or  defend  some  strange  paradox. 

The  conduct  of  St.  Paul  at  Athens,  amidst  the  contempt  which  the  speculative 
philosophers  of  the  academy  felt  and  expressed  for  the  Hebrew  teacher,  suggested 

VOL.  II.  c* 


30  INTRODUCTION. 

some  remarks  on  the  best  mode  by  which  the  missionary  and  the  disputant, 
whether  among  heathens  or  infidels,  may  at  once  concihate  his  hearers  and  advo- 
cate truth.  In  a  note  to  another  part  of  this  section  I  have  briefly  considered 
some  of  those  inquiries  which  in  our  early  age  are  so  deeply  interesting ;  but 
which  we  are  generally  contented  to  resign  to  their  own  difficulty  in  our  maturer 
years.  The  utter  impossibility  of  solving  the  problems  respecting  the  nature  and 
attributes  of  God,  concerning  the  permission  of  evil,  the  existence  of  matter,  the 
origin  of  the  universe,  the  sources  of  action  with  the  Deity,  and  many  others,  is 
one  great  proof  of  our  future  immortality,  and  of  our  eternal  improvement. 

In  the  fourteenth  section  we  come  to  the  First  Epistle  to  the  Thessalonians. 
The  Epistle  to  the  Galatians  had  been  written  to  prove  the  reasonableness  of  the 
doctrine,  that  the  Gentiles  were  to  be  readmitted  into  the  Church  of  God.  This 
Epistle  contains  a  brief  statement  of  the  evidences  in  favor  of  Christianity  ;  and, 
as  the  Inspired  Writings  were  read  in  all  the  Churches,  we  may  consider  the  First 
Epistle  to  the  Thessalonians  as  a  supplement  to  the  former. 

The  next  section  gives  us  an  account  of  the  preaching  of  St.  Paul  at  Corinth. 
While  he  continued  in  that  city  he  addressed  another  Epistle  to  the  Thessalonians, 
to  remove  a  misinterpretation  of  his  former  letter,  concerning  the  second  coming 
of  Christ.  He  assures  them,  that  the  early  descent  of  our  Lord  to  judgment  is 
not  to  be  expected  till  a  great  apostacy  had  begun,  and  flourished,  and  was  over- 
thrown. The  marks  which  distinguish  this  apostacy  describe  the  Church  of 
Rome.  I  have  not,  however,  on  my  own  authority  represented  Popery  as  the  pre- 
dicted apostacy.  The  arguments  which  have  proved  satisfactory  to  the  great  ma- 
jority of  Protestants  on  this  subject  are  principally  taken  from  Dr.  Benson.  Being 
convinced  by  these  arguments,  that  the  corrupt  Church  of  Rome  is  described  by 
St.  Paul,  as  the  great  sin  of  Christianity,  I  have  not  hesitated  to  express  and  de- 
fend that  opinion.  To  maintain  Protestantism,  and  to  oppose  Popery,  is  not  the 
cause  of  the  Church  of  England,  or  of  the  English  nation  alone ;  it  is  the  cause 
of  all  mankind.  To  resist  that  dominion  is  the  solemn  and  bounden  duty  of 
every  man  who  wishes  well  to  the  human  race,  or  who  desires  universal  ecclesi- 
astical and  civil  freedom.  The  giant  which  once  bestrode  the  civilized  world  like 
a  Colossus  is  restless,  and  struggling  beneath  the  weight  of  increasing  knowledge  ; 
but  his  convulsive  movements  still  shake  the  whole  of  Christendom,  and  his 
breath  is  the  furnace  of  the  volcano.  We  may  mark  the  literary  infidelity  of  the 
age,  and  the  ancient  superstitions  of  papal  Rome  ascending  from  the  opposite 
sides  of  the  intellectual  horizon,  and  overshadowing  the  nation  with  their  frowns. 
Our  duty  must  be  to  strengthen  the  Protestant  institutions — to  promote  the  plans 
of  good  which  ainf  at  the  enlightening  of  mankind — to  sacrifice  to  truth  as  well 
as  to  candor,  and  to  plead  for  the  union  which  may  be  founded  upon  useful  laws. 
It  may  be  questioned  whether  truth  does  not  flourish  more  in  an  age  of  contro- 
versy than  of  religious  indifference.  Christianity  would  never  have  established  its 
unyielding  peculiarities  of  opinion,  discipline,  and  holiness,  if  the  apostles  had 
consented  to  forego  their  zeal  and  diligence,  in  deference  to  popular  clamor,  com- 
promised error,  or  the  political  plans  of  their  superiors.  Truth  was  their  only, 
their  undivided  object.  From  this  they  were  neither  intimidated,  nor  perverted, 
nor  seduced  ;  till  by  their  preaching,  and  their  writing,  and  their  perseverance, 
they  gave  their  perfect  example  to  the  Christian  teacher ;  and  erected  the  Church 
and  the  Religion  of  Christ  upon  the  ruins  of  every  existing  error.  Their  succes- 
sors have  lately  desisted  from  the  wars  of  the  tongue  and  of  the  pen  ;  and  the 
consequence  has  been,   that  Christian  union  is  destroyed,  truth  is  trodden  under 


INTRODUCTION.  3I 

foot,  and  religious  indifference,  assuming  the  name  of  liberality,  demands  and  re- 
ceives the  general  homage.  The  marks  of  our  alienation  are  now  so  deeply  worn 
that  we  might  fear  we  shall  never  meet  but  in  the  grave — that  we  never  shall 
worship  together  as  one  great  family  of  God,  till  we  rise  from  the  dead,  and  bow 
before  His  throne  in  the  invisible  world. 

On  the  authority  of  Michaelis  and  Dr.  Hales,  I  have  assigned  an  early  date  to 
the  Epistle  to  Titus.  The  vow  at  Cenchrea — the  disputes  at  Ephesus — and  the 
return  of  St.  Paul  to  Antioch — terminate  the  part. 

XHI.  The  third  apostolical  journey  of  St,  Paul  presents  us  with  the  same 
kind  of  history  as  the  preceding.  Proceeding  from  Antioch  to  the  Churches 
which  he  had  planted  in  Galatia  and  Phrygia,  he  remained  two  years  in  Ephesus, 
and  sent  Tunothy  and  Erastus  to  Macedonia  and  Greece.  From  Ephesus  he 
writes  his  First  Epistle  to  the  Corinthians,  to  reprove  the  irregularities  and  disor- 
ders which  had  begun  to  divide  the  Church  of  Corinth  ;  and  to  answer  various 
questions,  in  doctrine  and  discipline,  which  had  been  proposed  to  him  by  his  con- 
verts. The  Apostle  has  been  supposed,  in  this  letter,  to  deny  his  own  plenary 
inspiration.  This  opinion  is  considered  in  the  note,  principally  from  the  labors 
of  the  lamented  Rennell. 

The  success  of  St.  Paul  at  Ephesus  at  length  endangered  the  profits  of  the 
shrine-makers  of  the  temple  of  Diana.  By  their  means  he  is  compelled  to  retire 
to  Macedonia,  when  he  writes  his  First  Epistle  to  Timothy  ;  to  direct  him  how  to 
suppress  the  false  doctrines  which  the  Jewish  zealots  were  endeavouring  to  intro- 
duce into  the  Church  at  Ephesus,  over  which  Timothy  had  been  appointed.  The 
Gospel  had  now  made  such  progress  that  it  had  become  necessary,  as  in  the  in- 
stance of  Titus,  and  now  of  Timothy,  to  place  in  large  districts  persons  who 
rhould  ordain  ministers,  and  maintain  discipline  among  the  Ciiurches.  When  the 
converts  were  required  to  submit  to  the  authority  which  was  now  established  over 
them,  they  began  to  question  the  right  of  the  apostles  to  control  and  govern  them. 
Thus  we  find  in  the  eleventh  section,  that  St.  Paul  wrote  from  Macedonia  his 
Second  Epistle  to  the  Corinthians,  to  vindicate  his  authority,  and  to  caution  his 
people  against  the  influence  of  false  teachers.  By  thus  reading  the  Epistles  in 
their  connexion  with  the  history,  and  considering  them  in  their  consecutive  order, 
we  see  the  manner  in  which  the  Churches  were  agitated,  and  the  necessity  of 
discipline,  as  well  as  of  devotion,  in  all  Christian  societies.  In  this  Epistle  to  the 
Corinthians,  St.  Paul  observes  the  same  conduct  which  but  a  short  time  before  he 
had  so  earnestly  recommended  to  Timothy.  The  two  Epistles  reflect  light  on 
each  other,  and  give  us  a  more  accurate  notion,  when  thus  considered  together, 
of  the  state  of  the  primitive  Churches. 

It  is  not  necessary  that  I  should  add  in  this  place  any  remarks  to  those  which 
will  be  found  in  the  note  to  the  thirteenth  section  of  this  part,  the  Epistle  to  the 
Romans.  Its  object  is  to  prove  that  Christ  alone  was  the  Author  of  that  one  sub- 
lime plan  of  redemption  which  included  all  mankind  at  the  beginning,  and  which 
was  intended  to  embrace  the  Gentiles  once  more  within  tlie  Clmrch  of  God ; 
though  for  a  season,  on  account  of  the  Gentile  idolatry,  it  had  been  confined  to 
the  family  of  Abraham.  The  prediction  of  the  present  state  of  the  Jews,  while 
their  temporal  polity  was  still  flourishing,  and  of  the  eventual  restoration  of  that 
people  to  the  Christian  Churcii,  demonstrates  the  extent  of  the  prophetic  gifts 
which  had  been  imparted  to  the  apostles. 

The  history  proceeds  to  relate  St.  Paul's  journeys  over  various  parts  of  Asia — 
his  presenting  hunself  to  St.  James,  the  head  of  the  Church  at  Jerusalem — his  appre- 


32  INTRODUCTION. 

hension  in  that  city — his  defence,  and  appeal  to  his  privilege  as  a  Roman  citizen 
to  save  himself  from  the  indignation  of  his  own  countrymen.  We  meet  with  an- 
other instance  in  the  twenty-sixth  section  of  the  inveterate  hatred  which  the  Jews 
still  continued  to  bear  against  the  opinion  which  St.  Paul  so  strenuously  advocated, 
that  the  Gentiles  were  to  be  received  into  the  Church. 

In  the  twenty-eighth  section  we  are  presented  with  St.  Paul's  appearance,  for 
the  first  time  since  his  conversion,  before  the  Jewish  Sanhedrin.  The  brief  narra- 
tive of  St.  Luke  does  not  stop  to  inform  us  of  the  mingled  rage,  and  hatred,  and 
contempt,  with  which  they  nmst  have  returned  the  earnest  look  of  the  Apostle, 
when  he  stood  before  them.  Tliey  had  granted  him  high  powers  and  a  great  mil- 
itary command.  He  had  been  admitted  to  their  confidence — he  had  distinguished 
himself,  when  a  young  man,  by  his  ardent  zeal  in  their  cause.  He  now  stood  be- 
fore them,  the  betrayer  of  their  imagined  interests — an  apostate  and  a  criminal. 
The  high  priest  commanded  him  to  be  struck,  on  account  of  the  supposed  insult, 
when  St.  Paul  began  the  defence  of  his  apparently  inconsistent  conduct,  with  as- 
serting that  he  had  lived  in  all  good  conscience  before  God,  until  that  day.  The 
manner  in  which  the  Apostle  divided  his  judges  among  themselves — his  subsequent 
encouragement  to  persevere — the  conspiracy  of  the  Jews  to  kill  him — its  discovery 
— his  accusation  and  defence  before  Felix,  Festus,  and  Agrippa — and  his  appeal 
to  the  emperor,  when  he  saw  reason  to  believe  that  he  would  be  surrendered  to 
the  Jews  by  the  profligate  Roman  governor,  are  beautifully  told,  and  are  deeply 
interesting.  It  will  be  observed  that  St.  Paul,  whenever  he  is  required  to  give  an 
account  of  his  motives,  his  religion,  or  his  conduct  as  a  Christian  teacher,  uniformly 
appeals  to  his  miraculous  conversion,  and  to  the  appearance  of  a  great  light  at  mid- 
day, which  was  seen  by  the  large  multitude  which  attended  him.  The  part  ends 
with  his  being  committed,  as  a  prisoner,  to  the  custody  of  the  centurion,  in  con- 
sequence of  his  appeal  to  Caesar. 

XIV.  Few  observations  are  necessary  on  the  fourteenth  part,  which  relates 
the  voyage  of  St.  Paul  to  Rome,  his  shipwreck  at  the  island  of  Melita  (probably 
in  the  Adriatic),  and  his  arrival  in  Italy.  During  his  imprisonment  at  Rome,  he 
wrote  his  Epistle  to  the  Ephesians,  to  congratulate  them  on  tlieir  admission  into 
the  Christian  Church,  through  the  mercy  of  God,  which  invited  them  to  holiness 
of  life.  In  the  second  year  of  his  imprisonment  he  sent  an  Epistle  to  the  Philip- 
pians,  on  the  usual  subject,  to  caution  them  against  the  Judaizing  teachers,  and 
persuade  them  to  love  and  union.  The  Epistle  to  the  Colossians  aflirms  the  doc- 
trine of  the  atonement  of  Christ,  against  the  metaphysical  Essenians  and  Judaizers. 
These  Epistles 'show  the  constant  and  peculiar  care  of  the  Apostle  over  the 
Churches,  and  his  great  anxiety  to  preserve  the  converts  in  the  purity  of  the  faith. 
The  beautiful  Epistle  to  Philemon  displays  the  singular  union  of  courtesy,  kind- 
ness, and  benevolence,  which  characterized  the  Apostle  in  private  life.  The  first 
of  the  Catholic  Epistles,  that  of  St.  James,  was  also  given  to  the  Churciies  at  this 
period.  The  doctrines  of  St.  Paul  on  justification  by  faith,  without  the  deeds  of 
the  Law  of  Moses,  appear  to  have  been  so  misinterpreted,  as  if  the  Apostle  had 
taught  the  opinion  of  salvation  without  holiness  of  life.  Though  the  grace  and 
mercy  of  God  are  the  sole  causes  of  the  system  of  redemption,  holiness  is  the  only 
means  by  which  tiiat  redemption  may  be  secured.  Holiness  is  the  root  of  both 
present  and  future  happiness,  and  is  the  one  great  object  of  the  Gospel.  It  can- 
not therefore  excite  surprise,  that  the  Catholic  Epistles  should  be  principally  writ- 
ten to  enforce  these  practical  duties. 

XV.  In  this  last  part  I  have  endeavoured  to  give  a  brief  history  of  the  Chris- 


INTRODUCTION.  33 

tian  Church  to  the  present  day.     The  fourteenth  part  ended  with  the  release  of 
St.  Paul  from  liis  first  imprisonment,  and  the  writing  of  the  Book  of  the  Acts  by 
his  companion  St.  Luke.     While  the  Apostle  was  waiting  in  Italy  for  Timothy, 
he  had  the  opportunity  of  calmly  considering  the  state  of  his  countrymen.     He 
observed  their  hatred  towards  himself — their  contempt  towards  him  as  an  apostate 
and  deserter  of  the  cause  of  the  Sanhedrin — their  inadequate  ideas  of  the  Messiah 
— the  approaching  ruin  of  Jerusalem,  and  the  consequent  dispersion  of  his  people. 
Impressed   with   sorrow   for   their  condition,  he  made  his  last,  and  perhaps  his 
greatest  effort,  to  convince  them  of  the  real  nature  of  the  spiritual  Being  wiiom 
they  ought  to  expect ;  as  tlie  causer  of  a  greater  deliverance  than  the  rescuing  of 
their  degraded  country  from  the  dominion  of  Rome.     Avoiding  all  mention  of  his 
own  offensive  name,  he  wrote  his  Epistle  to  the  Hebrews,  to  prove  the  truth  of 
the  doctrines  upon  which  alone  Christianity  is  established,  the  Divinity  and  atone- 
ment of  Christ,  who  is  the  Word  of  God,  the  personal  and  manifested  Logos  of 
their  own  Scriptures.     Tlie  Epistle  to  the  Hebrews  may  be  considered  the  key  to 
the  Old  Testament,  and  the  most  important  of  all  the  Inspired  Writings  to  him  who 
would  understand  clearly  the  Scripture  doctrine  of  the  person  of  Christ. 

It  is  not  improbable  that  St.  Paul  proceeded  from  Italy  to  the  various  places 
to  which  he  intimated  his  desire  to  travel,  and  to  others,  which  are  mentioned  in 
ecclesiastical  history  as  the  scenes  of  his  labors.  The  reasons,  upon  the  authority 
of  which  it  is  believed  by  many,  that  he  now  travelled  to  Britain,  Jerusalem,  An- 
tioch,  to  certain  towns  in  Asia,  to  Greece,  and  Rome,  will  be  found  in  the  notes 
from  the  second  to  the  twelfth  sections. 

On  his  second  visit  to  Rome,  the  Apostle  was  again  imprisoned,  in  the  gen- 
eral persecution  of  the  Christians  under  Nero,  In  the  anticipation  of  approach- 
ing death,  he  wrote  his  Second  Epistle  to  Timothy.  In  this  letter  he  takes  his 
farewell  of  his  friend  and  of  the  Church,  and  expresses  his  joy  at  the  prospect  of  a 
painful  death,  with  that  humble  but  well-founded  confidence,  which  is  the  priv- 
ilege of  a  Christian  only. 

The  approaching  death  of  St.  Paul,  and  the  near  destruction  of  Jerusalem  evi- 
dently rendered  this  the  most  appropriate  period,  when  the  rest  of  the  apostles, 
who  were  still  alive,  might  usefully  address  their  general  Epistles  to  the  Christian 
Churches.  We  are  accordingly  now  presented  with  the  Epistles  of  St.  Peter  and 
St.  Jude.  The  prejudices  of  the  former  Apostle  against  the  Gentiles  had  sub- 
sided, and  he  addresses  himself  jointly  to  them,  with  the  Jewish  converts,  to  en- 
courage them  to  holiness  and  to  patience  under  suffering.  In  his  Second  Epistle 
he  reminds  them  of  the  danger  of  apostacy,  and  of  the  end  of  the  Jewish  dispen- 
sation and  the  visible  world. 

About  the  same  time  St.  Jude  writes  his  Epistle,  to  guard  the  converts  against 
every  doctrine,  however  specious  it  might  appear,  which  tended  to  diminish  the 
sanctions  of  holiness.  This  was  the  one  great  object  of  all  religion :  and  no  pu- 
rity of  faith,  no  zealous  attachment  to  a  party,  an  opinion,  or  a  creed,  can  be  sub- 
stituted for  the  indispensable  sacrifice  of  ourselves  to  God. 

The  sixteenth  section  brings  us  to  the  martyrdom  of  St.  Peter  and  St.  Paul, 
the  two  principal  leaders  of  the  army  of  the  Church  militant  upon  earth.  It  is 
probable  that  none  of  the  apostles,  except  St.  John,  was  now  left  alive.  The  ap- 
peal of  the  Spirit  of  God  to  the  Jews  was  now  terminated.  St.  Peter  had  opened 
the  kingdom  of  heaven  to  his  people  ;  St.  Paul  had  invited  and  adjured  them  to 
enter  in — they  had  refused  to  accept  the  invitation  ;  and  the  wrath  came  upon 
them  to  the  uttermost.     They  wander  among  us  the  outcasts  of  mankind.     The 

VOL.  II.  5 


34  INTRODUCTION. 

contempt  of  the  nations  has  begun  only  to  subside  into  pity  with  the  existing 
generation.  For  the  first  time  since  the  fall  of  Jerusalem,  their  Christian  brethren 
regard  them  with  uniform  benevolence. 

The  eighteenth  section  contains  the  Book  of  the  Revelations.  I  believe  it, 
with  Dr.  Clarke,  to  have  been  intended  to  supply  the  place  of  a  continued  suc- 
cession of  prophets  in  the  Christian  Church.  I  have  divided  it,  with  some  varia- 
tions, according  to  the  theory  of  its  interpretation,  submitted  to  the  world  by  our 
latest  and  most  popular  commentator,  Mr.  Faber. 

The  reader  is  supposed  to  have  perused  the  volumes  of  this  learned,  though 
not  always  satisfactory,  hierophant. 

The  opinion  that  the  apostacy  of  papal  Rome  is  announced  in  the  Book  of 
Revelations  has  been  long  and  rightly  received  among  the  Churches.  Mr.  Croly 
has  published  some  very  curious  and  valuable  observations  on  this  point.  He  is 
of  opinion  that  the  principal  portions  of  the  Apocalypse  refer  exclusively  to  the 
corruptions  of  the  Western  Church.  I  subjoin  a  brief  analysis  of  his  ingenious 
system  of  interpretation,  which  is  worthy  of  the  attention  of  the  biblical  student, 
for  whose  advantage  this  statement  is  principally  designed"". 

""  The  System  of  Interpretation  of  the  Apocalypse,  by  tlie  Rev.  George  Croly,  A.  M.  &c. — The 
Apocalypse  is  not  a  consecutive  prophecy,  but  a.  fasciculus  of  prophecies,  seen  probably  at  inter- 
vals, during  St.  John's  dwelling  at  Patmos,  all  predicting  nearly  the  same  events,  under  different 
emblems  and  modes  of  expression,  and  thus  checking  and  illustrating  each  other.  After  the  first 
three  chapters,  addressed  to  the  Asiatic  Churches,  the  predictions  are  strictly  confined  to  Europe  ! 
They  take  no  notice  of  the  Eastern  Church,  nor  of  Mahometanism.  They  are  limited  to  Popery, 
of  which  they  give  a  history,  regular,  close,  and  circumstantial,  in  a  remarkable  degree.  Analysis 
of  the  Apocalypse. — Chapters  4,  5,  6,  7,  (the  chapters  of  the  seals,)  are  a  general  view,  or  index, 
of  the  events  detailed  in  tlie  subsequent  predictions.  These  chapters  comprehend  the  course  of 
Providence,  from  the  birth  of  Christianity  to  the  Millennium.  Chapters  8,  9, 10,  11,  (the  chapters 
of  the  trumpets,)  are  identical  with  chapters  15  and  16,  (the  chapters  of  the  seals.)  They  both 
predict  the  series  of  events  between  the  Reformation  in  the  twelfth  century,  and  the  great  uni- 
versal war  in  which  Popery  is  to  perish.  But  the  chapters  of  tlie  trumpets  mark  the  events  with 
much  more  detail.  Thus  chapter  8  gives  a  view  of  the  general,  physical,  and  moral  sufferings  of 
man,  in  consequence  of  the  divine  displeasure  at  the  corruptions  of  Christianity  by  the  popedom. 
Chapter  9  is  a  most  remarkable  and  characteristic  prediction  of  the  French  Revolution.  This 
prediction  has  been  loitherto  presumed,  by  the  majority  of  commentators,  to  apply  to  Mahometan- 
ism. This  is  the  chapter  which  Pastorini's,  Walmsley's  prophecies  apply  to  Luther,  and  the  Ref- 
ormation in  Germany,  and  on  which  the  Irish  Romanists  founded  their  expectation  of  a  massacre 
of  the  Protestants  in  the  year  1825.  It  will  be  shown  that  it  applies  only  to  our  era — that  its  date 
IS  past — and  tliat  it  is  the  history  of  the  French  Jacobin  empire.  Chapter  10  is  the  sudden  dif- 
fusion of  the  Holy  Scriptures,  and  synonymous  of  the  French  Revolution.  Chapter  11  is  a  his- 
tory of  the  suppression  of  the  Holy  Scriptures  by  Popery,  of  their  public  extinction  by  Atheistical 
and  Revolutionary  France,  and  of  ilieir  sudden  recovery  from  this  degradation,  by  being  spread 
to  the  boundaries  of  the  globe.  Chapters  12,  13,  and  14,  with  17,  18,  and  19,  are  the  peculiar 
narrative  of  the  Church  of  Rome,  in  its  rise,  progress,  and  final  punishment.  Thus,  chapter  12 
gives  a  detail  of  the  persecutions  of  Christianity  by  Paganism,  as  embodied  with  the  government 
of  ancient  Rome — with  the  transmission  of  the.  spirit  of  Paganism  into  the  government  of  modern 
Rome,  displayed  in  similar  persecutions  of  Christianity.  Chapter  13  is  a  striking  prediction  of 
the  rise  of  the  combined  temporal  and  spiritual  power  of  Rome.  The  Reformation  under  the 
Waldenses — the  fierce  vindictiveness  of  Rome  against  those  early  Christians — and  the  formation 
of  the  inquisition  for  the  double  purpose  of  crushing  the  Reformers,  and  of  raising  Popery  to  uni- 
versal dominion.  Chapter  14  is  a  prediction  of  the  downfall  and  extinction  of  Popery,  by  means 
which  are  yet  hidden,  but  wliicli  arc  palpably  connected  witli  some  groat,  brief  havoc  of  man, 
and  the  ruin  of  the  government  of  nations.  The  intervening  chapters,  15  and  KJ,  arc  the  chapters 
of  the  seals,  and  have  been  already  mentioned  as  synonymous  with,  and  explanatory  of,  the  chap- 
ters of  the  trumpets.  Tlie  17th,  18th,  and  19tli  chapters  arc  various  details  of  the  mode  in  which 
the  punishment  and  extinction  of  Popery  Avill  be  accomplished.  Of  these  chapters,  of  course,  it 
would  be  presumptuous  to  attempt  any  detailed  interpretntion.  They  arc  future,  and  their  satis- 
factory interpretation  must  wait  for  the  event.     But  they  all  distinctly  imply  some  visitation  of 


INTRODUCTION.  35 

Contrary  to  the  usual  mode  of  arrangement,  I  have  placed  the  Epistles  of  St. 
John  after  the  Apocalypse.  The  difference  of  the  style  in  the  composition  was 
one  of  my  principal  arguments  for  so  doing.  The  language  of  the  Book  of  Rev- 
elations appeared  to  be  the  result  of  less  intercourse  with  the  Greeks,  than  that  of 
the  Epistles,  which  bear  much  resemblance  to  the  style  of  St.  John's  Gospel,  the 
last  in  date  of  the  Inspired  Writings.  The  powerful  recommendations  also  to 
love  and  truth  and  union  among  Christians,  which  abound  in  the  Epistles  of  St. 
John,  appeared  to  be  a  more  valuable  legacy  to  the  Churches  of  God  than  even 
the  prophecies  of  the  Apocalypse.  Whether  there  be  prophecies,  they  shall  cease 
— charity  never  faileth. 

The  completion  of  the  Canon  of  the  New  Testament  having  been  noticed  in 
the  twentieth  section,  I  have  concluded  the  work  with  a  brief  review  of  the  his- 
tory of  the  Christian  Church,  from  the  close  of  the  apostolic  age  to  the  present 
period.  One  day  with  our  Lord  is  as  a  thousand  years,  and  a  thousand  years  as 
one  day.  Though  the  fire  by  night,  and  the  pillar  of  cloud  by  day  no  longer 
guide  the  visible  Church  through  the  wilderness  of  this  world — He  that  keepeth 
his  spiritual  Israel  can  neither  slumber  nor  sleep.  As  surely  as  He  led  his  people 
in  the  olden  time  from  Egypt  to  Canaan,  so  certainly  will  God  overrule  the  evil 
of  our  state  of  trial,  and  direct  the  nations  of  a  Christian  world  to  truth  and  peace, 
to  union  and  to  mutual  love.  Individual  holiness  and  political  happiness  must 
prevail  upon  earth.  The  province  of  this  planet  shall  be  reconquered  from  the 
power  of  evil  which  has  so  long  led  it  captive.  The  tree  of  life  will  be  again 
planted  in  the  Paradise  of  earth,  and  all  mankind,  renovated  in  holiness,  and 
serving  their  Only  Great  God  in  spirit  and  in  truth,  shall  become  one  religious 
family  of  One  Merciful  Father. 

Such  are  the  sublime  representations  of  the  plans  of  Providence  which  appear 
to  be  revealed  in  Scripture  respecting  mankind.  When  we  remember  the  great- 
ness of  the  Deity,  and  the  mystery  of  the  continuance  of  evil,  they  will  appear  as 
rational  as  they  are  scriptural.  They  are  founded  upon  the  supposition,  that  evil 
would  not  have  been  permitted,  unless  greater  eventual  benefit  would  be  thereby 
conferred  on  all  accountable  beings.  By  the  atonement  of  Christ  alone  (the  one 
great  truth  of  Scripture)  evil  will  be  conquered,  and  universal  happiness  secured. 
Shadows,  clouds,  and  darkness  rest  upon  the  future.  We  must  die,  we  must  rise 
again  with  enlarged  and  renovated  faculties,  before  we  can  thoroughly  compre- 
hend the  government  of  the  moral  universe,  which  is  thus  but  partially  revealed 
to  us  in  Scripture.  The  Revelation,  which  I  have  been  endeavouring  to  illustrate, 
is  the  beginning  of  the  golden  thread,  by  which  we  shall  be  enabled,  when  we 
inherit  our  immortality,  to  trace  the  whole  labyrinth  of  the  plans  of  God.  The 
eternal  contemplation  of  our  Jehovah,  and  the  perpetual  improvement  of  our  rea- 
son, as  well  as  our  exemption  from  the  possibility  of  evil,  are  among  the  noblest 
of  our  anticipated  privileges  hereafter.     The  best  and  greatest  of  our  present  priv- 

the  divine  wrath  rapidly  approaching,  involving  the  world  in  war,  of  an  extent,  fierceness,  and 
power  of  civil  and  physical  ruin,  beyond  all  example,  and  threatening  all  but  the  extinction  of  the 
human  race  ;  a  deluge  of  war.  From  the  20th  chapter  to  the  end  of  tlie  Apocalypse  are  predic- 
tions of  the  period  which  is  to  follow  the  destruction  of  Popery,  as  the  great  criminal  and  corruptor 
of  the  Christian  world.  (The  Millennium,  closing  in  a  second  brief  apostacy,  to  be  distinguished 
by  a  sudden  display  of  the  power  of  God,  followed  by  the  day  of  judgment,  and  the  consummation 
of  that  system  of  Providence  in  this  world.)  In  tliis  view  of  the  Apocalypse,  no  prediction  lower 
down  than  the  French  Revolution  is  looked  upon  as  a  subject  for  exact  interpretation.  This 
Revolution,  however,  furnishes  the  key  to  the  Apocalypse,  fixing  the  dates  of  the  numbers  1260 
and  666. 


36  INTRODUCTION. 

ileges  is  the  power  of  securing  the  expected  happiness  of  the  future,  by  our  i  ight 
use  of  the  mercies  of  God  in  this  stage  of  our  existence. 

Whatever  may  be  our  discoveries  of  the  government  of  God,  or  whatever  our 
loftier  or  more  devotional  feelings  on  the  perusal  of  Scripture,  yet  another  point 
remains  to  be  considered,  before  we  can  thoroughly  understand  the  primary  mean- 
ing of  the  Sacred  Writings.  We  must  never  forget,  that  they  were  addressed  to 
the  ancestors  of  that  wandering  people,  whose  dispersion  among  the  nations  is  a 
perpetual  visible  demonstration  of  the  accomplishment  of  prophecy,  and  of  the 
truth  of  Christianity.  Jesus  and  his  apostles  were  Jews.  They  conversed  with, 
and  lived  among,  and  appealed  to,  Jews.  To  have  been  understood  by  the  peo- 
ple to  whom  they  spoke  they  must  have  adopted  the  idioms,  language,  proverbs, 
and  modes  of  speaking  then  in  use.  Their  conversations  would  have  been  filled 
with  allusions  to  the  events,  circumstances,  manners,  modes,  customs,  &,c.  of  their 
day.  To  understand  the  New  Testament  thoroughly,  therefore,  we  must  endeav- 
our to  comprehend  the  sense  in  which  the  language  of  the  Evangelists  was  under- 
stood by  the  people  of  their  own  age  ;  and  the  requisite  explanations  can  only  be 
afforded  by  the  Jewish  writers.  The  classical  writers,  in  many  respects,  are  of 
little  service.  Though  the  works  of  Raphelius,  and  of  innumerable  others,  who 
have  illustrated  the  New  Testament  from  these  beautiful  sources  of  criticism,  are 
abundantly  useful,  they  have  not  rendered  that  peculiar  and  more  essential  service 
to  sacred  literature  which  has  been  effected  by  the  students  of  the  talmudical 
writings.  The  learned  Baptist,  Dr.  Gill,  Schoetgen,  Wetstein,  Lightfoot,  Dru- 
sius,  and  others,  have  contributed  much  more  effectual  aid  to  our  right  interpre- 
tation of  Scripture".  Though  the  talmuds  abound  with  fables  and  absurdities — 
though  the  follies  and  conceits  with  which  the  Jews,  who  refused  to  embrace 
Christianity,  began  to  crowd  their  books  at  the  very  time  when  the  beautiful  day- 
spring  of  the  New-Testament  Scriptures  began  to  scatter  the  darkness  of  mankind, 
— may  be  considered  as  the  beginning  of  their  predicted  judicial  blindness,  these 
books  still  illustrate  the  language  of  the  Old  Testament.  They  contain  many  ves- 
tiges of  the  ancient  spiritual  interpretations'.  They  explain  the  antiquities,  alle- 
gories, mysteries,  traditions,  &c.  of  the  Jews,  which  are  alluded  to  in  Scripture. 
Though  they  were  written  at  a  later  period  than  the  books  of  the  New  Testament, 
as  I  have  shown  in  my  concluding  note  to  this  work,  they  were  compiled  in  the 
apostolic  age,  or  in  those  which  immediately  succeeded  it,  when  the  traditions  of 
their  ancestors  were  most  venerated,  and  when  the  storms  which  desolated  the 
country  attached  the  compilers  most  fondly  to  the  very  words  and  phrases  of  their 
learned  rabbis".  * 

^  "Postquam  ab  adolescentia  mea  persuasum  habuissem,  Grsecos  Scriptores  mihi  diligenter  per- 
legendos  esse,  eum  quidem  in  finem,  ut  inde  mihi  pliirima,  qufe  ad  N.  T.  illustrationcm  facere 
possunt,  adferrem  ;  attamen  illis  bene  multis  perlectis,  ipsa  reriim  experientia  didicissem,  non 
tantos  eorum  fructus,  quantos  animo  praBceperam ;  quia  probatissimi  quique  Scriptores  Grseci 
tanto  seculorum  intervallo  a  N.  T.  auctoribus  distabant,  ut  vocabula  tantum,  non  autem  integrsB 
sententiffi  compositio  et  ipsius  linguse  antique  g;enius,  convenireiit,  adeo  ut  N.  T.  stylus  ab  ipsis 
Vet.  Grffici,  vix  intelligeretur ;  de  aliis  mediis  circumspicere  coepi.  Missis  ergo  ad  tenipus  Grae- 
cis,  ad  Hebraica  accessi,  et  majori  quidem  fructu,  quam  putaveram,"  &c.  Surenhusius  ap.  Schoet- 
gen. HorfB  Heb.  Pref.  sect.  iv. 

"^  "  Attende,  Lector,"  says  Schoetgen,  "  et  observa  reliquias  veritatis  apud  votercs  .Tudasos. 
Prius  illud  effatum  Servatore  nostro  longe  fuit  antiquius,  adcocjue  iis  verbis  potcrat  Juda>os  con- 
vincere,  jam  adesse  tempora  Messiae,  dum  dictum  illud  ad  tempus  prsesens  adplicat:  idque  ea  prje- 
cipu^  de  causa,  quia  omnia  Mossise  criteria,  de  quibus  autocedcntia  consulautur,  isto  tempore  ad- 
erant." — Schoetgen.  Horm  Heb.  vol.  i.  p.  113. — See  on  tliis  subject  the  Avholc  of  Schoctgen's 
preface  to  the  first  volume. 

"  I  entreat  the  attention  of  the  theological  student  to  the  preface  to  Schoctgen's  Hora:  He- 


INTRODUCTION 


37 


Impressed  with  such  considerations,  I  have  sometimes  availed  myself  of  these 
sources  of  illustration.  Though  I  may  appear  to  have  wandered  too  far  from  the 
strict  performance  of  the  task  whicii  I  had  assigned  myself — the  arrangement  of 
the  New  Testament — I  would  not  refuse  myself  the  pleasure  of  perusing  and  in- 
corporating in  my  notes  many  of  the  principal  remarks  of  the  learned  and  labo- 
rious Schoetgen.  It  is  indeed  to  be  regretted  that  the  works  of  this  divine  are 
not  sufficiently  appreciated.  He  was  imbued  with  the  true  spirit  of  theological 
criticism.  Undertaking  his  work  in  the  fear  of  God,  and  with  a  sincere  desire  to 
serve  the  Church,  he  never  commenced  his  diligent  reading  without  fervent  prayer 
that  his  exertions  might  be  useful.  Firmly  convinced  of  the  inspiration  of  the 
New  Testament,  he  had  no  hypothesis  to  serve — no  theory  to  defend — no  novel 
nor  ingenious  paradox  to  assert.  Knowing  that  some  degree  of  reputation  would 
follow  his  diligent  researches,  he  guarded  himself  carefully  from  vanity  and  self- 
conceit  ;  and  rejected  much  of  which  the  benefit  was  equivocal,  lest  the  reader 
should  imagine  he  desired  only  to  display  his  learning.  He  apologizes  for  the 
very  appearance  of  aflfectation,  when  his  discussions  might  be  thought  unneces- 
sarily prolix.  Every  where  acknowledging  his  obligations  to  Selden,  Wagenseil, 
Braun,  Witsius,  Vitringa,  Edzard,  Lightfoot,  and  others,  he  still  confesses  the 
possibility  of  erroneous  conclusions,  and  his  utmost  care  to  avoid  them.  His  lan- 
guage is  perspicuous  rather  than  elegant ;  and  his  great  work  will  ever  be  es- 
teemed by  all  who  desire  to  understand  fully  and  satisfactorily  the  peculiarities  of 
the  New  Testament.  I  trust  that  some  theological  laborer  will  soon  devote  him  ■ 
self  to  the  task  of  explaining  the  whole  of  the  Sacred  Volume  from  the  same 
sources,  which  so  much  amused  and  delighted  Schoetgen,  Selden,  Lightfoot,  Dru- 
sius,  and  Gill. 

In  selecting  notes  from  these  sources  an  additional  interest  was  unavoidably 
excited  for  the  wonderful  people  to  whom  so  much  of  our  Scriptures  was  ad- 
dressed. To  them  many  notes  are  exclusively  written.  Though  various  circum- 
stances persuade  me,  that  the  mass  of  the  Jewish  people  is  altogether  indifTerent 
to  the  exertions  which  many  benevolent  and  good  men  are  daily  making  on  their 
behalf, — though  they  at  present  despise,  for  the  most  part,  the  idea  of  a  spiritual 
Messiah — we  who  are  Christians  well  know  that  Palestine  is  the  land  of  Emman- 
uel. We  know  that  the  Most  High  so  continues  to  govern  the  nations  of  the 
world,  that  their  power,  and  wealth,  and  greatness,  whether  they  arise  from  good 
polity,  from  war,  or  from  commerce,  shall  all  tend  to  the  accomplishment  of  his 
prophecies.  Of  the  unfulfilled  prophecies  of  God,  the  most  splendid,  the  most 
numerous,  and  apparently  the  most  easy  of  execution,  are  those  which  relate  to 
the  Jews.  They  will  again  plant  the  vine  and  the  olive  upon  their  native  hills, 
and  reap  their  harvests  in  the  valleys  of  their  fathers.  The  history  of  the  future 
age  must  develope  the  means  by  which  this  great  event  will  be  effected.  We 
know  not  whether  they  will  be  borne  back  to  Palestine  in  triumph  in  the  ships  of 
a  powerful  maritime  nation,  (and  if  so,  may  God  grant  that  England,  and  not 
America,  nor  Russia,  nor  any  other  power,  may  be  so  honored  by  the  Almighty), 
or  whether  in  their  behalf  the  age  of  miracles  will  return,  and  a  great  simultaneous 
effort  be,  therefore,  made  in  their  favor,  on  the  part  of  the  sovereigns  of  Europe 


braicre,  which  is  now  before  me ;  and  to  Lightfoot's  Works,  of  which  a  new  edition  is  just  com- 
pleted, as  well  as  to  Wetstein's  New  Testament.  The  honor  of  opening  to  the  world  the  foun- 
tains of  talmudical  learning,  I  rejoice  to  say,  belongs  to  one  of  our  own  countrymen.  To  use  the 
quaint  expression  of  Schoetgen,  nisi  Lightfootus  basset,  multi  non  saltasscnt. 

VOL.   II.  I> 


38  INTRODUCTION. 

— or  whether,  by  the  exertions  of  pious  individuals,  the  mass  of  the  community 
will  be  so  leavened  that  all  people  shall  unite  to  restore  them  to  the  Holy  Land. 
We  know  not  whether  they  shall  obtain  their  political  retstablishment  from  the  con- 
federated rulers  of  the  great  republic  of  Europe — or  by  an  easier  devotion  of  that 
wealth,  which  is  daily  making  them  the  principal  agents  of  the  commerce  of  na- 
tions, purchase  the  right  of  the  soil  from  its  present  feeble  and  divided  possessors 
— or  whether  the  future  agitations  and  contentions  of  sovereigns  may  render  it 
desirable  that  an  important  boundary  power  should  be  reestablished  in  Palestine  ; 
and  a  formal  surrender  of  their  territory  should  be  therefore  made  to  their  nation  ; 
as  in  times  past  the  policy  of  Persia  restored  their  ancestors  to  Jerusalem,  in  con- 
sequence of  its  defeat  by  the  Greeks ;  and  of  the  treaty  which  forbade  the  Per- 
sians to  come  within  a  certain  distance  of  the  coast-— or  whether  they  will  be  re- 
stored to  their  own  now  unoccupied,  uncultivated,  unregarded  land,  the  central 
spot  on  earth,  where  the  metropolitical  Church  of  God  may  be  most  suitably  es- 
tablished', and  which  seems  to  be  waiting  till  the  heir  shall  resume  his  claims,  by 
some  other  way,  which  is  known  only  to  the  God  of  their  fathers — all  this  must  be 
left  to  that  history,  which  is  the  only  right  interpreter  of  our  faith-preserving 
prophecy.  The  experience  of  the  past  ages  may  teach  us  the  manner  in  which 
the  pride  and  ambition  of  man  pursue  their  own  plans,  and  are  successful,  or  are 
defeated,  as  the  God  of  Christianity  may  please  to  appoint  for  the  accomplishment 
of  his  own  designs. 

Greece  boasted  of  Marathon  and  Thermopylae — Greece  was  triumphant  and 
Persia  was  repulsed.  Neither  Themistocles  nor  Miltiades,  nor  his  son,  who  com- 
pleted their  victories,  nor  Darius,  nor  Xerxes,  nor  his  successor,  could  have  be- 
lieved that  their  opposite  continents  were  in  commotion,  and  the  whole  world  was 
agitated,  that  the  poor  and  despised  prophets  of  Judaea  might  be  proved  to  have 
spoken  truth  ;  and  the  walls  of  Jerusalem  be  rebuilt  after  the  predicted  period  of 
the  Babylonish  captivity^  When  Cyrus  the  younger  advanced  into  the  plains  of 
Babylon,  from  the  frontiers  of  Persia,  with  a  well-appointed  army  of  veteran 
Greeks,  who  returned  to  their  own  country  after  his  unexpected  fall,  by  a  retreat 
which  is   still  commemorated  as  the  most  renowned  in  history,  neither  Cyrus, 

*  Mr.  King's  remarks  upon  Palestine,  considered  as  the  centre  of  the  millennian  empire  of 
Christ  upon  earth,  are  highly  worthy  of  notice.  "  How  capable  this  country  is  of  a  more  univer- 
sal intercourse  than  any  other,  with  all  parts  of  the  earth,  is  most  remarkable,  and  deserves  well 
to  be  considered,  when  we  read  of  the  numerous  prophecies  which  speak  of  its  future  splendor 
and  greatness ;  when  its  people  shall  at  length  be  gatliered  from  all  parts  of  the  earth  unto  which 
they  are  scattered,  and  be  restored  to  their  own  land.  There  is  no  region  in  the  world  to  which 
an  access  from  all  parts  is  so  open.  By  means  of  the  Black  Sea  and  the  Mediterranean,  there  is 
an  easy  approach  from  all  parts  of  Europe,  from  a  great  part  of  Africa,  from  America  by  means 
of  the  Red  Sea  and  the  Persian  Gulf,  and  the  well-knoAvn  roads  from  tlience ;  there  is  an  approach 
from  the  rest  of  Africa,  from  the  East  Indies  and  from  the  Isles  ;  and,  lastly,  by  means  of  the 
Caspian,  the  lake  or  sea  of  Baikall,  and  the  near  communication  of  many  great  rivers,  the  ap- 
proach is  facilitated  from  all  the  northern  parts  of  Tartary.  In  short,  if  a  skilful  geographer  were 
to  sit  down  to  devise  the  fittest  spot  on  the  globe  for  universal  empire,  or,  rather,  a  spot  where  all 
the  great  intercourses  of  human  life  should  universally  centre,  and  from  whence  the  extended  ef- 
fects of  universal  benevolence  and  goodwill  should  flow  to  all  parts  of  the  earth,  and  wiiere  uni- 
versal and  united  homage  should  be  paid,  with  one  consent,  to  the  Most  High ;  lie  would  not  find 
another  so  suited,  in  all  circumstances,  as  that  which  is,  with  emphasis,  called  the  Holy  Land. 
These  observations,  perhaps,  may  not  deserve  great  weight,  but  they  ougiit  not  to  be  wholly  neg- 
lected ;  especially  when  it  is  considered  how  many  passages  of  Scripture  there  are  which  plainly 
declare,  that  the  time  shall  at  length  come,  when  Zion  shall  be  the  joy  of  the  whole  earth." — 
Note  to  Hymns  to  the  Supreme  Bcins;,  p.  126.  ap.  Hales'  ./Inahjsis  of  Chronology,  vol.  ii.  p.  1351. 

"  See  Hales'  Analysis  of  Chronology,  vol.  ii.  pt.  2.  p.  482. 


INTRODUCTION.  3^ 

Clearchus,  nor  Xenophori,  could  have  imagined  that  they  were  preparing  the  way 
for  the  accomphshment  of  the  prophecies  of  God  ;  by  pointing  out  to  the  Greeks 
of  a  subsequent  generation,  that  when  their  forces  should  be  united  under  one 
head,  the  kingdom  of  Persia  was  at  their  disposal ;  as  an  obscure  Jew  had  pre- 
dicted. They  could  not  tell,  that  one  reason  why  Cyrus  could  not  conquer  Per- 
sia with  an  army  of  the  same  people  who  should  hereafter  subdue  it,  might  be — 
the  prophecy  of  Daniel,  that  a  Greek  alone  should  become  its  conqueror. 

Rome  did  not  know  tliat  its  gradual  conquests  should  overspread  the  world, 
and  the  nations  should  imperceptibly  confo'-m  to  its  government ;  and  then  that  its 
factions  should  be  extinguished,  and  compelled,  whatever  their  republican  indig- 
nation might  be,  to  submit  to  one  imperial  ruler  ;  in  order  that  the  words  of  the 
Jewish  prophets  might  be  fulfilled,  and  the  world  be  at  peace,  when  the  Messiah 
should  be  born.  But  as  we  now  look  back  upon  these  events,  and  see  how  the 
God  of  Christianity  rides  in  the  whirlwinds  of  war,  and  directs  all  the  storms  of 
human  passions  ;  so  shall  the  generations  which  are  yet  to  come  look  upon  the 
changes  in  England,  which  established  that  Protestantism  which  is  the  blessing  of 
mankind — they  shall  look  back  upon  the  revolutions  of  France,  and  the  opposition 
of  England  to  infidelity  in  religion  and  anarchy  in  politics,  and  admire,  in  the  un- 
limited consequences  of  the  events  of  the  last  generation,  the  accomplishment  of 
the  prophecies  of  God. 

Brethren  of  the  house  of  Israel !  if  any  such  may  be  induced  to  listen  to  a  stu- 
aent  of  your  own  Scriptures,  your  rank  among  nations  will  still  be  high  and  splen- 
did. The  God  of  your  fathers  has  now  permitted  you,  for  nearly  two  thousand 
years,  to  wander  over  the  world,  an  oppressed,  an  insulted,  and  a  despised  people, 
without  a  sovereign,  a  kingdom,  or  a  church.  God  is  a  Being  unchangeable,  and 
wise,  and  good.  You  hold  in  your  hands  a  collection  of  books  which  tell  you  of 
the  glories  of  your  ancestors — how  they  were  separated  from  the  rest  of  the  world, 
neither  because  they  were  greater,  nor  wiser,  nor  better,  nor  braver,  than  the  rest 
of  men  upon  whom  the  rain  descended  and  the  sun  shone  ;  but  because  the  love 
of  God  elected  them,  and  gave  them  their  laws  and  institutions,  to  preserve  the 
memory  of  His  name,  amidst  the  contagion  of  idolatry  ;  and  to  obtain  for  them- 
selves political  power  and  eminence,  as  the  result  of  their  obedience. 

The  nations  among  whom  they  were  planted  respected  and  feared  them,  so 
long  as  they  obeyed  their  Law :  they  subdued  and  conquered,  and  led  them  into 
captivity  when  they  forgot  their  allegiance  to  Jehovah.  The  last  and  longest  of 
their  captivities  was  attended  with  this  good  effect ;  it  extirpated  the  remnant  of 
that  attachment  to  idolatry  which  had  caused  so  many  sufferings.  The  reaction 
from  idolatry  to  faith  was  such,  that  when  the  books  of  the  New  Testament  were 
written,  the  devotion  of  the  Jews  to  the  ritual  and  ceremonial  law  was  at  its 
height.  Idolatry  was  never  named  among  them  without  detestation  and  contempt. 
The  strict  observance  even  of  a  burthensome  traditional  law  was  added  to  the 
generally  undeviating  compliance  with  the  Mosaical  institutions  ;  and  the  chosen 
people  of  God  appeared  to  themselves,  and  to  the  heathen,  to  live  in  the  firm 
profession  and  obedience  of  the  most  burthensome  service,  commanded  by  their 
inspired  legislator.  What  was  the  cause,  then,  that  at  the  very  moment  when 
the  design  of  Moses  seemed  to  have  been  accomplished,  the  God  of  Abraham,  of 
Isaac,  and  of  Jacob  should  give  his  inheritance  to  the  heathen,  and  the  dead 
bodies  of  his  servants  to  the  fowls  of  the  air  ?  Why  was  your  land  laid  waste, 
the  temple  destroyed,  your  people  scattered  over  the  world,  at  that  peculiar  pe- 
riod, when  your  obedience  to  the  minutest  of  your  laws  was  most  perfect  ?    From 


40  INTRODUCTION. 

the  earliest  ages  your  fathers  beheved  that  a  Divine  Being  should  come  upon 
earth  to  perform  various  essential  benefits  for  mankind.  This  belief  was  sup- 
ported by  the  predictions  of  the  Old  Testament.  The  expectation  of  a  Messiah 
is  the  foundation  of  the  whole  system.  When  your  observance  of  your  ritual  was 
most  exact,  your  expectation  of  the  Messiah  was  also  most  fervid.  Yet  your  na- 
tion was  afflicted  by  the  dreadful  visitation  to  which  I  have  alluded.  Thus  your 
obedience  and  your  faith  were  at  their  height,  when  the  greatest  desolation  came 
upon  you.  Some  proportionate  cause  must  be  assigned  for  this  apparent  mystery, 
and  none  can  be  found  but  that  which  is  related  in  these  books,  which  we,  the 
Christians,  have  added  to  those  received  by  yourselves,  upon  similar  evidences 
of  their  inspiration.  We  receive  them  as  the  writings  of  your  countrymen,  upon 
the  authority  of  the  miracles  which  were  wrought  by  their  authors — their  own  in- 
ternal evidence — the  prophecies  they  contain — and  upon  all  otlier  similar  proofs 
which  demonstrate  to  you  the  authority  of  the  books  of  the  Old  Testament. 

Here  then  we  arrive  at  the  question  which  divides  the  elder  brother  from  the 
younger  ;  the  Jew  from  the  Christian.  In  the  Inspired  Books  which  the  Christian 
has  appended  to  the  Sacred  Writings  of  the  Jews,  we  read  of  the  actions  and 
preaching,  the  birth,  and  life,  and  death  of  a  Being  whom  we  assert  to  be  the 
predicted  Messiah.  You  rejected  this  Being  because  he  did  not  deliver  you  from 
the  Roman  yoke.  You  demand  a  temporal,  we  a  spiritual,  deliverer.  In  this 
lies  the  difference  between  us.  If  a  temporal  Messiah  is  the  object  of  the  proph- 
ecies. He  has  not  come  ;  if  a  spiritual  Messiah  is  to  be  expected,  Jesus  of  Naza- 
reth was  the  Desire  of  nations. 

Though  I  am  largely  digressing  from  our  more  immediate  object,  I  entreat 
you  to  permit  me  to  appeal  to  you  as  my  fellow-men  on  this  subject.  As  we  are 
immortal  and  accountable  beings,  the  soul  of  man,  which  lives  for  ever,  is  of  more 
value  than  the  body,  which  must  mingle  with  the  elements — the  future  and  eter- 
nal state  is  of  higher  consideration  than  the  present  transitory  world — and  it  is 
more  probable,  therefore,  that  the  Great  Deliverer  who  was  announced  by  a  long 
train  of  prophets,  and  to  whom  the  attention  of  mankind  should  be  directed, 
would  be  the  bestower  of  some  inestimable  benefits,  which  would  refer  to  the  soul 
as  well  as  the  body  ;  and  to  the  future  as  well  as  the  present  world.  Man  is  now 
and  has  long  been  the  subject  of  so  much  misery  and  evil,  that  his  deliverance 
from  that  state,  and  restoration  to  happiness  in  the  world  to  come  would  probably 
be  the  greatest  and  ^he  worthiest  design  of  the  Almighty. 

In  looking  for  a  temporal  Messiah,  you  anticipate  a  being  fit  for  earth  alone. 
The  Messiah  whom  we  receive  was  fit  for  earth  and  for  heaven.  Your  Messiah  is 
a  mere  mortal,  who  must  linger  through  his  few  years  of  feverish  renown,  "  pleased 
with  this  trifle  still,  as  that  before :  "  ours  is  an  Immortal,  who  came  down  from 
an  invisible  world  to  elevate  the  whole  human  race,  and  to  restore  them  to  com- 
munion with  God.  Your  Messiah  is  expected  to  triumph,  as  a  Caesar  or  a  Napo- 
leon, over  the  bodies  of  the  slaughtered,  amid  the  groans  of  the  dying,  and  the 
tears  of  the  widow  and  the  orphan  :  ours  shall  mount  to  universal  dominion  by 
subduing  the  heart,  and  by  changing  the  sword  into  the  ploughshare,  and  banish- 
ing tears  and  grief  for  ever.  Which  is  more  glorious  ?  Yours  is  compatible  with 
the  indulgence  of  all  the  lion  passions  of  the  heart :  ours  is  only  compatible  with 
the  conquest  of  self,  with  pure  motives,  and  a  holy  life.  Which  is  more  worthy 
of  an  Immortal — which  yields  more  praise  to  God  ? 

I  shall  be  trespassing  too  much  upon  the  time  of  the  reader  if  I  permit  myself 
to  proceed  further  on  this  point. 


INTRODUCTION.  41 

I  have  not  entered  at  great  length  into  the  various  controversies  w^hich  prevail 
among  Christians.  Where  the  subject  v^^as  unavoidable,  I  have  endeavoured  to 
point  out  the  principles  on  which  both  agree  ;  and  by  following  which,  their  dif- 
ferences would  be  more  reconciled.  This  mode  of  proceeding  generally  oftends 
both  classes  ;  but  I  did  not  wish  to  become  a  partisan.  In  that  principal  and  al- 
most the  only  great  controversy  which  divides  those  who  unite  in  believing  the 
scriptural  doctrines  of  the  Trinity,  the  Incarnation,  and  the  Atonement,  the  ques- 
tion of  church  government,  I  have  expressed  myself  in  the  most  decided  manner. 
I  have  done  so  because  I  believe  that  Christianity  is  a  system  of  positive  institu- 
tions ;  and  that  those  Christians  who  would  represent  Christ  our  Lord  as  the  Sav- 
iour of  individuals  only  have  misapprehended  the  spirit  of  Christianity.  Christ  is 
the  Legislator  of  nations.  As  tlie  Jews  were  a  nation  and  a  people  governed  by 
the  laws  of  God,  so  was  it  designed  that  every  nation  under  heaven  should  be 
bound  by  one  law  of  Christian  and  national  polity.  This  object  was  to  be  effected 
by  our  Lord  committing  to  his  Church  a  system  of  authority,  which  is  alike  suited 
to  all  forms  of  civil  government.  Because  the  teachers  of  the  people  are  in  all 
nations  the  eventual  arbiters  of  the  character,  the  destiny,  and  the  morality  of  a 
people  ;  it  pleased  God  to  appoint  an  order  of  men,  who  should  judge  of  the  fit- 
ness or  unfitness  of  all  the  teachers  of  the  people  ;  and  who  should  permit  none 
to  become  Christian  ministers  who  had  departed  from  the  truth  which  Christ  had 
revealed.  To  prevent  ambition  and  pride  (the  principal  agitators  of  governments) 
from  disturbing  the  Churches,  he  made  these  men  equal.  The  apostles  were 
equal  among  themselves,  and  they  appointed  teachers ;  and  the  Christian  world 
never  heard  at  that  time  of  revolts,  rebellions,  or  wars,  among  Christians.  The 
purity  of  the  apostolic  government  was  preserved  among  their  immediate  succes- 
sors. The  union  of  the  Church  with  the  civil  power  under  Constantine  perverted 
Episcopacy,  by  inducing  ambition  among  the  governors  of  the  Churches  ;  and  the 
usurpations  of  the  bishop  of  Rome  still  more  deeply  injured  the  spirituality  of  the 
visible  Church.  The  Reformation  was  the  sera  of  new  modes  of  church  govern- 
ment, as  well  as  of  the  overthrow  of  the  corruptions  of  that  apostacy  ;  and  the 
universal  Church  has  been  disgraced,  and  the  world  continued  in  evil,  by  the 
shameful  and  bloody  divisions  among  Christians.  These  divisions  still  continue  ; 
but  they  would  not  have  existed  if  the  institutions  of  the  Great  Lawgiver  had 
been  observed  ;  neither  will  they  cease  till  the  great  majority  of  Christians  shall 
revive  among  them  the  primitive  laws  of  order  and  union. 

I  have  not  studied  to  discover  new  modes  of  interpretation.  At  the  risk  of 
being  considered  a  compiler,  I  have  freely  taken  from  various  works  on  Scripture, 
whatever  appeared  to  be  suited  to  my  purpose.  Though  in  danger  of  being  es- 
teemed erroneous,  I  have  not  hesitated  to  express  a  decided  opinion  on  the  con- 
troverted points  I  may  have  found  it  expedient  to  discuss.  No  fear  lest  I  should 
be  considered  illiberal,  or  uncandid,  has  prevented  me  from  condemning  any  opin- 
ion which  is  contrary  to  truth.  No  hope  of  pleasing  has  induced  me  for  one  mo- 
ment to  study  the  popular  opinion  ;  to  vary  my  phrases,  to  soften  my  expressions, 
or  in  any  way  to  flatter  the  people.  While  I  have  not  studied  novelty,  I  have 
not  hesitated  to  express  any  new  view  of  a  subject  which  appeared  to  me  desir- 
able. I  may  use  the  expressive  language  of  the  great  author  of  the  Demonstration 
of  the  Messiah,  "  I  do  not  desire  to  live  longer  in  this  world  than  whilst  I  am  dis- 
posed both  to  find  out  the  truth  and  follow  if*." 

■^  Bishop  Kidder,  Demonstration  of  the  Messiah,  dedication,  p.  1. 
VOL.  II.  6 


42  INTRODUCTION. 

I  must  apologize  for  the  period  of  the  pubhcation  of  this  book.  Though  some 
delay,  arising  from  unavoidable  circumstances,  has  caused  me  much  regret,  in  other 
instances  it  has  been  willingly  indulged.  In  contemplating  the  plan  of  the  gov- 
ernment of  the  world,  as  it  is  revealed  to  us  in  the  Scriptures,  I  seemed  to  be 
surveying  a  more  magnificent  temple  erected  to  the  glory  of  God  than  the  round 
unclouded  sky,  with  the  sun  walking  in  his  brightness.  On  every  side  I  heard 
the  song  of  angels,  and  of  the  spirits  of  the  just  made  perfect.  Like  Adam  in 
Paradise,  I  listened  to  the  voice  of  a  manifested  God  ;  I  conversed  with  the  Evan- 
gelists and  the  Apostles,  I  walked  with  them  through  the  avenues  of  the  majestic 
edifice ;  and  even  now,  though  their  address  is  ended,  "  so  charming  is  their 
voice,  that  I  can  think  them  still  speaking,  still  stand  fixed  to  hear."  Their 
words  are  the  words  of  eternal  life  ;  and  the  intercourse  with  these  priests  of  the 
temple,  and  with  their  Holy  Master,  the  God  of  their  homage,  appeared  but  the 
anticipation  of  that  intellectual  and  spiritual  happiness  which  shall  constitute  so 
much  of  our  felicity  in  a  future  state.  I  submit  to  the  reader  the  completion  of 
the  labor  of  some  years  with  deference,  yet  with  satisfaction  and  pleasure  ;  and  I 
rejoice  that  it  has  pleased  God  to  grant  me  the  desire  and  the  patience  to  accom- 
plish a  work  which  should  be  useful  to  the  Church  and  to  the  world. 


PORTIONS  OF  SCRIPTURE  FOR  EVERY  DAY  IN  THE  YEAR.     43 


La  the  following  Tables,  which  are  designed  principally  ybr  the  Use  of  Families,  the  whole  of 
the  Sections  of  this  Arrangement  are  divided  in  such  a  manner,  that  by  reading  one ^oriton 
DAILY,  the  JVew  Testament  may  be  read  through  twice  in  a  tear. 


JANUARY. 


Days 

of 
Month 


1 
2 
3 
4 
5 

6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 


PART. 


SECT. PORTIONS  or   SCRIPTURE. 


I. 
II. 

lii. 


IV. 


1.    U.    lU.  IV 

V.  vi 

vii.-xii 

xiii.-xviii 

xix.  XX 

i.    ii 

iii.-viii 

i.    ii 

iii.-vi 

vii.-ix 

X.  xi.  xii 

xiii.  xiv 

xv.-xviii 

xix.  to  Luke  vi.  31.  on  p.  77, 
Matt.  V.  44,  to  end  of  sect.. . 

xx.-xxiii 

xxiv.-xxvii 

A.A  Vlll*        XXlXaa    •■■••«••••««■ 

XXX.  xxxi.  xxxii 

xxxiii.  xxxi V 

XXXV.  xxxvi 

xxxvii.-xlii 

i 

ii.  iii.  iv 

V.  vi.  vii 

viii 

ix.   X 

.ii  .""A.!  V  ••••••■•■■••••••■•■ 

XV.   xvi.  xvii 

xviii.  xix.  XX 


Page. 

47 

49 

51 

54 

57 

59 

60 

63 

65 

67 

69 

71 

72 

75 

77 

80 

82 

84 

86 

89 

91 

93 

97 

99 

102 

104 

105 

108 

110 

113 

115 


FEBRUARY. 


Days 

of 
Month 

1 

2 

3 

4 

5 

6 

7 

8 

9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 


PART. 


VI 


SECT. — PORTIONS  OF  SCRIPTURE. 


1*      lV«a***a**a***BB«a*a 

V.  vi.  vii 

viii.-xiii 

xiv.  XV.  xvi 

xvii.  xviii.   xix 

XX.  xxi.  xxii 

xxiii.  xxiv 

XXV.  xxvi.  xxvii 

xxviii.-xxxi 

xxxii.  xxxiii.  xxxiv 

xxxv.-xxxviii 

xxxix.   xl 

xli.  xlii.  xliii 

xliv.  xiv 

xlvi.-lii 

liii.  and  Part  VI.  sect.  i. 

ii.-v 

vi.-xii 

xiii 

xiv.  XV.  xvi 

xvii.  xviii 

xix.  XX 

xxi.   xxii.  xxiii 

xxiv.-xxix 

XXX. -xxxiii 

xxxiv.  XXXV.  xxxvi 

xxxvii.  xxxviii.  xxxix... 

xl.-xliii 

xl.-xliii. 

Or,  Sermon  on  the  Mount, 


Page. 


117 
120 
122 
124 
126 
128 
130 
131 
133 
135 
136 
138 
140 
142 
144 
146 
148 
150 
152 
155 
157 
159 
163 
165 
167 
170 
171 
173 

75 


MARCH. 


Days 

of 
Wonth 

PART. 

1 

VII. 

2 

3 

4 

^  ^ 

5 

.. 

6 

VIII. 

7 

■  • 

8 

9 

IX. 

10 

■  • 

11 

,. 

12 

•  • 

13 

•  ■ 

14 

,  , 

15 

., 

16 

X. 

17 

•  • 

18 

■  • 

19 

XI. 

20 

■  • 

21 

,  ^ 

22 

XII. 

23 

.. 

24 

•  • 

25 

,  ^ 

26 

27 

.. 

28 

.. 

29 

^  ^ 

30 

•  • 

31 

SECT. PORTIONS  OF  SCRIPTURE, 


l.-Vll 

viii.  ix.  X 

xi.-xv 

xvi.-xix 

xx.-xxiii 

i.-xvi 

xvii.-xxvii , . . . 

xxviii.-xxxv 

i.-vi 

vii.  viii , 

ix.-xii , 

xiii.-x.x , 

xxi.  xxii.   xxiii 

X.AxV-'^X.Ji.X.'  ••••■••••••»••>■••< 

xxxi.-xxxv 

i.-iv , 

v.-viii 

ix.-xiii 

i.-vi 

vii.-xi 

xii.-xiv 

i.-ix 

X.  §  1-4.  Galatians  i.  ii 

§  5-7.  Galatians  iii 

§  8-10.  Galatians  iv 

§  11-13.  Galatians  v.  vi.... 

XI.  xii.  xiii 

xiv.  §  1-4.  1  Thessalonians  i.  ii 

§  5-8.  1  Thess.  iii.  iv.  v... 

XV.  xvi.  2  Thess.  i.  ii.  iii 

xvii.  xviii.  Epis.  to  Titus  i.-iii. 


Page. 


177 

181 
182 
185 
187 
189 
192 
195 
204 
207 
208 
209 
212 
215 
217 
219 
221 
222 
224 
226 
228 
229 
232 
234 
235 
236 
238 
239 
241 
243 
246 


APRIL. 


Days 

of 

PART. 

Month 

1 

XII. 

2 

XIII. 

3 

4 

5 

6 

7 

8 

9 

10 

11 

12 

13 

14 

15 

16 

17 

18 

19 

20 

21 

22 

23 

24 

25 

26 

27 

28 

29 

30 

SECT. — PORTIONS  OF  SCRIPTURE. 

xix.-xxi.  and  Part  XIII.  sec.  i.-v. 
vi.  §  1-4.  1  Corinthians  i 

§  5-9.  1  Corinthians  ii.  iii... 

§  10-14.  1  Corinthians  iv.  v. 

§  15-17.  I  Cor.  vi.  vii.  1-17. 

§  18-20.  ICo.  vii.l8,«i<Z,viii. 

§  21 ,  22.  1  Corinthians  ix. . . 

§  23-25.  1  Cor.  x.  xi.   1.... 

§  26,  27.  1  Cor.  xi.  2,  to  end. 

§  28.  1  Cor.  xii.   1-30 

§  29.  1  Cor.  xii.  31.  .xiii.... 

§  30-32.  1  Cor.  xiv.  xv.  1-11. 

§  33-40.  lCo.xv.l2,enrf,xvi. 

vii.-ix.  §  1-7.  1  Tim.  i.  ii 

ix.  §  8-12. 1  Tim.  iii.  iv 

§  13-19.  ITim.v.  vi 

X.  xi.  §  1-7.  2  Cor.  i.  ii 

xi.  §  8-12.  2  Cor.  iii.  iv 

§  13-17.  2Co.  v.-vii.  1 

§  18-21.2C0.  vii.2,cnrf,viii. 

§  22-26.  2  Cor.  ix.  x 

§  27-29.  2  Cor.  xi 

§  30-35.  2  Cor.  xii.  xiii 

xii.  xiii.  §  1-8.  Romans  i.  ii — 

xiii.  ^  9-12.  Romans  iii 

§  13-16.  Rom.  iv.  v.  l-ll.. 
§  17-21.  Rom.  V.12,  end,  vi. 

§  22-24.  Rom.  vii.  1-25 

§  25-30.  R.  vii.  25,  e«rf,  viii. 
§  31-35.  Rom.  ix.  1-29.... 


Page. 


248 
250 
252 
254 
255 
257 
258 
260 
261 
262 
263 
264 
266 
268 
271 
272 
275 
277 
279 
281 
283 
285 
287 
289 
292 
294 
297 
298 
299 
302 


44 


PORTIONS  OF  SCRIPTURE   FOR   EVERY  DAY  IN   THE   YEAR 


MAY. 


Days 

of 
Month 


1 

2 
3 

4 
5 

G 
7 
8 
9 
10 

n 

12 
13 
14 
15 
16 
17 
18 
19 
20 
31 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 


PART. 


XIII. 


XIV 


SECT. — PORTIONS  OF  SCRIPTURE. 


xiii.  §  3G-39.  Rom.ix.  30,C7«/,  x. 

§40-45.  Romans  xi 

§  46-49.  Romans  xii.  xiii.. 

§  50,  51.  Romans  xiv 

§  52-54.  Romans  xv 

§  55-57.  Romans  xvi 

xiv.-xx 

xxi.-xxiv 

XXV.  xxvi.  xxvii 

-xxviii.  xxix.  xxx 


XXXI.    xxxn.. 
xxxiii.  xxxiv. 


XXXV 

xxxvi.  Part  XIV.  sect,  i.-v — 

V1>'~'1X>>  ••■••*■•••••■••••••■•• 

X.  §  1-3.  Ephesians  i.  ii.  1-10. 
§  3-7.  E.ii.ll,enrf,iii.iv.l-6. 
§  8-10.  Ephesians  iv.  7-30. . 
§  11-13.  Eph.  iv.  31,32,  v.. 

§  14-16.  Ephesians  vi 

-xi.  §  1-4.  Phihppians  i.  ii.  1-11. 

§  5-8.  Phil.  ii.l2,e7t<Z,iii.  1-16. 

§  9-12.Phil.iii.  17,«ofMrf,iv. 

xii.  §  1-3.  Colossians  i.  ii.  1-7.. 

§  4-7.  C.  ii.  8,  CKrf,iii.  1-11. 

§  8-11 .  Colos.  iii.  12,  end,  iv. 

xiii.  Epistle  to  Philemon 

xiv.  §  1-3.  James  i 

§  4-7.  James  ii.  iii 

§  8-10.  James  iv 

§  11-13.  Jam.  V.  &  sec.  xv. 


JUNE. 


Days 

of 
Month 

1 

2 

3 

4 

5 

6 

7 

8 

9 

10 

11 

12 

13 

14 

15 

16 

17 

18 

19 

20 

21 

22 

23 

24 

25 

26 

27 

28 

29 

30 


PART. 


XV. 


SECT. — PORTIONS  OF  SCRIPTURE. 


i.  §1-5.  Hebrews  i.  ii 

§  6-9.  Hebrews  iii.  iv 

§  10-13.  Hebrews  V.  vi 

§  14-19.  Hebrews  vii.  viii... 

§  20-23.  Hebrews  ix 

§  24-29.  Hebrews  x 

§  30-33.  Heb.  xi.  xii.  1,2... 
§  34-37.  Heb.  xii.  3,  to  end.. 

§  38-41.  Hebrews   xiii 

xii.    §  1-6.  2^imothy  i.  ii 

§  7-13.  2  Tim.  iii.  iv 

xiii.  §  1-5.  1  Peter  i.  ii.  1-10.. . 

§  6-11.  lP.ii.ll,e«f/,iv.  1-6. 

§  12-16.  1  Pet.iv.7,enrf,v. 

xiv.  §  1-3.  2  Peter  i.  ii.  1-10... 

§  4-8.  2  Pet.  ii.  10,  end,  iii. 

XV.    Jude,  and  Sect.  xvi.  xvii.. 

xviii.  §  1-7.  Revelation  i.  ii... 

§  8-11.  Revelation  iii.  iv. 

§  12-20.  Rev.  v.-viii.  1-5. 

§  21-28.  R.  viii.  (i,crid,ix.  x. 

§  29-31.  Rev.  xi.  xii 

§  32-35.  R. xiii. xiv. XV. 1-4. 
§  36-44.  Rev.  xv.  5. -xvii. 
§  45,46.  R. xviii. xix. 1-10. 
§  47-51.R.xix.ll.xxi.l-8. 
§  52-55.  R.xxi.9,e7w/,xxii. 

xix.    I  1-5.  1  Jolin  i.  ii 

§  ()-10.  I  Jolin  iii.  iv.... 
§  11-15.  1  J.v.2&3Epis. 


Page, 


303 
305 
308 
310 
311 
313 
314 
316 
318 
319 
321 
322 
323 
325 
327 
328 
330 
333 
3:34 
336 
338 
340 
342 
345 
347 
349 
351 
352 
3.54 
357 
358 


Page. 


360 
362 
365 
367 
370 
372 
375 
377 
379 
386 
389 
391 
394 
396 
398 
400 
403 
407 
409 
411 
414 
417 
419 
421 
424 
425 
427 
429 
432 
435 


JULY. 


Days 

of 
Month 


1 

2 
3 
4 
5 

6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 


PART. 


II 


III. 


IV 


SECT. PORTIONS  OF  SCRIPTURE. 


I.  11.    Ul 

iv.   V 

vi.  vii.  viii 

ix.-xii 

xiii. -xviii 

xix.  XX 

i.    ii 

iii. -viii 

i.    ii 

iii.-vi 

vii.-ix 

X.  xi.  xii 

xiii.  xiv 

xv.-xviii 

xix.  to  Luke  vi.  31.  on  p.  77, 
Matt.  V.  44,  to  end  of  sect.. . 

xxiv. -xxvii 

xxviii.  xxix 

xxx.  xxxi.  xxxii 

xxxiii.  xxxiv 

XXXV.  xxxvi 

xxxvii.-xlii 

i 

II.  111.  IV..  •.».••.......•.. 

V.  vi.  vii 

viii 

ix.  X 

xi.-xiv 

XV.   xvi.  xvii 

Sermon  on  the  Mount 


AUGUST. 


Days 

of 
Month 

1 

2 

3 

4 

5 

6 

7 

8 

9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 


PART. 


IV 
V 


VI 


SECT. PORTIONS  OF  SCRIPTURE. 


XVIU.  XIX.  XX. 

xxi 


1.    11.   111.  IV 

V.  vi.  vii 

viii.-xiii 

xiv.  XV.  xvi 

xvii.  xviii.   xix 

XX.  xxi.  xxii 

x.xiii.   xxiv 

XXV.  xxvi.  xxvii.. . . 

xxviii.-xxxi 

x.xxii.  xxxiii.  xxxiv. 

xxxv.-xxxviii 

xxxix.  xl 


xii.  xiii.  xliii 

xliv.  xiv 

xlvi.-lii 

hii.  and  Part  VI.  sect,  i., 

ii.-v 

vi.-xii 

xiii 

xiv.  XV.  xvi 

xvii.  xviii 

xi.x.  XX 

xxi.  xxii.  xxiii 

xxiv. -xxix 

xxx. -xxxiii 

xxxiv.  XXXV.  xxxvi , 

xxxvii.  xxxviii.  xxxix.. . . 

xl. -.xliii 

Ser  111071  on  the  Mount .... 


47 
49 
50 
51 
54 
57 
59 
60 
63 
65 
67 
69 
71 
72 
75 
77 
80 
82 
84 
86 
89 
91 
93 
97 
99 
102 
104 
105 
108 
110 
75 


Page. 

113 

115 
117 
120 
122 
124 
126 
128 
130 
1.31 
133 
135 
136 
138 
140 
142 
144 
146 
148 
150 
152 
155 
157 
1.59 
163 
1()5 
167 
170 
171 
173 
75 


PORTIONS  OF  SCRIPTURE   FOR  EVERY  DAY  IN   THE   YEAR. 


45 


SEPTEMBER. 


Days 

of 
Month 


1 

2 

3 

4 

5 

6 

7 

8 

9 

10 

11 

12 

13 

14 

15 

16 

17 

18 

19 

20 

21 

22 

23 

24 

25 

26 

27 

28 

29 

30 


PART. 


VII. 


VIII. 


IX. 


SECT. — PORTIONS  OF  SCRIPTURE. 


I.-VII 

viii.  ix.  X.. 

xi.-xv 

xvi.-xix.  . . 
xx.-xxiii.. . 
i.-xvi 


X. 

xi. 

XII. 


xvu.-xxvu. . . . 
xxviii.-.xxxv. . 

i.-vi 

vii.  viii 

ix.-xii 

xiii.-xx 

xxi.  xxii.   xxii 

xxiv.-xxx 

xxxi.-xx.xv . . . 

i.-iv 

v.-viii 

ix.-xiii 

i.-vi 

vii.-xi 

xii.-xiv 

i.-ix 


X.   §  1-4.  Galatians  i.  ii..., 

§  5-7.  Galatians  iii , 

§  8-10.  Galatians  iv.. . . , 
§  11-13.  Galatians  v.  vi 

xi.  xii.  xiii 

xiv.  §  1-4.  1  Thessalonians 
§  5-8.  1  Thess.  iii.  iv. 

XV.  xvi.  2  Thess.  i.  ii.  iii.. . 


1.  11. 
v.. . 


Page. 


177 
181 
182 

185 
187 
189 
192 
195 
204 
207 
208 
209 
212 
215 
217 
219 
221 
222 
224 
220 
228 
229 
232 
234 
235 
236 
238 
239 
241 
243 


OCTOBER. 


Days 

of 
Month 

PART. 

1 

XII. 

2 

^ 

3 

XIII. 

4 

5 

6 

7 

8 

9 

10 

11 

12 

13 

14 

15 

16 

17 

18 

19 

20 

21 

22 

23 

24 

25 

26 

27 

28 

29 

30 

31 

SECT. — PORTIONS  OF  SCRIPTURE. 


xvii.  xviii.  Epis.  to  Titus  i.-iii.. 
xix.-xxi.and  Part  XIII.  sec.  i.-v. 
vi.  §  1-4.  1  Corinthians  i 

§  5-9.  1  Corinthians  ii.  iii... 

§  10-14.  1  Corinthians  iv.  v. 

§  15-17.  1  Cor.  vi.  vii.  1-17. 

§18-20. 1  Co.  vii.  18,cn(/,  viii. 

§  21,  22.  1  Corinthians  ix.. . 

§  23-25.  1  Cor.  x.  xi.    1.... 

§  26,  27.  1  Cor.  xi.  2,  to  end. 

§  28.  1  Cor.  xii.   1-30 

§  29.  1  Cor.  xii.  31.  xiii.... 

§  30-32.  1  Cor.  xiv.  XV.  1-11. 

§  33-40. 1  Co.  XV.  12,  mrf,  xvi. 

vii.-ix.  §  1-7.  1  Tim.  i.  ii 

ix.  §  8-12. 1  Tim.  iii.  iv 

§  13-19.  ITim.v.vi 

X.  xi.  §  ]-7.  2  Cor.  i.  ii 

xi.  §  8-12.  2  Cor.  iii.  iv 

§  13-17.  2Co.v.-vii.  1 

§  18-21.2CO.  vii.2,enfZ,viii. 

§  22-26.  2Cor.  ix.  X 

§  27-29.  2  Cor.  xi 

§  30-35.  2  Cor.  xii.  xiii 

xii.  xiii.  §  1-8.  Romans  i.  ii 

xiii.  §  9-12.  Romans  iii 

§  13-16.  Rom.  iv.  v.  1-11.. 
§  17-21.Rom.v.l2,  enrf,  vi. 

§  22-24.  Rom.  vii.  1-25 

§  2.5-30.  R.  vii.  25,e/jfl!,viii. 
§  31-35.  Rom.  ix.  1-29.... 


Page, 


240 

248 
250 
252 
254 
255 
257 
258 
260 
201 
202 
203 
204 
200 
268 
271 
272 
275 
277 
279 
281 
283 
285 
287 
289 
292 
294 
297 
298 
299 
302 


NOVEMBER. 


Days 

of 
Month 

PART. 

SECT. PORTIONS  OF  SCRIPTURE. 

Page. 

1 

XIII. 

xiii.  §  36-39.  Rom.  ix.30,mrf,x. 

303 

2 

S  40-45.  Romans  xi... 

305 

3 

§  46-49.  Romans  xii.  xiii.. 

308 

4 

§  50,  51.  Romans  xiv.. 

310 

5 

&  52-54.  Romans  xv 

311 

6 

313 

7 

xiv.-xx 

314 

8 

xxi.-xxiv 

•  •  • 

316 

9 

XXV.    XXVI.     XXVll 

318 

]0 

xxviii.  xxix.  xxx 

•  •  • 

3J9 

11 

XXXI.    XXXll 

391 

^9. 

xxxiii.  xxxiv 

322 

13 

XXXV 

323 

14 

xxxvi.  Part  XIV.  sect,  i.-v 

.... 

325 

15 

XIV. 

Vl.-IX 

327 

16 

X.   §  1-3.  Ephesians  i.  ii.  1- 

-10. 

328 

17 

§  4-7.E.ii.ll,cnrf,iii.iv.l-6. 

330 

18 

§  8-10.  Ephesians  iv.  7-30. . 

333 

19 

§  11-13.  Eph.iv.  31,32, 

v.. 

334 

'^0 

§  14—16.  Ephesians  vi.. . 

330 

21 

xi.  §  1-4.  Philippians  i.  ii.  1- 

-11. 

338 

22 

§  5-8.  Phil.il.  12,CM<Z,iii.l- 

-10. 

:i40 

23 

§  9-12.  Phil.  iii.  17,  ioenrf 

IV. 

342 

24 

xii.  §  1-3.  Colossians  i.  ii.  1- 

-7.. 

345 

25 

§  4-7.  C.  ii.  8,  end,'\u.l- 

-11. 

347 

26 

§  8-11.  Colos.  iii.  12,  cnrf 

IV. 

349 

27 

xiii.  Epistle  to  Philemon.. . . 

a5i 

28 

xiv.  §  1-3.  James  i 

•  •  ■ 

352 

99 

§  4—7.  James  ii.  iii.... 

354 

30 

8  8—10    James  iv. .-...--- 

357 

DECEMBER. 


Days 

1 

of 

PART. 

Month 

1 

XIV. 

2 

XV. 

3 

4 

5 

6 

7 

8 

9 

10 

11 

12 

13 

14 

15 

10 

17 

18 

19 

20 

21 

22 

23 

24 

25 

20 

27 

28 

29 

30 

31 

SECT. — PORTIONS  OF  SCRIPTURE. 

xiv.  §  11-13.  Jam.  v.  &  Sec.  xv. 

i.  §  1-5.  Hebrews  i.  ii 

§  0-9.  Hebrews  iii.  iv 

§  10-13.  Hebrews  V.  vi 

§  14-19.  Hebrews  vii.  viii... 

§  20-23.  Hebrews  ix 

§  24-29.  Hebrews  x 

§  30-33.  Heb.  xi.  xii.  1,2... 
§  34-37.  Heb.  xii.  3,  to  end.. 

§  38-41.  Hebrews   xiii 

xii.    §  1-0.  2  Timothy  i.  ii 

§  7-13.  2  Tim.  iii.  iv 

xiii.  §  1-5.  1  Peter  i.ii.  1-10... 
§  0-ll.lP.ii.l].cHrf,iv.l-6. 
§  12-16.  1  Pet.iv.7,eHrf,v. 
xiv.  §  1-3.  2  Peter  i.  ii.  1-10.. . 
§  4-8.  2  Pet.  ii.  10,  end,  iii. 
XV.  Jude,  and  Sect.  xvi.  xvii.. 
xviii.  §  1-7.  Revelation  i.  ii... 
§  8-11.  Revelation  iii.  iv. 
§  12-20.  Rev.  v.-viii.  1-5. 
§  21-28.  R.  viii.  6,c«rf,ix.x. 

§  29-31.  Rev.  xi.  xii 

§  32-35.  Rev.  xiii.-xv.  1-4. 
§  36-44.  Rev.  xv.  5.-xvii. 
§  45,46.  R.xviii.xix.1-10. 
§  47-51. R.xix.ll. xxi.  1-8. 
§  52-55.  R.  xxi.  9, enrf,  xxii. 

XIX.     §  1-5.  1  John  i.  ii 

§  6-10.  1  John  iii.  iv. . . . 
§  11-15.  1  J.v.2&3Epis. 


Page. 


358 
360 
362 
365 
367 
370 
372 
375 
377 
379 
386 
389 
391 
394 
396 
398 
400 
403 
407 
409 
411 
414 
417 
419 
421 
424 
425 
427 
429 
432 
435 


THE 


NEW  TESTAMENT. 


PART   I. 

FROM    THE    BIRTH    OF    CHRIST    TO    THE    TEMPTATION. 


Section  I. — General  Preface. 
Mark  i.  1. — Luke  i.  1-4. 
The  Beginning  of  the  Gospel  of  Jesus  Christ,  "the  Son  of  God.*       sect.  i. 

^Forasmuch''  as  many  have  taken  in  hand  to  set  forth  in  order  a  The cospei of st. 
declaration  of  those  things  which  are  most  surely  believed  among  us,  biy  wriuTn  at°je^ 
2  ''even  as  they  delivered  them  unto  us,  which  'from  the  beginning  [Uat'of 's^.' Li^i 
were  eyewitnesses,  and  ministers  of  the *=  word;    ^ ''it  seemed  good  to  j^^Achaia,  a. d. 

me  also,  having  had  perfect  understanding  of  all  things  from  the  very         

first,  to  write  unto  thee  'in  order,  -^most  excellent  ^  Theophilus,  '*  ^that  ""  ^^^  ^"'•^  ^• 
thou  mightest  know  the  certainty  of  those  things,  wherein  thou  hast  c  gee  Not!  3. 
been  instructed.  a  see  Note  4. 

a  Dan.  3. 25.  Matt.  4. 3, 6.  &  8. 29.  &  14.  33.  &  16. 16.  &  17. 5.  &  21. 37.  &26.  63.  & 27. 40, 43, 54.  Mark  3.  11.  & 5.  7.  &  9.  7.  &  15.39. 
Lukel.32,35.&4.3,9,41.&8.28.&9.35.&22.70.  John  1.14, 34,49.  &  3. 16,17,18,35,36.  &  5.  19,'20,  21,  22,  23,25.  &6.69.  &9.  35. 
&10.36.  &.  11. 4,27.  &  19.7.  & 20.31.  Acts 8. 37.  &  9. 20.  Eora.  1.4.  &  8.  32.  2  Cor.  1.19.  Gal.  2. 20.  Eph.  4. 13.  Heb.  1.2.&4.  14. 
&  6. 6.  &  7.3.  &  10.29.  lJohn3.8.&4.  15.&5.5,9,10, 11,12,  13,  20.  Rev.  2.  18.  6  Heb.  2. 3.  1  Pet.  5.1.  2  Pet.  1.16.  IJohn  1. 1. 
c  John  15.  27.  d  Acts  15. 19,  25, 28.  1  Cor.  7.  40.  e  Acts  11.  4.  /Acts  1.  1.  g- John  20.  31. 


Section  II. — The  Divinity,  Humanity,  and  Office  of  Christ.^  sect,  ii. 

John   i.    1-18.  The  Gospel  of  St. 

^  In  the  beginning  "was  the  Word,  and  the  Word  was  Hvith  God,  l^EpheTusTA. d" 

'and  the  Word  was  God.  ^'^The  same  was  in  the  beginning  with  God.  ^~-     

'  'All  things  were    made  by  Him  ;    and  without  Him  was  not  any  e  see  Note  5. 
thing  made  that  was  made.  ^  -^In  Him  was  life  ;  and  ^the  life  was  the  "(?J°''j  ^{^ij^"- 
light  of  men.    ^  And ''the  light  shineth  in  darkness:  and  the  darkness    1  John  1.1. Rev. 
comprehended  it  not.  iProv.s.so.'ch.'n. 

^ 'There  was  a  man  sent  from  God,  whose  name  was  John.  "^^The    ^^^"''"Vt^ 

-  .  ,  .      '  c      1         T  •     1  1  11  c  Phil.  2.6. 1  John 

same  came  lor  a  witness,  to  bear  witness  01  the  Light,  that  all  men   s.  7. 


dGen.  1.  1. 


through  Him  might  believe.    ^  He  was  not  that  Light,  but  was  sent  to    „  .„  „       ,„ 

so  o       '  e  Ps.  33. 6.  ver.  10. 

bear  witness  of  that  Light.  ^  *That  was  the  true  Light,  which  liffhteth    coi.  i.  le.  Eph. 

O  o      '  o  3  9_     Heb.  1.  2. 

every  man  that  cometh  into  the  world.  ^°  He  was  in  the  world,  and  'the    Rev. 4.11." 
world  was  made  by  Him,  and  the  world  knew  Him  not.  ^^  ""He  came  -^s.'if ;  ^^'  ^  ^°''° 
unto  his  own,  and  his  own  received  Him  not.  ^^  But  "as  many  as  re-  ^ch.^8.12.  &9.5. 
ceived  Him,  to  them  gave  He* power  to  become  the  sons  of  God,  Ach.3. 19. 
eve?i  to  them  that  beheve  on  his  Name:  ^^  Vhich  were  born,  not  of  '$^^\^-}-  J^?.". 
blood,  nor  of  the  will  of  the  flesh,  nor  of  the  will  of  man,  but  of  God.    ver.' 33. 
"^And  the  Word  'was  made  ''flesh,  and  dwelt  among  us,  (and  'we  be-  ■(  f^'joV*      . 

,,  '  o'V  kIs.  49.  n.   ver.  4. 

held  his  glory,  the  glory  as  of  the  Only-begotten  of  the  Father,)  'full    iJohn2.8. 
of  grace  and  truth.  L'li'.l'.  "'"• '"  ^" 

m  Lu.  19. 14.  Acts  3.  26.  &  13.  46.        n  Is.  56.  5.  Rom.  8. 15.  Gal.  3.  26.  2  Pet.  1.  4.  1  John  3.  1.        *  Or,  the  right,  or,  privUege. 
och.  3. 5.  James  1.18.  lPet.1.23.        p  Matt.  1. 16,20.  Luke  1.31,35.  &  2.  7.  1  Tim.  3. 16.  oRom.1.3.  Gal.  4.  4. 

r  Heb.  2.  11,  14, 16,  17.  s  Is.  40.  5.  Matt.  17.  2.  ch.2. 11.  &  11.  40.  2Pet.  1.  17.  t  Col.  1.  19.  &  2.  3,  9. 


48  BIRTH  OF  JOHN  THE  BAPTIST.  [Part.  I. 

^Z^'fd"^'^'^^'  ^^ " Jolin'" bare  witness  of  Him,  and  cried,  saying,  "This  was  He  of 
fSeeNotee.  whom  I  spakc,  "He  that  cometh  after  me  is  preferred  before  me:  '"for 
rMatt.3ii.Mark  He  was  bcfore  me  !  "   ^'^  And  of  his  ""fuhiess  have  all  we  received,  and 

1.  /.  ijuke  o.  lb.  -     __        7/    1         T 

ver.  27,3o.ch.3.  gracc  for  gracc.  ^^l-or^the  Law  was  given  by  Moses,  ^?<^''Grace  and 

7och.8.58.coi.i.  "Truth  came  by  Jesus  Christ.    ^^'No  man  hath  seen  God  at  any  time; 

^^i  o  o.  T.  u      ^the  Only-begotten  Son,  which  is  in  the  bosom  of  the  Father,  He  hath 

z  ch.  3.34.  Epheg.  ,  i    tt- 

1. 6-8.  Col.  1. 19.  declared  Him. 

&2.9, 10. 
y  Exod.20.  l,&c.  '  =^= 

Deut  A  Ai.Ss.  5.1. 

2 Rom. 3. 24. & 5.  Section  HI. — Birth  of  John  the  Baptist.? 

21-  &  6. 14.  Lp„j,  j_  5_25 

a  ch.8.32.  &  14. 6.  ^  a-  .  i 

6  Exod.33.20.  De.  •"  1  HERE  was  in  the  days  oi  Herod,  the  king  of  Judaea,  a  certain 
Like'^io."22?ch;  priest  named  Zacharias,  ''of  the  course  of  Abia :  and  his  wife  was  of 
&1f.i6.Tjohi/4.'  ^^^6  daughters  of  Aaron,  and  lier  name  was  Elisabeth.  ^  And  they  were 
12. 20.  both  'righteous  before  God,  walking  in  all  the  commandments  and  or- 

''iTijohnib. '  dinances  of  the  Lord  blameless.  '''And  they  had  no  child,  because  that 

•  =  Elisabeth  was  barren,  and  they  both  were  7iotv  well  stricken  in  years. 

SECT^iii.  8  ^jj(j  jj  came  to  pass,  that  while  he  executed  the  priest's  office  be- 

B.  V.  IE.  6.  fore  God  ''in  the  order  of  his  course,  ^  according  to  the  custom  of  the 
J.  P.  4708.  priest's  office,  his  lot  was  ^to  burn  incense  when  he  went  into  the  tem- 
'^"^''sriera.  ^'^"'  pie  of  the  Lord  ;  ^°  -^and  the  whole  multitude  of  the  people  were  pray- 
see  N^  7       ^^^  without  at  the  time  of  incense.  ^^  And  there  appeared  unto  him  an 

a  Matt.  2. 1.        Augcl  of  the  Lord,  standing  on  the  right  side  of  ^the  altar  of  incense  ; 

V9^Neh"'i24 17*  ^^  ^^^  whcn  Zachar'as  saw  him,  ''he  was  troubled,  and  fear  fell  upon 

c  Gen.  7.1.  &  17.1.  him.     ^^  But  thc  Angel  said  unto  him, — 

2o.3Tobi.i.Act3        "  Fear  not,  Zacharias :  for  thy  prayer  is  heard  ; 

Phihs^^e^"  ^^"  -^"<1  thy  wife  Elizabeth  shall  bear  thee  a  son, 

<zichroii.24.i9.2  And  'thou  shalt  call  his  name  John. 

31. 2."'   '     '  ^"^  And  thou  shalt  have  joy  and  gladness ; 

*<?'""J.- ^o"  7v?:  ^  And-^many  shall  rejoice  at  his  birth. 

Sam.2.28.  1  Chr.  ,,,   ,  •"■         ,  -,  /-it  i 

23.  i3.2Chr.29.        ^^  For  hc  shall  be  great  m  the  sight  of  the  Lord. 
/Lev.  16.17.  Rev.  ^^^'^  ^shall  drink  neither  wine  nor  strong  drink  ; 

^-  ^'  ■*•  And  he  shall  be  filled  with  the  Holy  Ghost,  'even  from  his  mother's 

g  E.xod.  30.  1.  ,  J  ' 

A  Judges  6.  22.  &  WOmD. 

ieflg^ch  i^'g'        ^^  And"  many  of  the  children  of  Israel  shall  he  turn  to  the  Lord 

Acts  10. 4.  Rev.  their  God. 

1.  17 

i  ver.  60, 63.  ^' And"  lic  shall  go  before  Him  in  the  spirit  and  power  of  Elias, 

^^•='•^3-  To  turn  the  hearts  of  the  fathers  to  the  children, 

13.T ch.7'. 33. '  And  the  disobedient* to  the  wisdom  of  the  just; 

*or,by.  To  make  ready  a  people  prepared  for  the  Lord." 

mMai. 4. 5,6.  ^^ And  Zacharias  said  unto  the  Angel,  ""Whereby  shall  I  know 

tjEccIus. 48. 10.    this?  for  I  am  an  old  man,  and  my  wife  well  stricken  in  years." 
11.14.  itfark9.i2'.       ^^  And  tlic  Augcl  answering  said  unto  him,  "I  am  ^'Gabriel,  that 
p  Dan'.  8^'if7&  9  ^taud  in  the  presence  of  God ;  and  am  sent  to  speak  unto  thee,  and 
io"Heb*^i"i4^^'  ^^  ^^^^  ^^^^  ^^^^^  §^^^  tidings,  ^o  And,  behold !  'thou  shalt  be  dumb, 
vEzek.3!26.&24.  and  not  able  to  speak,  until  the  day  that  these  things  shall  be  per- 
^'  formed,  because  thou  believest  not  my  words,  which  shall  be  fulfilled 

in  their  season." 

-^  And  the  people  waited  for  Zacharias,  and  marvelled  that  he  tar- 
ried so  long  in  the  temple.  ^^  And  when  he  came  out,  he  could  not 
speak  unto  them:  and  they  perceived  that  he  had  seen  a  vision  in 
the  temple :  for  he  beckoned  unto  them,  and  remained  speechless. 
rSee  2 Kings  11.       ^3  AnJ  it  camc  to  pass,  that,  as  soon  as 'the  days  of  his  ministration 
•  were  accomplished,  he  departed  to  his  own  house.    -'*  And  after  those 
days  his  wife  Elisabeth  conceived,  and  hid  herself  five  months,  saying, 
2^ "Thus  hath  the  Lord  dealt  with  me  in  the  days  wherein  he  looked 
*ir&"54;^,'4.^'^'  on  rne,  to  'take  away  my  reproach  among  men." 


Sect.  IV.  V.]  THE  ANNUNCIATION.  49 

Section  lY.-r—The  Annunciation.^  sect,  iv. 

Luke  i.  26-38.  B.YM5 

^^  And  in  the  sixth  month  the  Angel  Gabriel  was  sent  from  God  unto     J.  P.  4709. 
a  city  of  Galilee,  named  Nazareth,  ^^  to  a  virgin  "espoused  to  a  man       Nazareth. 
whose  name  was  Joseph,  of  the  house  of  David;    and  the  virgin's  hSeeNotes 
name  was  Mary.    ^'^  And  the  Angel  came  in  unto  her,  and  said,  "  ''Hail,  a  Matt.  1.  is.  ch. 
thou  that  «7-^  *  Highly  Favored!  "the  Lord  is  with  thee!  blessed  art  /oan^gas&io 
thou  among  women!"     ^^And  when  she  saw  him, ''she  was  troubled    i9- 
at  iiis  saying,  and  cast  in  her  mind  what  manner  of  salutation  this    acJepttS^^^'r^d 

should  be.'  ^^aced.  Seever. 

■^"And  the  Angel  said  unto  her,  "Fear  not,  Mary:  for  thou  hast  c Judges 6. 12. 
found  favor  with  God.    -^^  'And,  behold !  thou  shalt  conceive  in  thy  fg^'jjoj  9 
womb,  and  bring  forth  a  son,  and  ■'^shalt  call  his  name  Jesus.     -^-He  eis.  7. 14.  Matt. 
shall  be  great,  ^and  shall  be  called  the  Son  of  the  Highest :  and  ''the  ^^^^^  ^^ 
Lord  God  shall  give  unto  Him  the  throne  of  his  father  David  :  ^^  'and  g  see  Mark  1. 1. 
He  shall  reign  over  the  house  of  Jacob  for  ever ;  and  of  his  kingdom  \1^9^'7'^& Vo^s 
there  shall  be  no  end."  irfev's'V^' 

^"^Then  said   Mary  unto  the  Angel,  "How  shall  this  be,  seeing  I  i  Dan.  2.44.  &  7. 
know  not  a  man  ? "  Mlf4:7'?$oh„!2: 

^^And  the  Angel  answered  and  said  unto  her,  "^The  Holy  Ghost   34.  Heb.  i.s. 

.  J  Matt   1    20 

shall  come  upon  thee,  and  the  power  of  the  Highest  shall  overshadow 

thee :  therefore  also  that  holy  thing  w  hich  shall  be  born  of  thee  shall 

be  called  Hhe   Son  of  God.     ^^  And,   behold  !  thy   cousin    Elisabeth,  ^  ^°°  ^^'''^  ^-  ^■ 

she  hath  also  conceived  a  son  in  her  old  age :  and  this  is  the  sixth 

month  with  her.  who  was   called  barren.     ^^  For  'with  God  nothing  '^^n.^lech.ete! 

shall  be  impossible."  iSi?  df  is'It" 

^^And  Mary  said,  "Behold  the  handmaid  of  the  Lord;  be  it  unto    Rom.'4. 21. ' 
me  according  to  thy  word  !  "     And  the  Angel  departed  from  her. 


Section  V. — Interview  between  Mary  and  Elisabeth.  sect.  v. 

Luke  i.  39-56.  ^  ^—    ^ 

^^  And  Mary  arose  in   those  days,  and  went  into  the  hill  country  j^  p.  4799. 
with  haste,  ''into  a  city  of  Juda.''     '*''  And  entered  into  the  house  of        Hebron. 
Zacharias,  and  saluted  Elisabeth.     '^^  And  it  came  to  pass,  that,  when        uTTo 

■w— 1 »        Til  T«  1  •  t*  Ik  M"  1111  1  JOSH*  t£i»  y*"!  i « 

Elisabeth  heard  the  salutation  01  Mary,  the  babe  leaped '  in  her  womb ;  k  see  Note  10. 
and  Elisabeth  was  filled  with  the  Holy  Ghost,  ^~  and  she  spake  out  with  '  ^^"^  ^°^^  "• 
a  loud  voice,  and  said, — 

"  ''Blessed  art  thou  among  women  !  and  blessed  is  the  fruit  of  thy  V!  ai.^"  ^""^^^^ 
womb !     ''"^  And  whence  is  this  to  me,  that  the  mother  of  my  Lord 
should  come  to  me  ?  "^^  For,  lo  !  as  soon  as  the  voice  of  thy  salutation 
sounded  in  mhie  ears,  the  babe  leaped  in  my  womb  for  joy.     ^^  And 
blessed  is  she  *that  believed  :  for  there  shall  be  a  performance  of  those  *,Aaj'^A^e*&r"^ 
things  which  were  told  her  from  the  Lord."  cisam.2.iPs.34. 

'i'^And  Mary  said,—  2,3.^^35.9.  Hab. 

"My"  soul  doth  magnify  the  Lord,  (/isam.i.n.ps. 

J  _  ~         .    .  .  138. 6. 

^■^  And  my  spirit  hath  rejoiced  in  God  my  Saviour  ;  « Mai.3.12.  ch.ii. 

48  YoY  ''He  hath  regarded  the  low  estate  of  his  handmaiden.  ^^* 

f  Ps  71  19  &L  126 

For,  behold  !  from  henceforth  'all  generations  shall  call  me  blessed ;    2, 3.  '   ' 
^^For  He  that  is  mighty  •'hath  done  to  me  great  thines,  s-Ps.  111.9. 

\      J  g^      ^       ■      J  ■  °  =■'  AGen.l7.7.Exod. 

And   holy  is  his  name  ;  20.  e.  Ps.  103. 17, 

^*^  And ''his  mercy  is  on  them  that  fear  Him  ^pJ  gg  ^  ^^jg 

From  generation  to  generation.  is.  is.  40. 10  & 

o  ^  51.  9.  &  52   10. 

^^  He'  hath  showed  strength  with  his  arm;  j  pj.  33. 10. 1  Pet. 

He^  hath  scattered  the  proud  in  the  imagination  of  their  hearts.  ^-  ^■ 

^^  He*"  hath  put  down  the  mighty  'from  their  seats,  5. 11.  Ps.11'3  e. 

And  exalted  them  of  low  degree.  i  [Or, fr^^ thrones 

VOL.   II.  7  E 


50  THE  BIRTH  OF  JOPIN  THE  BAPTIST.  [Part  I. 

,n  1  sam.2.5.  Ps.        53  Hg-  h^th  filled  the  hungry  Avith  good  things ; 
nPs.98.3.Jer.3i.  And  the  ricli  He  hath  sent  empty  away. 

0  Gen!  17. 19.  Ps.        ^^  H^  liath  holpen  his  servant  Israel, 

ss^Gah  3°T6.^^'  •'■""  remembrance  of  his  mercy  ^^  ("as  He  spake  to  our  fathers) 

m  See  Note  12.  To  Abraham  and  to  his  seed  for  ever."'" 

^^  And  Mary  abode  with  her  about  three  months ;  and  returned  to 
—  her  own  house. 


SECT.  VI. 


J.  P.  4709. 

Hebron. 


—  Section  VI. — The  Birth  and  Naming  of  John  the  Baptist. 

B.  V.  M.  5.  Luke  i.  57,  to  the  end. 

^^Now  Elisabeth's  full  time  came  that  she  should  be  delivered  ;  and 
she  brought  forth  a  son.    ^^  And  her  neighbours  and  her  cousins  heard 
a  ver.  14.  how  thc  Lord  had  showed  great  mercy  upon  her ;  and  "they  rejoiced 

with  her. 
i  Gen. 17.12.  Lev.       ^9  ^j^^j  j|^  camc  to  pass,  that ''on  the  eighth  day  they  came  to  cir- 
cumcise the  child ;  and  they  called  him  Zacharias,  after  the  name  of 
his  father, 
ever.  13.  ^'^ And  his  mother  answered  and  said,  "'Not  so;  but  he  shall  be 

called  John."     "^^  And  they  said  unto  her,  "  There  is  none  of  thy  kin- 
dred that  is  called  by  this  name."     ^-And  they  made  signs  to  his 
father,  how  he  would  have  him  called.     ^^  And  he  asked  for  a  writing 
d  ver.  13.  table,  and  wrote,  saying,  "  "^His  name  is  John."     And  they  marvelled 

/ver.  39.  ^11.     ^^ 'And  his   mouth  was   opened   immediately,    and    his    tongue 

^ch.  2.19,51.  loosed,  and  he  spake,  and  praised  God.  ^^And  fear  came  on  all  that 
/J  GeJi!39.'Cps.8o.  dwclt  rouud  about  them:  and  all  these  *  sayings  were  noised  abroad 
j7-|J89.2i.Acts  throughout  alKthe  hill  country  of  Judaea,  ^^^^nd  all  they  that  heard 
I  Joel  2. 28.  them  "laid  them  up  in  their  hearts,  saying,  "What  manner  of  child 
^\!i3!&72.t8!'&  shall  this  be  !  "  And  Hhe  hand  of  the  Lord  was  with  him. 
iou-4'^-  ''^And   his  father  Zacharias 'was  filled  with  the  Holy  Ghost,  and 

k  Exod.  3.  If).   &  ,        .      1  .  •' 

4. 31.  Ps.  111.  9.  prophesied,  saying, — 
zS;  i32!'i7.  ^"^  Blessed^  be  the  Lord  God  of  Israel ; 

m[i.  e.  aMi?hty  For ''Hc  hath  visited  and  redeemed  his  people, 

n'il^^:^^li.        ^^  And'  hath  raised  up  an  '"Horn  of  Salvation  for  us 

10.  Dan  9.  24.  jj^  ^hc  liousc  of  his  scrvaut  David, 

Acts  3. 21.  Rom.  tn    /   t       n    tt  11  1  1  ^   1    •        1        1         -r»  1 

1. 2.  70  ^^g    Hq  spake  by  the  mouth  oi  his  holy  rrophets 

''98.T & ios^'sfg!  Which  have  been  since  the  world  began), 

&  106. 45.  Ezek.  71  That  wc  should  be  saved  from  our  enemies, 

y  Gen.  12.3.  &  17.  And  from  the  hand  of  all  that  hate  us  .• 
Heb.  6.T3, 17.  '  ^^To"  perform  the  mercy  promised  to  our  fathers, 

5  Rom.  6. 18,  22.  And  to  remcmbcr  his  holy  covenant ; 

rieb.  0.  ]4. 

rjor.  32.  39,40.        '''^  Thc''  Oath  which  he  sware  to  our  father  Abraham 
Thi.'l:  it  2        '^^  That  he  would  grant  unto  us, 
Tim.1.9.  Tit.  2.  That  we,  beins;  delivered  out  of  the  hand  of  our  enemies,  might 

JO,   J  Pet.  1.  15»  ■>  ri)  ^  <:d 

2~Pet.  1. 4.  'serve  Him  without  fear," 

"  f9*'4o^3"M!i  3.        ^^  I'^'^  holiness  and  righteousness  before  Him,  all  the  days  of  our  [life] . 
1.&4.5. Matt.ii;        '^f' And  thou,  child,  shalt  be  called  the  Prophet  of  the  Highest: 

10  ver,  17.  .  . 

*  or,For.Marki.  For  "thou  shalt  go  before  the  face  of  the  Lord  to  prepare  his  ways  ; 

4  ch  3. 3.  ■'"'To  give  knowledge  of  salvation  unto  his  people, 

i  Or,  bowels  of  tfic  ^_.    »  ,  ■      .    °        ^      ,      •         ■         'a    i  i       .  i        ,.         i  /• 

mercy.  *By  tlic  rcmissiou  of  their  sins  '^through  the f tender  mercy  oi 

J  Or,  sun  rising.  f\iM-  C*  r\A  • 

OT,branrJi.Kum'.  OUr   VJOU  , 

Zeci/3  s'&fi'i'  Whereby  the  tdayspring  from  on  high  hath  visited  us, 

Mai.  I' 2.  Rev!        ''9  To'  ffivc  light  to  them  that  sit  in  darkness  and  in  the  shadow  of 

22.  15.  ==        ,      ^. 

tis.9.2.&42.7.&  death, 

Aci'sof^V'^'^'  To  guide  our  feet  into  the  way  of  peace." 

uch.  2. 40.  ^'^  And  "the  child  grew,  and  wa.ved  strong  in  spirit;  and  "was  in  the 

r^Matt.3.i.&ii.  dgggj-ts  till  the  day  of  his  showing  unto  Israel. 


Sect.  VII.— IX.  THE  BIRTH  OF  CHRIST.  51 

Section  VII. — An  Angel  appears  to  Joseph.  sect^vii. 

Matt.  i.  18,  to  the  end.  B.  V.  ^.  5. 

18  Now  the  "birth  of  Jesus  Christ  was  on  this  wise.     When  as  his     •^^.^^'^''^O^- 
mother  Mary  was  espoused  to  Joseph,  before  they  came  together,"  she         ^""^  " 
was  found  with  child  *of  the  Holy  Ghost.     ^^Then  Joseph  her  hus-  ^  ^^"^'^^.^'^^-^ 
band,  'being  a  just  man,  and  not  willing '^to  make  her  a  public  exam-  &  Luke  1.35.' 
pic,  was  minded  to  put  her  away  privily.     "°But  while  he  thought  on  c[Or,  being  kind 

1        ■  1  .  1      V     1        T  I  1  i        I  •         •  '''"'  ""'  Willing, 

these  things,  behold  !  the  Angel  of  the  Lord  appeared  unto  him  m  a   &c.-ed.] 
dream,P  saying,  "Joseph,  thou  son  of  David,  fear  not  to  take  unto  jj g '"'j;,;^'*; J: 
thee  Mary  thy  wife;  'for  that  which  is  *conceived  in  her  is  of  the  e Luke  1.35. 
Holy  Ghost ;  21 /and  she  shall  bring  forth  a  son,  and  thou  shalt  call  his  *l\^'f!^^- 
name  t  Jesus,  for  °'he  shall  save  his  people  from  their  sins."i   22  (Now  { Thatis.'satw, 
all  this  was  done,  that  it  might  be  fulfilled  which  was  spoken  of  the    «;>'•  ^  ,„  ,  . 
Lord  by  the  prophet,""  saymg, —  31.  &  13.23,38. 

q  See  Note  16 

2^ "Behold  !''  a  virgin  shall  be  with  child,  rSeeNoten. 

And  shall  bring  forth  a  son,  "  ^J^-^'- J^^j  ^^^ 

And  tthey  shall  call  his  name  Emmanuel,  shJibeTcdUd!^^ 
Which  being  interpreted  is,  God  with  us.") 

2^  Then  Joseph  being  raised  from  sleep  did  as  the  Angel  of  the  Lord 

had  bidden  him  ;  and  took  unto  him  his  wife,  ^^and  knew  her  not   till         ,,.,„, 

'  11  11      1  1  •  T  '  Exod.  13.2.  Lu. 

she  had  brought  forth 'her  firstborn  son,  and  he  called  his  name  Jesus.    2.7,21. 


Section  Nlll.— Birth  of  Christ  at  Bethlehem.  sect^viii. 

Luke  ii.  1-7.  jB.  v.  M.  5. 

1  And  it  came  to  pass  in  those  days,  that  there  went  out  a  decree     j.  p.  4701). 
from  Csesar  Augustus,  that  all  the  world  should  be  *taxed.'     -  ("And      Bethlehem. 
this  taxing  was  first  made' when  Cyrenius  was  governor  of  "Syria.)  *OT,mroUed.[\.p.. 
^And  all  went  to  be  taxed,  every  one  into  his  own  city.     '*  And  Jo-    susiu".-ed.T 
soph  also  went  up  from  Galilee,  out  of  the  city  of  Nazareth,  into  Ju-  s  See  Note  18. 
daea,  unto  'the  city  of  David,  which  is  called  Bethlehem,  ('because  he  " see 'No'te'io. 
was  of  the  hou.se  and  lineage  of  David.)  ^  to  be  taxed  with  Mary ''his  uSeeNote2o. 
espoused  wife,  being  great  with  child.''     '^  And  so  it  was,  that,  while    john7.'42.'  '  ' 
they  were  there,  the  days  were  accomplished  that  she  should  be  de-  ^  Matt.  1.  le.  ch. 
livered.     ''^  And 'she  brought  forth  her  firstborn  son,  and  wrapped  him  djiltt.  i.is.  ch, 
in  swaddling  clothes,  and  laid  him  in  a  manger;  because  there  was  ,j^see jv^tg oj, 
no  room  for  them  in  the  inn.  e  Matt.  1.25. 


Section  IX. — The  Genealogies  of  Christ.^  sect,  ix. 

Matt.  i.  1-17.— Luke  iii.  23,  to  the  end.  y  s««  ^'°'«  22. 

The    Book   of  the  "Generation  of  Jesus  Christ,   ''the  Son  of  "   "  f.,^' "  "  . 

'  b  Ps.  132.  II.  Is. 

David, 'the   Son  of  Abraham:  \'- i;^?^~?.^' 

'  ch.  22.  43.  John 

Luke  iii.      23  ggjj^g  (g^g  ^yas  supposed) ''the  son  of  Joseph,  which  was    fc^fi'^^'flom'. 
the  son  of  Heli,  2**  which  was  the  son  of  Matthat,  which  was    i-3. 
the  son  of  Levi,  which  was  the  son  of  Melchi,  which  was  the  son  of  '^is! cahl.' te^' 
Janna,  which  was  the  son  of  Joseph,  -'^  which  was  the  son  of  Matta-  dMatt.  13. 55. 
thias,  which  was  the  son  of  Amos,  which  was  the  son  of  Naum,  which 
was  the  son  of  Esli,  which  was  the  son  of  Nagge,  ^'^  which  was  the 
son  of  Maath,  which  was  the  son  of  Mattathias,  which  was  the  son  of 
Semei,  which  was  the  son  of  Joseph,  which  was  the  son  of  Juda, 
-^  which  was  the  son  of  Joanna,  which  Avas  the  son  of  Rhesa,  which 
was  the  son  of  Zorobabel,  which  was  the  son  of  Salathiel,  which  was 
the  son  of  Neri,  ~^  which  was  the  son  of  Melchi,  which  was  the  son 
Addi,  which  was  the  son  of  Cosam,  which  was  the  son  of  Elmodam, 


John  6.  42. 


52  THE  ANGELS  APPEAR  TO  THE  SHEPHERDS.         [Part  I. 

which  was  the  son  of  Er,  ^^  which  was  the  son  of  Jose,  which  was  the 

son  of  Ehezer,  which  was  the  son  of  Jorim,  which  was  the  son  of 

Matthat,  which  was  the  son  of  Levi,  ^'^  which  was  tlie  son  of  Simeon, 

which  was  the  son  of  Juda,  which  was  the  son  of  Joseph,  which  was 

the  son  of  Jonan,  which  was  the  son  of  Ehakim,  ^^  which  was  the  son 

of  Melea,  which  was  the  son  of  Menan,  which  was  the  son  of  Matta- 

ezech.  12. 12.      tj^a,  which   was   tiie   son  of 'Nathan, -^which  was  the  son  of  David, 

1  chron.  3. 5.     ^^  ^which  was  the  son  of  Jesse,  which  was  the  son  of  Obed,  which  was 

^ichron*-' w'&c'  ^^^  ^^^  ^^  Booz,  which  was  the  son  of  Salmon,  which  was  the  son  of 

Naasson,  ^^  which  was  the  son  of  Aminadab,  which  was  the  son  of 

Aram,  which  was  the  son  of  Esrom,  which  was  the  son  of  Phares, 

which  was  the  son  of  Juda,  -^^  which  was  the  son  of  Jacob,  which  was 

AGen.  11.24, 26.  the  son  of  Isaac,  which  was  the  son  of  Abraham, 'which  was  the  son 

of  Thara,  which  was  the  son  of  Nachor,  ^^  which  was  the  son  of  Sa- 

ruch,  which  was  the   son  of  Ragau,  wliich   was  the  son  of  Phalec, 

i  See  Gen.  11. 12.  which  was  the  SOU  of  Hcbcr,  which  was  the  son  of  Sala,  ^"^ 'which  was 

■'n'^To^'&c*"''^  ^^^^  ^^^  °^  Cainan,  which  was  the  son  of  Arphaxad,^  which  was  the 

son  of  Sem,  which  was  the  son  of  Noe,  which  was  the  son  of  Lamech, 

2^  which  was  the  son  of  Mathusala,  which  was  the  son  of  Enoch,  which 

was  the  son  of  Jared,  which  was  the  son  of  Maleleel,  which  was  the 

son  of  Cainan,  *^^  which  was  the  son  of  Enos,  which  was  the  son  of 

k  Gen.  5. 1, 2.      Scth,  which  was  the  son  of  Adam,  *which  was  the  son  of  God."^ 

Gen.  21. 2, 3.  ~  'Abraham    begat  Isaac  ;  and  '"Isaac  begat  Jacob  ;    and  Matt.  i.  s-n. 

TO  Gen.  25. 26.      "Jacob  bcgat  Judas   and  his  brethren  ;  ^  and  "Judas  begat 

0  0^^38.27.       Phares  and  Zara  of  Thamar  ;  and 'Phares  begat  Esrom;  and  Esrom 

p  Ruth  4. 18,  &c.  begat   Aram  ;    '^  and   Aram  begat   Aminadab  :  and  Aminadab   begat 

1  Chron  2  59  ~ 

&c.      ■  "■  '  '  Naasson  ;  and  Naasson  begat  Salmon  ;  ^  and  Salmon  begat  Booz  of 

Rachab ;  and  Booz  begat   Obed  of  Ruth  ;  and   Obed  begat  Jesse  ; 

g  1  Sam.  16. 1.  &  ^  and  '  Jcssc  begat  David  the  king  :  and  '^David  the  king  begat  Solo- 

r2Sara.  12. 24.    mou  of  her  that  had  been  the  wife  of  Urias ;  '''and ''Solomon  begat 

sichro.3.io,&c.  Roboam  ;  and  Roboam  begat  Abia ;  and  Abia  begat  Asa;  ^and  Asa 

begat  Josaphat ;  and  Josaphat  begat  Joram  ;  and  Joram  begat  Ozias  ; 

^  and  Ozias  begat  Joatham  ;  and  Joatham  begat  Achaz  ;  and  Achaz 

t2King^2o.2i.    begat  Ezckias  ;  ^°  and 'Ezekias  begat  Manasses  ;  and  Manasses  begat 

*  some"read,  Jo-  Amon  ;  and  Amon  begat  Josias  ;  ^^  and  *  Josias  begat  Jechonias  and 

^'^rf  jakbrffe'r'at  ^^^   brethren,  about  the   time  they  were  "carried  away  to  Babylon  ; 

Jechonias.  See  1  12  and  after  they  were  brouglit  to  Babylon,  ^'Jechonias  begat  Salathiel ; 

u  2  Kings  24. 14,  and  Salatliicl  begat  ""Zorobabel ;  ^^  and  Zorobabel  begat  Abiud  ;  and 

i'chfo.toao  2o".  Abiud  begat  Eliakim  ;  and  Eliakim  begat  Azor ;  ^^  and  Azor  begat 

g'^&l'' n"  1^  %'  ^^doc  ;    and  Sadoc  begat  Achim  ;    and   Achim   begat  Eliud  ;  ^^  and 

29,30.  ban.  1.2'.  Eliud  bcgat  Eleazar  ;  and  Eleazar  begat  Matth an  ;  and  Matthan  be- 

« 1  chro  3. 17 19.         Jacob  ;  if^and  Jacob  begat  Joseph  the  husband  of  Mary,  of  whom 

70  Ezra  3.2. &. 5. 2.   »  '  i-iii/-^ 

Noll.  12. 1. Hag.  was  bom  Jesus,  who  is  called  Christ. 

^^  So  all  the  generations  from  Abraham  to  David  are  fourteen  gen- 
erations ;  and  from  David  until  the  carrying  away  into  Babylon  are 
fourteen  generations ;  and  from  the  carrying  away  into  Babylon  unto 
Christ  are  fourteen  generations.^ 


1. 1. 


a  S<!e  Note  24. 


SECT.  X. 


B.  V.  iE.  5. 


b 


J.  P.  4709.  Section  X. — The  Angels  ajjpcar  to  the  Shepherds. 

Fielrls  near  ••     o   on 

IJethlehem.  LuKE    II.   b-^O. 

i.SficN^25.  ^And  there  were  in  the  same  country  shepherds   abiding   in   the 

*  Or,  the  night-  field,  keeping  *watch  over  their  flock  by  night.     ^And,  lo!  the  Angel 

«ch.].  12.  of  the  Lord  came  upon  them,  and  the  glory  of  the  Lord  shone  round 

''£"',"i;3;^-,Mi"-  about  them:  "and  they  were  sore  afraid.      ^°And  the  Angel  said  unto 

2o. i'K  IVIiirk  1. 1.).  -^                                                                                  ... 

v..r.3i,32.ch.2i.  thcm,  "  Fcar  not:   for,  behold  !   I  bring  you  good  tidings  of  great  joy, 

els. 9,0.  ''which  shall  be  to  all  people.     ^^'For  unto  you  is  born  this  day,  in 


Sect.  XL— XII.]  THE  CIRCUMCISION.  53 

the  city  of  David,  ''a  Saviour,  Vhich  is  Christ  the  Lord,  i^  A^j^j  tj^ig  ^M-^'^t-  J-2ij  ^ 
shall  be  a  sign  unto  you  ;  Ye  shall  find  the  babe  wrapped  in  swad-  i6.jti.cii.  i.'*). 
dling  clothes,  lying  in  a  manger."  ^^-^And  suddenly  there  was  with  seipilii'a.  ii. " 
the  Angel  a  multitude  of  the  heavenly  host,  praising  God,  and  saying, —  •^^;'";  i^'pshot 

20,  21.  &  148.  2'. 

i"*  "  Glory'  to  God  in  the  highest,  and  on  earth  "peace  ;  Dan.  7. 10.  Heb. 

Good'  will  toward  men  !  "  ^ch.i9.38.  Epii! 

l.G.  &3.  10,21. 

^^  And  it  came  to  pass,  as  the  Angels  were  gone  away  from  them    ^ev.  5. 13. 
into  heaven,  *the  shepherds  said  one  to  another,  "  Let   us  now  go    79.'  Rom.  s.'i.' 
even  unto  Bethlehem,  and  see  this  thing  which  is  come  to  pass,  which    i!'^^!'"   "  °" 
the  Lord  hath  made  known  unto  us."     ^"^  And  they  came  with  haste,  '^''^^'\^-1%'^p^^- 
and  found  Mary,  and  Joseph,  and  the  babe  lying  in  a  manger.    ^^  And    2!  i6."ijoim  4. 
when  they  had  seen  it,  they  made  known  abroad  the  saying  which  *  ^r.  'the  men  the 
was  told  them  concerning  this  child,     ^^  And  all  they  that  heard  it   */'g''«^'-<^- 
wondered  at  those  things  which  were  told  them  by  the  shepherds. 
i^^But  Mary  kei)t  all  these  things,  and  pondered  them  in  her  heart.  •^ f ''gg  ^Jj^ "j '^''• 
^"  And  the  shepherds  returned,  glorifying  and  praising  God  for  all  the 
things  that  they  had  heard  and  seen,  as  it  was  told  unto  them.  — 


^_^____^^__^____-___  SECT.  XI. 

Section  XL — The  Circumcision."  J    '  .J,.^' 

J.  r.  4/09. 
Luke   ii.   21.  Temple   of  Jeru- 

"And  when  eight  days  were  accomplished  for  the  circumcising  of         ^^• 
the  child,  his  name  was  called ''Jesus,  which  was  so  named  of  the  c  see  Note  2g. 
Angel  before  he  was  conceived  in  the  womb.  12. 3'.  ch.~i.  59. " 

b  Matt.  1.21,25. 
-  ch.  1.31. 


Sectiox  XIL — The  Purification — Presentation  of  Christ  in  the  Temple,     ^^^^  ^^^ 
where  he  is  acknowledsred  by  Simeon  and  Anna.  — 

T  •    00  QQ  B.V.^.5. 

Luke  u.  22-39.  j  p  ^^^g 

^^  And  when  "the  days  of  her  purification,  according  to  the  Law  of  Temple  of  Jeru- 
Moses  were  accomplished,  they  brought  him  to  Jerusalem,  to  present  ''!!!!!'• 
him  to  the  Lord  ;  ^^(as  it  is  written  in  the  Law  of  the  Lord,  "  ''Every  a  Lev.  12.2,3,4,  e. 
male  that  openeth  the  womb  shall  be  called  holy  to  the  Lord;")  ^^and  29.&34.i9'.Nura! 
to  offer  a  sacrifice  according  to  '"that  which  is  said  in  the  Law  of  the  jg.^tsf^  ^' "'  '^ 
Lord,  "  A  pair  of  turtledoves,  or  two  young  pigeons."  ^  cLev.  12.2,0,8. 

2^  And,  behold !  there  was  a  man  in  Jerusalem,  whose  name  was  'iseeNote27. 
Simeon  ;  and  the  same  man  was  just  and  devout,  ''waiting  for  the  Vs'.JI'ver.  ss!'"' 
'Consolation  of  Israel,  and  the  Holy  Ghost  was  upon  him  ;  ~^  and  it  ^^^y^^-J^^  ^''"■ 
was  revealed  unto  him  by  the  Holy  Ghost,  that  he  should   not  •''see /Ps.  89.48.  Heb. 
death,  before  he  had  seen   the  Lord's  Christ.^     ^^And  he  came  ^by  ^l'^l'^^^^^_ 
the   Spirit  into  the  temple:  and  when   the  parents  brought   in   the  ^ Matt. 4.1. 
child  Jesus,  to  do  for  him  after  the  custom  of  the  Law,  ^*  then  took  he 
him  up  in  his  arms,  and  blessed  God,  and  said, — 

-9  "  Lord, ''now  lettest  thou  thy  servant  depart,  in  peace  according    phn".i.23.  ' 

to  thy  word  :  '^=-  ^^-  ^**-  '=^-  ^^ 

"^Tor  mine  eyes 'have  seen  thy  •'Salvation,  j  i.e.  saviour.— 

31  Which  Thou  hast  prepared  before  the  face  of  all  people  ;       Y  ^  "e.anEniight- 

32  A^  Light  to  lighten  the  Gentiles,  9"2.&ll:6:&  ig! 
And  the  Glory  of  thy  people  Israel."  Matt  "^4  ig  Acts 

33  And  Joseph  and  his  mother  marvelled  at  those  things  which  were  13. 47.  &  28. 28. 
spoken  of  him.  34^jt,(J  Simeon  blessed  them,  and  said  unto  Mary  his  'g^Mlt^.^aTlt; 
mother,  "  Behold  !  this  child  is  set  for  the  'fall  and  rising  again  of  ^^l^^i^J^'lf; I 
many  in  Israel  •/  and  for  "'a  sign  which  shall  be  spoken  against,  3^  ("yea,  cor.2.]6.'i  Pet. 
a  sword  shall  pierce  through  thine  own  soul  also,)  that  the  thoughts  f  gee' Note  29. 
of  many  hearts  may  be  revealed."  ™  ^^^^^^io'j  h 

36  And  there  was  one  Anna,  a  prophetess,  the  daughter  of  Phanuel,  "w.'bo." 


54  THE  OFFERING  OF  THE  MAGI.  [Part  1. 

of  the  tribe  of  Aser :  she  was  of  a  great  age,  and  had  hved  witli  a 
husband  seven  years  from  her  virginity  ;  ^~  and  she  was  a  widow  of 
about  fourscore  and  four  years,  which  departed  not  from  the  temple, 

"irfm^i^L  ^^^  served  God  with  fastings  and  prayers  "night  and  day.  ^"^  And  she 
coming  in  that  instant  gave  thanks  hkewise  unto  the  Lord,  and  spake 

\5.'^ch.24.  21^^'  of  Him  to  all  them  that ''looked  for  redemption  in  *  Jerusalem. 

*  ^''  ^*'''°«'-  ^^  And  when  they  had  performed  all  things  according  to  the  Law 

____^_^  of  the  Lord,  they  returned  into  Galilee,  to  their  own  city  Nazareth. 


SECT,  xni.  Section  XIIL — The  Offering  of  the  Magi. ^ 

B.  V.  ^.  5.  Matt.  ii.  1-12. 

J.  P.  4709.         1  Now  when  "Jesus  was  born  in  Bethlehem  of  Judaea  in  the  days  of 

Bethlehem.      Jjcrod  thc  king,  behold  !  there  came  wise  men  ''from  the  East  to  Je- 

^s.eNoteso.      rusalcm,  ^saying,  "Where'  is  he  that  is  born  King  of  the  Jews?  for 

"  Gen '^  10  t'o^' &  ^^  havc  sccn ''his  star  in  the  "East,  and  are  come  to  worship  him." 

95.6.  1  Kings  4.  3  When  Herod  the  king  had  heard  these  things,  he  was  troubled,  and 
e  Luke  2. 11.  all  Jcrusalcm  with  him  ;'^  "^and  when  he  had  gathered  alKthe  Chief 
''i^To' 3^' ^^'  Pi"iests  and  ^Scribes  of  the  people  together, ''he  demanded  of  them 
e  [i.  e.  the  East  whcrc  Christ  should  be  born.     ^  And  they  said  unto  him,  "  In  Bethle- 

country.—  d.]    j^^^^^  ^^  Judaoa  :  for  thus  it  is  written  by  the  Prophet, — 

Jerusalem.  j  i  ' 

h  See  Note  31.  6 1.  ^j^^ji  ^Jjqu  Bcthlehcm,  in  the  land  of  Juda, 

/2  Chron.  36.  14  *     ,  .    .i        i  .  .i  •  r  t      \ 

^2Chron. 34.13.  Art  uot  the  least  among  the  prmces  oi  Juda: 

1  Mac. 5.42. & 7.  ^Qx  out  of  thcc  sliall  comc  a  Governor,  ■'that  shall  *rule  my  peo- 

ftMai.  2. 7.  pie  Israel.'  "  ^ 

i  Mic.  5.  2.  John 

7''^\  '^Then  Herod,  when  he  had  privily  called  the  wise  men,  inquired 

*or,/ecd.  of  them  diligently  what  time  the  star  appeared  ;  ^and  he  sent  them  to 

i  See  Note  32.      Bethlehem,  and  said,  "Go  a>id  search  diligently  for  the  young  child; 
and  when  ye  have  found  him,  bring  me  word  again,  that  I  may  come 
and  worship  him  also."     ^  When  they  had  heard  the  king,  they  de- 
parted ;  and,  lo !  the  star,  which  they  saw  in  the  East,  went  before 
k  See  Note  33      them,  till  it  camc  and  stood  over  where  the  young  child  was.''    ^°  When 
they  saw  the  star,  they  rejoiced  with  exceeding  great  joy ;  ^^  and  when 
they  were  come  into  the  house,  they  saw  the  young  child  with  Mary 
his  mother,  and  fell  down,  and  worshipped  him  :  and  when  they  had 
ftPs.  72.  10.  Is.  opened   their  treasures,  ''they  *presented   unto   him  gifts;  gold,   and 
*  Or,' offered.       frankinccnsc,  and  mynh.     '^-And  being  warned' of  God 'in  a  dream 
1  See  Note  34.      ^j^^^  ^|^gy  gi^Quld  uot  rctum  to  Hcrod,  they  departed  into  their  own 
country  another  way. 


Bethlehem 


SECT.  XIV.  Section  XIV. — The  Flight  into  Egypt. 

B.  V.  E..  5.  Matt.  ii.  13-15. 

J.  P.  4709.         ^^  And  when  they  were  departed,  behold  !  the  Angel  of  the  Lord 

Egypt-        appeareth  to  Joseph  in  a  dream,  saying,  "  Arise,  and  take  the  young 

m  See  Note  35.     cliild  aud  his  mothcr,  and  flee  into  Egypt,""  and  be  thou  there  until  I 

bring  thee  word  ;  for  Herod  will  seek  the  young  child  to  destroy  him." 

1*  When  he  arose,  he  took  the  young  child  and  his  mother  by  night, 

and  departed  into  Egypt ;  ^^  and  was  there  until  tlie  death  of  Herod : 

a  Hos.  11. 1.        that    it  might  be   fulfilled   which   was  spoken   of   the  Lord  by  the 

Prophet  saying,  "  Out"  of  Egypt  have  I  called  my  son."" 


n  See  Note  36. 


SECT.  XV. 


~„  5  Section  XV. — Slaughter  of  the  Children  at  Bethlehem." 

J  P  4709.  Matt.  ii.  lG-18. 

Bethlehem.  '^TiiEN  Hcrod,  wlicii  hc  saw  that  he  was  mocked  of  the  wise  men, 

was  exceeding  wroth  ;  and  sent  forth,  and  slew  all  the  children  that 


o  See  Note  37. 


Sect.  XVI.— XVIIL]     JOSEPH  RETURNS  FROM  ECxYPT.  55 

were  in  Bethlehem,  and  in  all  the  coasts  thereof,  from  two  years  old 

and  under,  according  to  the  time  which  he  had  diligently  incjuired  of 

the  wise  men.P    ^^Then  was  fulfilled  that  which  was  spoken  by  "^Jer-  ^f^;  g^'jf  " 

emy  the  prophet,  saying, — 

^^ "  In  Rama  was  there  a  voice  heard. 

Lamentation,  and  weeping,  and  great  mourning ;  ~ 

Hachel  weeping  for  her  children. 

And  would  not  be  comforted,  because  they  are  not." 


Section  XVI. — Joseph  returns  from  Egypt.  sect.  xvi. 

Matt.  ii.  19,  to  the  end. — Luke  ii.  40.  v~~/p 

^^BuT  when  Herod  was  dead,  behold!  an  Angel  of  the  Lord  ap-     j'p'47ji.' 
peareth  in  a  dream  to  Joseph  in  Egypt,  -°  saying,  "  Arise,  and  take         Egypt. 
the  young  child  and  his  mother,  and  go  into  the  land  of  Israel ;  for         — 
they  are  dead  which  sought  the  young  child's  life."'*    ~^  And  he  arose,  q see  Note 39. 
and  took  the  young  child  and  his  mother,  and  came  into  the  land  of 
Israel.     ^^But  when  he  heard  that  Archelaus  did  reign  in  Judaea  in 
the  room  of  his  father  Herod,  he  was  afraid  to  go  tliither  :  •"  notwith-  '  s°«  ^"^^  ^o- 
standing,  being  warned  of  God  in  a  dream,  he  turned  aside  "into  the  "^^'^l'  ^^-  ^"'"^ 
parts  of  Galilee.     -^  And  he  came  and  dwelt  in  a  city  called  'Naza-       Nazareth. 
reth:   that  it  might  be  fulfilled 'which  was  spoken  by  the  Prophets,  t  John  1.45. 
Luke  ii.  40.     [that]  "  He  '  shall  be  called  a  Nazarene."     ^^  And  the  child  '=/"sll';!h  11: 

grew,  and  waxed  strong  in  spirit,  filled  with  wisdom:  and  a  see  Note  41. 

the  grace  of  God  was  upon  him. 


Section  XVII. — History  of  Christ  at  the  age  of  twelve  years.^  sect,  xvn. 

Luke  ii.  41,  to  the  end.  V.  JE.  7. 

'^^  Now  his  parents  went  to  Jerusalem  "every  year  at  the  feast  of     J.  P.  4720. 
the  Passover.     '^^  And  when  he  was  twelve  years  old,  they  went  up      Jerusalem. 
to  Jerusalem  after  the  custom  of  the  feast :  '^^  and  when  they  had  ful-  t  see  Note  42. 
filled  the  days,  as  they  returned,  the  child  Jesus  tarried  behind  in  Je-    &  34. 23. '  Deut! 
rusalem  ;  and  Joseph  and  his  mother  knew  not  of  it.     '*'*  But  they,    ^'^'  ^'  ^^' 
supposing  him  to  have  been  in  the  company,  went  a  day's  journey  ; 
and  they  sought  him  among  their  kinsfolk  and  acquaintance.     '^^  And 
when  they  found  [him]  not,  they  turned  back  again  to  Jerusalem, 
seeking  him.     ^'^  And  it  came  to  pass,  that  after  three  days  they  found 
him  in  the  temple,  sitting  in  the  midst  of  the  doctors,  both  hearing 
them,  and  asking  them  questions.     '^^  And  ''all  that  heard  him  were  *B^!^''/kL2-xrh.4. 
astonished  at  his  understanding  and  answers.     '^^  And  when  they  saw    22,32.    John  7. 
him,  they  were  amazed :  and  his  mother  said  unto  him,  "  Son,  why 
hast  thou  thus  dealt  with  us  ?  behold !  thy  father  and  I  have  sought 
thee   sorrowing."     ^^  And   he   said   unto  them,  "  How  is  it  that  ye 
sought  me?  wist  ye  not  that  I  must  be  about 'my  Father's  business?"  cJohns.ie. 
^°  And ''they  understood  not  the  saying  which  he  spake  unto  them.  d^<^h.9.45.  &  is. 
^^  And  he  went  down  with  them,  and  came  to  Nazareth,  and  was 
subject  unto  them  :  but  his  mother  'kept  all  these  sayings  in  her  heart.  ^^''^^-  ^''"■'^■ 
^^And  Jesus  •'^increased  in  wisdom  and  *  stature,  and   in   favor  with /isam.  2. 26. 
God  and  man.  *or'a<^e 


Section  XVIII. —  Commencement  of  the  Ministry  of  John  the  Baptist,   sect,  xviii. 
Matt.  iii.  1-12. — Mark  i.  2-8. — Luke  iii.  1-18.  V  ^E  2C 

»  Luke  iii.  ].         1  ]Vow  in  the  fifteenth  year  of  the  reign  of  Tiberius  Cse-     j.  p.  4739. 
sar,  Pontius  Pilate  bcini?  Governor  of  Judaea,  and  Herod   The  wilderness 
being  tetrarch  of  Galilee,  and  his  brother  Philip  tetrarch  of         —  " ' 


56  MINISTRY  OF  JOHN  THE  BAPTIST.  [Part  1. 

Ituraea  and  of  the  region  of  Trachonitis,  and  Lysanias  the 

"iLsaal'^'Acu  tetrarch  of  Abilene/ "Annas  and  Caiaphas  being  the  high  'Lukeiii.s. 

4-  6-  priests,    the  word  of  God  came    unto  John,"  the  son  of 

smI^ic  °.4/i5.     Zacharias  in  the  wilderness.     ^In  those  days  came ''John  sMatt.  iii.  i. 

Lu^ke  3.2,3.  John  the  Baptist,  preaching  "in  the  wilderness  of  Judaea.    ''  '^John  ■*Marki.4. 

c  Josh.  14. 10.       did  baptize  in  the  wilderness,^  *  and  he  came  into  all  the  ^  Luke  iii.  3. 
d  John  3. 23.        country  about  Jordan,  preaching  the  baptism  of  repentance, y 

y  See  Note  45.      'for  the  rcmission  of  sins,  "and  saying,  "  Repent  ye  :  -^for  «Matt.  iii.  2. 

e  Luke  1.77.        the  kingdom  of  heaven  is  at  hand.     '  As  it  is  written  in  the  '  ^^'''^  '•  ^■ 

/Dan.  2.  44.    ch.    T,  .      f 

4. 17.  &  10. 7.     rrophets, — 

^ifioii  V^7  27'       '  Behold  '.^  I  send  my  messenger  before  thy  face, 
z  See  Note  46.  Wliicli  sliall  prepare  thy  Way  be forc  thcc  :' ^ 

As  it  is  written  in  the  book  of  the  words  of  Esaias  the  » Luke  iii.  4. 
prophet,  saying, — 

V^o"*"',,?'  ?''^^^t       '  The''  voice  of  one  crying  in  the  wilderness, 

3.3.     Mark  1.3.  />    T        t 

John  1.23.  Prepare  ye  the  way  of  the  Lord, 

Make  his  paths  straight. 
^  Every  valley  shall  be  filled,  » Luke  iii.  5. 

And  every  mountain  and  hill  shall  be  brought  low ; 
And  the  crooked  shall  be  made  straight, 
And  the  rough  ways  shall  be  made  smooth  ; 
'I'rf- ^-o  /rf- ^^-      "  And  'all  flesh  shall  see  the  Salvation  of  God.'  "  '°  ^uke  iii.  6. 

10.  ch.  2.  10. 

j  Mark  1. 6.         "  And  ^  the  same  John  ''had  his  raiment  of  camel's  hair,  and  "  Matt.  iii.  4. 
Zeciuis.  4. '       a  leathern  girdle  about  his  loins  ;  and  his  meat  was  'locusts 
zLev.  11.22.       and  '"wild  honey.     '^  "And  there  went  out  unto  him  all  the  '^Marki.s. 
nMatTs.  5.  '      land  of  Judaea,  and  they  of  Jerusalem,  '^and  all  the  region  "Matt.  iii.  5. 
0  Acts  19. 4, 18.    round  about  Jordan,  "  "and  were  all  baptized  of  him  in  the  "Marki.  5. 
a  See  Note  47.      rivcr  of  Jordan,  confessing  their  sins.^ 

'*  But  when  he  saw  many  of  the  Pharisees  and  Saddu-  '^  Matt.  iii.  7. 

cees  come  to  his  baptism — "^  Then  said  he  to  the  multitude  i"  Luke  iii.  7. 

that  came   forth   to  be  baptized  of  him — '^  he  said  unto  ^''  Matt.  iii.  7. 

p  Matt.  12. 34.  &  them,  "  ^'O  generation  of  vipers  !   who  hath  warned  you  to 

7,8,9.     "'^  "flee    from  'the    wrath   to   come?    '*  Bring   forth   therefore '^  Matt.  iii.  8. 

'iThess: L  10.     fi"uits  *meet  for  repentance  :   '^ and  think  not  to  say  within  '^ Matt. iii. 9. 

*  Or,  answerable  yoursclvcs,  '^Wc  havc  Abraham  to  our  father :  for  I  say  unto 
to^amendvient  of  ^^^^^  ^^^^  ^^^  .^  ^^j^  ^^  thcsc  stoucs  to  raisc  up  children 

r  John  8  33,39.    ^j^^q  Abraham.     ''  And  now  also  the  axe  is  laid  unto  the  ="  Matt.  iii.  10. 

Acts  13. 9b.  .  ,      . 

Rom. 4^1, 11,10.  root  of  the  trees:  ^therefore  every  tree  which  bnngeth  not 
*LukVi3. 7,'9.     forth  good    fruit   is  hewn  down,  and  cast  into  the  fire." 
t  Act"  2!"37.         ''  And  the  people  asked  him,  saying,  "  'What  shall  we  do  ''  Luke  iii.  10. 
It  Luke  11. 41.      then?"  ^^  He  answereth  and  saith  unto  them,  "  "He  that  ^^^  Luke  iii.  11. 
jam°e'3  2.'  it]  10.   l^^th  two  coats,  Ict  him  impart  to  him  that  hatii  none  ;  and 
wohn3.i7.'&4.  i^g  that  hath  meat,  let  him  do  likewise."     "  Then  "came  =«  Luke  iii.  12. 
,; Matt. 21.32.     also  Publicaus  to  be  baptized,  and  said  unto  him,  "Master, 
J^LukJio! 8.       what  shall  we  do  ? "     ''  And  he  said  unto  them,  "  "Exact  ^  ^^^  '"•  '^■ 
no  more  than  that  which  is  appointed  you."     "  And  the '' Luke  iii.  i4. 
soldiers  likewise   demanded   of  him,  saying,  "  And  what 

*  Or  Put  no  man  ^\y^\\  y^.Q  ^\Q  >  "        Aj-,(J   j-,g  g^id  uilto  tllCm,  "  *Do  violcnCC   tO 

zExod.  23.  L       no  man,  ""neither  accuse  any  falsely;  and  be  content  with 
t  o'^aLiL.     your  t  wages."    ''  And  as  the  people  were  in  \  expectation, ''  Luke  iii.  15. 
X  Or,  su.n,ensc.      and  all  men  *mused  in  their  hearts  of  John,  whether  he 
*d°L7r"''''"'' were   the   Christ,  or   not;  "John  answered,  saying   unto  "  Luke  iii.  lo. 
I, Matt. 3. 11.       them   all,  "'I   indeed   baptize  you — ''have   baptized   you '' Mark i. 8. 

with   water   ''unto  repentance,   but   ^^  there   cometh  One  *» Matt. iii.  ii. 

mightier  than  I  after  me,  the  latchet  of  whose  shoes  I  am  "^  Mark  i.  7. 


Sect.  XIX.  XX.]  THE  BAPTISM  OF  CHRIST.  57 

31  Matt.  iii.  11.   j^Qt  worthy  to  stoop  down  and  unloose  ;  ^'  whose  shoes  I  "MaKs'^afs.'Acu 

am  not  worthy  to  bear:  'He  shall  baptize  you  with  the    2^3,4. 1'cor.  12. 

32  Matt.  iii.  12.  Holy  Ghost,  and  with  fire :   '-  whose  fan  is  in  his  hand,  a  Mai.  4. 1.  Matt. 

and  He  will  throughly  purge  his  floor,  and  gather  his  wheat  j\^;.^4o.3.  nart 
into  the  garner;  but  He  Avill  "burn  up  the  chaft'  with  un-    J;,^;,^"^^-^- 

33  Luke  iii.  18.    quenchable  fire."     '''And  many  other  things  in  his  exhor-  c  Luke  1. 76. 

tation  preached  he  unto  the  people.  d_^Mark  1. 5.  Luke 

Matt.  iii.  3,  5,6, 11.— 3  For  this  is  He  that  was  spoken  of  by  the  Prophet  Esaias,  say-  ^s^^^'g.Vohn  ^."is", 
ing,  " 'The  voice  of  one  crying  in  the  wilderness,  "^Prepare  ye  the  way  of  the  Lord,  2'o,  33.  Acts  1.5. 
malie  his  paths  straight."  5  ''Then  went  out  to  him  Jerusalem,  and  all  Judroa, — .  6  and  '^  ^^  ^  \,uke 
were  baptized  of  him  in  Jordan,  confessing  their  sins.  11  "  'I  indeed  baptize  you  with  3.4.  John  1.15,23. 
water  —  He  that  cometh  after  me  is  mightier  than  I,  —  g  Matt.  3.  4. 

Mark  i.  3,  ^wrf  of  ver.  4,  6,  7,  8.-3  "/The  voice  of  one  crying  in  the  wilderness,  '^^^"^  ^J^^  ^^ 
Prepare  ye  the  way  of  the  Lord,  make  his  paths  straight."    4  —  and  preach  the  baptism   .  ^'^^^  j  ^'  g^\j[ 
of  repentance  "for  the  remission  of  sins.     G  And  John  was  ^clothed  with  camel's  hair,     16.  &  19.  4. 
and  with  a  girdle  of  a  skin  about  his  loins;  and  he  did  eat ''locusts  and 'wild  honey;  *  Oi,  unto. 
7  and  preached,  saying,  — 8^1  indeed  — but  He  shall  baptize  you  with  the  Holy  Ghost."  f^au'  3^10  &? 

Luke  iii.  part  of  ver.  7,  rer.  8,  9,  /)«?•«  of  rer.  16,  ajid  vcr.  17. — 7  — "  O  ^generation  of    19. 
vipers  !  who  hath  warned  you  to  flee  from  tlic  wrath  to  come  .'   8  Bring  forth  therefore  m  Mai.  3.  3. 
fruits  tworthy  of  repentance,  and  begin  not  to  say  within  yourselves,  We  have  Abraham  l^^^l^l^l^''^{^^^ 
to  our  father ;  for  I  say  unto  you,  That  God  is  able  of  these  stones  to  raise  up  children     13.  30. "    ' " 
unto  Abraham.    9  And  now  also  the  a.xe  is  laid   unto  the  root  of  the  trees;  'every  tree  : 

therefore  which  bringeth  not  forth  good  fruit  is  hewn   down,  and  cast   into  the  fire.      SECT.  XIX. 
16  —  with  water;  but  One  mightier  than  I  cometh,  the  latchet  of  whose  shoes  I  am  not       y   jtg   cjg 
worthy  to  unloose  :  He  shall  baptize  you  with  the  Holy  Ghost  and  with  fire  :  17  "'whose       J.  p.  4739. 
fan  is  in  his  hand,  and  he  will  throughly  purge  his  floor,  and  "will  gather  the  wheat  Betliabara,  where 
into  his  garner;  but  the  chaff" he  will  burn  with  fire  unquenchable."  onltTpassagcfrom 

the  wilfierness  in- 

to  Canaan. 


Section  XIX.— TAe  Baptism  of  Christ}  '^^rNote^f*" 

Matt.  iii.  13,  to  the  end. — Mark  i.  9-11. — Luke  iii.  21,  22,  a7id  part  of  23.     a  Matt.  3. 13. 

2rTiii''2i    '  "^^^  ^^  ^^^^  ^^  p^^^  "^  ^^^°^®  ^^^^'  '^^^^"  ^"  ^^^^  p^^"  ftMau^rie!'' 

3  Mirk  i'.'9.       pl^  were  baptized,  ^  that  Jesus  came  from  Nazareth  of  Gal-    John  i.  32. 

4  Matt.  iii.  13.    ilee,  Ho  Jordan  unto  John,  to  be  baptized  of  him.     ^But  '^i.'Luke~3. 22. 
5 Matt. iii.  14.    John  forbad  him,  saving,  "I  have  need  to  be  baptized  of  John  1. ■t2,33. 

•/       o-'  d  See  ^ote  50 

6 Matt. iii.  15.    thee,  and  comcst  thou  to  me?"     ®And  Jesus  answering  <ijohn  12. 28. 

said  unto  him,  "  Suffer  it  to  be  so  now  :  for  thus  it  becom-  * ^'-.r  J-,I.';f '• 

'  ,  lY.  1     J  •  Matt.  3.1/. -Mark 

eth  US  to  fulfil  all  righteousness.  •=  Then  he  suffered  him:  9. 7. Luke 9. 35. 
7 Mark i. 9.  ''and  [he]  was  baptized  of  John  in  Jordan.  ®  And  Jesus,  /seeNumb.4. 3, 
8  Matt.  111.  16.    .^^j^gj^  |-|g  ^^.g^g  baptized,  went  up  straightway  out  of  the    35,39,43,47. 

/T  Ma.rk  1  0   Luke 

9 i\h,ru i.  10.  water:  ^ ''and  straightway  coming  up   out  of  the  water;    3.21. 

H  Matt.  Hi".  16.  '"and  praying,  'Mo!   'Mie  saw  the  heavens  *opened  '^  unto  ^q^"'^;^;^7  „^ 

12  Jhirk  i.  10.  Him,  and  he  ''saw  the  Spirit  of  God   descending  like   a   rent. 
MLukeiiti!'  dove,*!  'Mn  a  bodily  shape  like  a  dove,  ''and  lighting  upon  'l';~:\i'\f± 

13  Matt.  iii.  16.  Him  :  '^  ''and,  lo  !  "  there  came  a  voice  from  heaven,  saying,    L-,f-9  3''-''2Vi' 
n  Mark  i.'n!^"  " 'Thou  art  my  beloved  Son,  in  whom  I  am  well  pleased  !"    i."i7.  ' "' 

13  Luke  iii.  23.    '®  And  Jesus  himself  began  to  be  ■'"about  thirty  years  of  age.  •'/ohn 'l  32.^" 

k  Ps  '^  7.  1".  42.1. 
Matt.  iii.  part  of  vcr.  13,  16,  and  17. — 13  ^Then  cometh  Jesus  ''from    Galilee  — .     Mau.  3.  17. 

16  —  and  —  the  heavens  were  opened —  17  — a  voice  from  heaven,  saying,  "  'This  is  my  ^'^"^  J- 1^-^  ^* 

beloved  Son,  in  whom  I  am  well  pleased."  2  Pet.  1.  17. 

MAKKi.part  of  vcr.  10.  — and  the  Spirit,  like  a  dove,  descending  upon  Him. 

Luke  iii.  part  of  vcr.  21  and  22. — 21  Now  —  .'it  came  to  pass,  that  Jesus  also  being  bap- 
tized —  the  heaven  was  opened,  22  and  the  Holy  Ghost  descended  —  upon  him,  and  a  vaice  V.  iE.^26. 
came  from  heaven,  which  said,  "  *Thou  art  my  beloved  Son  ;  in  thee  I  am  well  pleased."  \j'  ^''^^■ 


SECT.  XX. 


Wilderness. 


e  See  Note  51. 

Section  XX. — The  Temptation  of  Christ.^  "MaA'].'i2i&e. 

Matt.  iv.  1-11.— Mark  i.  12,  13.— Lcke  iv.  1-13.  l;"&c.^' ^' "  ^  * 

1  Lukeiv.  1.  1  ^j^jj  "Jesus  being  full  of  the  Holv  Ghost  returned  from  *  see  i  Kings  is. 

Jordan  :  and  Svas  led  by  the   Spirit  into  the  wilderness.    &"8. 3.  &  ii.  i, 

2  Mark  i.  12.     2  ^j.^^  immediately  the  Spirit  driveth  him  into  tiie  wilder-   5.  Acts  sTbg. 

VOL.  II.  8 


58 


c  Exod.  24.  18.  & 
34.  28.  Deut.  9. 
9,  18.  1  Kings 
19.  8. 

d  See  Mark  1. 1. 


t  Deut.  8.  3. 


Jerusalem. 

/Neh.  11.  1,  18. 

13.48.2.  &52.1. 

Matt.  27.  53. 

Rev.  11.2. 
^See  Mark  1.  1. 

b  Ps.  91.  11, 12. 


i  Deut.  6.  16. 
j  Luke  4.  5. 

Quarantania. 
fSeeNote52. 


k  John  12.  31.  & 
14.  30.  Rev.  13. 
2,7. 

*  Or,  fall  down  be- 
fore me. 

I  Deut.6.13.  &  10. 
12,  20. 


g  See  Note  53. 

TO  John  14.  30. 

Heb.  4.  15. 
n  Heb.  1.  14. 
h  See  Note  54. 


oMark  1.  12,  &c. 
Luke  4.  1,  &c. 

p  Deut.  8.  3. 
q  Ps.  91.  11,  12. 


rDeut.G.13.&10. 
20.  Josh.  24.  14. 
1  Sam.  7.  3. 

8  See  Mark  1. 1. 

t  Matt.  4.  5. 
uSoe  Mark  1.1. 
V  Deut.  6. 16. 


THE  TEMPTATION  OF  CHRIST. 

ness,  ^  to  be  tempted  of  the  Devil.  *  And  he  was  tliere  in 
the  wilderness  forty  days,  tempted  of  Satan,  ^  being  forty 
days  tempted  of  the  Devil,  And  "in  those  days  he  did  eat 
nothing.  *  And  when  he  had  fasted  forty  days  and  forty 
nights,  he  was  afterward  a  hungered.  '  And  when  the 
Tempter  came  to  him,  he  said,  "  If  thou  be  ''the  Son  of 
God,  command  that  these  stones  be  made  bread :  ®  com- 
mand this  stone  that  it  be  made  bread."  ®  And  Jesus  an- 
swered him,  saying,  "'It  is  written,  'That  man  shall  not 
live  by  bread  alone,  but  by  every  word  of  God :  '°  that 
proceedeth  out  of  the  mouth  of  God.'  "  ^ 

"Then  the  Devil  taketh  him  up  •''into  the  holy  city,  and 
setteth  him  on  a  pinnacle  of  the  temple,  ^"and  saith  unto 
him,  "  If  thou  be  ^the  Son  of  God,  cast  thyself  down  ''  from 
hence  :   ''*  for  it  is  written, — 

'  He''  shall  give  his  angels  charge  over  thee,  to  keep  thee  : 
'^  And  in  their  hands  they  shall  bear  thee  up. 
Lest  at  any  time  thou  dash  thy  foot  against  a  stone.' " 

'^  And  Jesus  answering  said  unto  him,  '^ "  It  is  written 
again,  ''Thou  shalt  not  tempt  the  Lord  thy  God.'  " 

'®  Again,  ^the  Devil  taketh  him  up  into  an  exceeding 
high  mountain,  and  showeth  him  all  the  kingdoms  of  the 
world,  and  the  glory  of  them,  '®in  a  moment''  of  time. 
^°  And  the  Devil  said  unto  him,  "'  "  All  these  things  will  I 
give  thee,  ^'  all  this  power  will  I  give  thee,  and  the  glory 
of  them  ;  for  '■that  is  delivered  unto  me  ;  and  to  whomso- 
ever I  will  I  give  it.  ^^  If  thou  therefore  wilt  *  worship  me, 
^*  if  thou  wilt  *  fall  down  and  worship  me,  "  all  shall  be 
thine."  ^®And  Jesus  answered  and  said  unto  him,  "Get 
thee  behind  me,  Satan :  for  it  is  written,  '  'Thou  shalt 
worship  the  Lord  thy  God,  and  Him  only  shalt  thou 
serve.'  "  "  Then  the  Devil  leaveth  him,  ^-  and  when  the 
Devils  had  ended  all  the  temptation,  he  departed  from  him 
'"for  a  season.  ^'  And  [He]  was  with  the  wild  beasts  ;  and 
the  angels  ministered  unto  him.  ^°  And,  behold  !  "angels 
came  and  ministered  unto  him.*^ 


[Part  L 

M;.n.  iv.  1 
Murk  i.  13. 
Luke  iv.  2, 

Matt,  iv.2, 
ilutt.  iv.  3, 


Luke  iv.  3. 
Luke  iv.  4. 


10  Matt.  iv.  4. 

n  Matt.  iv.  5. 

12  Matt.  iv.  6. 

13  Luke  iv.  9. 
W  Luke  iv.  10. 

15  Luke  iv.  11. 


Luke  iv.  ]2r 
Matt.  iv.  7. 


IS  Matt.  iv.  8. 


Luke  iv.  5. 
Luke  iv.  6. 
Matt.  iv.  9. 
Luke  iv.  6. 


23  Luke  iv.  7. 


Matt.  iv.  9. 
Luke  iv.  7. 
Luke  iv.  8. 


Matt.  iv.  11. 
Luke  iv.  13. 

Mark  i.  13. 
Matt.  iv.  11. 


Matt.  iv.  part  of  rcr.  1,4,6,  7,  9,  10. — 1  Then  was  "Jesus  led  up  of  the  Spirit  into 
the  wilderness  — .  4  But  he  answered  and  said,  "  It  is  written,  '  ^Man  shall  not  live  by 
bread  alone,  but  by  every  word  — ."  G  " — for  it  is  written,  '  'He  shall  give  his  angels 
charge  concerning  thee  :  and  in  their  hands  they  shall  bear  thee  up,  lest  at  any  time  thou 
dash  thy  foot  against  a  stone.'"  7  Jesus  said  unto  him — 9  And  saith  unto  him — . 
10  Then  saith  Jesus  unto  him,  "  Get  thee  hence,  Satan;  for  it  is  written,  '  ''Thou  shalt 
worship  the  Lord  thy  God,  and  Him  only  shalt  thou  serve.'  " 

Luke  iv.  part  ofver.  2, 3,  5,  9,  and  12.  — 2  —  and  when  they  were  ended,  he  afterward 
hungered.  3  And  the  Devil  said  unto  him,  "  If  thou  be  *the  Son  of  God  — .  5  And  the 
Devil,  taking  him  up  into  a  high  mountain,  showed  unto  him  all  the  kingdoms  of  the 
world  — .  9  'And  he  brought  him  to  Jerusalem,  and  set  him  on  a  pinnacle  of  tlie  temple, 
and  said  unto  him,  "  If  thou  be  "the  Son  of  God,  cast  thyself  down  — ."  12  —  "  It  is  said, 
'  'Thou  shalt  not  tempt  the  Lord  thy  God.'  " 


Sect.  I.  II.]  FURTHER  TESTIMONY  OF  JOHN.  59 


PART   II. 

FROM  THE  TEMPTATION  OF  CHRIST,  TO  THE   COMMENCEMENT 

OF  HIS  MORE  PUBLIC  MINISTRY  AFTER  THE 

IMPRISONMENT  OF  JOHN. 


Section  I. — Further  Testimony  of  John  the  Baptist.  ^^ci\  i. 

John  i.  19-34.  V.  M.  26. 

^  ^^  And  this  is  "the  record  of  Jolin,  when  the  Jews  sent  priests  and  J.  P.  4739. 

Levites  from  Jerusalem  to  ask  him,  "  Who  art  thou?"    ^'^  And ''he  Bethabara,  i. e. 

'  .  liethaiiy. 

confessed,  and  denied  not ;  but  confessed,  "  I  am   not  the  Christ.  — 

21  And  they  asked  him,  "  What  then  ?    Art  thou^Ehas?"     And  "^e  lf2!^°'l^: 
saith,  "I  am  not."     "Art  thou  *that  Prophet?"     And  he  answered,  j  Luke  3.15.  John 
"No."     22 Then  said  they  unto  him,  "  Who  art  thou?  that  we  may  /jS.tt.lMau: 
give  an  answer  to  them  that  sent  us.     What  sayest  thou  of  thyself? "    i^.  jo. 
23  ''He  said,  "  I  am  the  voice  of  one  crying  in  the  wilderness,  '  Make  *D"euL  fs.Ysfis. 
straight  the  way  of  the  Lord  !'  as  'said  the  Prophet  Esaias."     -"*  And  d  Matt.  3. 3.  Mark 
they  which  were  sent  were  of  the  Pharisees.     ~^  And  they  asked  him,    John  3.  aa.  " 
and  said  unto  him,  "  Why  baptizest''  thou  then,  if  thou  be  not  that  bSee^No^tea, 
Christ,  nor  Elias,  neither  that  Prophet  ?  "     ~^  John  answered  them,  say-  /Mait.  3.  u. 
ing,  "-^I  baptize  with  water:   ^but  there  standeth  One  among  you,  f ^J"'' ^.^ \| 
whom  ye  know  not ;  ~^  ''He  it  is,  who  coming  after  me  is  preferred  be-    John  is.' 30.' 
fore  me  ;  whose  shoe's  latchet  I  am  not  worthy  to  unloose."     ^^^  These  i[Or%n' Bethany. 
things  were    done   'in  Bethabara  "^  beyond  Jordan,  where  John  was   ^^joJ,n"o"!j^o^' 

baptizing.  c  See  Note  3. 

^^  The  next  day  [John]  seeth  Jesus  coming  unto  him,  and  saith,  "  Be-  ^f^°j-  I^^^^q^^' 
hold  •'the  Lamb  of  God,  *which  *taketh  away  the  sin  of  the '^  world!  Acts  8.32.  i  Pet. 
•'^'  'This  is  He  of  whom  I  said,*'  '  After  me  cometh  a  Man  which  is  pre-  &c. '  '  '  ' 
ferred  before  me  :'  for  He  was  before  me.  ^i  ^j^j  j  knew  Him^  not :  '^il's^'aili^l] 
but  that  He  should  be  made  manifest  to  "Israel,  therefore  am  I  come    Pni;^-,*^^-^!- 

&.  9. 2o.  J  Pet   2 

baptizing  with  water."     ^^  "And  John  bare  record,  saving,  "  I  saw  the   24.  &  3.  is.  I'jo! 

..  .  .  ^^-Jo^  .2.  2.  &.35&4 

Spirit  descending  from  heaven  like  a  dove,  and  it  abode  upon  Him.    To.  ijev.'i.'s. 
^^  And  I  knew  Him  not :  but  He  that  sent  me  to  baptize  with  water,  the  *  °''  *««'■««*• 
same  said  unto  me,  '  Upon  whom  thou  shalt  see  the  Spirit  descending,  zver.  15,27. 
and  remaining  on  Him,  "the  same  is  He  which  baptizeth  with  the  eSeeNotes. 
Holy  Ghost'     34^2^,^  j  gg^^y^  ^j^^j  l3^j.g  record  that  this  is  ^the  Son  of  m  Mai. 3.1.  Matt. 

GoH  "  3.  6.  Lu'ke  1.  n, 

^^"-  76,  77.  &  3.  3,  4. 

.  n  Matt.  3.  16. 

Mark  1.10.  Luke 
3.  29.  John  5. 32. 

Section  H, —  Christ  obtains  his  first  Disciples  from  John.  o  Matt. 3.11.  Acts 

T        ■  o-  ,   .,        1         J^      ''  1.5.&2.4.&10. 

John  1.  60,  to  the  end.  44.  &  19.  e. 

3^  Again  the  next  day  after  s  John  stood,  and  two  of  his  disciples.  p^eeMarki.i. 
3^  And  looking  upon  Jesus  as  he  walked,  he  saith,  "  "Behold  the  Lamb  ^= 

of  God!"     37^j^(^j  ^j^g  t^yQ  disciples  heard  him  speak,  and  they  fol-      sect,  ii. 
lowed  Jesus,     ^s  Then  Jesus  turned,  and  saw  them   following,  and      v.  M.  26. 
saith  unto  them,  "  What  seek  ye  ?  "     They  said  unto  him,  "  Rabbi     J.  P.  4739. 
(which  is  to  say,  being  interpreted.  Master),  where  *dwellest  thou  ?  "      Bethabara. 
^^He  saith  unto  them,  "  Come  and  see."     They  came  and  saw  where  g  see  Note  7. 
He  dwelt,  and  abode  with  Him  that  day  :  for  it  was  f about  the  tenth  «Joi»°J;29- 

*  Or    QOidcstt 

hour.     ^^  One  of  the  two  which  heard  John  speak,  and  followed  Him,  j  That  was  two 
was  *  Andrew,   Simon  Peter's  brother.     ^^^  He  first  findeth  his   own    jjfgh'.''^^'"^ 
brother  Simon,  and  saith  unto  him,  "We  have  found  the  Messias  "  6Matt.  4.  is. 
(which  is,   being   interpreted,  [Jthe]   Christ).     ''-And   he   brought  xor, the Mnoimed. 
him  to  Jesus.     And  when  Jesus  beheld  him,  he  said,  "  Thou  art  Si- 


60 


MARRIAGE  AT  CANA. 


[Part  II. 


*  Or,  Peter.  Matt 

16.  18. 
h  See  Note  8. 

In  the  road  to 
Galilee. 


c  John  12.  21 

d  [Supposed  to  be 


mon  the  son  of  Jona :  thou  shalt  be  called  Cephas  "  (which  is,  by  in- 
terpretation, *A  Stone). ^ 

'^^  The  day  following  [Jesus]  would  go  forth  into  Galilee,  and  findeth 
Philip,  and  saith  unto  him,  "  Follow  me."  '^^  Now  Thihp  was  of 
Bethsaida,  the  city  of  Andrew  and  Peter.     ''•^  Philip  findeth  ''Nathan- 

the'Spos"ie"Bar-  ^®^'  ^^^'^  ^^^^^  "'^^^^  ^^^"^'  "  ^^  ^^^^^  fouud  Him,  of  whom  'Moses  (in 
thoiomevv.-ED.]  thc  Law)  and  the  -^Prophets  did  write,  Jesus  °of  Nazareth,  the  son  of 
Joseph."  ^''And  Nathanael  said  unto  him,  "''Can  there  any  good 
thing  come  out  of  Nazareth  ?  "  Philip  saith  unto  him,  "  Come  and  see  !  " 
'^'^  Jesus  saw  Nathanael  coming  to  him,  and  saith  of  him,  "  Behold 
'an  Israelite  indeed,  in  whom  is  no  guile  !  "  '^^  Nathanael  said  unto 
Him,  "  Whence  knowest  thou  me  ?  "  Jesus  answered  and  said  unto 
him,  "  Before  that  Philip  called  thee,  when  thou  wast  under  the  fig 
tree,  I  saw  thee."  '*'■'  Nathanael  answered  and  saith  unto  Him,  "  Rabbi, 
^Thou  art  the  Son  of  God  ;  Thou  art  Hhe  King  of  Israel !  "  ^^  Jesus 
answered  and  said  unto  him,  "  Because  I  said  unto  thee,  '  I  saw  thee 


John  21.  2. 
e  Gen.  3. 15.  &  22. 

18.  &  26.  4.  &  49. 

10.    Num.  21.  9. 

Deut.  18.  15. 
/Ps.  IG.9,10,  22. 

&  132.  11.  Is.  4. 

2.&7.14.&  9.6,7. 

&  40.10,1 1.&  50. 

6.  &  53.  2.     Jer. 

23.5.  &L  33. 14,15. 

Ezek.34.23.&37. 

25.  Dan.  7.  13,14. 

&  9.  24.  Mic.5.2. 

&  7.  20.   Mai.  3. 

1.  &4.  2. 

^^M^att.2.23.Luke  yndcr  the  fig  tree,'  believest  thou  ?  thou  shalt  see  greater  things  than 
ft  John  7. 41 ,42,52.  these."     ^^  And  he  saith  unto  him,  "Verily,  verily,  I  say  unto  you, 
^.R)'inf8%'^Rom;  'Hereafter  ye  shall  see  heaven  open,  and  the  angels  of  God  ascending 
2?28, 29.  &  9.  e!  and  descending  upon  '"the  Son  of  Man."' 

jMatt.  14.  33.  See  Mark  1.1.  A  Matt.  21.5.  & 27. 11,  42.  John  18.  37.  &  19.  3.  «  Gen.  28. 12.  Matt.  4. 11.  Luke  2.  9, 

13.  &  22.  43.  &24.  4.  Acts  1.  10.  m  Dan.  7.  13,  14.  Matt.  8.  20.  &  9.  6.  &  10.  23.  &  11.  19.  &  12.  8,  32,40.  &  13.37,41.  &  16. 

13,  27,  28.  &  17.  9,  22.  &  19.  28.  &,  20.  18,  28.  &  24.  27,  30,  37,  39,  44.  &  25.  31.  &  26.  2,  24,  45,  64.  Mark  2.  10,  28.  &  8.  31, 38. 
&  9.  9, 12, 31.  &  10.  33.  &  13.  26.  &  14. 21, 41, 62.  Luke  5. 24.  &  6.  5,  22.  &  7.  34.  &  9. 22, 26, 44, 56,  58.  &  11. 30.  &  12.  8, 10,  40.  &  17. 
22,  24,  26.  &  18.  8,  31.  &  19.  10.  &  21.  27,  36.  &  22.  22,  48,  69.  &  24.  7.  John  3.  13,  14.  &  5.  27.  &  6.  27,  53,  62.  &  8.  28.  &  12. 
23, 34.  &  13. 31.      ■       -   —  •  "      -  ■    " 


Acts  7.  56 


i  See  Note  9. 


SECT.  III. 

V.  m.  27. 

J.  P.  4740. 

Cana,  in  Galilee. 

k  See  Note  10. 
1  See  Note  11. 
a  See  Josh.  19.28. 
6  John  19.  26. 
c  So  2  Sam.  16.10. 
&  19.  22. 
d  John  7.  6. 
c  Mark  7.  3. 


/John  4.  46. 
g  John  1.  14. 
m  See  Note  12. 


SECT.  IV. 

V.  E..  27. 
J.  P.  4740. 
Capernaum. 

n  See  Note  13. 


SECT.  V. 

V.  iE.  27. 
J.  P.  4740. 
Temple  at  Jeru- 
salem. 

o  See  Note  14. 

a  Exod.  -12.  14. 

Deut.  16.  1,  16. 

ver.  23.  ch.  5.  1. 

&  6.4.  &  11.. 55. 
b  Matt.  21.  12. 

Mark  11.  15. 

Luke  19.  45. 


Section  III. — Marriage  at  Cana  in  Galilee.^ 
JoH.v  ii.  1-11. 
^  And  the  third  day'  there  was  a  marriage  in  "Cana  of  Galilee  ;  and 
the  mother  of  Jesus  was  there.  ~  And  both  Jesus  was  called,  and  his 
disciples,  to  the  marriage.  ^  And  when  they  wanted  wine,  the  mother 
of  Jesus  saith  unto  him,  "  They  have  no  wine."  ■*  Jesus  saith  unto 
her,  "  ^Woman,  "what  have  I  to  do  with  thee  ?  "^mine  hour  is  not  yet 
come."  ^His  mother  saith  unto  the  servants,  "  Whatsoever  He  saith 
unto  you,  do  it."  ^  And  there  were  set  there  six  waterpots  of  stone, 
'after  the  manner  of  the  purifying  of  the  Jews,  containing  two  or 
three  firkins  apiece.  "^  Jesus  saith  unto  them,  "  Fill  the  waterpots  with 
water."  And  they  filled  them  up  to  the  brim.  ^And  He  saith  unto 
them,  "  Draw  out  now,  and  bear  unto  the  governor  of  the  feast."  And 
they  bare  it.  ^  When  the  ruler  of  the  feast  had  tasted  -^the  water 
that  was  made  wine,  and  knew  not  whence  it  was,  (but  the  servants 
which  drew  the  water  knew,)  the  governor  of  the  feast  called  the 
bridegroom,  '"and  saith  unto  him,  "  Every  man  at  the  beginning  doth 
set  forth  good  wine  ;  and  when  men  have  well  drunk,  then  that  which 
is  worse  ;  but  thou  hast  kept  the  good  wine  until  now."  ''  This 
beginning  of  miracles  did  Jesus  in  Cana  of  Galilee,  ^and  manifested 
forth  his  glory  ;  and  his  disciples  believed  on  him.™ 


Section    IV. —  Christ  goes  cloum  to    Capernaum,  and  contimies  there 

some  short  time. 
John  ii.  12. 
After  this  He  went  down  to  Capernaum,  he,  and  his  mother,  and  his 
brethren,  and  his  disciples  :  and  they  continued  there  not  many  days." 


Section  V. —  The  Buyers  and  Sellers  driven  from  the  Temple." 

John  ii.  13,  to  the  end. 
And  "the  Jews'  Passover  was  at  hand,  and  Jesus  went  up  to  Jeru- 
salem.    '''  'And  found  in  the  temple   those  that  sold  oxen  and  sheep 


13 


Sect.  VI.  VIL]     CONVERSATION  WITH  NICODEMUS.  61 

and  doves,  and  the  changers  of  money  sitting.  ^^And  when  he  had 
made  a  scourge  of  small  cords,  he  drove  them  all  out  of  the  temple, 
and  the  sheep,  and  the  oxen ;  and  poured  out  the  changers'  money, 
and  overthrew  the  tables  ;  ^^  and  said  unto  them  that  sold  doves, 
"Take  these  things  hence!  make  not  "my  Father's  house  a  house  "^ ^"""^ ^- '*^- 
of  merchandise."  ^^  And  his  disciples  remembered  that  it  was  writ- 
ten, "  "^The  zeal  of  thine  house  hath  eaten  me  up."  </Ps.  69. 9. 

^^  Then   answered    the   Jews   and    said  unto  him,    "'What    sign  «JJ'"^t  12.38. 
showest  thou  unto  us,  seeing  that  thou  doest  these  things  ?  "    ^■'  Jesus 
answered  and  said  unto  them,   " -'^Destroy  this  temple,  and  in  three  •''271^4";  ^j,-g^[' it 
days  I  will  raise  it  up."     ~^Then  said  the  Jews,  "  Forty  and  six  years   58.  &,  15.29. 
was  this  temple  in  building,  and  wilt  thou  rear  it  up  in  three  days  ? " 
21  But  he  spake  ^^of  the  temple  of  his  body,    ^a  When  therefore  he  was  ^&^6.f9^2'i:or.'6: 
risen  from  the  dead, ''his  disciples  remembered  that  he  had  said  this    h;i,*^"o~'^' 
unto  them  ;  and   they  beheved   the   Scripture,  and   the   word  which  a  Luke  21. 8. 
Jesus  had  said. 

^^  Now  when  he  was  in  Jerusalem  at  the  Passover,  in  the  feast  day, 
many  believed  in  his  name,  when  they  saw  the  miracles   which   he  ^  j  g^^  jg  7 
did.     ^^But  Jesus   did   not  commit  himself  unto  them,  because  he    \p\\'°"-7^\"- , 

'  Matt.  9.  4.  Jlaik 

knew  all  men,  ~^  and  needed  not  that  any  should  testify  of  man  :  for   2. 8.  ch.  c.  64.  & 

;,,,'.  -^  ■'  IG.  30.  Acts  1.24. 

he  knew  what  was  m  man.  Rov.  2. 23. 


Section  VI. —  Conversation  of  Christ  with  Nicodemus.  sect,  vr. 

John  iii.  1-21.  V.  M.  27. 

^  There  was  a  man  of  the  Pharisees,  named  Nicodemus,  a  ruler  of    J-  P-  4740. 
the   Jews :  ^  "the   same  came  to  Jesus  by  night,  and  said  unto  him,      Jerusalem. 
"  Rabbi,  we   know  that  thou  art  a  teacher  come  from  God  ;  for  ''no  "■^^-  ''•  ^^-  ^  ^^^ 
man  can  do  these  miracles  that  thou  doest,  except  "^God  be  with  him."  jch.  9.  le,  33. 

^  Jesus  answered  and  said  unto  him,  "  Verily,   verily,  I  say  unto  ^  2^J{q  33 
thee,  ''Except  a  man  be  born  *affain,  he  cannot  see  the  kingdom  of  dch.  1.13.  Gai.6. 

p_j  jj  15.  Tit.  3. 5. 

"■""■  James  1.  18. 

■* Nicodemus  saith  unto  him,  "How  can  a  man  be  born  when  he  is    } joi'^g/^" 
old?  can  he  enter  the  second  time  into  his  mother's  womb,  and  be  *ox,fromahme. 
born  ? " 

^  Jesus  answered,   "  Verily,  verily,  I  say  unto  thee,  'Except  a  man  ^AlTtsVsb^^' 
be  born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom 
of  God.     ^  That  vi^hich  is  born  of  the  flesh  is  flesh  ;  and  that  which 
is  born  of  the  Spirit  is  spirit.     '^  Marvel  not  that  I  said  unto  thee.  Ye 
must  be  born  tagain.     *^-^The  wind  bloweth  where  it  listeth,  and  thou  tor,/romaw 
hearest  the  sound  thereof,  but  canst  not  tell  whence  it  cometh,  and    icor.2.  li. ' 
whither  it  goeth.     So  is  every  one  that  is  born  of  the  Spirit." 

^  Nicodemus  answered  and  said  unto  him,  "  "How  can  these  things  5- ch.  c. 52,  eo. 
be?" 

^^  Jesus  answered  and  said  unto  him,  "  Art  thou  a  master  of  Israel,  ''i^Y8!'i^7."i(>.''&! 
and  knowest  not  these  thinos  !  ^^ ''Verily,  verilv,  I  say  unto  thee,  8.  28.  &  12. 49. 
We  speak  that  we  do  know,  and  testify  that  we  have  seen  ;  and  'ye  iver.32. 
receive  not  our  witness.  ^^  If  I  have  told  you  earthly  things,  and  ye  •'g''''g'-^-5]  ^Jj- 
believe  not,  how  shall  ye  believe,  if  I  tell  you  of  heavenly  things  !  &i6!28.'Acts'2.' 
^^  And  ^no  man  hath  ascended  up  to  heaven,  but  He  that  came  down  Ephes.Tg,  io.'' 
from  heaven,  even  the  Son  of  Man  which  is  in  heaven.     ^^  *^And  as  Z^^"  "'"ol  o  ^^' 

T\/r  IT       1  I  •  A:  Num.  21.9. 

Moses  hlted  up  the  serpent  m  the  wilderness,  even  so   must  the  Son  ji?ee  Joimi.si. 
of  Man  be  lifted  up :   ^^  that  whosoever  believeth  in  him  should  not  ^  ver.36.  ch.6.47. 
perish,  but  "'have  eternal  life.     ^^  "Yqx  God  so  loved  the  world,  that  ''iZ^tt  ^'  '* 
he  gave  his  Only-begotten  Son,  that  whosoever  believeth  in  him  should    ^  •''^''"  '*•  ^• 
not  perish,  but  have  everlasting  life.     ^"  "For   God   sent  not  his  Son  ''5!'45.''la*^i5.''& 
into  the  world  to  condemn  the  world  ;  but  that   the  world  through    fi  '*''  ^  ^°''"  '*' 

VOE.   11.  F 


62  IMPRISONMENT  OF  JOHN.  [Part  II. 

^chf5.^Z''&  e!  him  might  be  saved.  ^^^He  that  behevetli  on  Him  is  not  condemned: 
40, 47.  &.  20. 31.  ]3ut  he  that  beheveth  not  is  condemned  already,  because  he  hath  not 

beheved  in  the  name  of  the  Only-begotten  Son  of  God.  ^^  And  this 
^feVi"'^'^"'^^'  ^^   ^h®   condemnation,  *that  light  is   come  into  the   world,   and  men 

loved  darkness  rather  than  light,  because  their  deeds  were  evil.  ^^  For 
r  Job  24. 13  17.     ''every  one  that  doeth  evil  hateth  the  light,  neither  cometh  to  the  lisht, 

lijphes.  5.  13.  "^  „  V  O       ' 

*  Or,  discovered.    Icst  liis  dccds  should  bc  *reproved.     ^^  But  he  that  doeth  truth  cometh 

to  the  light,   that  his  deeds  may  be  made  manifest,  that  they  are 

wrouoht  in  God." 


SECT.  vir. 


V.  M.  27.  Section  VII. — Johri's  last  Testimony  to  Christ. 

J.  P  4740.  j^jj^  .jj_  22  to  the  end. 

JudaDa. 

—  22  After  these  things  came  Jesus  and  his  disciples  into  the  land  of 

Aisam.  9. 4.  Judaea  ;  and  there  he  tarried  with  them,  "and  baptized.  ^^  And  John 
f.  Matt.  3. 5, 6.  also  was  baptizing  in  JEnon  near  to  ''Salim,  because  there  was  much 
"^d!^"  7^15  34  water  there  :  ""and  they  came,  and  were  baptized.  ^"^  For ''John  was 
/icor.4.'7.  Heb.  uot  yct  cast  iuto  prisou. 

5.4.  James  1.17.       ^^  Then  thcrc  arose  a  question  between  some  of  John's  disciples  and 
himJeif.  the   Jews   about  purifying.     ^^  And  they  came   unto  John,  and  said 


^ch.  1.20,27.  ^YiiQ  him^  "Rabbi,  He  that  was  with  thee  beyond  Jordan,  'to  whom 

]'.  2.'Lukei.  17.  thou  barcst  witness,  behold  !  the  same  baptizeth,  and  all  men  come 

^2^coru'2.  to  him."     ^^  John  answered  and  said,  " -^A  man  can  *  receive  nothing, 

Ephes.  5. 25, 27.  exccpt   it  bc   givcu   him   from   heaven.      ^^Ye   yourselves    bear    me 

j Cant. 5.1.  witness,  that  I  said,  '^I  am  not  the  Christ,  but  'that  I  am  sent  before 

p  See  Note  15.  Jjim.'     ^9 ' jje  that  hath  the  bride  is  the  bridegroom  :  but  ■'the  friend 

fever!  13? ch.8!23.  of  the  biidcgroom,  which  standeth  and  heareth  him,  rejoiceth  greatly 

2  Matt.  28. 18.  ch.  becausc  of  the  bridegroom's  voice.?    This  my  joy  therefore  is  fulfilled. 

9'.  5.'"'         '  ^'^  He  must  increase,  but  I  mus^  decrease.     ^^  *He  that  cometh  from 

"*  I'^r??^  r^  above  'is  above  all.     '"He  that  is  of  the  earth  is  earthly,  and  speaketh 

].5.'47'.Epbes.  i!  of   thc    carth  :    "He   that   cometh   from  heaven  is  above  all,   ^~and 

0  ver.  11.  ch!  8.  "wliat    hc  hath   seen   and   heard,    that   he    testifieth  ;    and   no   man 

2G.  &  15. 15.  receiveth  his  testimony.     ^^  He  that  hath  received  his  testimony  ^hath 

^1  John  5.  lb.  set  to  his  seal  that  God  is  true.     ^^  ('For  he  whom  God  hath  sent 

q  ch.  7. 16.  speaketh  the  words  of  God  :  for  God  giveth  not  the  Spirit  '^by  measure 

r  See  Note  17.  [unto  Mm.])    ^^  "The  Father  loveth  the  Son,  and  hath  given  all  things 

s  Matt.  11.27.  &  into  his  hand.     ^^  'He  that  believeth  on  the  Son  hath  everlasting  life  : 

^x  ch".  5. 20, 23.'  and  he  that  beheveth  not  the  Son  shall  not  see  life  ;  but  the  wrath 

Heb.'2.'8.  See  '  of  God  abidcth  on  him." 

Mark  1.  1. 
(  Hab.  2.  4.  ch.  1.  " 

12.  &  6.  47.  ver. 

fjih/stTo!'^^'  Section  VIII. — Imprisonment  of  John  the  Baptist." 

^"^  '^'"^'^  '•  1-  Matt.  xiv.  3-5.— Mark  vi.  17-20.— Luke  iii.  19,  20. 

■~  ~       '  But"  Herod  the  tetrarch,  being  reproved  by  him  for  '  ^"""^  '"■  ^^• 

sect,  vm.  jjerodias  his  brother   Philip's  wife,  and   for  all   the  evils 

V.  tE.  27.  which   Herod  had  done,  "  had  sent    forth    and   laid   hold  ^  ^''"^"^  "'■  ^'^■ 

J.  P.  4740.  upon  John,  and  bound  him  in  prison  for  Herodias'   sake, 

•'!^'-  his  brother  Philip's  wife:  for  he  had  married  her.     'For  »  Mark  v..  is. 

s  See  Note  18.  Jq],!^  j^ad  Said  uuto  Hcrod,  "  ''It  is  not  lawful  for  thee  to 

"Mafkk'lv."'  have  thy  brother's  wife."     "Therefore    Herodias  had   *a  ^^arkvi.ig. 

^^%\}^-  ^'^-  ^  quarrel    against    him,    and    would  have    killed    him ;  but 
*"or,~ ««  imoard  slic  could  uot.     '  For  Hcrod  'feared  John,  knowing  that  *»i^fkvi.2o. 

^rff',^  r   .  he  was  a  just  man  and  a  holy  ;  and  tobserved  him  ;  and 

c  Matt.    14.  5.   &  J  •'  ,  .  1     1  1     1  • 

21.6.  when  he  heard  him,  he  did  many  things,  and  heard  him 
^I^dt^""'"''  gladly.     'And  when  he  would  have  put  him  to  death,  he  '  Matt.  xiv.  5. 

'^T'^'^'^n'--.-''-  feared    the    multitude,  ''because    they   counted   him    as  a 

Luke  20.  0.  '  •' 

t  See  Note  19.  prOpllCt.' 


Skct.  I.  II.]  THE  WOMAN  OF  SAMARIA.  63 

Matt.  xiv.  3,  4. — 3  ^For  Herod  had  laid  hold  on  John,  and  bound  him,  and  put  him  "  Mark  6. 17. 
in  prison  for  Hcrodias'  sake,  his  brother  Philip's  wife.    4  For  John  said  unto  him,  "  /It  is  *- Let^s  16''& 20 
not  lawful  for  thee  to  have  her."  21.  ' 

Mark  vi.  part  ofvcr.  17.     For  Herod  himself — . 

Luke  iii.  20.  added  yet  this  above  all,  that  he  shut  up  John  in  prison  ' 


PART    III 


FROM  THE  COMMENCEMENT  OF  THE  MORE  PUBLIC  MINISTRY 
OF  CHRIST  TO  THE  MISSION  OF  THE  TWELVE  APOSTLES. 


Section  I. — General  Introduction  to  the  History  of  Christ'' s  more  sect.  i. 

public  Ministry.^  V.  JE.  27. 

Matt.  iv.  12-17.— Mark  i.  14,  15.— Luke  iv.  14,  15.  J.  P.  4740. 

1  Mark  1.14.         '  Now"   after  that  John  was  put  in  prison,  Jesus  came        Ju^a. 
8  Matt.  iv.  12.  jjjto  GaUlee.     '  ''Now  when   [Jesus]   heard  that  John  was  a  see  Note  i. 

3  Luke  iv.  14.    *cast    into  prison,  he   departed,  ^and  Jesus   returned    in  "^^''"•^•js. 

4  Mark  i.  14.     the    powcr  of   the  Spirit    into^    Gahlee,  ^'preaching  the    i4"3i'.joi,n4.43'. 
6  Mark  i.  15.     Gospcl  of  thc  kiuffdom  of  God,  *and  sayinff,  '"'The  time  *Ot,  delivered  up. 

i  .  _  ./       »'  b  See  Note  2. 

IS  fulfilled,  and  "the  kingdom  of  God  is  at  hand:  repent  cMatt. 4. 23. 

6  Luke  IV.  14.    yg^  g^j-,^  believe  the  Gospel."  ^  And  there  went  out  a  fame  </ Dan.  9. 9.5.  cai. 

7  Luke  IV.  15.    of  him    through    all    the    region    round    about:    'and    he  e>iatt.3.2.&4.i7! 
taught  in  their  synagogues,  being  glorified  of  all. 

®  And  leaving  Nazareth,  he  came  and  dwelt  in  Caper- 
naum, which  is  upon  the  seacoast,  in  the  borders  of  Zabu- 
lon  and  Nephthalim  :  ^  that  it  might  be  fulfilled  which  was 
spoken  by  Esaias  the  prophet,  saying, — 

10  Matt.  iv.  15.        ,0  u  The^  land  of  Zabulon,  and  the  land  of  Nephthalim,  /i-  9- 1,2. 

By  the  way  of  the  sea  beyond  Jordan, 

Galilee  of  the  Gentiles  ;=  cSeeNotes. 

11  Matt.  IV.  16.  n  rpj^g^  people  which  sat  in  darkriess  saw  great  light ;    ^^^^-^^  ^"''^ 

And  to  them  which  sat  in  the  region  and  shadow  of 
death  light  is  sprung  up." 

12  Matt.  iv.  17.        '=From''   that  time  Jesus  began  to  preach,  and  to  say,  ^^  Mark  1. 14, 15. 

"'Repent;  for  the  kingdom  of  heaven  is  at  hand."  i Matt. 3.2. &  10. 

Matt.  iv.  part  of  ver.  12.  —  into  Galilee. 


8  Matt.  iv.  13, 

9  Matt.  iv.  14, 


Section  II. —  Christ's  Conversation  tvith  the  Woman  of  Samaria.^         sect.  n. 

John  iv.  1-42.  V.  JE.  27. 

^  When  therefore  the  Lord  knew  how  the  Pharisees  had  heard  that     J.  P.  4740. 
Jesus  made  and  "baptized  more  disciples  than  John,  ~  (though  Jesus       samaria. 
himself  baptized^  not,  but  his  disciples,)  ^  he  left  Judaea,  and  departed  d  See  Note  4. 
again  into  Galilee.     ^  And  he  must  needs  go  through  Samaria.     ^  Then  "  '^^-  ^-  ^^'^•'- 

.  ...  e  See  N"ote  5. 

Cometh  he  to  a  city  of  Samaria,  which  is  called  Sychar,  near  to  the 

parcel  of  ground  Hhat  Jacob  gave  to  his  son  Joseph.^     ^  Now  Jacob's  *oo^j"o^h'^o4%1?' 

well  was  there.     Jesus  therefore,  being  wearied  with  his  journey,  sat  fSeeNotee. 

thus  on  the  well :  and  it  was  about  the  sixth  hour.     "  There  cometh 

a  woman  of  Samaria  to  draw  water  :  Jesus  saith  unto  her,  "  Give  me 

to  drink."     ^  (For  his  disciples  were  gone  away  unto  the  city  to  buy 

meat.) 

^Then  saith  the  woman  of  Samaria  unto  him,  "How  is  it  that 


64  THE  WOMAN  OF  SAMARIA.  [Part  III. 

thou,  being  a  Jew,  askest  drink  of  me,  which  am  a  woman  of  Sa- 
""lu^ITsI'm'    niafia?"     (For  ""the  Jews  have  no  deahngs  with  the  Samaritans.) 
Acts  10. as.  ^^ Jesus  answered  and  said  unto  her,   "If  thou  knewest  the  gift  of 

God,  and  who  it  is  that  saith  to  thee,  Give  me  to  drink  ;  thou  wouldest 
'^i^ief'i']^  ^^'  have  asked  of  him,  and  he  would  have  given  thee  ''Uving  water." 
Zech.i3.i.ici4.       ^^  The  womau  saith  unto   him,  "Sir,  thou  hast  nothing  to  draw 
with,  and  the  well  is  deep  :  from  whence  then  hast  thou  tliat  living 
water  ?     ^~  Art  thou  greater  than  our  father  Jacob,  which  gave  us  the 
well,  and  drank  thereof  himself,  and  his  children,  and  his  cattle  ?  " 
^^ Jesus  answered  and  said  unto  her,  "Whosoever  drinketh  of  this 
ech. 6. 35,58.      vvatcr  shall  thirst  again:   ^'^but  'whosoever  drinketh  of  the  water  that 
I  shall  give  him  shall  never  thirst ;  but  the  water  that  I  shall  give  him 
/ch.  7. 38.  /shall  be  in  him  a  well  of  water  springing  up  into  everlasting  life." 

^,?*o''on^^"^       ^'^ The' woman  saith  unto  him,   "Sir,  give  me  this  water,  that  I 

17.  2,  3.  RoTn.  6.  ^  ^    s  ? 

23.  ijohn5.2o.  thirst  uot,  neither  come  hither  to  draw. 

^'^  Jesus  saith  unto  her,  "'  Go,  call  thy  husband,  and  come  hither." 
^^  The  woman  answered  and  said,  "  I  have  no  husband." 
Jesus  said  unto  her,     "  Thou  hast  well  said,  '  I  have  no  husband.' 
^^  For  thou  hast  had  five  husbands ;  and  he  whom  thou  now  hast  is 
not  thy  husband  :   in  that  saidst  thou  truly." 
''Id"^'ch'f'ii''^t       ^^The  woman  saith  unto  him,  "Sir,  ''I  perceive  that  thou  art  a 
^•''f-  prophet.     -"Our  fathers  worshipped  'in  ^ this  mountain;  and  ye  say, 

^  [^e°'^^Iount  Cxo-  ^^^^  ^^  ^^Jcrusalem  is  the  place  where  men  ought  to  worship."^ 
rizim.-Eo.]  21  Jegyg  saith  uuto  hcr,  "  Woman,  beheve  me,  the  hour  cometh, 

]  Kh!ss9.3'.  '  'when  ye  shall  neither  in  this  mountain,  nor  yet  at  Jerusalem,  worship 
"^seeNotJV^^  the  Father.  ^-  Ye  worship  "ye  know  not  what :  we  know  what  we 
rMai.i.ii.iTim.  woi'ship :  for  "salvation  is  of  the  Jews.  ^^But  the  hour  cometh,  and 
m^kin-rs  17. 29.  ^^^  ^^'  whcu  the  truc  worshippers  shall  worship  the  Father  in  "spirit 
nisa.  2.°3.  Luke  ^aud  in  truth  :  for  the  Father  seeketh  such  to  worship  Him.  ^"'  'God 
21. 47.   Rom.  9.  -g  ^  gpjrit ;  and  they  that  worship  Him  must  worship  Him  in  spirit 

0  Phi!.  3. 3.         and  in  truth." 

g2Cor.3!'i7.  ^^ The    womau   saith  unto  him,  "I   know  that  Messias''   cometh 

h  soe  Note  8.       (which  is  Called  Christ)  :  when  He  is  come,  '^He  will  tell  us  all  things.'" 

'^ir/sV^^iatt       ^^  Jesus  saith  unto  her,  "  'I  that  speak  unto  thee  am  ife." 

2fi.'(i3, 64.  Mark       ^7  ^j^^j  upon  this  cauic  his  disciples,  and  marvelled  that  he  talked 

'    ■         with  the  woman.     Yet  no  man  said,  What  seekest  thou  ?  or.  Why 

talkest  tliou   with   her?     ^^The  woman  then  left  her  waterpot,  and 

went  her  way  into  the  city,  and  saith  to  the  men,  ~^  "  Come,  see  a  man, 

tvor.25.  'which  told  me  all  things  that  ever  I  did:  is  not  this  the  Christ?" 

^^  [Then]  they  went  out  of  the  city,  and  came  unto  him. 

^^  In  the  meanwhile  his  disciples  prayed  him,  saying,  "  Master,  eat." 

^2  But  he  said  unto  them,  "  I  have  meat  to  eat  that  ye  know  not  of." 

^^  Therefore    said    the    disciples   one   to    another,    "  Hath    any    man 

";'!°38.^&  liU't  brought  him  aught  to  eat  ?  "     ^^  Jesus  saith  unto  them,  "  "My  meat  is 

19. 30.  to  do  the  will  of  Him  that  sent  me,  and  to  finish  his  work.     ^^  Say  not 

1  See  Note  9.  ye^  <  Thcrc  are  yet  four  months,  and  then  cometh  harvest  ?  '*  Behold  ! 
"LJke'io  2^'  ^  ^^y  ""^"^  y^"'  ^^^^  "P  you''  eyes,  and  look  on  the  fields ;  "for  they 
w  Dan.  12. 3.       arc  whitc  already  to  harvest !      ^^  ""And  he  that  reapeth  receiveth 

wages,  and  gathereth  fruit  unto  life  eternal :  that  both  He  that  soweth 
and  he  that  reapeth  may  rejoice  together.  ^'  And  herein  is  that 
saying  true,  '  One  soweth,  and  another  reapeth.'  ^^  I  sent  you  to  reap 
that  whereon  ye  bestowed  no  labor :  other  men  labored,  and  ye  are 
entered  into  their  labors." 
X  ver.  29.  39  j^^^  many  of  the  Samaritans   of  that  city  believed  on  Him  'for 

the  saying  of  the  woman,  which  testified,  "  He  told  me  all  that  ever 
I  did."  '"'  So  when  the  Samaritans  were  come  unto  him,  they 
besought  him  that  he  would  tarry  with  them  :  and  he  abode  there  two 


Sect.  III.  IV.]     CHRIST'S  FIRST  PUBLIC  PREACHING.  65 

days.    ^'  And  many  more  believed,  because  of  his  own  word.    ^^  And 

said  unto  the  woman,  "  Now  we  beUeve,  not  because  of  thy  saying ; 

for  Ve  liave  heard   him  ourselves,  and  know  that  this  is  indeed  the  v^^^^'^-^-'^^°^^ 

Christ,  the  Saviour  of  the  world." 


Section  III. — Second  Miracle  at  Cana,  in  Galilee.^  SEcr^m. 

John  iv.  43,  to  the  end.  V.  JE.  27. 

^3  Now  after  two  days  he  departed  thence,  and  went  into  Galilee.     J-  P-  4740. 
'*'* For  "Jesus  himself  testified,  that  a  prophet  hath  no  honor  in  his  ^''"'''  'J^'''^^- 
own  country.   '^^  Then,  when  he  was  come  into  Galilee,  the   Galileans  k  see  Note  lo. 
received  him,  ''having  seen  all  the  things  that  he  did  at  Jerusalem  at  %*iark'6. 4.  Luko 
the  feast :  'for  they  also  went  unto  the  feast.  '*' ^^  23  &3  2 

^6  So  [Jesus]  came  again  into  Cana  of  Galilee,  where  ''he  made  the  ^  j^'^^i^  jg.  le. 
water  wine.^     And   there  was   a  certain  *nobleman,  whose  son  was  rfch.2.1,11. 
sick  at  Capernaum.     '*'' When  he  heard  that  Jesus  was  come  out  of  l^^^J^^^.^^'^  ^^^ 
Judaea  into  Galilee,  he  went  unto  him,  and  besought  him  that  he    ruUr. 
would  come  down,  and  heal  his  son  ;  for  he  was  at  the  point  of  death. 
^^  Then  said  Jesus  unto  him,  "  'Except  ye  see  signs  and  wonders,  ye  eicor.  1.22. 

will  not  believe."     '^^  The  nobleman  saith  unto  him,  "  Sir,  come  down  

ere  my  child  die."     ^^  Jesus  saith  unto  him,  "  Go  thy  way  ;  thy  son  ' 

liveth."     And  the  man  believed  the  word  that  Jesus  had  spoken  unto 

him,  and  he  went   his  way.     ^^  And  as  he  was  now  going  down,  his 

servants  met  him,  and  told  him,  saying,  "  Thy  son  liveth."     ^^  Then 

inquired  he  of  them  the  hour  when  he  began  to  amend.     And  they 

said  unto   him,  "  Yesterday  at  the  seventh  hour  the  fever  left  him." 

^^  So  the  father  knew  that  it  was  at  the  same  hour,  in  the  which  Jesus 

said  unto   him,   "  Thy  son  liveth."     And  himself  beheved,  and  his 

whole    house.     ^^This    is  again  the  second  miracle  that  Jesus  did, 

when  he  was  come  out  of  Juda3a  into  Galilee. 


Section  IV. — First   public  Preaching    of  Christ  in   the   Synagogue  sect,  iv. 

at  Nazareth,  and  his  Danger  there.^  Y.M.'ZY. 

Luke  iv.  16-30.  J.  P.  4740. 

^•^  And  He  came  to  "Nazareth,  where  he  had  been  brought  up  :   and,  Nazareth. 

as  his  custom"  was,  'he  went  into  the  synagogue  on  the  Sabbath  day,  m  See  Note  12. 

and   stood  up  for  to  read.°     '^''  And  there  was  delivered  unto  him  the  "jg'/l";  jfa^'at 

book  of  the  Prophet  Esaias  ;  and  when  he  had  opened  the  book,  he  n  see  Note  13. 

found  the  place  where  it  was  written, — p  ^^"^^  ^^'  ^'^'  ^ 

18  -  The  ^Spirit  of  the  Lord  is  upon  me,  ^  J:  IZ  li 

Because  He  hath  anointed  me  to  preach  the  Gospel  to  the  poor  ;i  c  is.  ei.  1. 
He  hath  sent  me  [to  heal  the  broken-hearted,]  1  ^^^  ^ote  le. 

To  preach  deliverance  to  the  captives. 
And  recovering  of  sight  to  the  blind. 
To  set  at  liberty  them  that  are  bruised, 
1^  To  preach  the  acceptable  year  of  the  Lord." 

^^  And  he  closed  the  book,  and   he  gave  it  again  to  the  minister,  and 
sat  down  ;  and  the  eyes  of  all  them  that  were  in  the  synagogue  were 
fastened  on  him.  21  And  he  began  to  say  unto  them,  "  This  day  is  this 
Scripture  fulfilled  in  your  ears."     ^^And  all  bare  him   witness,  and  rfPs.  45. 2.  Matt, 
''wondered  at  the  gracious  words  which  proceeded  out  of  his  mouth  ;    ch'.  2." 47.^"^ 
and  they  said,   "Is  not  this  Joseph's  son?"     ^a^nd  he  said  unto  «J°bn6.42. 
them,   "  Ye  will  surely  say  unto  me  this  '"proverb,  '  Physician,  heal  ^jj^^j  4*^3/ 4. 
thyself:'  whatsoever  we  have   heard  done   in  -^Capernaum,  do  also    n- La- 
hore in  ^thy  country."     24  ^nd  he  said,  "  Verily  I  say  unto  you,  No  ^jurk 'e.^?!  ^''* 

VOL.   II.  9  *F 


66 


THE  MIRACULOUS  DRAUGHT  OF  FISHES.         [Pakt  HI. 


j  2  Kinss  5.  14. 


\i'a'Jk6!4.'^john  ''prophct  is  acccpted  in  his  own  country.     ^^Biit  I  tell  you  of  a  truth, 

4.44.      ^         'many  widows  were  in  Israel  in  the  days  of  Elias,  wlion  the  heaven 

'  18. i'. James' 5.17.  was   shut  ujD   three  years  and   six  months,   when   great  famine   was 

B  See  Note  18.      throughout  all  the   land  ; '  ~^  but  unto  none  of  them  was  Elias  sent, 

save  unto  Sarepta,  a  city  of  Sidon,  unto  a  woman  that  teas  a  widow. 

-^•'And  many  lepers  were  in  Israel  in  the  time  of  Eliseus  the  prophet; 

and  none  of  them  was  cleansed,  saving  Naaman  the  Syrian." 
^^  And  all  they  in  the  synagogue,  when  they  heard  these  things,  were 

filled  with  wrath.     ^^  And  rose  up,  and  thrust  him  out  of  the  city,  and 

led  him  unto  the  *brow  of  the  hill  whereon  their  city  was  built,  that 

they  might  cast  him  down  headlong ;  ^"  but  he  ''passing  through  the 

midst  of  them  went  his  way. 


*  Or,  edge. 

A  John  8. 59.  &  10 
39. 


SECT.  V, 

V.  M.  27. 
J.  P.  4740. 

Capernaum. 

t  See  Note  19. 

a  Matt.  4.  13. 
Mark  1.  21. 

b  Matt.  7.  28. 
Mark  1.  22. 

SECT.  VI. 

V.JE.27. 

J.  P.  4740. 

Sea  of  Galilee. 

u  See  Note  20. 
a  Mark  1.  16. 

Luke  5.  2. 
6  John  1.  42. 
X  See  Note  21. 
y  See  Note  22. 
c  Matt.  19.  27. 

Luke  5.  11. 
d  Matt.  4.  21. 


e  Matt.  4.  18. 
Markl.  16. 


/John  21.  6. 


fl'2Sam.  6.  9. 
1  Kings  17.  18. 


h  Matt.  4.  19. 

Mark  1.  17. 
i  Matt.4.20.  &  19. 

27      Mark  1.  18. 

ch.  18.  28. 


Section  V. —  Christ  sojourns  at  Capernaum} 
Luke  iv.  31,  32. 
^^  And   [He]   ''came  down  to  Capernaum,  a   city  of  Gahlee,  and 
taught  them  on  the  Sabbath  days.     ^^  'And  they  were   astonished  at 
his  doctrine ;  for  his  word  was  with  power. 


Section  VI. — The  miraculous  Draxight  of  Fishes  ;^  and  the  Calling  of 
Andrew  and  Peter,  James  and  John. 
Matt.  iv.  18-22.— Mark  i.  16-20.— Luke  v.  1-11. 

^^  And"  Jesus,  walking  by  the  sea  of  Galilee,  saw  two  ^^""^  '''•  ^^• 
brethren,  ''Simon  called  Peter,  and  Andrew  his  brother,  cast-  ^^^^^  '■  ^~-~^- 
ing  a  net  into  the  sea :  for  they  were  fishers.''  ^"  And  Jesus 
said  unto  them,  "  Come  ye  after  me,  and  I  will  make  you  to  become 
fishers  y  of  men."  ^'^  And  straightway  '^they  forsook  their  nets,  and 
followed  him.  ^^  ''And  when  he  had  gone  a  little  farther  thence,  he 
saw  James  the  son  of  Zebedee,  and  John  his  brother,  who  also  were 
in  the  ship  mending  their  nets.  ^^  And  straightway  he  called  them  : 
and  they  left  their  father  Zebedee  in  the  ship  with  the  hired  servants, 
and  went  after  him. 

^  And  'it  came  to  pass,  that  as  the  people  pressed  upon  ^"'^^  "■  ^"^^• 
him  to  hear  the  word  of  God,  he  stood  by  the  lake  of 
Gennesaret ;  ^  and  saw  two  ships  standing  by  the  lake ;  but  the 
fishermen  were  gone  out  of  them,  and  were  washing  their  nets. 
^  And  he  entered  into  one  of  the  ships,  which  was  Simon's,  and 
prayed  him  that  he  would  thrust  out  a  little  from  the  land  ;  and  he 
sat  down,  and  taught  the  people  out  of  the  ship. 

'^  Now  when  he  had  left  speaking,  he  said  unto  Simon,  "  •'^Launch 
out  into  the  deep,  and  let  down  your  nets  for  a  draught."  ^  And 
Simon  answering  said  unto  him,  "  Master,  we  have  toiled  all  the 
night,  and  have  taken  nothing  :  nevertheless  at  thy  word  I  will  let 
down  the  net."  ^  And  when  they  had  tliis  done,  they  enclosed  a 
great  multitude  of  fishes :  and  their  net  brake,  '''  and  they  beckoned 
unto  their  partners,  which  were  in  the^other  ship,  that  they  should 
come  and  help  them  ;  and  they  came,  and  filled  both  the  ships,  so 
that  they  began  to  sink.  ^  When  Simon  Peter  saw  it,  he  fell  down  at 
Jesus'  knees,  saying,  "  "'De])art  from  me,  for  I  am  a  sinful  man,  O 
Lord  ! "  "^  For  he  was  astonished,  and  all  that  were  with  him,  at  the 
draught  of  the  fishes  which  they  had  taken  ;  '^^  and  so  were  also  James, 
and  JFohn,  the  sons  of  Zebedee,  which  were  partners  with  Simon.  And 
Jesus  said  unto  Simon,  "  Fear  not;  ''from  henceforth  thou  shalt  catch 
men."  ^^  And  when  they  had  brought  their  shij)s  to  land,  'they 
forsook  all,  and  followed  him. 


Sect.  VII.  VIIL] 


THE  DEMONIAC  HEALED. 


67 


Matt.  iv.  19,  20,  21,  22.— 19  And  he  saith  unto  them,  "  Follow  me,  and^I  will  make  J  Luke  5.  10, 11. 
you  fishers  of  men."     20  *And    they   straightway   left   their  nets,    and   followed  him.  ft  Mark  10.^. 
21  'And  going  on  from  thence,  he  saw  other  two  brethren,  James  the  son  of  Zebedee,  ^  ^^J^  ^  '^^  -^ 
and   John  his  brother,  in  a  ship  with  Zebedee  their  father,  mending  theirnets ;  and  he     Luke  5.' 10.' 
called  them.     22  And  they  immediately  left  the  ship  and  their  father,  and  followed  him. 

Mark  i.  16.  "'Now  as  he  walked  by  the  sea  of  Galilee,  he  saw  Simon  and  Andrew  his  \u^e  5.  4, 10. 
brother  casting  a  net  into  the  sea  :  for  they  were  fishers. 


Section  VII. — The  Demoniac  healed  at  Capernaum.^ 
Mark  i.  21-28.— Luke  iv.  33-37. 
^  And"  they  went  into  Capernaum  ;  and  straightway  on 
the  Sabbath  day  he  entered  into  the  synagogue,  and 
taught.  -  And*  they  were  astonished  at  his  doctrine  ;  for 
he  taught  them  as  one  that  had  authority,  and  not  as  the 
Scribes. 

^  And"  in  the  synagogue  there  was  a  man  which  had  a 
spirit  of  an  unclean  devil,  and  cried  out  with  a  loud  voice, 
4  Luke  iv.  34.    "saying,  "  *Let  us  alone!  wltat  have  we  to  do  with  thee. 


'  Mark  i.  21 


2  Mark  i.  22 


3  Luke  iv.  33. 


*  Luke  iv.  35. 

6  Mark  i.  26. 

7  Luke  iv.  35. 

8  Mark  i.  26. 

9  Luke  iv.  35. 
10  Luke  iv.  36. 
n  Mark  i.  27. 
»2  Luke  iv.  36. 
13  Mark  i.  27. 
U  Luke  iv.  36. 

15  Murk  i.  27. 

16  Luke  iv.  36. 
n  Mark  i.  28. 

18  Luke  iv.  37. 

19  Mark  i.28. 
2U  Luke  iv.  37. 
21  Mark  i.  28. 


SECT.   VII 

V.yE.  27. 
J.  P.  4740. 
Capernaum. 

z  See  Note  23. 
a  Matt.  4.  13. 

Luke  4.  31. 
b  Matt.  7.  28. 

Luke  4.  32. 
c  Mark  1.23. 

*  Or,  jlway. 

d  Luke  4.  41. 

e  Ps.  16.  10.  Dan. 
9.  24.  See  Mark 
1.1. 


thou  Jesus  of  Nazareth  ?  Art  thou  come  to  destroy  us  ?  "^I 
know  thee  who  thou  art — the  'Holy  One  of  God  !  "  *  And 
Jesus  rebuked  him,  saying,  "  Hold  thy  peace,  and  come 
out  of  him."  *  And  when  the  unclean  spirit  ^  had  thrown 
him  in  the  midst,  [and]  *  had^  torn  him,  and  cried  with  a/M"k9.20. 
loud  voice,  he  came  out  of  him,  ®  and  hurt  him  not.  '°  And 
they  were  all  amazed,  "'  insomuch  that  they  questioned, 
'°  and  spake  among  themselves,  saying,  "  What  a  word  is 
this?  '^What  thing  is  this  ?  What  new  doctrine  is  this? 
for  with  authority  ^*  and  power  he  commandeth  the  un- 
clean spirits,  '^  even  the  unclean  spirits,  and  they  do  obey 
him,  '^and  they  come  out!"  ^^  And  immediately  '*  the 
fame  of  him  went  out,  [and]  '*  spread  abroad  throughout 
all  the  region,  ^^  into  every  place  of  the  country  round 
about — ^'  round  about  Galilee. 


Mark  i.  23,  24,  25,  and  part  of  ver.  27,  28. — 23  ^And  there  was  in  their  synagogue  a 
man  with  an  unclean  spirit ;  and  he  cried  out,  24  saying,  "  Let  us  alone  !  ''what  have  we 
to  do  with  thee,  thou  Jesus  of  Nazareth .'  art  thou  come  to  destroy  us .'  I  know  thee  who 
thou  art — the  Holy  One  of  God  !  "  25  And  'Jesus  rebuked  him,  saying,  "  Hold  thy 
peace,  and  come  out  of  him."  27  And  they  were  all  amazed  —  among  themselves,  say- 
ing, —  "  commandeth  he  "  — .     28  —  his  fame  — . 

LvK^iv.partofver.  35,  36,  and  37. — 35  — And  when  the  devil  —  he  came  out  of  him — . 
36  —  for  with  authority  — .     37  And  — . 


g  Luke  4. 33. 
h  Matt.  8.  29. 

i  ver.  34. 


»  Luke  iv.  38 
2  Mark  i.  29. 


3  Luke  iv.  38. 

4  Mark  i.  30. 

5  Matt.  viii.  14 

6  Mark  i.  30. 

7  Luke  iv.  38. 

8  Mark  i.  31. 

9  Luke  iv.  39. 

10  Mark  i.  31. 

11  Luke  iv.  39. 


Section  VIII. — Peter'' s  Mother-in-law  cured  of  a  Fever.^ 
Matt.  viii.  14,  15.— Mark  i.  29-31.— Luke  iv.  38,  39. 

'  And"  He  arose  out  of  the  synagogue  ;  ^  and  forthwith, 
when  they  were  come  out  of  the  synagogue,  they  entered 
into  the  house  of  Simon  and  Andrew,  with  James  and 
John.  ^  And  Simon's  wife's  mother  was  taken  with  a 
great  fever,  and  '■^  lay  sick  ;  *  and  when  Jesus  was  come 
into  Peter's  house,  ^  anon  they  tell  him  of  her,  '  and 
they  besought  him  for  her.  *  And  he  came  "  and  stood 
over  her,  and  rebuked  the  fever,  ^°  and  took  her  by  the 
hand,  and  lifted  her  up  ;  and  immediately  the  fever  left 
her ;  "  and  immediately  she  arose  and  ministered  unto 
them. 


SECT.  VIII. 

V.  JE.  27. 
J.  P.  4740. 

Capernaum. 

a  See  Note  24. 

a  Matt.  8.  14. 

Mark  1.  29. 


Matt.  viii.  2)art  of  ver.  14  and  15. — 14  —  he  saw  ''his  wife's  mother  laid,  and  sick  of  a  *  ^  Cor.  9.  5. 
fever.     15  And  he  touched  her  hand,  and  the  fever  left  her :  and  she  arose  and  minis- 
tered unto  them. 


68 


CHRIST  TEACHES  IN  GALILEE. 


[Part  IIL 


Marki.  part  of  mr.  30  and  31. — 30  But  Simon's  wife's  mother 
31  —  and  she  ministered  unto  them. 

Luke  iv.  part  of  ver.  38  and  39. — 38  —  and  entered  into  Simon's  house  — , 
—  and  it  left  her  — . 


of  a  fever,  and  — . 


39— he 


SECT.  IX. 

V.  M.  27. 

J.  P.  4740. 

Galilee. 

b  See  Note  25. 
a  Matt,  8.  16. 


1  M-irki.  32. 

2  Luke  iv.  40. 

3  Mark  i.  32. 

4  Mark  i.  33. 

5  Luke  iv.  40. 

6  Mark  i.  34. 

7  Luke  iv.  40. 
s  Matt.  viii.  16. 
9  Matt.  viii.  17. 


b  Is.  53.  4, 12. 
1  Pet.  2.  24. 

c  See  Note  26. 


c  Mark  1.34.  &  3. 
IL 

d  Mark  1.1, 25, 34. 

Luke  4.  34,  35. 
eMark3.12.Luke 

4.  41.    See  Acts 

16.  17,  18. 

*  Or,  to  say  that 
they  knew  him  [to 
be  Christ]. 

/Luke  4.  42. 


g  Luke  4.  43. 

h  Is.  61.  1.    John 
16.  28.  &  17.  4, 


14  Mark  i.  36. 

15  Mark  i.  37. 

16  Mark  i.  38. 


i  Matt.  9.  35. 

Mark  1.21,39. 

Luke  4.  15,  44. 
j  Matt.  24. 14. 

Mark  1.14. 
k  Mark  1.  34. 


I  Mark  3.  7. 


TJiMark  1.32,&c. 
Luke  4.  40,  41. 


n  Matt.  4. 23. 
Luke  4.  44. 

0  Matt.  8.  16. 

Mark  1.  32. 
■f  Or,  to  say  that 

they  knew  him  to 

be  Christ. 
p  Mark  1.  35. 
5  Mark  1.  39. 


Section  IX. —  Christ  Teaches,  and  performs  Miracles  and  Cures 

throughout  Galilee.^ 
Matt.  iv.  23-25. ;  viii.  16,  17.— Mark  i.  32-39.— Luke  iv.  40,  to  the  end. 

'  And"  at  even,  when  the  sun  did  set,  ^  all  they  that  had 
any  sick,  with  divers  diseases,  ^  they  brought  unto  Him  all 
that  were  diseased,  and  them  that  were  possessed  of  devils  : 
*  (and  all  the  city  was  gathered  together  at  the  door  :)  ^  and 
he  laid  his  hands  on  every  one  of  them  *  that  were  sick  of 
divers  diseases,  '  and  healed  them  :  ^  and  he  cast  out  the 
spirits  with  his  word,  and  healed  all  that  were  sick.  ^  That 
it  might  be  fulfilled  which  was  spoken  by  Esaias  the 
prophet,  saying, — 

"Himself'  took  our  infirmities 
And  bare  our  sicknesses. "•= 

'"  And"  devils  also  came  out  of   many,  crying   out,    and  '"  ^"^®  '"•  '*^" 
saying,  "Thou  art  [Christ],  the  ""Son  of  God  !  "     And  he, 
rebuking  them,  "suffered"  not  the  devils  to  *speak,  be- " '^^"'^ '•  ^''• 
cause  they  knew  him,  'Hhat  he  was  Christ.  '^  Lukeiv.4i. 

'^And  ■'^in  the  morning,  rising  up  a  great  while  before  " '^''"'"' ^'^ 
day,  he  went  out,  and  departed  into  a  solitary  place,  and 
there  prayed.     '^  And  Simon  and  they  that  were  with  him 
followed  after    him.     ''^And   when  they   had   found  him, 
they  said  unto  him,  "  All  men  seek  for  thee."     ^^  And  he 
said  unto  them,  "  ^Let  us  go  into  the  next  towns,  that  I 
may    preach    there     also ;    for    ''therefor    came    I    forth." 
''  And   the  people  sought  him,  and  came  unto  him,  and  "  ^"''^  '^'  '^^ 
stayed  him,  that  he  should  not  depart  from  them.     '^  And  "  Lukeiv.43 
he  said  unto  them,  "  I  must  preach  the  kingdom  of  God 
to  other  cities  also ;  for  therefor  am  I  sent." 

'^  And  Jesus  went  about  all  Galilee,  'teaching  in  their  ''  ^''"-  '^-  ^ 
synagogues,  and  preaching  ■'the  Gospel  of  the  kingdom, 
*and  healing  all  manner  of  sickness,  and  all  manner  of 
disease  among  the  people.  '°  And  his  fame  went  through- 
out all  Syria,  and  they  brought  unto  him  all  sick  people 
that  were  taken  with  divers  diseases  and  torments,  and 
those  which  were  possessed  with  devils,  and  those  which 
were  lunatic,  and  those  that  had  the  palsy ;  and  he  healed 
them.  "'  And'  there  followed  him  great  multitudes  of "  '^^*"-  '"•  ^■ 
people  from  Galilee,  and  from  Decapolis,  and  from  Jerusa- 
lem, and  from  Judsea,  and  from  beyond  Jordan. 

Matt.  viii.  part  ofvcr.  16. — '"When  the  even  was  come,  they  brought  unto  him  many 
that  were  possessed  with  devils  :  — . 

Mark  i.  part  of  ver.  34  and  ver.  39. — 34  And  he  liealed  many  —  and  cast  out  many 
devils ;  and  — .  39  "And  he  preached  in  their  synagogues  throughout  all  Galilee,  and 
cast  out  devils. 

Luke  iv.  part  of  ver.  40,  41,  42.  and  ver.  44. — 40  "Now  when  the  sun  was  setting  — 
brought  them  unto  him  — .  41  —  suffered  tliem  not  *  to  speak  :  for  they  knew  — . 
42  ^And  when  it  was  day,  he  departed,  and  went  into  a  desert  place  — .  44  'And  he 
preached  in  the  synagogues  of  Galilee  — . 


>  Luke  V.  13. 


M  Mark  i.  43. 


Sbct.  X.  XL]  CHRIST  CURES  A  LEPERJ  69 

Section  X. —  Christ  cures  a  Lepcr.'^  sect.  x. 

Matt.  viii.  2-4. — Mark  i.  40,  to  the  end. — Luke  v.  12-16.  Y  jp   07 

'  And  it  came  to  pass,  when  He  was  in  a  certain  city,  j.  p.  4740. 

2  Mark  i. 40.    behold  !  ''there  came  a  leper  to  him,  ^a  man  full  of  leprosy,  Gaiuee. 

4  Murk  i.  40.     who  seeing  Jesus,  [and]  *  beseeching  him,  and  kneeling  down  a  see  Note  27. 
s  Luke  V.  12.    to  him,   °  fell  on  his   face   ^  and  worshipped  him,  '  and  be- 

7  Luke  V.  12.    sought  him,  *and  saying  unto  him,  ^  "Lord,  if  thou  wilt, 

8  Mark  i.  40.     thou  canst  make  me  clean."     '"  And  Jesus,   moved  with 
lu  M'ukr4i^    compassion,  put  forth  his  hand,  and  touched  him,  and  saith 

11  Mark  i.  42.     unto  him,  "I  will;  be  thou  clean."      "And  as  soon  as  He 

had  spoken,  immediately  the  leprosy  departed  from  him, 

12  Matt.  viii. 4.  a,nd  he  was  cleansed.   '^  And  Jesus  saith  unto  him,  '^"  See 

thou  say  nothing  unto  any  man,  but  go  thy  way,  show  thy- 
self to  the  priest,  and  offer,  for  thy  cleansing,  those  things 
"which   Moses  commanded,  for  a  testimony  unto**  them."  "s^^Luk'sn' 
'^  And  He   straitly  charged  him,  and  forthwith  sent   him  eSeeNote28. 

15  Mark  i.  45.     away.     "  But*  he  went  out  and  began  to  publish  it  much,  *  Luke  5. 15. 

16  Luke  V.  15.    an(j  iQ  blaze  abroad  the  matter,  '*  but  so  much  the  more 

went  there  a  fame  abroad  of  him,  "and  great  multitudes  '^?'"V-''- ~\  , 
came  together  to  liear,  and  to  be  healed  by  him  01  their    &  2 

17  Mark i. 45.     infirmities,  ''insomuch  that  Jesus   could  no  more  openly 

enter  into    the  city,  but    was    without  in    desert    places : 

18  Luke  V.  16.     '8  g^j^j  dj^g  withdrew  himself  into  the  wilderness  and  prayed  ;  <i  Matt.  14. 23. 

,a  1    e   I  1  ■         r  r      J  '      Mark  6.  46. 

19  Mark  J.  45.     '"and    they  canic  to  him  irom  cvcry  quarter.  e  Mark  2. 13. 

Matt.  viii.  part  of  ver.  2,  ver.  3,  and  part  of  ver.  4. — 2  And,  behold  !    there  came  a 
leper  —  saying,  — .     3  And  Jesus  put  forth  his  hand,  and  touched  him,  saying,  "  I  will ; 
be  thou  clean."     And  immediately  his  leprosy  was  cleansed.     4  —  "  /See  thou  tell  no  /ch.  9.  30.   Mark 
man;  but  go  thy  way,  show  thyself  to  the  priest,  and  offer  the  gift  that  ^Moses  com-    ^l''"^' 
manded,  for  a  testimony  unto  them."  ^21  22!Luke5'.14.' 

Mark  i.  part  of  ver.  40  and  44. — 40  And  —  "  If  thou  wilt,  thou  canst  make  me  clean." 
44  And  saith  unto  him,  — . 

Luke  v.  part  of  ver.  12,  and  ver.  13,  14. — 12  — saying,  "  Lord,  if  thou  wilt,  thou  canst 
make  me  clean."  13  And  he  put  forth  his  hand,  and  touched  him,  saying,  "  I  will;  be 
thou  clean."  And  immediately  the  leprosy  departed  from  him.  14  And  he  charged 
him  to  tell  no  man  :  but  "  Go,  and  show  thyself  to  the  priest,  and  offer  for  thy  cleansing, 
according  as ''Moses  commanded,  for  a  testimony  unto  them."  22.    Matt'.  8.  4! 

Mark  1.  44.    ' 


Section  XL — The  Paralytic  cured  ;  and  the  Power  of  Christ  to  sect.  xi. 

Forgive  Sins  asserted.^  V.^E.  27. 

Matt.  ix.  2-8.— Mark  ii.  1-12.— Luke  v.  17-20.  J.  P.  4740. 

1  Mark  ii.  1.  1  ^j^jj  ^gQ:\n    He   entered    into  Capernaum    after    some     C'^p""""'"- 

2  Mark  u.  2.     (jays :  and  it  was  noised  that  he  was  in  the  house.     "And  fSeeNote29. 

straightway  many  were  gathered  together,  insomuch  that 
there  was  no  room  to  receive  them,  no,  not  so  much  as 
about  the  door :  and  he  preached  the  word  unto  them. 

3  Luke  V.  17.         3  ^j^^  -^^  came  to  pass  on  a  certain  day,  as  he  was  teach- 

ing,  that  there  were   Pharisees    and  doctors  of   the    law 
sitting  by,  which  were  come  out  of  every  town  of  Gal- 
ilee, and  Judsea,  and  Jerusalem ;  and  the  power  of  the 
Lord  was  present  to  heal  them. 
*  Mark  n  3^         ^  And,  behold  I  '"  they  come  unto  Him,  bringing  one  sick 

6  Luke  V.  18.    of  the  palsy,    ^  a  man    which    was    taken  with    a  palsy, 

7  Matt.  ix.  2.    Mying  on  a  bed,  ^  which  was  borne  of  four:  ®  and  they 
9  Luke".  18.    sought  means  to    bring  him  in,    and    to    lay  him  before 

10  Luke  V.  19.    Him.     '"  And  when  they  could  not  find  by  what  way  they 

11  Mark  11. 4.     might  bring  him  in,  because  of  the  multitude,  "  they  could 

12  Luke  V.  19.    jjQt  come  nigh  unto  him  for  the  press  ;  '"  they  went  upon  the 


70  THE  CALLING  OF  MATTHEW.  [Part  HI. 

housetop,  and  ^^  they  uncovered  the  roof  where  he  was ;  "  -^^'"''^  ''•  ^• 
and  when  they  had  broken  it  up,  they  "  let  him  down  '*  ^"'^^  '•  '^• 
through  the  tihng,  with  his  couch,  into  the  midst  before 
Jesus.  '^  When  Jesus  saw  their  faith,  he  said  unto  the '' '^^''''' "•  ^" 
sick  of  the  palsy,  "  Son,  '"be  of  good  cheer,  thy  sins  be  nLuke^"^" 
forgiven  thee  :  ^^  Man,  thy  sins  are  forgiven  thee."  ^^  And,  is  siatt.  ix.  3. 
behold  !  '"  there  were  certain  of  the  Scribes  sitting  there,  ^^  ^^"""^  "■  ^• 
reasoning  in  their  hearts  ;  ^^  and  the  Pharisees  began  to  ^^  ^"'"^  '.■•^'• 
reason,  saying  ^'within  themselves,  "  This  man  blasphe- 22  Luke  v^ai. 
meth  :  ^^  who  is  this  which  speaketh  blasphemies  ?  ^^  Why  ^  ^^'^^^  "•  ''• 

«^obi4.4.i3.43.  doth  this  man  thus  speak  blasphemies?  ''Who"  can  f^y,^  ^''^^''^^^■ 
give  sins  but  God  alone?"  '*  And  immediately,  when  ^  ^^""^  "•  ^• 
Jesus  perceived  in  his  spirit  that  they  so  reasoned  within 

*io'o-^\?'^'",':^-  themselves,   ^''knowing'  their   thouo;hts,    "he,   answering, -®  ^i'^"- ■''•  4- 

12.20.  Mark  12.         .  '  Tiri  »         '  '  o'  27  Luke  v  22 

15.   Luke  5. 22.  Said  uuto  them,      "Why  reason  ye  these  things  in  your  28  Mark  ii.  8.' 

&  li.  17.    '    '  hearts  ?     '^  Wherefore  think  ye  evil  in  your  hearts  ?  ^^  for  ^  Matt.  ix.  4. 

cMau.9.5.  Luke  whether  ''  is'  it  easier  to  say  to  the  sick  of  the  palsy,  '  Thy  3°  JSi"  ife^' 

sins  be  forgiven  thee  ; '  or  to  say,  '  Arise,  and  take  up  thy 
d  See  John  1. 51.  ^g^,  and  Walk  ? '  ''  But  that  ye  may  know  that  ''the  Son  ''  ^^^^  "•  ^°- 

of  Man  hath  power  on  earth  to  forgive  sins,  ^^  (then  saith  ^*  m^"-  '""■  ^^ 

he   to   the  sick  of    the  palsy,)  ^'  I   say  unto  thee.    Arise,  ^^  Mark.  li.  ii. 

and  take  up  thy  bed,  and  go  thy   way  into  thine  house,"  ^  LuLv.al 

^*  And  immediately  he  ^^  rose  up  before  them,  and  "  took  3' Mark  ii.  12. 

up  the  bed,  '*  that  whereon  he  lay,  '^  and  went  forth  be-  ''^  ^^^l  ]:  f^ 

fore  them  all,  '"and  departed  to  his  own  house,  glorifying  4u  Luke  v.  25. 

God,  "'  insomuch  that,  "'when  the  multitudes  saw  it,  they  ^^  Mark  ii.  12. 

marvelled,  and  '^  they  were  all  amazed,  '*  and  were  filled  43  Markii.  12. 

with  fear,  saying,  "  We  have  seen  strange   things  to-day  !  '"  Luke  v.  26. 

■**  we  never  saw  it  on  this  fashion  !  "  ■"*  [And  they]  glorified  ^l  Matt.  ix.  s. 

God,  which  had  given  such  power  unto  men. 

Matt.  ix.  part  of  ver.  2,  3,  4,  5,  6,  ver.  7,  arid  part  of  ver.  8. — 2  And,  behold  !    they 

brought  to  him  a  man  sick  of  the  palsy  —  and  Jesus,  seeing  their  faith,  said  unto  the 

sick  of  the  palsy,  "  Son, — ."    3  —  certain  of  the  Scribes  said — .     4  And  Jesus  —  said  — 

e  Mark  2. 9.  Luke  5  —  "  "is  easier  to  say,  Thy  sins  be   forgiven  thee  ;  or  to  say.  Arise,  and  walk  ?     6  But 

^•^'  that  ye  may  know  that  Abe  Son  of  Man  hath  power  on  earth  to  forgive  sins,  —  Arise,  take 

/See  John  1.  51.    ^^  ^j^^  ^^^^  ^^^^  ^^  ^^^^  thine  house."     7  And  he  arose,  and  departed  to  his  house. 

8  But  — . 

Mark  ii.  part  of  ver.  3,  4,  5,  6,  7,  8,  9,  10,  and  12.— 3  And  — .  4  And  when  —  let  down 
the  bed  whereon  the  sick  of  the  palsy  lay.  5  "  —  thy  sins  be  forgiven  thee."  G  But  — . 
7  "  —  who  can  forgive  sins  but  God  only  ?"  8  —  he  said  unto  them  — ,  9  "  Whether  — 
10  —  (he  saith  to  the  sick  of  the  palsy,)  12  —  arose,  —  and  glorified  God,  saying,  — . 

Luke  v.  part  of  ver.  18,  20,  21,  22,  ver.  23,  24,  and  part  of  ver.  25,  26.— 18  —  men 

brought  in  a  bed  — .     20  And  when  he  saw  their  faith,  he  said  unto  him,  — .  21  And  the 

Scribes — .     22  But  when  Jesus  perceived  their  thoughts,  —  "  What  reason  ye  in  your 

g  Matt.  9.  5.  hearts  ?     23  Whether  ^is  easier  to  say,  Thy  sins  be  forgiven  thee;  or  to  say,  Rise  up  and 

Mark  2.  9.  walk.?    24  But  that  ye  may  know  that 'i  the  Son  of  Man  hath  power  Upon  earth  to  forgive 

sins,  (he  said  unto  the  sick  of  the  palsy,)  I  say  unto  thee.  Arise,  and  take  up  thy  couch, 

and  go  unto  thine  house."     25  And  immediately  he  —  took  up  — .     26  And  they  were 

1^^====:  all  amazed,  and  they  glorified  God,  — 


sECTjaL  Section  XII.— 77ie    Calling  of  Matthew.^ 

V.  JE.  27.  Matt.  ix.  9.— Mark  ii.  13,  14.— Luke  v.  27,  28. 

J.  P.  4740.         'And  after  these  things  'He  went  forth  again  by  the  ^  Mark  n.  "13. 

Capernaum,     ggg^  gj^jg  .  j^,^^  ^\  ^^iQ  multitudc  rcsortcd  unto  him,  and  he  3  jiark  ii.  u. 

g  See  Note  30.      taught  them.     ^And  as  he   passed  by  "from  thence,   he  ^  J'""  .j.^^' 

saw  a  man,  ^ a  publican,  named  Levi,  "named  Matthew,  sMatt. i.v. 9! 

*or,  place  where  ^  t),g  gQ^j  Qf  Alplucus,  ^sitting  at  the  *Receipt  of  Custom  :  ''  Markii.  14. 

ceived." Murk -2.  ^ and  hc  Said  uuto  him,  "Follow  me."     '"And  he  left  all, 


14.  Luke  5.  27. 


9  Luke  V.  27. 


rose  up,  and  followed  him.  »"  Luke  v.  28 


Sect.  XIII.]  THE  INFIRM  MAN  HEALED  AT  BETHESDA.  7] 

Matt.  ix.  part  of  vcr. 9.     And  as  Jesus  passed  forth,  —  and  he  saith  unto  him,  "Follow 
me."     And  he  arose,  and  followed  him. 

Mark  ii.  part  of  ver.  13,  and  14. — 13  And  — .     14  —  he  saw  Levi  — sitting  at  *the  *  Or,  place  where 
Receipt  of  Custom,  and  said  unto  him,"  Follow  me."     And  he  arose  and  followed  him.      received.  "Matt* 

Luke  v.  part  of  ver.  27.     — he    went  forth,  and  saw  —  sitting  at*  the   Receipt  of    ^"  ^* 
Custom :  — . 


Section  XIIT. — The  Infirm  Man  healed  at  the  Pool  of  Bethesda.         sect,  xiii. 

John  v,  1-15.  V  ^E  27 

^  After  "this  there  was  a  feast  of  the  Jews  ;  ^  and  Jesus  went  up     j.  p.  4740. 
to  Jerusalem.     ^Now  there  is  at  Jerusalem,  'by  the  sheep  *market,  a      Jerusalem. 
pool,  which   is  called,   in  the  Hebrew  tongue,  Bethesda,  having  five  *or, !;ate. 
porches.     ^  In  these  lay  a  great  multitude  of  impotent  folk,  of  blind,  "^'^^^  f^  y 
halt,  withered,  [waiting  for  the  moving  of  the  water.     ''For  an  angel    ch.2.13. 
went  down  at  a  certain  season  into  the  pool,  and  troubled  the  water  :  ''  ^^'^  ^°'^  ^^^ 
whosoever  then  first,  after  the  troubling  of  the  water,  stepped  in,  was    39.*^'' 
made  whole  of  whatsoever  disease  he  had.] '   '^  And  a  certain  man  was  'SeeNotess. 
there,  which  had  an  infirmity  thirty  and  eight  years.     ^  When  Jesus 
saw  him  lie,  and  knew  that  he  had  been  now  a  long  time  in  that  case, 
he  saith  unto  him,  "Wilt  thou  be  made  whole?"     '''The  impotent 
man  answered  him,  "  Sir,  I  have  no  man,  when  the  water  is  troubled, 
to  put  me  into  the  pool ;   but  while  I  am  coming,  another  steppeth 
down  before  me."     ^  Jesus  saith  unto  him,  " 'Rise,'' take  up  thy  bed,  « Matt. 9.6.  Mark 
and  walk."     ^  And  immediately  the  man  was  made  whole,  and  took  ksee ivote'^sa." 
up  his   bed,  and  walked :   and  '''  on  the  same  day  was  the  Sabbath. 
^^'The   Jews   therefore    said    unto   him   that  was   cured,    "It   is   the 
Sabbath  day;  'it   is  not  lawful  for  thee  to  carry  thy  bed."     ^'He  rf eh. 9.14. 
answered  them,  "  He  that  made  me  whole,  the  same  said  unto  me,  ^^l^^'i^^'^^^^' 
'  Take  up  thy  bed,  and  walk.'  "     i^Thgn  asked  they  him,  "  What  man    ^^.^; "'y'^' '^<=- 
is  that  which  said  unto  thee,  '  Take  up  thy  bed  and  walk  ? '  "     '^  And    Mark 2.24r& 3.4. 
he  that  was  healed  wist  not  who  it  was ;    for  Jesus  had    conveyed    u,*^  '  ' 
himself  away,  ta  multitude  beins:  in  that  place.     '''Afterward   Jesus  ^ ox fromthemxd- 

Z!       1       1      1   ■         •  1  1  1-1  1   •  -r»    I       1  1  I      1  1         titu.de  that  teas. 

nndeth  lum  m  the  temple,  and  said  unto  hnn,  "  Jiehold  !  thou  art  made 
whole:  -^sin  no  more,  lest  a  worse  thing  come   unto   thee."     i-" The /-^'«"- 12. 45. 
man  departed,  and  told  the  Jews  that  it  was  Jesus,  which  had  made 
him  whole. 


Section  XIV. —  Christ  vindicates  the  Miracle,  and  asserts  the  Dignity     sect.  xiv. 

of  his  Office.  ■  Y.^.27. 

John  v.  1G,  to  the  end.  J.  P.  4740. 

^^  And  therefore  did  the  Jews  persecute  Jesus,  and  sought  to  slay      Jerusalem. 
him,  because  he  had  done  these  thinos  on  the   Sabbath  day.      '"But  aci,.  9.  4.  &  14. 
Jesus  answered  them,  ""My  Father'  worketh  hitherto,  and  I  Avork."  )Se'eKote34. 
^^  Therefore   the  Jews  ''sought  the  more   to  kill  him,  because  he  not  Jch.  7. 19. 
only  had  broken  the  Sabbath,  but   said   also  that  God  was  his   [own]  "phn.^o;  6°' '^^' 
Father,  "^making  himself  equal  with  God.     '-'Then   answered  Jesus  dver.so.ch.s.as. 
and  said  unto  them,  "Verily,   verily,  I  say  unto  you,  ''The  Son  can    &i4.  lo.  see 
do   nothing  of  himself,  but  what  he  seeth  the  Father  do;    for  what    ^T^^^'^^g'j-  p,, 
things  soever  He  doeth,  these  also  doeth  the  Son  likewise.     -°  For  ''the    3*. 35. '2 Pet.  1.17. 

CD  y  CAT*  I-    11 

Father  loveth  the  Son,  and  showeth  him  all  things  that  Himself  doeth:  /l Jkl 7. 14. & 8. 
and  he  will  show  him  greater  works  than  these,  that  ye  may  marvel.  l^^jj^J'^^'/^" 
^^  For  as  the  Father  raiseth  up  the  dead,  and  quickeneth  them  ;  •'^even  /watt.  n.27.  & 
so  the  Son  quickeneth  whom  he  will.  ^-For  the  Father  judgeth  no  ch.  3.35.  &  17^2' 
man,  but  'liath  committed  all  judgment  unto  the  Son  ;  ^-^  that  all  men  fpgt'^-|'' 
should  honor  the  Son,  even  as  they  honor  the  Father.  ''He  that  see  .Mark'i.  i. 
honoreth  not  the  Son  honoreth  not  the  Father  which  hath  sent  him.  'see°Mar"ki.'i. 


72  CHRIST  DEFENDS  HIS  DISCIPLES.  [Part.  ID. 

'g!'4o^'47V&  8^  ^^  Verily,  verily,  I  say  unto  you,  *He  that  heareth  my  word,  and  be- 

51.  &  20. 31.       lieveth  on  Him  that  sent  me,  hath  everlasting  life,  and  shall  not  come 

jiJohn3.i4.       [yiIq  condemnation;  •'but   is  passed  from  death  unto  life.     ^^  Verily, 

A;^ver.28.^Ephes.  verily,  I  Say  uuto  you,  The  hour  is  coming,  and  now  is,  when  ^"the  dead 

Col.' 2. 13.    See  shall  hear  the  voice  of  the  Son  of  God  :   and  they  that  hear  shall  live. 

Mark  11.  .  . 

26  Pqj.  a^g  ti^g  Father  hath  life  in  Himself ;  so  hath  He  given   to  the 

'ir&^T  "31!^  ^*''  ^^"  ^^   have  life   in   himself.     ^^  And  'hath  given   him  authority   to 

m  See  John  1. 51,  exccutc  judgment  also,  "because  he   is  the  Son  of  Man.     ^^  Marvel 

not  at  this :  for  the  hour  is  coming,  in  the  which  all   that  are   in  the 

VThe'ss.^4'.  16.     graves  shall  hear  his  voice,  ^'^  and"  shall  come  forth  ;   "they  that  have 

icor.  15. 52.  done  good,  unto  the  resurrection  of  life;  and  they  that  have  done 
"25.'" 32, 33,' 40?  '  evil,  unto  the  resurrection  of  damnation.     ^"I^'can  of  mine  own  self 

^e™w^'*"^  do  nothing.  As  I  hear,  I  judge:  and  my  judgment  is  just ;  because 
5  Matt.  26. 39.      'I  scck  uot  mine  owji  will,  but  the  will  of  [the  Father]  which  hath 

ch.4.34.&6.38.  ggj^^  j-jjg^     ^I'lfl  bear  witness  of  myself,  my  witness   is  not  true. 

r  See  ch.  8.  14.  ,  j  ^  j 

Rev.  3. 14.         2^  "There  is  Another   that  beareth  witness  of  me  ;  and  I   know  that 

^b'^ch.'l'.^ia!^^'^'  th^  witness  which  He  witnesseth  of  me  is  true. 

1  John  5. 6, 7, 9.       33  ^Yg  gg,-^|.  ^jj-^^Q  John,  'and  he  bare  witness  unto  the  truth.    ^'^  But 
27," 32.  '    '    '  I  receive  not   testimony  from   man  ;  but   these   things  I  say,  that  ye 

ii2Pet.  1. 19.      might  be  saved.     ^^  He  was  a  burnino-  and  "a  shining  light :  and  "ye 

I!  See  Matt.  13.20.  -ii-  r  .  ■    ■         •       i  •      r     i  .      -w  t>    T  wt   i  / 

&21. 26. Marks,  wcro  wiUmg  lor  a  season  to  rejoice  in  his  light.  *'''  rJut   1  have  greater 
^i*T  I,  .;  o        witness  than  that  of  John:  for  ""the  works  which  the  Father  hath  given 

tc  1  John  5. 9.  r-     •    1  1  • 

zch.3.2.&io.25.  me  to  finish,  the  same  works  that  I  do,  bear  witness  of  me,  that  the 
M  .!  o  U  .  T,  Father  hath  sent  me  ;  ^''  and  the  Father  himself,  which  hath   sent  me, 

?/ Matt. 3.17.  &  17.    «|         ,      ,  •  r  i    •  • 

5.  ch.  6. 27.  &  8.  ^hath  borne  witness  of  me.  Ye  have  neither  heard  his  voice  at  anv 
I  Deut.  4. 12.  ch.  time,  ^nor  seen  his  shape.     ^^  And  ye  have  not  his  word  abiding  in 

iJohnT'i2'^^'  y^^  5  ^^^  whom  He  hath  sent,  him  ye  believe  not.  ^^  "Search  the 
o  [Or,  Ye  search  Scriptures,  for  in  them  ye  think  ye  have  eternal  life,  and  Hhey  are 
-E^rf  SI0:  they  which   testify  of  me  ;  ^o  --and  ye  will   not  come  to  me,  that  ye 

&  34  16.  Luke  might  have  hfe.     '^^ ''I  receive  not  honor  from  men;  ^-but  I  know 

16.  29.     ver.  46.  ~  a-,  t 

Acts  17. 11.  you,  that  ye  have  not  the  love  of  God  in  you.  ^"^I  am  come  in  my 
*Luke  24.^27?' ch!  Father's  name,  and  ye  receive  me  not :  if  another  shall  come  in  his 

1.45.  own   name,   him   ye   will   receive,      '^'^  "How   can   ye   believe,  which 

j*^'  -n  ^Tx,    '  receive  honor  one  of  another,  and  seek  not  ■''the  honor  that  cometh 

o  ver.34. 1  Iheas.    ~  ^^ 

2-  6.  from    God    only  ?     ''^  Do    not    think    that  I   will  accuse  you  to  the 

f R0JV09  Father  :  "there  is  one  that  accuseth  you,  even  Moses,  in  whom  ye 
^  Rom.  2. 12.  trust.  '^^For  had  ye  believed  Moses,  ye  would  have  beheved  me  ; 
AGen.3. 15.  &12.  ''for  he  wi'otc  of  me.     '^^  But  if  ye  believe  not  his  writings,  how  shall 

3.&  18. 18.  &22.  ,1-  J      -1))  m 

18.  &49. 10.       ye  believe  my  words  ?    ■" 

Deut.  18.  15,  18. 

ch.  ].  45.     Acts  ^^^^^^^^^^^^^^^^^^^^^ 

26.  22. 

m  See  Note  35.        Section  XY.—  Chvist  defends  his  Disciphs  foT  plucMvg  the  Ears 

of  Corn  on  the  Sohhath  day  J" 
Matt,  xii,  1-8, — Mark  ii,  23,  to  the  end. — Luke  vi,  1-5. 
V.  M.  27.  ■  And  "it  came  to  pass  on  the  second  Sabbath  after  the  '  ^"'^'^  ^'-  '• 

J.  P.  4740.     first,"  that  he  went  through  the  corn  fields  :  "  and  his  disci-  '  ^'^"-  ''"•  ^• 
In  a  progress,    ^jg^  wcrc  an  huugercd,  and  'began   to  pluck   the  ears  of 
n  See  Note  36.     com  ^  as  they  went,  ^and  to  eat,  ^rubbing  them  in  their  4^^'^'^^^ 
%iaJk2.23.'       hands.     ^  But  when  the  Pharisees  saw  it,  they  said  unto  sLukevi.  1. 
6Deut.23.25.      him,  "  Bchold  !  thy  disciples  do  that  which  is  not  lawful  to  «  M.itt.  xii.s. 
o  See  Note  37.      ^^  ^^p^,^  ^hc  Sabbath  day.     '  Why  do  they  on  the  Sabbath  '  ^^^^^  "•  24. 
day    that    which   is   not    lawful?" — ^  And   certain  of  the  ^Lukevi.s. 
Pharisees  said  unto  them,  "  Why  do  ye  that  which  is  not 
lawful  to  do  on  the  Sabbath  day  ?  " — ^  And  Jesus,  answer-  '  Luke  vi.  3. 
ing   them,  '"said  unto  them,  "Have   ye  never  read  "  so  )°  J^^^^^^ 'j:  ^J; 
eisam.21.6.      much  as  this,  'what  David  did,  'Svhen  he  had  need,  and  i!Markii.25. 
was  an  hungered,  he,  and  they  that  were  with  him  ?    ''  How  '^  Mark  ii.  26, 


SECT.  XV, 


Sect.  XVL]        CHRIST  HEALS  THE  WITHERED  HAND.  73 


14  Luke  vi.  4. 


he  went  into  the  house  of  God  in  the  days  of  Abiathar 

the  high  pricst,i'  and  did  '''  take,  and  eat  the   show -bread,  p  See  Note  38. 


15  Matt.  xii.  4.    and  gave  also  to  them  that  were  with  him,  ''which  ^*  was  ^^'""H-';^?'^^- 

~  .  .  1  •    1  •  -Lev-B.  Jl.  &,24. 

not  lawful  for  him  to  eat,  neither  for  them  which  were  with    9- 

16  Matt.  xu.  5.    j^jj^^^  i^^j  Qj^ly  f^y  ^j^g  priests  ?     "^  Or  have  ye  not  read  in 

the  'Law,  how  that,  on  the  Sabbath  days,  the  priests  in  ^j^h^v^o^' 

17  Matt.  xii.  G.    jj^g  temple  profane  the  Sabbath,  and  are  blameless  ?  "  But 

I  say  unto  you,  that  in  this  place  is  -^One  greater  than  the  •^fja/'s'."".^''^' 

18  Matt.  xii.  7.    temple.     '*  But  if  ye  had   known   what  this  meaneth, '  ^I  g- Hos.  e.  e.  Mic. 

will  have  mercy,  and  not  sacrifice,'  ye  would  not  have  con-     '    '   ^"'  '^^' 

19  Mark  ii.  27.    dcmncd  the  guiltlcss."     '^  And  he  said  unto  them,  "The 

Sabbath  was  made  for  man,  and  not  man  for  the  Sabbath  ; 
so  M.rkii.28.    w  therefore  "the  Son  of  Man  is  Lord  also  of  the  Sabbath."  Yuke'e^t^' 

See  John  1.  51. 

Matt.  xii.  part  of  ver.  1,  ver  2,  part  ofver.  4,  and  ver.  8. — 1  At  that  time  Jesus  'went  j  j\iark  3  23 
on  the  Sabbatii  day  througli  tlie  corn  ;  — .     3  But  he  said  unto  them,  "  Have  ye  not  read     Luke  6.  1. 
J  what  David  did  when  he  was  an  hungered,  and  they  that  were  with  him  ;  4  how  he  en-  J  1  Sam.  21.  6. 
tered  into  the  house  of  God,  and  did  eat  the  show-bread,  which  — .     b  For  '^the  Son  of  ^  Mark  2. 28. 
Man  is  Lord  even  of  tlie  Sabbath  day."  ggg  j(,i,'„  j_  5j_ 

Makk  iii.  23,  part  of  ver. 24, 25,  and26. — 23  And  it  came  to  pass,  that  he  went  through 
the  corn  fields  on  the  Sabbath  day  :  and  his  disciples  began,  —  'to  pluck  the  ears  of  corn.  ^  Deut.  23.25. 
S4  And  the  Pharisees  said  unto  him,  "  Behold  !  — ."    25  And  he  — "  '"what  David  did —    Luke  6.~i. 
26  — eat  the  show-bread,  which  is  not  lawful  to  eat  but  for  the  priests,  and  gave  also  to  ml  Sam.  21.  6. 
them  which  were  with  him  ?  " 

Luke  vi.  part  of  ver.  1,  3,  4,  and  ver.  5. — 1  —  and  his  disciples  "plucked  the  ears  of  ^^^^^'^'f^' 
corn,  and  did  eat  — .     3  —  said,  "  Have  ye  not  read  —  when  himself  was  an  hungered,     Mark  3.  23. 
and  they  which  were  with  him;  4  how  he  went  into  the  house  of  God,  and  did —  it  is 
not  lawful  to  eat,  but  for  the  priests  alone  ?  "  5  And  he  said  unto  them,  "  That  "the  Son     Mark's.  28.' 
of  Man  is  Lord  also  of  the  Sabbath."  See  John  1.  51. 


Section  XVL — Christ  heals  the  withered  Hand.'^  sect,  xvi 

Matt  xii.  9-14. — Mark  iii.  1-6. — Luke  vi.  (5-11.  y  ~^ ^7 

2  lTb  vi'  6*         '  ^^^  when  He  was  departed  thence,  ^  it  came  to  pass     j.  p.  4740. 

3  Mark  iii.  K    also  ou  auothcr  Sabbath,  that  ^he  entered  again,  *  he  went     in  a  progress. 

4  Matt.  xii.  9.    into  their  synagogue,  "and  taught.     ''And,  behold!  there  qsee  Note  39. 

6  isxaxl.  xii.  10.  ^'^^  ^  ^'^'i  ^  whose  right  iiand  was  withered.     *  And  the 

7  Luke  vi.  6.  Scribes  and  Pharisees  watched  him,  whether  ®  he  would 
9  Mirk  in'  o'  '^sal  him  on  the  Sabbath  day  ;  that  they  might  '°  find  an 
iuLukevi.7.     accusation  against  him.     "But    he  knew  their   thoughts, 

11  Luke  vi.  8.    and  said  to  the  man  which  had  the  withered  hand,  "  Rise 

up,  and  stand  forth  in  the  midst."     And  he  arose,   and 

12  Matt.  xii.  10.  stood  forth.     "  And  they  asked  him,  saying,  "  Is  "it  lawful  "h t.'john^g.' it 

to  heal  on   the   Sabbath  days  ?  "  that  they  might  accuse 

13  Luke  vi. 9.    }^jj^^_     "Then  said  Jesus  unto  them,  "  I  will  ask  you  one 

thing  ;  Is  it  lawful  on  the  Sabbath  days  to  do  good  or  to 
i4Markiii.4.  do  cvil  ?  to  savc  life  or  to  destroy  it?"  '*  But  they  held 
la  .Matt.  xii.  n.  j.{-,gj|j.   peace.     '*  And    he   said    unto    them,    "What    man 

shall  there  be  among  you,  that  shall  have  one  sheep,  and 

'if  it  fall  into  a  pit  on  the  Sabbath  day,  will  he  not  lay  *5^  oeut °22^' '' 
16  Matt.  xii.  12.  hold  on  it,  and  lift  it  out  ?     '"  How  much  then  is  a  man 

better  than  a  sheep  !  Wherefore  it  is  lawful  to  do  well 
n  Mark  iii.  5.  qu  the  Sabbath  days."  ^''  And  when  he  had  looked  round 
18  Luiie  vi.  10.    about    on    them,  '^  upon   them    all,  '"with    anger;    being 

grieved  for  the  *hardness  of  their  hearts;  he  saith  unto  *oi, blindness. 
20  Matt.  xii.  13  the  man,  "  Stretch  ^forth  thine  hand."  ''  And  he  stretched  ^Luke'e!  n!^' 
o,  ^i^tt  ,.ii  14  it   forth  ;  and  it  was   restored  whole,   like   as   the  other. 
22  Luke  vi.  11.    -'Then   ''the   Pharisees  "  were   filled  with   madness,   [and  "^j^f^^^^gYs  &10 
J  M^tt 'xii.*^i4.  th^y]  "went  forth,  and  straightway  took  counsel  with  the    39. &  11. 53. 
85  Luke  vi.  11.  Herodians,    [and]   "Mheld  a  council   against   him;    "and  tOr,  toot  coun^rf. 

VOL.   II.  10  G 


74 


CHRIST  IS  FOLLOWED  BY  MULTITUDES.  [Part  IIL 


communed  one  with  another,  what  they  might  do  to  Jesus, 
[and]  "®  how  they  might  destroy  him. 


e  Mark  3.  5. 
Luke  6. 10. 


2«  Matt.  xii.  14'. 


13  Then 


Mkit .SM..  'part  of  ver .  10,13,  and  14. — 10  — which  had  his  hand  withered 
saith  he  to  the  man,  "  '^Stretch  forth  thine  hand."     14  —  went  out.  and  — . 

Mark  iii.  -part  ofvcr.  1,  2,  vcr.  3,  and  part  ofxer.  4,  5,  and  G. — 1  And  —  into  the  syna- 

g-ogue  ;  and  there  was  a  man  there  which  had  a  withered  hand.     2  And  tliey  watched 

him,  whether  —  accuse  him.     3  And  he  saith   unto  the   man  which  liad  the  withered 

*  Gr  .4m^e,!tand  hand,  "  *Stand  forth."     4  And  he  saith  unto  them,  "  Is  it  lawful  to  do  good  on  the  Sab- 

toith m the muUt,  ,    ^,     ,  ,      ,  .,  .,   ,  ,.^  , ,  .      ,  ,  ,      ,  . 

bath  days,  or  to  do  evil  ?  to  save  life,  or  to  kill  ?    — .     5  —  And  he  stretched  it  out :  and 

his  hand  was  restored  whole  as  the  other.     6  And  the  Pharisees  —  against  him,  how  they 

might  destroy  him. 

hvKE  vi.  part  of  ver.  6,7,10,  and  11. — G  And  —  he  entered  into  the  synagogue, — 
and  there  was  a  man  — .  7  —  he  would  heal  on  tlie  Sabbath  day,  that  they  might  — . 
10  And  looking  round  about  —  he  said  unto  the  man,  "  Stretch  /forth  thine  hand."  And 
he  did  so  :  and  his  hand  was  restored  whole  as  the  other.     11  And  they  — . 


/Matt.  19.  13. 
Mark  3.  5. 


SECT.  XVII. 

V.  JE.  27. 
J.  P.  4740. 

In  a  progress. 

r  See  Note  40. 
a  Matt.  10.  23. 
b  Matt.  9.  30. 
c  Luke  6. 17. 


*  Or,  rushed. 

d  Mark  1.  -23,  24. 
Luke  4.  41. 


e  Matt.  14.  33. 
See  Mark  1.1. 

/•Matt.  12.  If). 
Mark  1.  25,  34. 

g  Is.  42.  1. 


A  Ps.  2. 7.  Matt. 3. 
17.  &  17.  5.  See 
Mark  1.  1.  Luke 
9.35.  Ephes.  1.6. 
Col.  1.  13.  2  Pet. 
1.  17. 


whose 


Matt.  xii.  15 
Mark  iii.  7. 
Matt.  xii.  15. 
Mark  iii.  7. 


&  Mark  iii.  8. 

6  Mark  iii.  9. 

7  Mark  iii.  10. 


Matt.  xii.  15. 
Mark  iii.  11. 


Section  XVIL — Christ  is  foUoived  by  great  Multitudes, 

Diseases  he  heals/ 
Matt.  xii.  15-21.— Mark  iii.  7-12. 
*  But  when  Jesus  knew  it,  °he  withdrew  himself  from 
thence,  ^  with  his  disciples  to  the  sea :  ^  and  'gi-eat  multi- 
tudes followed  him  *  from  Galilee,  'and  from  Judsea,  ^  and 
from  Jerusalem,  and  from  Idumea,  and  from  beyond 
Jordan  :  and  they  about  Tyre  and  Sidon,  a  great  mul- 
titude, when  they  had  heard  what  great  things  he  did, 
came  unto  him.  ^  And  he  spake  to  his  disciples,  that  a 
small  ship  should  wait  on  him,  because  of  the  multitude, 
lest  they  should  throng  him.  ^  For  he  had  healed  many  ; 
insomuch  that  they  *pressed  upon  him  for  to  touch  him, 
as  many  as  had  plagues  :  ®  and  he  healed  them  all.  "  "^And 
unclean  spirits,  when  they  saw  him,  fell  down  before  him, 
and  cried,  saying,  "  'Thou  art  the  Son  of  God  !  "  '°  and 
■''he  straitly  charged  them  that  they  should  not  make  him 
known.  "  That  it  might  be  fulfilled  which  was  spoken  by 
^Esaias  the  prophet,  saying, — 

'*  "  Behold  !  my  Servant,  whom  I  have  chosen. 

My  Beloved,  ''in  whom  my  soul  is  well  pleased  ; 

I  will  put  my  Spirit  upon  Him, 

And  He  shall  show  judgment  to  the  Gentiles. 
"He  shall  not  strive,  nor  cry, 

Neither  shall  any  man  hear  his  voice  in  the  streets  ; 
'^  A  bruised  reed  shall  He  not  break, 

And  smoking  flax  shall  He  not  quench  ; 

Till  He  send  forth  judgment  unto  victory. 
'^And  in  his  Name  shall  the  Gentiles  trust." 

Matt.  xii.  16.     And  He  charged  them  that  they  should  not  make  him  known. 
Mark  iii.  part  of  ver.  7. — But  Jesus  withdrew  himself —  and  a  great  multitude  —  fol- 
lowed him,  — . 


0  3Iark  iii.  12. 


11  Matt.  xii.  17. 


12  Matt.  xii.  18. 


13  Matt.  xii.  19. 


U  Matt.  xii.  20. 


15  Matt.  xii.  2L 


SECT.  XVIII.  Section  XVHI. — Preparation  for  the  Sermon  on  the  Mount — Election 
V  yE~27  of  the  Twelve  Apostles. 

J.  P.  4740.  Mark  iii.  13-18,  and  part  of  ver.  19.— Luke  vi.  12-19. 

Galilee.  1  ^ND  "it  cauic  pass  in  those  days,  that  He  went  out  '  ^"'^'^  "•  ^^• 

a  Matt.  14. 23.  iuto  a  mouutaiu  to  pray,  and  continued  all  night  in  prayer 

•  See Note 41.  to  God.'     "And  whcu  it  was  day   he  called  unto  him  his  ^^Lu^evi.  13 
disciples,   '  whom    he    would,  and    they  came  unto  him  :  ^  ^ark  iii.  13. 


Sect.  XIX.]  THE  SERMON  ON  THE  MOUNT.  75 

4  Luke  vi.  13.  4  ^j^^  q£  them  he  chose  twelve,  *  and  he  ordained  twelve 

sLuksvi'S.'  '(whom  he  also  named  Apostles),  '  that    they  should  be 

7  Mark  iii.  14.  with  lum,   and  that  he  might  send   them  forth  to  preach, 

8  Mark  iii.  15.  8  ^^^  jq  hsL-vc  powcr  to  hcal  sickncsscs,  and  to  cast  out 

9  Luke  vi.  14.  devils: — ^  Simon   (whom  he  also  named  Peter),  and  An- 

10  Mark  iii.  17.  drcw,  his  brother,   '"  and  James  the  son  of  Zebedee,  and 

John  the  brother  of  James  ;   (and  he  surnamed  them  Bo- 
n  Murk  iii.  18.  anerges,  which  is,  The  Sons  of  Thunder;)   "and  Phihp, 

and  Bartholomew,  and  Matthew,  and  Thomas,  and  James, 
j2  Luke  vi.  16.    thg  sou  of  Alphajus, ''  and  Judas  ''  Thaddoeus,  'Hhe  ''brother  ^J^de  i, 
uLukevi'.'ie.'  of    James,  ''and  Simon  the  Canaanite,  '« called  Zelotes  ; 
15  Mark  iii.  18.   '^  and    Judas   Iscariot,  which    also  betrayed   him  : — '*  and 
n  Mark  t'll'   ^e  came  down  with  them,  and  stood  in  the  plain  ;  and 

18  Luke  vi.  17.   the  company  of    his  disciples,  'and  a  great  multitude  of  ''Ma^,"'3!'7^' 

people,  out  of   all  Juda3a  and  Jerusalem,    and    from  the 
seacoast  of  Tyre  and  Sidon,  which  came  to  hear  him,  and  to 

19  Luke  vi.  18.  jjg  healed   of  their  diseases  ;  '^  and  they  that  were  vexed 

20  Luke  vi.  19.   with    unclean  spirits:  and   they  were  healed.     "^  And  the  "J^*^-_^^^^^''- 

whole  multitude  ''sought  to  touch    him:   for  'there  went**''' 
virtue  out  of  him,  and  healed  them  all.  === 


Mark  iii.  part  of  rcr.  13,  vcr.  16,  and  part  of  rer.  18.— 13  And  he   goeth  up  into  a  SECT.  XIX. 

mountain,  and  calleth  unto  him — .     16  And   Simon  he    surnamed    Peter.     18 —  and  y.^E.  27. 

Andrew,  and  —  and  — .  j  p  4740. 

Luke  vi.  part  of  vcr.  14,  15,  ajid  16.— 14  —  James  and  John,  Philip  and  Bartholorfiew,  Galilee. 

15  Matthew  and  Tliomas,  James  the  son  of  Alphseus,  and  Simon  —  16  —  and  Judas  Is- 
cariot, which  also  was  the  traitor. 


1 

Matt. 

V. 

1. 

8 

Luke 

vi 

.20. 

3 

Matt. 

V. 

2. 

4 

Luke 

vi. 

,  2U. 

& 

Matt. 

V. 

3. 

6 

Matt. 

V. 

4. 

7 

Matt. 

V. 

5. 

S 

Luke 

vi. 

,21. 

9 

Matt. 

V. 

6. 

10 

Luke 

vi. 

21. 

11 

Matt. 

V. 

7. 

n 

Matt. 

V. 

8. 

13 

Matt. 

V. 

9. 

14 

Matt. 

V. 

10. 

15 

Matt. 

V. 

11. 

16 

Luke 

vi 

.22. 

17 

Matt. 

V. 

11. 

18 

!ju';e 

vi 

.22. 

19 

Luke 

vi 

.23. 

20 

Matt. 

.  v. 

,  12. 

21 

Luko 

vi 

.23. 

22 

Matt, 

.  v 

.  12. 

93 

Luke 

vi 

.  24. 

t  See  Note  42. 
a  Mark  3.  13,  20. 
-  J  James  2.  5. 

Section  XIX. — The  Sermon  on  the  Mount}  Prov.  le.  19.  & 

•       ••  ,     ••■  -.        T  •    r.«    .     ^7  1  29. 23.  Is.  57. 15. 

Matt,  chapters  v.  vi.  vii.  and  viu.  ver.  1. — Luke  vi.  2U,  to  tlie  end.  &,  66. 2. 

'  And  seeing  the  multitudes,  "He  went  up  into  a  moun-  '^Lutf e  I'l^ Joha 
tain  :    and  when  he  was  set,  his  disciples  came  unto  him.    le.  20.  2  cor.  1. 
*  And  he  lifted  up  his  eyes  on  his  disciples,  '  and  he  opened  /p,  37"  u' 
his  mouth,  and  taught  them,  saying, —  /seeRom.  4. 13. 

*  '■'  Blessed'    be    ye  poor !    =^  Blessed'    are    the    poor  in  ^'^^',rbi'e°"ed''"' 
spirit !    for  theirs  is    the  kingdom  of  heaven.     **  ''Blessed  §  is.  55. 1.  u.  65. 
are    they    that    mourn !    for    they    shall    be    comforted.  ^  jj  gj  3 
^Blessed'  are  the  meek!  for  ^they  shall  inherit  the  earth.  iPs.41.1.  Matt. 
®  Blessed'   are    ye    that    hunger  now!  ®  Blessed  are   they    25. 2'Timf  l  le! 
which  do  hunger  and  thirst  after  righteousness!  for  they    "•^Vj-'^io-iames 
shall  be  filled.     '"Blessed"    are  ye    that    weep  now!    for  iPs-J5-2.&24.4. 
ye  shall    laugh.     "Blessed    are    the   merciful!    *for    they  ^  1  cor.  13. 12. 
shall  obtain   mercy.     '"  Blessed'   are  the    pure    in    heart !    y^^'^^.^lg^'J' 
for  'they  shall  see  God.     '^Blessed  are  the  "peacemakers!  "2"cor.4  n. 
for  they  shall  be  called  the  children  of  God.     ""Blessed    \f^:~:l^: 
are  they    which  are    persecuted    for  righteousness'  sake  !  „  1  pet.  4. 14. 
for    theirs  is  the  kingdom  of  heaven.     '*  Blessed  are  ye,  *  ^'-  ^y"'s- 
when  men  '"shall  hate  you,  and  when  tliey  shall  separ-  "acTs5°'4i.^cok 
ate  yon  from  their  company,  and  shall  reproach  you.  '"  [and]    }|g--'4"i|^'-^- 
shall  revile  you,  and  persecute  you,  and  shall  say  all  manner  ^  j  g^^  g  j^  8_ 
of  '"evil  against  you  *falsely,  for  my  sake  ;   "and  cast  out   ^^j'g "Ij^fo!' h- 
vour  name  as  evil,  for  "the  Son  of  Man's  sake.     '^  "Rejoice    ^2lqo!&22.8, 

J  -'  ^  .  1  /«  26  27.  2 Kind's  1. 

ve    in  that   day,    ""rejoice,   and  be   exceeding  glad:    for    9.2Ciiron.i6.io. 

•^  ^     .  •'  1     •       1  21         J     1  f        ■  f  &24.19-22.&36. 

great  is  your  reward  in  heaven  :      and  leap  tor  joy  :   tor,    ig.    Neh.  9. 26. 
behold  !  your  reward  is  great  in  heaven  ;  for  ^'in  the  like  man-   i^/^^ii^i^^^/ 
ner  did   their   fathers  unto  the  prophets — ^*  so  persecuted  ?  Amos  e.  1. 
they  the  propliets  which  were  before  you.  ''  But,  'woe  unto  ^Voes  denounced. 
you  that  are  rich  !  for  '^ye  have  received  your  consolation.  '"£,uke'i6. 25.' 


76  THE  SERMON  ON  THE  MOUNT.  [Part  Ul. 

tPr'ov?i3^4.  "Woe  'unto    you    that   are    full!    for    ye    shall    hunger. '''^"^^-'- ^^■ 

« John  15. 19.  'Woe  unto  you  that  laugh  now!  for  ye  shall  mourn  and 

xieell'te'44.  ^eeP-     "Woe  "unto  you,  when  men  shall  speak  well  of '' ^"'^'' "'•  2'^- 

V  Mark  9. 50.  you  !  for  SO  did  their  fathers  to  the  false  prophets. 

^p"rh'iegef:!d'       '"  "  ^e  are  the  salf^  of  the  earth :  ^but  if  the  salt  have  ''  Matt.v.13-49. 

Duties  of  Christ's  lost  his   savour,  wherewith  shall   it  be  salted  ?  it  is  thenceforth  eood 

wProv.  4. 18.  for  nothing,  but  to  be  cast  out,  and  to  be  trodden  under  foot  of  men. 

^i"''!-  ^^.  ^^  Ye  "are  the  light  of  the  world.y     A  city  that  is  set  on  a  hill  cannot 

y  See  ^ote  45.  ,  .  ,  ^ 

X  Mark  4. 21.       bc  hid.  ^^  Neither  do  men  ""light  a  candle,  and  put  it  under  a  *bushel, 
il'S.^'  ^'^''  ^  but  on  a  candlestick  ;  and  it  giveth  light  unto  all  that  are  in  the  house. 

*  The  word  in  the  ^"^  Let  your  light  so  shine  before  men,  ^that  they  may  see  your  good 
Tm"L^re"VoT  works,  aud  'glorify  your  Father  which  is  in  heaven. 

J,tf"L-1l««  a       ^^  "  Think  "not  that  I  am  come  to  destroy  the  Law,  or  the  Prophets  : 
p^'^'^-  ^    I  am   not  come  to  destroy,  but  to  fulfil.     ^^  For   verily  I   say   unto 

The  Desi^Ti  of  ,    .  .  j  j 

Christ's  cSmiiig.  you,  Hill   hcavcu  and  earth  pass,   one  jot  or  one  tittle   shall   in   no 

iJohn'is  s"       wise  pass  from  the  Law,  till  all  be  fulfilled.  ^^  Whosoever  'therefore 

icor.  14. 25.      shall  break  one  of  these  least  commandments,  and  shall  teach  men  so, 

'^w?Z'g1\^1'.^.  be   shall  be  called  the  least  in  the  kingdom    of  heaven  ;  but   who- 

b  Luke  1(5. 17.      socvcr  sliall  do  and  teach  them,  the  same  shall  be  called  great  in  the 

d  Ro'm!  9.  31.  &  kingdom  of  heaven.     ^"^  For  I  say  unto  you.  That  except  your  righ- 

10-  3.  teousness  shall  exceed  '^the  righteousness  of  the  Scribes  and  Pharisees, 

e  Exod!'2o!"i3.     Y^  shall  in  no  case  enter  into  the  kingdom  of  heaven. 

Deut.  5. 17.  21  a  Ye  havc  heard   that  it  was  said  *by  them  of  old  time,  '  ^Thou 

the^  stxti!'t''om-   slialt  uot   kill  ;  and  whosoever   shall   kill   shall  be  in  danger  of  the 

fiTT'^'sT-       Judgment.'   ~~  But  I  say  unto  you.  That  'whosoever  is  angry  with  his 

£-That  is,  Vain  brother  without  a  cause   shall  be   in  danger  of  the  Judgment  :  and 

■6!"2o.'  jfmes'"2!  whosocver    shall  say   to  his  brother,  "  Raca  !   shall  be  in   danger   of 

^^-  the    Council  :    but    whosoever    shall    say.    Thou    fool  !    shall    be    in 

23.19.       '      danger  of  hell   fire.'   --^  Therefore,  ''if  thou  bring  thy  gift  to  the  altar, 

z  See  Note  46.     g^j-^j   there   reiiiemberest  that  thy  brother  hath   aught   against   thee  ; 

i  See  Job  42.  8.  *'  <D  G  ^ 

Matt.  18. 19.      24  igave  Hherc   thy   gift  before  the  altar,   and   go   thy  way  ;  first  be 

iPet"'3.'7.'        reconciled  to  thy  brother,  and  then  come,  and  ofl^'er  thy^  gift.   ^^^' Agree 

a  See  Note  47.      ^yj^ji    thiuc    adversary    quickly,  ''whiles    thou    art    in  the    way  with 

j  Prov.  25.8.  Luke  J         i  J  '  ^  ^  J 

12.58,59.'  him;  lest  at  any  time  the  adversary  deliver  thee  to  the  judge,  and 
^u\I^G^'^'  the  judge  deliver  thee  to  the  officer,  and  thou  be  cast  into  prison. 
I  Exod.  20.  14.  26  Verily  I  say  unto  thee,  thou  shalt  by  no  means  come  out  thence, 
TOj^o'b.3^1  i.Prov.  till  thou  hast  paid  the  uttermost  farthing. 

34f'2Sam?i'2'       ^^  "  ^^  bavc  heard  that  it  was  said  [*by  them  of  old  time,]    '  'Thou 

Explanation  of   shalt  uot  commit  adultcry.'  ^^  gut  I   say  unto  you,  that  whosoever 

*'"^mandme\it?'"   '"lookcth  on  a  woman,  to  lust  after  her,  hath  committed  adultery  with 

"Matt.  18.^^9.  he,-  already  in  his  heart.  -'•'  And  "if  thy  right  eye  tofFend   thee,  "pluck 

*  Or,  to  them.  it  out,  aud  cast  it  from  thee  :  for  it  is  profitable  for  thee  that  one  ot 
\hee  to  o7"nd  tliyiTiembers  should  perish,  and  not  that  thy  whole  body  should  be 
oSte  ch.  19. 12.  cast  iuto  hell.    ^°  And  if  thy  right  hand  offend  thee,  cut  it  off,  and  ca.st 

1  (""or.  9. 27'.  it   from  tliee  :    for  it   is  profitable   for  tliee  that  one  of  thy  members 

p^De'ut.'li.  1.  should  perish,  and  not  that  thy  whole   body  should  be   cast  into  hell. 

i9'3^&c  Mark  ^^  ^^  hsJCi).  bccu  Said,  '  Whosoever  ^'shall   put  away  his  wife,   let  him 

io!2',  &c.'  give   her   a  writing  of  divorcement.'     -*- But  I  say  unto  you,  'That 

'Luke'i6.'i8.  whosoever  shall  put  away  his  wife,  saving  for  the  cause  of  fornication, 

f.^io^^iL'^^"'"  causeth  her  to  commit  adultery  :  and  whosoever  shall  marry  her  that 

r  Matt.  23.  i(i.  jg  divorced  committcth  adultery. 

'  "^""iTe^dr""'  ^^  "  Again,  Ye  have  heard  'that  it  hatli  been  said  by  them  of  old  time, 

'\llT\^^\l'.  '  Thou   'shalt  not   forswear  thyself,  but  'shalt  perform  unto  the  Lord 

Numb.  ,30  2.  thine  oatiis.'     •'*  But  I  say  unto  you,  "Swear  not  at  all  ;  neither   by 

t  Deut.  23. 23.  hcavon  ;    for   it   is   "God's   throne:  ^^  nor  by  the  earth;  for  it  is  his 

"22.'jame'3  5!  12!  footstool :  ncithcr  by  Jerusalem  ;  for  it  is  "the  city  of  the  Great 
^Ps.48.2.'&87.3.  King.     ^^  Neither  shalt  tliou  swear  by  thy  head,  because  thou  canst 


Sect.  XIX.]  THE  SERMON  ON  THE  MOUNT.  ^-j 

not  make  one  hair  white  or  black.    ^^  But  ^letyour  communication  be,  a;^Coi.  4.  e.  James 
Yea,  yea  ;  Nay,  nay  :  for  whatsoever  is  more  than  these  cometh  of  evil. 

38  u  Ye  have  heard  that  it  hath  been  said,  '  An  ^eye  for  an  eye,  and  a     ^^  Revenge. 
tooth  for  a  tooth.'  ^'^  But  I  say  unto  you,  'That  ye  resist  not  evil  ;  "but  ^Lev^lif  2o~''' 
whosoever  shall  smite  thee  on  thy  right  cheek,  turn  to  him  the  other    Oeut.  19. 21. 
also  ;  ^^  and  if  any  man  will  sue  thee  at  the  law,  and  take  away  thy  ^sCao.  Luke  e. 
coat,  let  him   have  thy  cloak  also  :  '^^  and  whosoever  ''shall  compel    %\  ^iTor]%."l 
thee  to  go  a  mile, go  with  him  twain.    '^^Give  to  him  thatasketh  thee,    JJeTag."^^' 
and  "from  him  that  would  borrow  of  thee  turn  not  thou  awav  :  '  and  of  a  is.  50.  e.  Lam. 

1  Luke  vi.  30.   him  that  taketh    away  thy  goods  ask    them    not    again,  j  ji^ti.  27. 32. 

2  Luke  vi.  31.   ^  And  ''as  ye   would  that    men  should   do  to   vou,  do   ye    w^kis.aL 

,  ,        .,      -^       ,-,  ■  J         :>  J        cDeut.  15.  8,  10. 

also  to  them  likewise.  Luke  6.30,35. 

3  Matt.  V.  44.        3  "  Ye  have  heard  that  it  hath  been  said,  '  Thou  ^shalt  christians  are  to 

love  thy  neighbour,  and  -^hate  thine  enemy.'     ■*  But  ^I  say    mies. 

4  Luke  VI.  27,  ^j^^^  y^^j^  which   iicar,  Love   your  enemies;  do  good  to  '^jv^ljft'.Wo!' 

them   which  hate   you  ;  bless   them   that  curse   you  ;   and  e  Lev.  19.  is. 
sMatt.  V.  45.    pray  'for  them  which   despite  fully  use  you:   Hhat  ye  may  •^4°^%'^^'  ^'^^' 
be  the   children  of  your  Father  which  is  in   heaven;  for  ^Exod.aa. 4. 

■  TT  1      ii       1  •  X  •  xi  -1  1  1  1         Prov.25.2.Matt. 

'He  maketh   his  sun  to  rise  on  the  evil  and  on  the  good  ;    5.  44.  Luke  p. 
6Matt.  V.  46.    and   sendeth  rain  on  the  just  and  on  the  unjust.     ^  For  if  ^5.  ^om.  12.  i4, 

7  Luke  vi.  32.   ye  love  them  which  love  you,  what  reward  have  ye?  ''for  ''l^^^t^^-^- 

■  11  I  11  1  «    1  1  ^'^^^  ~-  ^^-  '  Cor. 

8  Matt.  V.  iG.    Sinners  also  love  those  that  love  them  :     do  not  even  the    4. 12,  13.  1  Pet. 
»Matt. V. 47.    Publicans   the  same?     'And  if  ye   salute   your  brethren  j job. '25. 3. 

only,   what  do  ye    more   than  others  ?    do    not   even   the 
lu  Luke  vi.  33.   PubUcans  so  ?     '"  And  if  ye   do  good   to  them  which  do 

good  to  you,  what  thank  have  ye  ?  for  sinners  also  do  even 
»  Luke  vi.  34.    the  same.     "  And  ^if  ye  lend  to  them  of  whom  ye  hope  to  •?  ^'''"- ^- '*2- 

receive,  what  thank  have  ye  ?  for  sinners  also  lend  to  sin- 
i«  Luke  vi.  35.   ners,  to  receive  as  much  again.     '"  But  ^'love  ye  your  ene-  ^^'"■'t''''rt^  ^"'^  n 

mies,  and  do  good,  and  'lend,   hoping  for  nothing  again  ;    men. 

and  your  reward  shall  be  great,  and  '"ye  shall  be  the  chil-  \Ys!z~%f.' 
13  Luke  vi.  3-1.  dren  of  the  Highest:  for  He  is  kind  unto  the  unthankful,  wMatt.  5. 45. 
u  Matt.  V  ^     j^j^^  ^^  thg  ^^,^\      .3  gg       therefore  merciful,  ''  be  "ye  there-  \^,'''l\^Wl;%- 

15  Luke  VI.  36.      „  „      ,  „  •'  „      ,  ,.,.'.,•'  .        11.  44.  &  19.  2. 

16  Mitt.  V.  48.    lore  periect,  even    as  your  r ather  which  is   in   heaven  is    ^^^^- 1- 28-  &  4. 

17  Matt,  vi.i-34.  13  merciful,  [and]  "^perfect.  rpet'.Ti5,  le.' 

"  "  Take  heed  that  ye  do  not  your  *alms  before  men,  to  be  seen  of    Directions  on 
them :  otherwise  ye  have   no    reward  tof  your   Father   which   is   in    ^  "i"g'^'"»- 
heaven.     ^  Therefore  ^when  thou   doest  thine  alms,  tdo  not  sound  a  *  or,   risMeous- 
trumpet  before  thee,  as  the  hypocrites  do  in  the  synagogues  and  in    ps?'i[2!"9.~Dan! 
the  streets,  that  they  may  have  glory  of  men.     Verily  I  say  unto  you,    g-  fj;  ^  *^°''-  ^• 
They  have  their  reward.     ^  But  when  thou  doest  alms,  let  not  thy  left  t  or,  wm. 
hand  know  what  thy  right  hand   doeth  :  ^  that  thine  alms  may  be  in  l  ^'""'  '^"  ^"  . 

•'         ~  .  •'  J  Or,  cause  not  a 

secret  ;  and  thy  Father,  which  seeth  in  secret,  himself  'shall  reward    «""»pft   to    be 

,  ,  sounded. 

thee  openly.  ,  Luke  14. 14. 

^  "  And  when  thou  prayest,  thou  shalt  not  be  as  the  hypocrites  are  :     How  to  pray. 
for  they  love   to  pray  standing  in  the  synagogues  and  in  the  corners 
of  the  streets,  that  they  may  be  seen  of  men.     Verily  I  say  unto  you, 
They  have  their  reward.     ''But  thou,  when  thou  prayest,  '"enter  into  »•  2 Kings 4. 33. 
thy  closet,  and  when   thou  hast  shut  thy   door,   pray  to   thy  Father 
which  is  in  secret ;  and  thy  Father  which  seeth  in  secret  shall  reward 
thee  openly.     '^  But  when   ye  pray,  \ise  not  vain  repetitions,  as  the 
heathen  do  ;   'for  they  think  that  they  shall  be  heard  for  their  much  1 1  Kings  18.  26, 
speaking.     ^  Be  not  ye  therefore  like  unto  them.     For  your  Father  „  Luke  ii.o,&c. 
knoweth  what  things  ye   have  need  of,  before  ye  ask  Him.     o  After  ^^''^^'°'^'*^- 
this  manner  therefore  pray  ye: — "Our  Father  which  art  in  heaven,^  ^Acts2i.i4.'' 
hallowed  be  thy  name  :   ^"^  thy  kingdom   come:   "thy  will  be  done  in  "'P^.  103. 20,21. 
earth,  '^'as  it  is  in  heaven  :  ^^  give  us  this  day  our  ""daily  bread  :   ^'^and  Vrov.  so.'s." 

VOL.   II.  G* 


s  Prov.  10.  19. 
Eccl.  5.  2. 


78  THE  SERMON  ON  THE  MOUNT.  [Part  HI. 

^fcc^'**  '^'   ^^'  "forgive  us  our  debts,  as  we  forgive   our  debtors :   ^^  and  'lead  us  not 

zMatt.  26. 41.  iuto  temptation,  but  "deliver  us  from  evil.  [''For  thine  is  the  kingdom, 
icol^io.ls.^^'  and  the  power,  and  the  glory,  for  ever!  Amen.]  ^^  For  '^if  ye  forgive 
2  Pet.  Q.  9.  Rev.  jj^qj^  their  trcspasscs,  your   heavenly   Father  will  also  forgive  you ; 

a  John  17. 15.       ^^  but  ''if  ye  forgive  not  men  their  trespasses,  neither  will  your  Father 

b  1  chron.  29. 11.  forgive  your  trespasses. 

cMaHciT.  25*26.  ^"^  "  Morcovor,  "wlien  ye  fast,  be  not,  as  the  hypocrites,  of  a  sad 
coi"^3"f3^~'      countenance.     For  they  disfigure   their  faces,   that  they  may  appear 

d  Mutt.  18. 35.  unto  men  to  fast.  Verily  I  say  unto  you,  They  have  their  reward. 
James  2. 13.       1^  g^^  ^j^q^^  ^y|^gj^  ^j^q^  fg^g^gg^  /g^j^^jlj^^  thiuc  head,  and  wasli  thy  facc  ; 

/Ruth.3.3.Ddn.  ^^  that  thou  appear  not  unto  men  to  fast,  but  unto  thy  Father  which  is 
^°-  •^-  in  secret :  and  thy  Father,  which  seeth  in  secret,   shall  reward  thee 

[openly]. 

^°h?HeJven!"'°       ^'■' "  Lay  ^uot  up  for  yourselves  treasures  upon  earth;  where  moth 

^Prov.  23. 4.       and  rust  doth  corrupt,  and  where  thieves  break  through  and  steal ; 

HJb'"3 5  jl'mes  ^^  t>ut  ''lay  up  for  yoursclvcs  treasures  in  heaven,  where  neither  moth 

5.  i,&c.  nor  rust  doth  corrupt,  and  where  thieves  do  not  break  through  nor 

'"city 'en'rorcrd!''   stcal.  ~^  For  whcrc  your  treasure  is,   there  will   your  heart  be  also. 

ft  Matt.  19.  21.     ^~  The  'light  of  the  body  is  the  eye.     If  therefore  thine  eye  be  single, 

fels!  al  1  Tim!  thy   whole  body  shall  be  full  of  light ;  ~^  but  if  thine  eye  be  evil,  thy 

6. 19. 1  Pet.  1. 4.  whole  body  shall  be  full  of  darkness.     If  therefore  the  light  that  is  in 

'    ■  thee  be  darkness,  how  great  is  that  darkness. 
Decision  in  reiig-       24  a  j^q  ^nian  cau  scrvc  two  uiastcrs  :  for  either  he  will  hate  the  one, 
/Luke'iTw       ^"^  ^^^^  the  other;  or  else  he  will  hold  to  the  one,  and  despise  the 
ftGai.i.io.  iTim.  Other.     ^'Ye  cannot  serve  God  and  Mammon.     ^^ Therefore  I  say  unto 
i'john^2'."i5!^'''  you,  ^Take  no  thought  for  your  life,  what  ye  shall  eat,  or  what  ye 
I  Ps  55. 2p.  Luke  shall  driulv  ;  nor  yet  for  your  body,  what  ye  shall  put  on.     Is  not  the 
4.'Gri'pet.  5. 7."  life  more   than  meat,  and   the  body   than  raiment?     -'^  Behold '"the 
"i47.VLute  12!  fowls  of  the  air.*  for  they  sow  not,  neither  do  they  reap,   nor  gather 
24,  &c.  if^to  barns  ;  yet    your  heavenly  Father  feedeth  them.     Are  ye  not 

much  better  than  they  ?  ^^  Which  of  you,  by  taking  thought,  can  add 
one  cubit  unto  his  stature  ?  ~®  And  why  take  ye  thought  for  raiment  ? 
Consider  the  lilies  of  the  field,  how  they  grow  ;  they  toil  not,  neither  do 
they  spin  :  ^^  and  yet  I  say  unto  you.  That  even  Solomon,  in  all  his  glory, 
was  not  arrayed  like  one  of  these.  ^'^  Wherefore,  if  God  so  clothe 
the  grass  of  the  field,  which  to-day  is,  and  to-morrow  is  cast  into  the 
oven,  shall  he  not  much  more  clothe  you,  O  ye  of  little  faith  ?  ^^  There- 
fore take  no  thought,  saying,  What  shall  we  eat  ?  or.  What  shall  we 
drink  ?  or,  Wherewithal  shall  we  be  clothed  ?  ^"-  For  after  all  these 
things  do  the  Gentiles  seek.  For  your  heavenly  Father  knoweth 
nSeeiKin;s3.i3.  that  vc  havc  uccd  of  all  thcsc  thiugs.     ^"'But  "seek  ye  first  the  king- 

Ps   37   ^0    Jltirk  "^  . 

10." 30.' L,uko  13.  dom  of  God,  and  his  righteousness;  and  all  these  things  shall  be 
31. 1  Tim.  4.  8.  ^j^jg J  ^jj^^Q  yQ,j^     34  Takc  therefore  no  thought  for  the  morrow  ;  for 

the  morrow  shall  take  thought  for  the  things  of  itself.    Sufficient  unto 
the  day  is  t!ie  evil  thereof. 
To  jiitisc  no  man.       '  "  Judgc  "uot,  and  yc  shall  not  be  judged  ;  condemn  not,  '  ^"'^^  "'•  ^''• 
o  Matt.  7. 1.^  ^^  and  ye  shall  not  be  condemned  ;  forgive,  and  ye  shall  be 
3,4'"i'o~i3."i  Cor!  forgivcn  ;  *give,  ^and  it  shall    be  given    unto  you,  good  =L»kevi.  ss. 
4.  3,|.James4.  j^^gj^g^^^^^  prcsscd  dowu,  aud  shaken  together,  and  running 
p  prov.  19. 17.      over,  'shall  men  give  into  your  bosom.     For  'witii  ■''  what  '  ^^''"-  "'"■  ^■ 
'65!M:j\~r".3l:  judgment  ye  judge,  ye  shall  be  judged;    and  with  Hhe  ^Lukovi.28. 
r  Mark  4  24.       ^amc  mcasurc  ye  mete  withal  it  shall  be  measured  to  you 

James  9.  13.  agalu." 

*i''""!f"^!'  'And  ho  spake  a  parable  unto  them,   "Can  'the  bhnd  *i-ukevi.39. 

John '  13.' lii.  &  lead  the  blind?  shall  they   not  both  fall  into  the  ditch? 
*or%iibcver.'The   'dlsciplc  is   not  above   his  master:    but  every  one  «Lukevi.4o. 

fictedaskiswus-  *^\^^i  jg  perfect    shall  be  as  his  master.     ^  And  why  be-  'L»i^evi.Ti. 


Sect.  XIX.]  THE  SERMON  ON  THE  MOUNT.  79 

boldest  thou  the  mote  that  is  in  thy  brother's  eye,  but 
8  Matt.  vii.  3.    *  considerest  not  the  beam  that  is  in  thine  own  eye  ?  "  or 
10  Luke  Jf 43'    '^o^  '"canst  thou  say  to  thy  brother,  Brother,  let  me  pull 
out  the  mote  that  is  in  thine  eye,  when  thou  thyself  be- 
holdest  not  the  beam   that  is  in  thine  own  eye  ?     Thou 
hypocrite  !  "cast  out  first  the  beam  out  of  thine  own  eye  ;  « see  Prov.  is.i?. 
and  then  shalt  thou  see  clearly  to  pull  out  the  mote  that  is  \3°l[  AcJ'it 
u  Matt.vii.6-15.  in  thy  brother's  eye.  I:'JL,o.e  sa- 

11 "  Give  "not  that  which  is  holy  unto  the  dogs,  neither  cast  ye  your    cr^d  Things  to 
pearls  before  swine  ;  lest  they  trample  them  under  their  feet,  and  turn    ''°"'^'"p'- 
again  and  rend  you. 

0  •:,,,,.  ,  ,  1      11    r-      1       1  1        The    Efficacy    of 

"^ "  Ask  "and  it  shall  be  given  you  ;  seek,  and  ye  shall  find  ;  knock,       prayer. 
and  it    shall    be    opened   unto    you.     ^  For  ^every    one    that    asketh  ""jf^-'^if.^oK"" 
receiveth  ;  and  he  that  seeketh  findeth  ;  and  to  him  that  knocketh  it    ^"'y8."i.'^'Joim 
shall  be  opened.     ^  Or '■'what  man  is  there  of  you,  whom   if  his  son    14.  ]|: &  15.J.& 
ask  bread,  will  he  give  him  a  stone  ?  ^°  or  if  he  ask  a  fish,  will  he  give    ].5~\iirjohn'3; 
him  a  serpent?    ^^  If  ye  then,  "'being  evil,  know  how  to  give  good  gifts  /p;^^.^  n.  Jer. 
unto  your   children,  how  much  more  shall  your  Father  which  is  in    20. 12, 13. 
heaven  give  good  things  to  them  that  ask  him  !   ^~  Therefore  all  things  Icln^.e/d.  &.  8. 
"whatsoever  ye  would   that  men  should  do  to  you,  do  ye  even  so  to    21. 
them  :    for  Hhis  is  the  Law  and  the  Prophets. 

13  "  Enter  'ye  in   at  the  strait  gate  ;  for  wide  is  the  gate,  and  broad  '^''g®t"^-[i"j"p*^''® 
is  the  way,  that  leadeth  to  destruction  !  and  many  there  be  which  go  j  Lev.  19?  is.' 
in  thereat !  ^^  *Because  strait   is  the   gate,  and   narrow  is  the  way,    Rom  .'if. •8^9,10. 
which  leadeth  unto  life  !  and  few  there  be  that  find  it.  f '^;^^;  |^g 

15  "  Beware  ''of  false  prophets,  which  come  to  you  in  sheep's  clothing,  c  Luke  13. 24. 
but  inwardly  they  are  'ravening  wolves.     ^^  Ye  shall  know  them  by  their  *^'"Z:  ^  , 

1  Luke  vi.  41.    truits.       r  Or  ^every  tree  is  known  by  his  own  iruit :   lor  ot    23.  le.  xMatt.24. 

thorns  men   do  not  gather   figs,   nor  of   a  bramble    bush    13.22.  Rom.  le. 

a  Matt.  vii.  17.  gather  they  tgrapes  :   -  even  so  "every  good  tree  bringeth    5^'(5/coi!^2.'''8." 

forth  good  fruit;  but  a  corrupt  tree  bringeth   forth  evil    \]ll;^^\l[^^- 

3  Matt.  vii.  18.  fj.y-|._     3  ^  gQQ^  ^j.gg  eannot  bring  forth  evil  fruit ;  neither  3.5.  2Tim'.k5: 

4  Matt.  vii.  J9.  cmi  a  corrupt   tree   bring   forth  good   fruit.      Every  ''tree  ^•'^j||''-J'2-|;^''- 

that  bringeth  not  forth  good   fruit  is  hewn  down,  and  cast  \oi, agrape. 

5  Luke  vi.  15.    into  the  fire.     °  A  'good  man  out  of  the  good  treasure  of  ^[^[i.Vg.'si 

his  heart  bringeth  forth  that  which  is  good  :  and  an  evil  a  Matt.  3. 10.^ 
man   out  of  the  evil  treasure  of  his  heart  bringeth  forth    itX^^'- 

6  Matt.  vii. 20.  that  which  is   evil:  "   wherefore,  by  their  fruits  ye   shall  » ^att.  12. 3.5. 

7  Luke  vi.  45.    know  them  :  ~'  for  'of  the  abundance  of  the  heart  his  mouth  J  ^^""-  ^~-  ^'^■ 

speaketh. 

8  Luke  vi.  46.        *  "  And  *whv  call  ve  me,  Lord  !  Lord  !  and  do  not  the  To  be  Doers  of  the 

J  J  '  VV  ord,    Hnd    not 

9  Matt.  vii.  21.  thin(Ts  which  I  say?     ''Not  every  one  that  saitli  unto  me.    Hearers  only. 

'Loixl !  Lord  !    shall  enter  into  the  kingdom   of  heaven  ;  ^aV.'ii.'Luke'i": 
but  he  that  doeth  the  will  of  my   Father    which    is    in  ^^^^  ^  ^  ^^^^^ 

10  Matt.  vii.  22.  heaven.     '°  Many  will  say  to  me  in  that  dav.  Lord  !  Lord  !    25? n,  VS."  Luke 

1  m        ,  1         ■      1     •        ,1  -^         '   1      ■        xi  13.  25.  Acts   19. 

have  we    not  prophesied  in  thy  name?  and  in  tny  name    is.  Rom. 2.13. 
have  cast  out  devils  ?  and  in  thy  name  done  many  wonder-  J^"'^;  ^^  ^ 

11  Matt.  vii.  23.  fui  works  ?     "  And  "then  will  I  profess  unto  them,  I  never    Joim  I'lrsi  ' 

1  1      •     •        •        I  1  I  or.  U.  2. 

knew  you  :    depart  from  me,  ye  that  work  iniquity  !  „  jj^jt  05. 13. 

'2  Matt.  vii. 94.       >2  "  therefore,  whosoever  heareth,  *' cometh  to  me,  and   }:':^^J\'h'^''- 
i-f  Matt.  vii. 24.  heareth '''these   sayings  of  mine,   and  doeth   them,  I  will  0 Ps. 5. 5. & 6. 8. 
•5  Luke  vi.  47.  '*show  you  to  whom  he  is  like.     "^  He  is  like   '"unto  a 
"  Matt!  vii.t4.  "^^'i^<2  man,  which  built  his  house,  '^and  digged  deep,  and 
18  Luke  vi.  48.  laid  the  foundation  on  a  rock.     And  when  '^  the  rain  de- 
Z  x'","'  ^-^f'  scended,  and  the  floods  came,  and  the  winds  blew,  "°  the 

-*"  Luke  VI.  48.  /  '  .  i  i  i  a 

Stream  beat  vehemently  upon   that  house,  and  could  not 
21  Matt.  vii.  25.  shake  it ;  "'  and  it  fell  not,  for  it  was  founded  upon  a  rock. 


80  THE   CENTURION'S   SERVANT   HEALED.  [Part  ill. 

^*  And  every  one  that  heareth  these  sayings  of  mine,  and  ^^  '^^''"-  *''•  "''• 
doeth  them  not,  shall  be  likened  unto  a  foolish  man,  '^^  that,  ^^  LuUe  vi.  49. 
without  a  foundation,  built  "Miis  house  upon    the   sand.  24  Matt.  vh.  26. 
^^  And  the  rain  descended,  and  the  floods  came,  and  the  ^  Matt.  vii.  27. 
winds  blew,  and  ^^  the  stream  did  beat  vehemently  ~'  upon  '"  '^"'"^  ^'-  '^^• 

.  •'  "  27  Matt.  vii.  27. 

that  house,  and  it  fell,  and  great  was  the  fall  of  it !     -^  Im-  28  Luke  vi.  49.  " 
mediately  it  fell ;  and  the  ruin  of  that  house  was  great." 

^^  And  it  came   to  pass,   when  Jesus  had  ended  these  29  Matt.  vii.  as. 
^M!rrk'  /.%!!'  &  sayings,  ''the  people  were  astonished  at  his  doctrine.  ^^  'For  ^"  Matt.  vii.  29. 
6. 2.  Luke  4. 32.   jjg  taught  thcui  as  one  having  authority,  and  not  as  the 

Scribes.     '"[And]    when    he    was   come   down   from    the  ^^  Matt.  viii.  1. 
mountain,  great  multitudes  followed  him. 

Matt.  v.  pa7-t  of  ver.  12,  and  ver.  44. — 12  —  for  — .  44  But  I  say  unto  you,  Love  your 
r  Luke  6.  27,  30.  enemies,  bless  them  that  curse  you,  do  good  to  '"them  that  hate  you,  and  pray  for  them 
'      '  which  despitefuUy  use  you,  and  persecute  you. 

Matt.  vii.  ver.  l,part  of  ver.  2,  3,  4,  ver.  5,  and  part  of  ver.  IG,  24, 2G,  and.  27. — 1  "  Judge 
s  Luke  6.  37.  *not,  that  ve  be  not  iudcjed.     2  For  with  —  what  measure  ve  mete,  it  shall  be  measured 

Ol        S        1 A        1       A  J  CD  J  ' 

lo'  13.  1  Cor.  4.'  ^°  y°^  again.     3  'And  why  beholdest  thou  the  mote  that  is  in  thy  brother's  eye,  but  — . 

3. 5.  James  4. 11,  4  —  wilt  thou  say  to  thy  brother,  Let  me  pull  out  the  mote  out  of  thine  eye  ;  and,  behold  ! 

/  T    It    r    41   4o    ^  beam  \s'\n  thine  own  eye  .'     5  Thou  hypocrite  !  first  cast  out  the  beam  out  of  thine  own 

eye  ;  and  then  shalt  thou  see  clearly  to  cast  out  the  mote   out  of  thy  brother's  eye. 

16  —  Do  men  gather  grapes  of  thorns,  or  figs  of  thistles?  24  —  liken  him  —  upon  a  rock  : 

25  —  And  —  and  beat  upon  that  house  — .     2G  —  which  built  — .     27  —  beat  — ."' 

Luke  vi.  part  of  ver.  20,  21,  22,  ver.  2'^,  part  of  ver.  30,  32,  36,  41,  42,  ver.  43,  and  part 

of  ver.  47,  48,  49. — 20 —  and  said  —  for  yours  is  the  kingdom  of  God.     21  —  for  ye  shall 

«  Matt.    5.   11.    ]3g  fliied. — 22  "Blessed  are  ye   when   men  — .     2'J  "And   unto  him  that  smiteth  thee  on 
\  X  et,  2. 19.  &  4. 
14.        '     '       '  the  one  cheek  offer  also  the   other  ;  "and   him  that  taketli  away  thy  cloak,  forbid  not  to 

V  Matt.  5.  39.         take  thy  coat  also.     30  ^Give  to  every  man  that  asketh  of  thee  — .     32  ^For  if  ye   love 

w  Matt.  5.  40.         them  which  love  you,  what  thank  have  ye  .'     36  —  as  your  Fatlier  also  is  — .     41  —  per- 

^Prov^'^i  2ij  ceivest  not  the  beam  that  is  in  thine  own  eye  ?     42  Either  how  — .     43  ''For  a  good  tree 

Matt.  5.  42.  bringeth   not  forth  corrupt  fruit ;    neither   doth  a  corrupt  tree  bring  forth  good  fruit. 

y  Matt.  5.  46.         47  Whosoever  —  my  sayings,  and  doeth  them,  I  will  — .     48  —  a  man  which  built  a 

z  Matt.  7. 16, 17.  house  —  the  flood  arose  —  for  it  was  founded  upon  a  rock.     49  But  he  that  heareth  and 

doeth  not,  is  like  a  man  —  a  house  upon  the  earth  :  against  which  —  and  — ." 


SECT.  XX.  Section  XX. — The  Centurion's  Servant  healed.'^ 

Y  ^  27  Matt.  viii.  &-13. — Luke  vii.  1-10. 

J.  P.  4740.         '  Now  when  He  had  ended  all  his  sayings  in  the  audi-  '  ^"'■^'^  ^"-  ^• 
Capernaum,     eucc  of  the  pcoplc,  he  entered  into  Capernaum.     ^  And  a  *  Luke  vii.  2. 
c  See  Note  49.      Certain  centurion's  servant,  who   was  dear  unto  him,  was 

sick,   and  ready   to   die.     ^  And  when  Jesus  was  entered  ^  '^^""-  '■"•  ^• 
into  Capernaum,  *  he  heard  of  Jesus,  he  sent  unto  him  the  ■*  Luke  vii.  5. 
elders  of  the   Jews,  beseeching  him  that  he  would  come 
and  heal  his  servant ;  ^  and  saying,  "  Lord,  my  servant  lieth  *  Matt.  viii.  e, 
at  home,  sick  of  the  palsy,  grievously  tormented."     ''And  ^  Luke  vii.  4. 
when  they  came   to  Jesus,  they  besought  him  instantly, 
saying,  "  That  he  was  worthy  for  whom  he  should  do  this  : 
'for  he  loveth  our   nation,  and  he  hath  built  us  a  syna-  '^"'^ovii.s. 
gogue."     **  And  Jesus   saith  unto  him,  "I  will  come  and        a"-vni.  7. 
heal  him."     "Then  Jesus  went  with  them.     And  when  '  ^^^^e vii. e. 
he  was  now  not  far  from   the  house,  the  centurion  sent 
friends  to  him,  saying  unto  him,  "  Lord,  trouble  not  thy- 
o  Matt.  8. 8.        ggif .  for  "J  am  not  worthy  that  thou  shouldest  enter  under 

my  roof:   '"wherefore,  neither  thought   I  myself  worthy  to  "*  ^"''° '"•  "• 

iPs.  107.20.     ^Qj^g  ^j^^Q  ^j^gg .  u  ^^^  tgpg^}^  tijg  ^,oj.^  Qj^]y^  j^,jj  „^y  ger- "  ^''^"-  "i;;-^- 

vant  shall  be  healed.     '"For  I  '^also   am  a  man  set  under  I!  f","" '."'•/• 

c  Luke  7  8  1        •  1         •  c         ^  it  Luke  vii.  8. 

authority,   having  "  soldiers     under  me  ;   and  1  say  unto  u  aiutt.  viii.  9. 
this  man,  Go,  and  he  goeth  ;  and   to  anotiier.  Come,  and 
he  cometh  ;  and  to  my  servant.  Do  this,  and  he  doeth  iV." 


Skct.  XXL]  THE  WIDOW'S  SON  RAISED  TO  LIFE.  gj 

15  Matt,  viii  10.  i^YiThen  Jesus  heard  '*  these  things,  he  marvelled  at  him, 

lb  Luke  VII.  8.  .  .       ~ 

and  turned  him  about,  and  said  unto  the  people  that  fol- 

17  Matt.viii.  10.  iQ^g(j  jjjnri^  "  "  Verily  I  say  unto  you,  I  have  not  found  so 

18  Matt.  viii.  11.  great  faith  ;  no,   not  in  Israel !  "     '*  And  I  say  unto  you, 

That  ''many  shall  come  from  the  east  and  west,  and  shall  ^^x'^[f; [q.^ 
sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the  king-    ^g'^y-  ^Jf^^ 

19  Mutt.  viii.  12.  ^Qj^  q£  heaven  ;   '"  but  'the  children  of  the  kingdom  -^shall    45!  &11.  is.  & 

be  cast  out  into  outer  darkness:  there   shall  be  weeping   9, '&c.' Ephe's. 3! 

20  Matt.  viii.  13.  j^j^j  gnashing  of  teeth."     ^°  And  Jesus  said  unto  the  cen-    ^' 

.  .  .      e  Matt.  21. 43, 

turion,  "Go  thy  way;  and  as  thou  hast  believed,  so  be  it /Matt.  13.42^50. 
done  unto  thee."     And  his  servant  was  healed  in  the  self-    fi.^a^.  s'o.  ^^* 

21  Lukevii.  10.  game  hour.     "'And   they  that  were  sent,  returning  to  the    o^^l^^'^' 

house,  found  the  servant  whole  that  had  been  sick.  Jude'13. 

Matt.  viii.  part  of  ver.  5,  8,  9,  and  10. — 5  —  there  came  unto  him  a  centurion,  be- 
seeching him,     8  The  centurion  answered  and  said,  "  Lord  !  ^I  am  not  worthy  that  g  Luke  7.  6. 
thou  shouldest  come  under  my  roof:  — .     9  —  am  a  man  under  autliority,  having  — ."    . 
10  —  it,  he  marvelled,  and  said  to  them  that  followed,  — . 

Luke  vii.  part  of  ver.  3,  7,  8,  9,  and  10. — 3  And  when  — .     7  "  —  but  say  in  a  word, 
and  my  servant  shall  be  healed.     8  For  I  —  ''under  me  soldiers,  and  I  say  unto  one,  Go,  h  Matt.  8.  9. 
and  he  goeth  ;  and  to  another,  Come,  and  he  cometh;  and  to  my  servant,  Do  this,  and 
he  doeth  it."     9  When  Jesus  heard  — .     10  "  I  say  unto  you,  I  have  not  found  so  great 
faitli,  no,  not  in  Israel."  — .  : 


Section  XXI. — The  Widow's  Son  at  Nain  is  raised  to  lifeA  sect.  xxi. 

.  Luke   vii.  11-18.  V.^26. 

^^  And  it  came  to  pass  the  day  after,  that  He  went  into  a  city  called     j.  p.  4739. 
Nain :  and  many  of  his  disciples  went  with  him,  and  much  people.         Nain. 
^~  Now  when  he  came  nigh  to  the  gate  of  the  city,  behold  !  there  was  ^  gge  n^  50. 
a  dead  man  carried  out,  the  only  son  of  his  mother ;  and  she  was  a 
widow :  and  much  people  of  the  city  [was]  with  her.     ^^  And  when 
■  the  Lord  saw  her,  he  had  compassion    on  her,  and  said  unto  her, 
"  Weep  not."     ^"^  And  he  came  and  touched  the  *bier ;  and  they  that  *0r,  co#n. 
bare  him  stood  still.     And  he  said,  "  Young  man,  I  say  unto  thee, 
"Arise!"   ^^And  he  that  was  dead  sat  up,  and  began  to  speak;  and  °n.''i; "^Acu  9! 
he  delivered  him  to  his  mother.''    ^^  And   ''there  came  a  fear  on  all :    ^''-  ^""i-  *•  i7. 
and  they  glorified  God,  saying,  "That  'a  great  prophet  is  risen  up  jch^^^*"^^' 
among  us;"  and,  "  That  God  hath  visited  his  people."     ^'' And  this  ccii!24. 19.  Joim 
rumor  of  him  went  forth   throughout  all  Judcea,  and  throughout  all    4.  J9.  &,  e.  14.  & 
tlie  region  round  about.    ^"^  And  'the  disciples  of  John  showed  him  of  dch.i.cs. 
all  these  things.  e  Mutt.  11.2. 


Section  XXII. — Message  from  John,  who  was  still  in  Prison,  sect,  xxn 

to  Christ  J  — 

Matt.  xi.  2-G.— Luke  vii,  19-23.  7'^.^: 


1  Matt.  xi.  2.         1  ]\Jq,v  when  John  had  heard  "in  the  prison  the  works  of 
2 


J.  P.  4740. 
On  a  tour. 


Luke  vii.  19.  Christ,  he,  "  calling  unto  him  two  of  his  disciples,  sent  them 

3  Matt.  .xi.  3.    to  Jesus,  'and  said  unto  him,  "Art  thou  ''He  that  should  iMatrit? 

4  Luke  vii.  20.  come,   or  do  we  look   for    another?"     "When  the  men  jcen.  49. 10. 

were  come  unto  him,  they  said,  "  Joim  Baptist  hath  sent    oZ'g.lt  'John 
us  unto  thee,  saying,  <  Art  thou  He  that  should  come  ?  or    ^-  ^'** 

5  Luke  vii.  21.  looi^  wg  foj.  another  ? '  "     *  And  in  the  same  hour  he  cured 

many  of  their  infirmities,  and  plagues,  and  of  evil  spirits ; 

6  Luke  vii.  22.  a^j-j^    yj^^Q  many   that   were  blind  he  gave  sight.     'Then 

[Jesus]  answering  said  unto  them,  "  Go  your  way,  and  tell  c  is.  29  le.  &  35 
John  what  things  ye  have  seen  and  heard  ;  'how  that  the    john2.23.  &\ 

7  Matt,  xi,  5.    blind  '  receive  their  sight,  and  the  lame  walk,  the  lepers    h%l:^^u.n: 

VOL.   II.  II 


82  CHRIST'S  TESTIMONY  OF  JOHN.  [Part  III, 

g  See  Note  53.      ^^^  cleansed,  and  the  deaf  hear,  the  dead  are  raised  s  up, 
''eifa.^ukM.  is!  and  ''the  poor  have  the  Gospel  preached  to  them.     ^  And  "Matt.xi.e. 
James  2. 5.        blcssed  Is  hc,  wliosoevcr  shall  not  'be  offended  in  me  !  " 

els.  8.  14,  15.  ' 

24'W&26^        Matt.  xi.  part  ofver.  2,  ver.  4,  and  part  of  ver.  5. — 2  —  sent  two  of  his  disciples,  4  Je- 
Rora.  9.  32, 33.  '  sus  answered  and  said  unto  them,  "  Go  and  show  John  again  those  things  which  ye  do 

1  Cor.  1.23.  & 2.  hear  and  see  :  5  The  Wind  — ." 

14.  Gal.  5.  11. 

J  Pet.  2.  8.  Luke  vii.  part  ofver.  19,  22,  and  ver.  23. — 19  And  John  —  saying,  "Art  thou  he  that 

should  come  ?  or  look  we  for  another  .''"  22  "  —  see,  the  lame  walk,  the  lepers  are  cleansed, 

j,c     IT  .    ■.-,  ^    the  deaf  hear,  the  dead  are  raised,  to  the  poor  the  Gospel  is  preached.     23  And  blessed 
/See  Matt.  11. 6.   .    ,  ,  ,     „  ^,         ,^      ,    ,  .  , 

IS  he,  whosoever  shall  not /be  offended  m  me. 


SECT.  XXHI. 


Section  XXIII. —  Chrisfs  Testimony  Concerning  John. 
V.  K.  27.  Matt.  xi.  7-15.— Luke  vii.  24-30. 

J.  P.  4740.  1  And   when  the    messengers   of  John    were    departed,  '  ^"""^  ''"•  ^''• 

n^ur.       2  jggyg  bggan  to  say  unto  the  multitudes  concerning  John,  ^  '^^'^"-  ^'-  '• 
oEphes.  4. 14.      "  What  went  ye  out  into  the  wilderness  to  see  ?  "A  reed 

shaken  with  the  wind  ?     ^  But  what  went  ye  out  for  to  see  ?  ^  ^^''"-  '''•  ^• 
A  man  clothed  in  soft  raiment  ?     Behold  !   they   that  wear 
soft  clothing, — ■'behold!  they  which  are  gorgeously  appar-  "  Lu^e  vii.  25. 
elled,  and  live  delicately,  are  in  kings'  courts.     ^  But  what  ^  ^"^^^  "'•  -''• 
went  ye  out  for  to  see  ?  A  prophet  ?  Yea,  I  say  unto  you, 
'2S^Lukf].  ^and  much  more  than  a  prophet !  "  For  this  is  he,  of  whom  «  Matt.  xi.  10. 
it  is  written, — 


'  Behold  !   "I  send  my  messenger  before  thy  face. 


76, 

cMal.3.  1.  Blark 
1.  2.  Luke  1.  76.  . 

&  7-  27.  Which  shall  prepare  thy  way  before  Thee.' 

'  For  ^  verily  1   say  unto   you,  Among   them  that  are  born  ^  '^^^<'  ^•''-  28- 
of  women,  there  hath  not  risen  a  greater  ®  prophet  than  9  Luke  vi'i".  28. 
John  the  Baptist :  "*  notwithstanding,  he  that  is  least  in  the  ">  Matt,  xi  11. 
h  See  Note  54.     kingdom  of  heaven  is  greater  than  he.''  "  And ''from  the  " '^^''"- "'•  ^^' 

days  of  John  the  Baptist  until  now,  the  kingdom  of  heaven 
*force,^ amiZhel  *suffereth    violcuce,    and    the  violent    take    it    by '  force. 
taf.,&r''  ""''  ''  For  'all  the  Prophets  and  the  Law  prophesied  until  John  ;  ''  ^^^"-  ^[-  ^3- 
i  See  Note  55.      '^  and  if  ye  will  receive  it,  this  is  -'Elias,   which  was  for  to  '^  ^att.  xi.  14. 
eM^^-i-e.    ^^^   come."      "(And   all  the   people  that   heard   him,   and  the  "^  ^"''^^"- 29- 
17 .V2.'  Lukei!  Publicans,  justified  God,  "'being  baptized  with  the  baptism 
^^-  ^         ,     of  John.     ''  But  the  Pharisees  and  lawyers  t  rejected  Hhe  "  ^"''^  ""■  ^^' 

f  Or   fj'ustvdtcd  *'  •' 

t  Or,  jcifAm  tftm- counsel   of  God  J  against  themselves,  being  not  baptized 

scU,s.  of   )ii,j^\  16  u  JJg   itJj^^  l^j^j^l^  gj^j.g  to  l^gj^r     |gt  1-,-j^^   J^gj^j.  in       16  Matt.  xi.  15. 

g  Matt.  3.  5.  ^ 

•^"'^'^  i^' ^^"  Matt.  x\.  part  of  vcr.  7,  8,  ver.  9,  avd  part  of  ver.  11. — 7  And  as  they  departed  — . 

i  Matt.  13.  9.         ®  —  ''■^^  ^^  king's  houses.     9  "  But  what  went  ye   out  for  to  see  ?  A   prophet .''  Yea,  I 
Luke  8.  8.  Rev.   gay  unto  you,  •'and  more  than  a  prophet.     11  —  than  John  the  Baptist  — ." 
&  3.'  6  13  22.  Luke  vii.  part  of  ver.  24,  25,  ver.  27,  and  part  of  vcr.  23. — 24  —  he  began  to  speak  unto 

j  Matt.  21.26.         the   people   concerning  John,  "  What  went  ye  out  into  the  wilderness  for  to  see  .'      *A 
Luke  1.  76.  j.ggj  shaken  with  the  wind  .'    25  But  what  went  ye  out  for  to  see  .'     A  man  clothed  iu 

\i'V^-i  i'  T    k     ^^^^  raiment?  — .     27  This  is  Hc  of  whom  it  is  written,  '  Behold  !   'I  send  my  messenger 
1.76".   '    '  before  thy  face,  which  shall  prepare  thy  way  before  thee.'    23 — I  say  unto  you.  Among 

those  that  are  born  of  women  there  is   not  a  greater  —  but  he  that  is  least  in  the  king- 
dom of  God  is  greater  than  he." 


SECT.  XXIV.       Section  XXIV. —  Christ  reproaches  the  Jews  for  their  Impenitence 
V.  M.  27.  and  Insensihility.^ 

J.  P.  4740.  Matt.  xi.  16-24.— Luke  vii.  31-85. 

on^ur.  1  Ajjj,  thg  Lo^d  gj^jj^  u  Whercuuto,  "then,  shall  I  liken  the  i  Luke  vii.  31-35. 

k  See  Note  56.     men  of  this  generation  ?  and  to  what  are  they  like  ?  ^~  They 
a  Matt.  11. 16, &c.  ^,e  like  unto  children  sitting  in  the  market-place,  and  calling  one  to 
another,   and  saying,  '  We  have  piped   unto  you,  and  ye   have  not 


Sect.  XXV.]     CHRIST  INVITES  ALL  TO  COME  TO  HIM.  83 

danced  ;   we  have  mourned  unto  you,  and  ye  have  not  wept.'    ^'^  For  ^Ma'ikhef' 
*John  the  Baptist  came   neither  eating  bread  nor  drinking  wine  ;   and    Luke  1. 15. 
ye  say,  '  He  iiath  a  devil.'    ^-^The  'Son  of  Man  is  come  eating  and  <=  see  John  1. 51. 
drinking  ;   and  ye  say, '  Behold  a  gluttonous  man,  and  a  winebibber,  a 
2Matt.  xi.  20- friend  of  Publicans  and  sinners  !  =^^But  ''Wisdom  is  justified  <J  Matt.  11. 19. 

24.  of  all  her  children."   ^  Then  'began  he  to  upbraid  the  cities  eLukeio.i3,&c. 

wherein  most  of  his  mighty  works  were  done,  because  they  repented 
not.     ^^  "  Woe  unto  thee,  Chorazin  !  woe  unto  thee,  Bethsaida  !   for 
if  the  mighty  works,  which   were  done  in  you,  had  been  done  in 
Tyre  and  Sidon,  they   would   have   repented  long  ago  ■'"in  sackcloth /Jon^^^' 3- 7, 8. 
and  ashes.     ^-  But   I   say   unto   you,   ^It  shall  be  more  tolerable  for  s  Matt.  10. 15. 
Tyre   and  Sidon  at  the  day  of  judgment,  than  for  you.     ^-^  And  thou 
Capernaum,  ''which  art  exalted  unto  heaven,  shalt  be  brought  down  ais.h.  13.  Lam. 
to  hell !  for  if  the  mighty  works,  which  have  been  done  in  thee,  had 
been  done  in  Sodom,  it  would  have  remained  until  this  day.    ^"^But  I 
say  unto  you,  'That  it  shall  be  more  tolerable  for  the  land  of  Sodom  iMatt.  10. 15. 
in  the  day  of  judgment,  than  for  thee." 

Matt.  xi.  16-19.— 16  '•  But  Jwliereunto  shall  I  liken  this  generation  ?  It  is  like  unto  ^  Luke7.31,&o. 
children  sitting  in  the  markets,  and  calling  unto  their  fellows,  17  and  saying,  '  We  have 
piped  unto  you,  and  ye  have  not  danced  ;  we  have  mourned  unto  you,  and  ye  have  not 
lamented.'  18  For  John  came  neither  eating  nor  drinking,  and  tliey  say,  '  He  hath  a 
devil.'  19  *The  Son  of  Man  came  eating  and  drinking,  and  they  say,  '  Behold  a  man  *^  ^^^  ^°^^  '•  ^^• 
gluttonous,  and  a  winebibber,  'a  friend  of  Publicans  and  sinners  ! '  But  Wisdom  is  jus- 
tified of  her  children." 


I  Luke  7.  35. 


Section  XXV. —  Christ  invites  all  to  come  to  him}  sect.  xxv. 

Matt.  xi.  25,  to  the  end.  V  ^  27 

^^  At  "that  time  Jesus  answered  and  said,  "  I  thank  thee,  O  Father,     j  p  4740. 
Lord  of  heaven  and  earth  !   because  'Thou  hast  hid  these  things  from       On  a  tour, 
the  wise  and   prudent,  'and  hast  revealed  them  unto  babes.     -^  Even  ,  g^^  j^T^  57 
SO,  Father!  for  so   it  seemed  good  in  thy  sight!    -^  All  ''things   are  a  Luke  10.  aj. 
delivered  unto  me  of  my  Father :  and  no  man  knoweth  the  Son,  but  ''iqJ\  \^-^ 
the  Father  ;   'neither  knoweth  any  man  the  Father,  save  the  Son,  and    *^2. 8. 2  cor.  3. 
he  to  whomsoever  the   Son  will  reveal  Him.     ^^  Come  unto  me,  all  ye  cch.  le.  \~. 
that  labor  and  are  heavy  laden,  and  I  will  give  you  rest.     ^^  Take  my  dch.28.  is.  Luke 
yoke  upon  you,  ■'^and  learn  of  me  ;  for  I  am  meek  and  ^lowly  in  heart :    35!  &"i3. 3.  &  n! 
''and  ye  shall  find  rest  in  your  souls.     ^^  For  'my  yoke  is  easy,  and  e^johJ^ris^^e 
my  burden  is  light."  46.  &  10. 15. 

/John  13.  15. 
_  Phil.2.  5.  ]  Pet. 

2.21.  lJohn2.6. 

Section  XXVI. —  Christ  forgives  the  Sins  of  a  Female  Penitent,  at   ^phn*i2.  7,  s. 

the  House  of  a  Pharisee."'  hJer.e.ie. 

Luke  vii.  36,  to  the  end.  '  ^^"^^  ^-  ^• 

^^  And  "one  of  the  Pharisees  desired  Him  that  he  would  eat  with  ______^_ 

him ;  and  he  went  into  the  Pharisee's  house,  and  sat  down  to  meat, 
^^  And,  behold  !  a  woman   in  the  city,  which  was  a  sinner,  when  she    sect.  xxvi. 
knew   that   Jesus  sat  at   meat  in   the   Pharisee's  house,  brought  an      y  ^97 
alabaster  box  of  ointment,  ^^  and  stood  at  his  feet  behind  him,  weep-     j  p  4749. 
iiig,  and  began  to  wash  his  feet  with  tears,  and  did  wipe  them  with      onatour. 
the  hairs  of  her  head,  and  kissed  his  feet,  and  anointed   them   with  mSeeN^ess. 
the  ointment.     ^^  Now  when  the  Pharisee  which  had  bidden  him,  saw  '','i^''"-,^^- ^- 

]\i;!rK  14.  3 

it,  he  spake  within  himself,  saying,   "  This  ''man,  if  he  were  a  prophet,    John  11.' 2.' 

would  have  known   who   and  what   manner  of  woman  this  is  that  ^^''•i^-^- 

toucheth  him  :  for  she  is  a  sinner."    ^"  And  Jesus  answering  said  unto 

him,  "  Simon  !  I  have  somewhat  to  say  unto  thee."     And  he  saith, 

"  Master  !  say  on."    '^^  "  There  was  a  certain  creditor  which  had  two 

debtors:    the  one   owed  five  hundred    ""pence,   and   the   other   fifty.  cSee Matt.  18.28. 


84 


CHRIST  CURES  A  DEMONIAC. 


[Part  III. 


d  Ps.  23. 5. 


«  1  Tim.  1.  14 


/JMatt.  9.  2. 
Mark  2.  5. 

g  Matt.  9.  3. 

Mark  2.  7. 
A  Matt.  9.  22. 

Mark  5. 34.  & 

52.  ch.  8.  48 

18.42. 


^^  And  when  they  had  nothing  to  pay,  he  frankly  forgave  them  both. 
Tell  me  therefore,  which  of  them  will  love  him  most  ?  "  43  gii^jon 
answered  and  said,  "  I  suppose  that  he,  to  whom  he  forgave  most," 
And  he  said  unto  him,  "  Thou  hast  rightly  judged."  ^^  And  he  turned 
to  the  woman,  and  said  unto  Simon,  "  Seest  thou  this  woman  ?  I 
entered  into  thine  house,  thou  gavest  me  no  water  for  my  feet :  but 
she  hath  washed  my  feet  with  tears,  and  wiped  them  with  the  hairs 
[of  her  head].  ^^  Thou  gavest  me  no  kiss  :  but  this  woman  since  the 
time  I  came  in  hath  not  ceased  to  kiss  my  feet.  ^^  My  "^head  with  oil 
thou  didst  not  anoint :  but  this  woman  hath  anointed  my  feet  with 
ointment.  ^^  Wherefore  '1  say  unto  thee.  Her  sins,  which  are  many, 
are  forgiven  ;  for  she  loved  much :  but  to  whom  little  is  forgiven,  the 
same  loveth  little."  '^^  And  he  said  unto  her,  "  Thy  •'^sins  are  forgiven." 
^^  And  they  that  sat  at  meat  with  him  began  to  say  within  themselves, 
"  Who  ^is  this  that  forgiveth  sins  also  ?"  ^^  And  he  said  to  the  woman, 
"  Thy  ''faith  hath  saved  thee  ;  go  in  peace  I" 


—  Section  XXVII. —  Christ  preaches  again  throughout  Galilee. 
SECT,  xxvn.  Luke  viii.  1-3." 

V.  M.  27.  ^  And  it  came  to  pass  afterward,  that  He  went  throughout  every 

J.  P.  4740.     city  and  village,  preaching  and  showing  the  glad  tidings  of  the  king- 

Gauiee.        (Jqjjj  gf  q.qJ  .  a,nd  the  twelve  were  with  him,  ^  and  "certain  women, 

a  Matt.  27.55,56.  which  had  bceu  healed  of  evil   spirits  and   infirmities,   Mary,  called 

6  Mark  16. 9.       Magdalciic,  'out  of  whom  went  seven  devils,  ^and  Joanna,  the  wife 

of  Chuza,  Herod's  steward,  and  Susanna,  and  many  others,  which 

—  ministered  unto  Him  of  their  substance. 


SECT.  XXVIII. 

V.  m.  27. 
J.  p.  4740. 

Capernaum. 

n  See  Note  59. 
o  See  Note  60. 
*  Or,  home. 
p  See  Note  61. 
a  Mark  6.  31. 
f  Or,  liinsmcn. 

6  John  7. 5.  &  10. 
20. 

c  See  Matt.  9. 32. 
Mark  3.  11. 
Luke  II.  14. 

d  Matt.  9.  34. 

Mark  3.  22. 

Luke  11.  15. 
e  Matt.  9.34.  &]0. 

25.  Luke  11.  15. 

John  7.  20.  &8. 

48,  52. 

X  Gr.  BeeJ-.ebid  .• 

and  so  vor.  27. 

/Matt.  9.  4. 
John  2.  2."). 
Rev.  2.  23. 


ff  Don.  2. 44.  &  7. 
J 4.  Luke  1.33. 
&  11.  20.  &  17. 
20,21. 


1  Mark  iii.  19. 

2  Mark  iii.  20. 

3  Mark  iii.  21. 

4  Matt,  xii.22. 


Section  XXVIII. —  Christ  cures  a  ^Demoniac — Conduct  of  the 

Scribes  and  Pharisees." 
Matt.  xii.  22-45. — Mark  iii.  part  ofver.  19-30. — Luke  xi.  14-.36. 
^  And  they  went  *into  a  house.?     "And  the   multitude 
Cometh  together  again,  "so  that  they  could   not  so   much 
as  eat  bread.     ^  And  when  his  tfriends   heard  of  it,  they 
went  out  to  lay  hold  on  him  :   ''for  they  said,  "  He  is  be- 
side himself  1  "     "Then  'was  brought  unto  him  one  pos- 
sessed with  a  devil,  blind,  and  dumb  :  and  he  healed  him, 
insomuch  that  the  blind  and  dumb  both  spake  and  saw. 
^  And   all  the   people  were  amazed,  and  said,  "  Is  not  this  *  Matt.  xii. 23 
the  Son  of  David  ?  "     'But  ''when  the  Pharisees  ''and  the 
Scribes  which  came  down  fiom   Jerusalem  ^ heard  it,  they 
said,  *"  He  1iath  Beelzebub,"  and  '""  This  fellow  doth  not 
cast  out  devils,  but  by  IBeelzebub  the  prince  of  the  devils." 
"  And  Jesus  ^knew  their   thoughts,  and   said   unto   them, 
'^  and   he   called   them   unto   him,  and   said   unto   them  in  '^  Mark  iii.  23. 
parables,  ''How  can   Satan   cast  out   Satan?"     >^  Every  "  Matt.  xii.  25. 
kingdom   divided  against  itself  is  brought  to   desolation  ; 
•"  that  kingdom  cannot  stand.     "  And  every  city  or  house  \l  ^^^^ 
divided  against  itself  shall  not  stand  :   '*'  and  if  Satan  "  rise  is  Matt!  xii!  20.* 
up  against  himself,  and   ''cast  out   Satan,  he  is  divided  J^ '^J'|rk ^ii- 26- 
against  himself:   how  then  shall  his  kingdom  stand  ?    '^  he  ,9  ^1!,'^^  jTi'.  26." 
cannot  stand,  but  hath  an  end.     '"  And  if  I  by  Beelzebub  -'«  Matt. xii. 27 
cast  out  devils,  by  whom  do  your   children  cast  them  out  ? 
therefore  they  shall  be   your  judges.     ''  But  if  I  cast  out "'  ^^■^"•^"  ~^- 
devils  by  the  Spirit  of  God,  then  ^the  kingdom  of  God  is 
come  unto   you.     "  When  a  strong  man   armed   keepcth  " 


6  Matt.  xii.  24. 

7  Mark  iii.  23. 

8  Matt.  xii.  24. 

9  Mark  iii.  22. 

10  Matt.  xii.  24. 

11  Matt.  xii.  25. 


M  Luke  xi.  21 


Sect.  XXVIII.]  CONDUCT  OF  THE  SCRIBES.  85 

23  Luke  xi.  22.   j^jg  palace,  his  goods  are  in  peace  ;  ^^  but  ''when  a  stronger  ''J^ip-  ^'^-  *^°'' 

than   he   shall   come    upon    him,   and   overcome   him,    he 
taketh   from   him   all   his  armor  wherein   he  trusted,  and 

24  Markiii.27.   dividcth  Iiis   spoils.     ^'' No 'man  can   enter  into  a   strong 'i|- 49. 24  Matt. 

man's  house,  and  spoil  his  goods,  except  he  will  first  bind 

25  M;itt.xii.3o.  the  strong  man,  and  then  he   will   spoil   his   house.     ^*  He 

that  is  not  with  me,  is  against  me:   and  he  that  gathereth 

28  Matt.  xii.  :ii.  not  with  me  scattereth  abroad.     '"  Wherefore,  "Verily  ^I  -'Heb''eP4  fc  & 

27  Mark  iii.  28.     ^^^  ^^^^  ^^^^  ^jj     ^j^^     ^j^^jj    ^^    forgivcn    UUtO  the  sons  of     10-2';,29.' Uohn 

men,  and   blasphemies  wherewith   soever  they  shall  blas- 
2s  Matt. xii.  31.  pheme  :  '*  but  "the  blasphemy  against  the  Holy  Ghost  shall  'i:  Acts  7. 51. 

29  Matt. xii.  32.  not  be  forgiven   unto  men.     "^  And  whosoever  'speaketh  a  ^^j=i"-  ]}■  I'-J- *^ 

o  ■         1      11    1  /•         •  1  •  lo.  00.  sec  John 

word  against  the  Son  of  Man,     it  shall  be  forgiven  him  :    i.5i.  ?.&  12,25. 

30  Mark  iii.  29.  j^^^^  wliosocver  sDcaketh   against  the   Holy  Ghost,  it  shall     ,  ^.     ,  ,., 

31  Mark  iii.  30.   not  bc   forgivcn   him,  neither  in  this  world,  neither  in  the 

••  00  world  to  come  :    "'"  but  is  in  danger  of  eternal  damnation. 

32  Matt.  XII.  33-  •  1  TT  1        1  1  •    •     ?\ 

45.  ^'  (Because    they    said,    '  He    iiath    an     unclean    spirit.  ) 

="  Either  make  the  tree  good,  and  "his   fruit  good  ;    or  else  make  the  "L^fe'e^^iljii. 
tree  corrupt,  and  his  fruit  corrupt :   for  the  tree  is  known  by  his  fruit. 
34  O  "generation  of  vipers  !  how  can  ye,  being  evil,  speak  good  things  ?  "U-m.s.i.&l^s. 
^for  out  of  the  abundance  of  the  heart  the  mouth  speaketh.  ^^  A  good  pLuUec.  45. 
man  out  of  the  good  treasure  [of  the  heart]  bringeth  forth  good  things  ; 
and  an  evil  man  out   of  the  evil   treasure  bringeth  forth  evil  things. 
3^  But  I  say  unto  you,  That  every  idle  word  that  men  shall  speak,  they 
shall  give  account  thereof  in  the  day  of  judgment.     '■^''  For  by  thy  words 
thou  shalt  be  justified,  and  by  thy  words  thou  shall  be  condemned." 

3s  Then  'certain  of  the  Scribes  and  of  the  Pharisees  answered,  saying,  ^^^^S^u.huke 
"  Master,  we  would  see  a  sign  from  thee."  '-^^  But  he  answered  and  said  to    |,i- je.  29.  John 

'  s>  I       r  •         I  1     u  2.  18. 1  Cor.  1.22. 

them,  "An  evil  and 'adulterous  generation  seeketh  after  a  sign!  and  there  ris.  57. 3.  Man. 
shall  no  sign  be  given  to  it,  but  the  sign  of  the  Prophet  Jonas.    '*''  For  'as    John  4^481'  ^''^^' 
Jonas  was  three  days  and  three  nights  in  the  whale's  belly  ;  so  shall  'the  « Jonah  1. 17. 
Son  of  Man  be  three  days  and  three  nights  in  the  heart  of  the  earth.  ^  ^nkl","  32^^' 
41  The  "men  of  Nineveh  shall  rise  in  judgment  with  this  generation,  and  ^,  gee  Jer.  3. 11. 
"shall  condemn  it:  '"because  they  repented  at  the  preaching  of  Jonas;  and,    lonu'2.%7!'^^" 
behold!  a  greater  than  Jonas  is  here!    ^^ 'pj^g  ^Queen  of  the  South  m  Jonah  3. 5. 
shall  rise  up  in  the  judgment  with  this  generation,  and  shall  condemn  "'a'o'ron'.  9%!' 
it :  for  she  came  from  the  uttermost  parts  of  the  earth  to  hear  the  wis-    Luke  11. 31. 
dom  of  Solomon  ;   and,  behold  !  a  greater  than  Solomon  is  here  ! 

''^ "  When  ^the  unclean  spirit  is  gone  out  of  a  man,  'he  walketh  2/ Luke  11. 24. 
through  dry  places,  seeking  rest,  and  findeth  none.  '^^  Then  he  saith, '  I  '/"^  i-  ^-  ^  ^^'• 
will  return  into  my  house  from  whence  I  came  out.'     And  when  he  is 
come,  he  findeth  it  empty,  swept,  and  garnished.  ^^  Then  goeth  he,  and 
taketh  with  himself  seven  other  spirits  more  wicked  than  himself,  and 
they  enter  in  and  dwell  there  ;  "and  the  last  state  of  that  man  is  worse  "o^^aPet'^^^'ao- 
than  the  first.     Even  so  sliall  it  be  also  unto  this  wicked  generation.       22. 
Luke  xi.  33-3G.       -^^  No  ''mau,  wheu   he    hath    lighted    a  candle,   putteth  *j/a''r"'4%i.'ch. 
a»i2,,2o.       j^  jj^    ^  secret  place,   neither   under  a  *bushel,  but  on   a  ^^_;_i*^- 
candlestick,  that  they  which  come  in  may  see  the  light.  ^^  The  'light  ^  Matt.  6.22. 
of  the  body  is  the  eye :  therefore  when  thine  eye  is  single,  thy  whole 
body  also  is  full  of  light ;  but  when  thine  eye  is  evil,  thy  body  also  is 
full  of  darkness.     ^^  Take   heed   therefore,  that  the  light  which  is  in 
thee  be  not  darkness.  '^^  If  thy  whole  body  therefore  be  full  of  light, 
having  no  part  dark,  tiie  whole  shall  be  full  of  light ;  as  when  fthe  \^'i;^^^'^^Z'„!^^, 
bright  shining  of  a  candle  doth  give  thee  light." 

^^  And  it  came  to  pass,  as  he  spake  these  things,  a  certain  woman  of  the 
company  lifted  up  her  voice,  and  said  unto  him,  "  Blessed  ''is  the  womb  dLuke  1.23,48. 
that  bare  thee,  and  the  paps  which  thou  hast  sucked  !  "  ~^  But  he  said,  ''luu"'8!'2l" 
"  Yea,  'rather  blessed  are  they  that  hear  the  word  of  God,  and  keep  it ! "    James  1.25, 
VOL.  ir.  H 


86 


/Is.  49.  24.  Luke 
11.  21-23. 

g  Mark  3.  28. 
Luke  12.  10. 
Heb.6.  4,  &c.  & 
10.20,29.  IJohn 
5.  IG. 


h  Matt.  9.  32.  & 

12.  22. 
i  Matt.  9.  34.  & 

12.  24. 

*  Gr.  Beehebnl, 

and  so  ver.18,19. 
j  Matt.  12.  38.  & 

it  Matt.  12.  25. 

Marks.  24.  John 

2.  2.5. 
lExod.  8.  19. 
m  Matt.  12.  30. 

n  Matt.  12.  43. 


0  .Fohn  5.  14. 

Hel).  ti.  4.  &  10. 

m.  -2  Pet.  2.  20. 
p  Matt.  12.38,39. 

q  Jonah  1.  17.  & 
2.  10. 

r  1  Kinijs  10.  1. 
s  Jonah  .T.  .5. 
Malt.  J2.  41. 


CHRIST'S  DISCIPLES  HIS  REAL  KINDRED.         [Part  IIL 

Matt.  xii.  29,  and  part  ofver.  31. — 29"  Or /else  how  can  one  enter  into  a  strong  man's 
house,  and  spoil  his  goods,  except  he  first  bind  the  strong  man  ?  and  then  he  will  spoil  his 
house.  31 — I  say  unto  you.  All  ^manner  of  sin  and  blasphemy  shall  be  forgiven  unto  men — ." 

Mark  iii.  part  of  ver.  22,  24,  ver.  25,  part  of  ver.  2G,  and  29. — 22  —  said  "  by  the 
prince  of  the  devils  casteth  he  out  devils."  24  "  And  if  a  kingdom  be  divided  against  itself — . 
25  And  if  a  house  be  divided  against  itself,  that  house  cannot  stand.  26  And  if  Satan — be 
divided-.  29  But  he  that  shall  blaspheme  against  the  Holy  Ghost  hath  never  forgiveness-." 

Luke  xi.  14-20,  and23-26,  and2[)-32. — 14  ''And  he  was  casting  out  a  devil,  and  it  was 
dumb.  And  it  came  to  pass  when  the  devil  was  gone  out,  the  dumb  spake  ;  and  the  people 
wondered.  15  But  some  of  them  said,  "  He  'casteth  out  devils  through  *Beelzebub  the 
chief  of  the  devils."  16  And  otliers,  tempting  him,  ■'sought  of  him  a  sign  from  heaven. 
17  But  *he,  knowing  their  thoughts,  said  unto  them,  "  Every  kingdom  divided  against 
itself  is  brought  to  desolation  ;  and  a  house  divided  against  a  house  falleth.  18  If  Satan 
also  be  divided  against  himself,  how  shall  his  kingdom  stand .-'  Because  ye  say  that  I 
cast  out  devils  through  Beelzebub.  19  And  if  I  by  Beelzebub  cast  out  devils,  by  whom 
do  your  sons  cast  them  out  ?  therefore  shall  they  be  your  judges.  20  But  if  I  'with  the 
finger  of  God  cast  out  devils,  no  doubt  the  kingdom  of  God  is  come  upon  you. — 23  '"He 
that  is  not  with   me  is  against  me  :    and    he    that   gathereth    not  with  me   scattereth. 

24  "When  the  unclean  spirit  is  gone  out  of  a  man,  he  walketh  through  dry  places,  seek- 
ing rest ;  and  finding   none,  he  saith,  I  will   return  unto  my  house  whence  I  came   out. 

25  And  when  he  cometh,  he  findeth  it  swept  and  garnished.  26  Then  goeth  he,  and 
taketh  to  him  seven  other  spirits  more  wicked  than  himself;  and  they  enter  in,  and 
dwell  there  :  and  "the  last  state  of  that  man  is  worse  than  the  first."  29  ^And  when  the 
people  were  gathered  thick  together,  he  began  to  say,  "  This  is  an  evil  generation  :  they 
seek  a  sign  ;  and  there  shall  no  sign  be  given  it,  but  the  sign  of  Jonas  the  prophet. 
30  For  as  'Jonas  was  a  sign  unto  the  Ninevites,  so  shall  also  the  Son  of  Man  be  to  this 
generation.  31  The  '"Queen  of  the  South  shall  rise  up  in  the  judgment  with  the  men  ot 
this  generation,  and  condemn  them :  for  she  came  from  the  utmost  parts  of  the  earth  to 
hear  the  wisdom  of  Solomon  ;  and,  behold  !  a  greater  than  Solomon  is  here  !  32  The 
men  of  Nineveh  shall  rise  up  in  the  judgment  with  this  generation,  and  shall  condemn  it : 
for  "ihey  repented  at  the  preaching  of  Jonas  ;  and,  behold  !  a  greater  than  Jonas  is  here  !  " 


t'ECT.  XXIX. 

V.  M.  27. 
J.  P.  4740. 

Capernaum. 

q  See  Note  62. 
a  Luke  8.  19-21. 
b  MM.  13.  55. 

Mark  3.  31.  &  6. 

3.  John  2.  12.  & 

7.  3,  5.  Acts  1. 

14.  ]  Cor.  9.  5. 

Gal.  1.  19. 


c  Mark  3.  34. 

d  See  John  15. 14. 
G:il.5.  6.  &fi.l.5. 
Col.  3.  11.  Heb. 
2.  11. 

r  See  Note  03. 

e  Matt.  12.  46. 

Luke  8.  19. 
/  MM.  12.  49. 
^  See  Note  d. 


SECT.  XXX. 

V.  M.  27. 

J.  P.  4740. 

Galilee. 

8  See  Note  64. 
t  See  Note  05. 


Matt.  xii.  46. 
Luke  viii.  19. 
Mark  iii.  .?!. 
Matt.  xii.  46. 
Mark  iii.  32. 

Matt.  xii.  47. 
Matt.  xii.  48. 


8  Mark  iii.  34. 


Section  XXIX. —  Christ  declares  his  disciples  to  he  his  real  Kindred.'^ 

Matt.  xii.  46,  to  the  end. — Mark  iii.  31,  to  the  end. — Luke  viii.  19-21. 

'  While  he  yet  talked  to  the  people,  "behold  !  his  mother 
and  'his  brethren  ^  came  to  him — and  could  not  come  at 
him  for  the  press.  ^  And  standing  without,  sent  unto  him, 
calling  him,  *  desiring  to  speak  with  him.  *  And  the  multi- 
tude sat  about  him,  and  they  said,  "  one  said  unto  him,  "  Be- 
hold !  thy  mother  and  thy  brethren  stand  without,  desiring 
to  speak  with  thee."  '  But  he  answered,  and  said  unto  him 
that  told  him,  "  Who  is  my  mother  ?  and  who  are  my  breth- 
ren ?  "  *  And  he  looked  round  about  on  them  which  sat 
about  him,  "  and  he  stretched  forth  his  hand  toward  his  ^  Matt.  xii.  49. 
disciples,  and  said,  "  Behold  "my  mother  and  my  brethren  !  10  Matt.  xii.  50. 
'0  For  ''whosoever  shall  "  hear  the  word  of  God,  and  do  it,  n  Luke  viii.  21. 
— '-  do  the  will  of  my  Father,  which  is  in  heaven, — the  12  iMatt.  xii.  50. 
same  is  my  brother,  and  sister,  and  mother."' 

Matt.  xii.  part  ofvcr.  46  and  47.  —  46  — stood  without  —  47  Then  — . 

Mark  iii.  part  of  ver.  31 ,  32,  vcr.  33,  part  of  ver.  34,  a.7id  ver.  35.— 31  ^There  came  then 
his  brethren  and  his  mother  — .  32—  unto  him,  "  Behold  !  thy  mother  and  thy  brethren 
without  seek  for  thee."  33  And  he  answered  them  saying,  "  Who  is  my  mother,  or  my 
brethren  ?  "  34  —  and  said,  "  Behold  /my  mother  and  my  brethren  !  35  For  ^whosoever 
shall  do  the  will  of  God,  the  same  is  my  brother,  and  my  sister,  and  mother." 

Luke  vii.  part  of  ver.  19,  ver.  20,  and  part  of  ver.  21.— 19  Then—  his  mother  and  his 
brethren—.  20  And  it  was  told  him  hij  certain,  wliich  said,  "Thy  mother  and  thy 
brethren  stand  without,  desiring  to  see  thee."  21  And  he  answered  and  said  unto  them, 
"  My  mother  and  my  brethren  are  these  which  — ." 


"Section  XXX. — F arable  of  the  Sower} 
Matt.  xiii.  1-9.— Mark  iv.  1-9.— Luke  viii.  4-8. 
'  The   same  day  went  Jesus  out  of  the   house,  and   sat 
by  the  seaside  :  '  and  he  began  again  to  teach  by  the  sea-   ^  M^^k  iv.  i. 


1  Matt.  13.  1. 


Sect.  XXXI.]     REASONS  FOR  TEACHING  BY  PARABLES.  87 


3  Matt.  xiii.  2.  side  :   ^  and  great  multitudes  were  gathered  together  unto 
4Lukeviii.  5.    him.     ''And  when  much   people  were  gathered  together,    seaofcaiii 
and  were  come  to  him  out  of  every  city,  *  he  entered  into 
a  ship,  and  sat  in  the  sea ;  and  the  whole  multitude  was 


15  Luke  viii.  6, 

16  Mark  iv.  6. 
'7  Luke  viii.  6 
18  Mark  iv.  6, 


6  Mark  iv.  1. 
6  Mutt.  xiii.  2. 

I  M-1  \l'.  I',     ^y  t'^^  sea,  on  the  land,  [and]  '  stood  on  the  shore.     '  And  „  g^^  ^^^^  ^e. 

9  Luke  viii.  5.  ^^  tauglit  tlicm  many  things  by"  parables,  "and  said   unto  a  Mark  12. 38. 

10  Markiv.  4.     them  iu  his  doctrine, — 

II  Luke  viii.  5.        •*"  Hearken  !  Behold!  there  went  out  a  sower,   to  sow 

12  Mark  iv.  4.     » Jiis  seed  ;  '"  and  it  came  to  pass  as  he  sowed,  some  fell 

13  Markiv.  5.     by  the  wayside;   "and  it  was   trodden  down, '^  and  the 

14  Mark  iv.  6.  fowls  of  the  air  came,  and  devoured  it  up.  '^  And  some  fell 
on  stony  ground,  where  it  had  not  much  earth  ;  and  imme- 
diately it  sprang  up,  because  it  had  no  depth  of  earth : 
"  but  '^as  soon  as  it  was  sprung  up,  "^  when   the  sun  was 

19  jiark  iv.  7.  up,  it  was  scorclicd  ;  ''  it  withered  away,  because  it  lacked 

2u  Luke  viii.  7.  moisture  ;  "*  and,  because  it  had  no  root,  it  withered  away, 

ai  Markiv. 7.  '"And  some  fell  among  thorns;  and  the  thorns  grew  up 

2-i  Matt.  .xiii.  8.  20  with  it,  "  and  choked  it,  and  it  yielded  no  fruit.     ''  But 

23  Luke  viii.  8.  other   fell  into  good   ground,  '^  and   sprang  up,  ^^  and  in- 

w  Markiv.  8.  crcased,  "and  brought  forth  fruit,  some  'an  hundredfold,  *  Gen.  20.12. 

some   sixtyfold,   some   thirtyfold."     ^*  And  when  he    had 

,, .,  ,      „  said  these  things,  he  cried,  "  and  he  said  unto  them,  "  'He  ^^J^"- ";  ^l-  ^ 

-^'  Mark  iv.  9.         ,  ,  i  i         i  •         i  13.  9.  Luke  8.  8. 

that  hath  ears  to  hear,  let  him  hear  I 

Matt.  xiii.  part  of  vcr.  2,  ver.  3,  4,  5,  6,  7,  and  9. — 2  —  so  that  he  went  into  a  ship,  and 
sat;  and  the  whole  multitude — .  3  And  he  spake  many  things  unto  them  in  parables, 
saying,  "  Behold  !  ''a  sower  went  forth  to  sow  ;  4  and  when  he  sowed,  some  seeds  fell  by  ^  Luke  8.  5. 
the  wayside,  and  the  fowls  came  and  devoured  them  up  :  5  some  fell  upon  stony  places, 
where  they  had  not  much  earth ;  and  forthwith  they  sprung  up,  because  they  had  no 
deepness  of  earth  ;  6  and  when  the  sun  was  up,  they  were  scorched  ;  and,  because  they 
had  no  root,  they  withered  away.  7  And  some  fell  among  thorns,  and  the  thorns  sprang 
up,  and  choked  them.     9  'Who  hath  ears  to  hear,  let  him  hear  !  "  ^Luke  8.' 8.' 

Mark  iv.  part  of  ver.  1,  ver.  G,  7,  and  part  of  vcr.  8. — 1  —  and  there  was  gathered  unto 
him  a  great  multitude,  so  that  — .  G  '•  But  when  the  sun  was  up  it  was  scorched  ;  and  be- 
cause it  had  no  root,  it  withered  away.  7  And  some  fell  among  thorns,  and  the  thorns  grew 
up.  and  choked  it,  and  it  yielded  no  fruit.  8  And  other  fell  on  good  ground,  and  did  yield 
fruit  that  sprang  up — and  brought  forth,  some  thirty,  and  some  sixty,  and  some  an  hundred." 

LuKK  viii.  part  of  ver.  5,  6,  7,  and  8. — 5  "  A  sower  went  out  to  sow  —  and  as  he  sowed, 

some  fell  by  the  wayside  —  and  the  fov/ls  of  the  air  devoured  it.    6  And  some  fell  upon  a   ,,,  ..  ,„  „ 
•^  '^  /Matt.  13.  9. 

rock  ;  and  — .  7  And  some  fell  among  thorns  ;  and  the  thorns  sprang  up  —  and  choked  it.     Mark  4.  9. 

8  And  other  fell  on  good  ground  —  and  bare  fruit  an  hundredfold. — ''He  that  hath  ears  to  

hear,  let  him  hear  !  " 


25  Matt.  xiii.  8 

26  Luke  viii.  8. 


1======^^  SECT.  xxxr. 

Section  XXXI. — Reasons  for  teaching  by  Parables.^  y  ^07 

Matt.  xiii.  10-17.— Mark  iv.  10-12.  j  P  4740 

1  Mark  iv.  10.        1  j\]^jj  "whcu  Hc  was  alonc,  ^  the  disciples  came,  and  said        caiiiee. 
a  Matt. xiii.  10.  yj^^Q  j^jj-,^^  c:  -^j^y  spcakcst  tliou  uuto  them  in  parables?"  ^see^eGi. 

3  Malt.  xiii.  11.  ^  He  an.swered,  and  said  unto  them,  "  Because  'it  is  given  a  Luke  8. 9,  &c. 

unto  you  to  know  the  mysteries  of  the  kingdom  of  heaven,  ^/c.^n.  Ma?k'4f' 

4  Matt.  xiii.  12.  but  unto  them  it  is  not  given.  ^  For  'whosoever  hath,  to  him    |';  ?  'I?'-,!-  ^^' 

shall  be  given,  and  he  shall  have  more  abundance  :  but  who-  c  Matt.  25. 29. 
soever  hath  not,  from  him  shall  be  taken  away  even  that  he    Lukes.is'.&ig. 

5  Mark  iv.  11.    j^j^ti-,^  o  i^^j^  y^^Q  ''them  that  are  without,  all  these  things  are    ^^■ 

«  Mark  iv.  12.  donc  in  parables ;  ®  that  'seeing  they  may  see,  and  not  perceive ;  coi. T.V.i  f  iies. 
and  hearing  they  may  hear,  and  not  understand ;  lest  at  any  "^j^^^"  9^j"aJt'^' 
time  they  should  be  converted,  and  ^Ae?>  sins  should  be  for-    la.'i-i.  iukes. 

7  Matt.xiii.i4.  gi^en  them.     ''And  in  them   is  fulfilled  the   prophecy  of   Acts  28?  20. 

•^Esaias,  which  saith,—  ,f  "■,"•  \  ,, 

_^  .  '  /I3.6.9.  Ezek.  la. 

'  By  hearing  ye  shall  hear,  and  shall  not  understand  :        2.  Mark  4. 12. 

Xj  .'='•'  II,  '1^  .  '  Luke  8.10.  John 

And  seeing  ye  shall  see,  and  not  perceive,  12. 10.  Acts  28. 

8  Matt.  xiii.  15.  8  p^„  +1  •  15      1  4.   •  j  2C,  27.  Rom.  U 

I'or  this  people  s  heart  is  waxed  gross,  s.  2  cor.  3.14,15 


88 


THE  PARABLE  OF  THE  SOWER  EXPLAINED.       [Part  III. 


g  Heb.  5.  11. 


h  Matt.  16.  17. 
Luke  10.  23,  24. 
John  20.  29. 

tHeb.  11.  13. 
IPet.  1.  10,11. 


3  Is.  6.  9.  Mark  4. 
14. 


SECT.    XXXII. 

V.  m.  27. 
J.  P.  4740. 

Wilderness. 


a  Mdtt.  4. 23. 


J  Is.  58.2.  Ezek. 
35. 32.  John  5.35. 


cMatt.  11.  6. 
2  Tim.  1.  15. 

d  Matt.  19.  23. 
Mark  10.  23. 
Luke  18.  24. 

1  Tim.  6.  9. 

2  Tim.  4.  10. 

e  1  Tim.  6.  9,  17. 


/  Matt.  5.  15. 
Luke  Jl.  33. 


g  Matt.  10.  26. 
Luke  12.  2. 


ft  Matt.  11.  15. 


And  their  ears  ^are  dull  of  hearing, 

And  their  eyes  they  have  closed  ; 

Lest  at  any  time  they  should  see  with  their  eyes, 

And  hear  with  their  ears, 

And  should  understand  with  their  heart, 

And  should  be  converted,  and  I  should  heal  them.' 

^  But  ''blessed  are  your  eyes,  for  they  see  ;  and  your  ears,  9  Matt.  xiii.  le. 
for  they  hear!     '°  For  verily  I  say  unto  you,  'That  many  '"  Matt. xiii.  17. 
prophets  and  righteous  men  have  desired  to  see  tliose  things 
which  ye  see,  and  have  not  seen  them  ;  and  to  hear  those 
things  which  ye  hear,  and  have  not  heard  themJ^ 

Matt.  \m.'partofvXO,andVi. — 10  —  and — .  1.3"  Therefore  speak  I  to  them  in  parables; 
because  they  -^ seeing,  see  not ;  and  hearing,  they  hear  not ;  neither  do  they  understand." 

Mark  iy.  first  partofver.  11.  And  he  said  unto  them,  "  Unto  you  it  is  given  to  know 
the  mystery  of  the  kingdom  of  God  — ." 


Section  XXXII. — Explanation  of  the  Parable  of  the  Sower. 
Matt.  xiii.  18-23.— Mark  iv.  13-23.— Luke  viii.  9-17. 
'  They  that  were  about  him  with  the  Twelve  asked  of  'Markiv.io. 
him  the  parable,  ^saying,  "  What  might  this  parable  be?  "   ^   "  k-^-'n 
^  And  he  said  unto  them,  "  Know  ye  not  this  parable?  and  4^^^. xiii  is. 
how  then  will  ye  know  all  parables  ?     ^  Hear  ye  therefore   5  Luke  viii.  ii. 
the  parable  of  the  sower.  ^  Now  the  parable  is  this  :  The   s  Mark  iv.  i4. 
seed   is  the  word  of  God.    *  The  sower  soweth  the  word.   ^  Matt.  xiii.  19. 
'^  When  anyone  heareth  the  word  "of  the  kingdom,  and  ^Markiv.  15. 
understandeth  it  not,  then  *  immediately,  Mest  they  should  ^  Luke  vui.  12, 
believe,  and  be   saved,  "*  cometh   the   Wicked    One,  and  '"  ^^'^"- ^■"- ^^- 

11  1111  1101  •        1   •      ''  Mark  iv.  15. 

catcheth  away  that,      the   word,      that   was   sown   in  'ns  12  Matt.  xiii.  19. 
heart.     This  is  he  which  received   seed  by  the   wayside. 
'^  But  he  that  receiveth  the  word  into  stony  places,  the  same  13  Matt.  xiii.  20. 
is  he  that  heareth  the  word,  and  anon  Vith  joy  receiveth  it ;  ,^  ^^^^^  .^  ^^ 
'^  immediately  received  it  with  gladness  :  '*  yet  hath  he  not  ^  ^j^^jj  ^jjj  21. 
root  in  himself,  but  dureth  for  a  while  ;  "'for  a  while  be-  16  Luke  viii.  13. 
lieveth,  and  in  time  of  temptation,  ''for  '^afterward,  when  n Matt. xiii. 21. 
affliction,  "  when  tribulation  or  persecution  ariseth  because  is  Mark  iv.  17. 
of  the  word,  by  and  by  'he  is  offended,  ''"  and  falleth  away.  '^  Matt.  xiii.  21. 
*'  He  ''also  that  received  seed  amonij  the  thorns  is  he  that  ^"^uke  vm.  13. 
heareth  the  word  ;  ^^  and  when  he  hath  heard  goeth  forth, 
^^and  the  cares,  ^■' and  the  care  of  this  world,  "and  the  de-  „ ,,  ,  .    ,„ 

.  „.  .       .  ,  Mark  iv.  19. 

ceitfulness  of  riches,  ""and  pleasures  of  this  life,  ""and  the  24 Matt. xiii. 22. 
lusts  of  other  things  entering  in,  "  choke  the  word,  and  he  zsLukeviii.  14. 
becometh  unfruitful.  ^'^  But  he  that  receiveth  seed  into  the  26  Mark  iv.  19. 
good  ground  is  he  that  heareth  the  word  and  understandeth  ^  Matt.  xiii.  22. 
it;  ^"and  receiveth  it  ^^  in  an  honest  and  good  heart,  and  28  Matt.  xiii.  23. 
having  heard  the  word,  keepcth  it,  and  with  patience,  29  Mark  iv.  20. 
^'  which  also  beareth  fruit,  and  bringeth  forth  some  an  hun-  3"  Lui^e  viii.  15. 
dredfold,  some  sixty,  some  thirty."  "  ''''"•  "'''•  ~=^- 

'■'  And  he  said  unto  them,  '^  "  No  -^man,  when  he  hath  33  l^"*!';^^ 
lighted  a   candle,  cove-reth  it  with  a  vessel,  or  putteth  it 
under  a  bed  ;  but  setteth   it  on  a  candlestick,  that  they 
which  enter  in  may  see  the  light.  '*  For  ^nothing  is  secret,  34  Luke  viii.  17. 
that  shall  not  be  made   manifest ;  neither  any  thing  hid, 
that  shall  not  be  known  and  come  abroad.     ^^  If ''any  man  35  Mark  iv.  23. 
have  ears  to  hear,  let  him  hear  !  " 

Mark  iv.  part  ofver.  1.5,  10,  17,  ver.  18,  part  ofver.  19,20,  21,  and  zer.  22.— 15  '•  And 
these  are  they  by  the  wayside,  where  the  word  is  sown ;  but  when  they  have  heard, 
Satan  cometh — and  taketh  away  —  that  was  sown  in  their  hearts.     IG  And  tliese  are 


21  Matt.  xiii.  22. 

22  Luke  viii.  14 


Sect.  XXXIV.]      VARIOUS  DESCRIPTIVE  PARABLES.  89 

they  likewise  which  are  sown  on  stony  ground ;  who,  when  they  have  heard  the  word 

— 17  and   have  no  root  in  themselves,  and   so  endure  but  for  a  time  —  or  persecution 

ariseth  for  the  word's  sake,  immediately  they  are  oiFended.     18  And  these  are  they  which 

are  sown  among  thorns  ;  such  as  hear  the  word,  19  —  of  this  world,  *and  the  deceitful-  « 1  Tim.  6.  9, 17. 

ness  of  riches,  and  the  lust  of  other  things  entering  in,  choke  the  word,  and  it  becometh 

unfruitful.     20  And  these  are  they  which  are  sown  on  good  ground  ;  such  as  hear  the 

word, —  and  bring  forth  fruit,  some  thirtyfold,  some  sixty,  and  some  an  hundred.     21  — 

Is  a  candle  brought  to  be  put  under  a  *bushel,  or  under  a  bed  .-'  and  not  to  be  set  on  a  *  The  word  in  the 

candlestick  .'     22  .'For  there  is  nothinir  hid,  which  shall  not  be  manifested  ;  neither  was    <"'g'na'  signifi- 

I  ■        1  ,  1        •      1        1^  ,  1  ,)  elh  a  less  meas- 

any  thmg  kept  secret,  but  that  it  should  come  abroad.  ure,  as  Matt.  5. 

Luke  viii.  part  ofver.  9,  rer.  10,  part  of  ver.  12,  13,  14,  and  15. — 9  *And  his  disciples  .^• 

asked  him — .     10  And  he  said,  "  Unto  you  it  is  given  to  know  the  mysteries  of  the  king-    Luke  12.  2.  ' 

dom  of  God  :  but  to  others  in  parables ;  that  'seeing  they  might  not  see,  and  hearing  k  Matt.  13. 10,13. 

they  might  not  understand."     12  "  Those  by  the  wayside  are  they  that  hear  ;  then  com-    '^'"■"'^  ^-  ^"• 

eth  the  Devil,  and  taketli  away  the  word  out  of  their  hearts,  — 13  They  on  the  rock  are  '  ^^' 

they,  which,  when  they  hear,  receive  the  word  with  joy ;  and  these  have  no  root,  which 

—  14  And  that  which  fell  among  thorns  are  they,  which  —  and  are  choked  with  cares  and 

riches  —  and  bring  no  fruit  to  perfection.     15  But  that  on  the  good  ground  are  they,  =^^=== 

which  —  bring  forth  fruit — ." 


SECT,  xxxiir. 

Section  XXXIIl. —  Christ  directs  his  Hearers  to  practise  what  they  hear. 

^  ^  V.  ^.  27. 

Mark  iv.  24,  25. — Luke  viii.  18.  j  p  4740 

iMarkiv.24.         I  ^^^  jjg  g^^jj^  ^^^^  ^j^gj^^^  u  ^ake  hcecl  what  ye  hear:        *^^'- 

11  eviii.    .  2j^Q^  yg   hear:   ^  with  "what  measure  ye  mete,  it  shall  be  aMatt.  7. 2. 

measured  to  you  :  and   unto  you  that  hear  shall  more  be   i^"''e6.38. 

4  Mark  iv.  25.    given.     ■*  For  ''he  that  hath,  to  him  shall  be  given  :  and  he  6  Matt.  13. 12.  & 

that  hath  not,  from  him  shall  be  taken  even  that  which  he   26.' "  "    " 

5  Luke  viii.  18.  hath, — '  even  that  which  he  *seemeth  to  have."  *heutlt''^'^''^ 
Luke  viii.  part  ofver.  18.     "  Take  heed  therefore —  '^for  whosoever  hath,  to  him  shall  c  Matt.  13.  12.  & 

be  given ;  and  whosoever  hath  not,  from  him  shall  be  taken—."  |^;  ^^-  ^""^^  ^^• 


Section  XXXIV.— FanoMs  Parables  descriptive  of  Chrisfs  Kingdom  J  sect,  xxxiv 

Matt.  xiii.  24-53.— Mark  iv.  2G-34.  ^— 

Mark  iv.26-20.      26  ^nd  hc  Said,  "  So  is  the  kingdom  of  God,  as  if  a  man     7p'^474o 
should  cast  seed  into  the  ground  ;    ~'  and  should  sleep,  and 


Galilee. 


rise   night  and  day,  and   the  seed   should  spring  and  grow   uj),  he 
knoweth  not  how.     ^s  poj.  ^^g  earth  bringeth   forth   fruit  of  herself ;  ^ '"'' ^'''°*' ^' 
first  the  blade,  then  the  ear,  after  that  the  full  corn  in  the  ear.    -^  But 
when  the  fruit  is  *brought  forth,  immediately  "he  putteth  in  the  sickle,  *or,  ripe. 
because  the  harvest  is  come."  aRev.  h.  is. 

Matt.  xiii. 24-30.  ^4  Anothcr  parable  put  he  forth  unto  them,  saying,  "  The 
kingdom  of  heaven  is  likened  unto  a  man  which  sowed  good 
seed  in  his  field.  -^  But  while  men  slept,  his  enemy  came  and  sowed 
tares  among  the  wheat,  and  went  his  way.  ^6  j^^^  when  the  blade  was 
sprung  up,  and  brought  forth  fruit,  then  appeared  the  tares  also. 
2^  So  the  servants  of  the  householder  came,  and  said  unto  him,  '  Sir, 
didst  not  thou  sow  good  seed  in  thy  field  ?  from  whence  then  hath  it 
tares?'  ^s  jjg  said  unto  them,  'An  enemy  hath  done  this.'  The 
servants  said  unto  him,  '  Wilt  thou  then  that  we  go  and  gather  them 
up  ? '  20  But  he  said,  '  Nay  ;  lest  while  ye  gather  up  the  tares,  ye  root 
up  also  the  wheat  with  them.  3"  Let  both  grow  together  until  the 
harvest :  and  in  the  time  of  harvest  I  will  say  to  the  reapers,  Gather 
ye  together  first  the  tares,  and  bind  them  in  bundles  to  burn  them  : 
but  'gather  the  wheat  into  my  barn.'  "  j  Matt.  3. 12. 

1  Mark  iv.3n.       31  Anothcr  parable  put  he  forth  unto  them,  '  and  he  said,  ,l„^3  13  ,. 
Matt...>n.3i.  2g^y,         '"  Wliercunto   'shall   we  hken  the  kino-dom  of  Acts2.4i.  &4. 

3  Mark  iv.  30.     rirvrl    ">      ^..        „.•*]  I      i.  •  in  iiij^uvjui    vi      4.  &5.  14.&19 

Vjoq  .''    oi      With   what   comparison   shall  we  compare  it  ?    20. 
VOL.  11.  12  j^* 


90  VARIOUS  DESCRIPTIVE  PARABLES.  [Part  III. 

di8.2  2,3.  Mic.  "The  ''kinffdom  of  heaven  is  hke  to  a  grain  of  mustard-  "  Matt.xiii.31. 

4.  l.Luliel3.19.  ,  i-i  1  ,  ,.^,.,,,,-Tr 

seed,  which  a  man  took,  and  sowed  in  his  field  ;  "  It  is  ^  ^^^'^^  i^-  3i- 

like  a  grain  of  mustard-seed,  which,   when  it  is  sown  in 

the  earth,  is  less  than  all  the  seeds  that  be  in  the  earth  ; 

®  but  when  it  is  sown,  it  groweth  up,  and  becometh  greater  *  ^^'""^  '"■  "''^' 

than  all  herbs,  and  shooteth  out  great  branches  ;  '  and  be-  ''  ^='"-  ^"-  ^• 

cometh  a  tree,  so  that  the  birds  of  the  air  come   and  lodge 

in  the  branches  thereof  *  under  the  shadow  of  it."  s  Mark  iv.  33. 

e  Luke  13. 20.  ^  Another 'parable  spake  he  unto  them: — "The    king-  9  Matt.xiii.33. 

dom  of  heaven  is  like  unto  leaven,  which  a  woman  took, 

*  The  word  in  the  and   hid   in  three  *measures  of  meal,  till  the  whole  was 

Greek  is  a  meas-   i  i   J5 

ure  containing  a-    leaVeneQ. 

hail^fmnttngl       '"All  thcsc   thiugs  spake  Jesus  unto  the  multitude  in  i«> Matt. xiii. 34. 
little  more  than  a  parablcs  ;  and  without  a  parable  spake  he  not  unto  them: 

"  and  with  many  such  parables  spake  he  the  word  unto  "  Mark  iv.  33. 

them,  as  they  were  able  to  hear  it.     '-But  without  a  par-  12  Mark  iv. 34. 

able  spake  he  not  unto  them:   'Hhat  it  might  be  fulfilled '» Matt. xiii. 35. 

which  was  spoken  by  the  prophet,  saying, — 

/Ps. 78.2.  "I  ^will  open  my  mouth  in  parables  ; 

^  Rom.  16. 25, 26.  I  ^will  uttcr  thiugs  which  have  been  kept  secret 

3. 9.  Coi.  i.  26.'  From  the  foundation  of  the  world." 

'*  And  when  they  were  alone,  he  expounded  all  things  to  "  Mat?  xiii ^st- 
his  disciples.  53. 

'^Then  Jesus  sent  the  multitude  away,  and  went  into  the  house. 
And  his  disciples  came  unto  him,  saying,  "  Declare  unto  us  the  para- 
ble of  the  tares  of  the  field."     ^"'He  answered  and  said  unto  them, 
A  Matt.  24.  14.  &  "He  that  soweth  the  good  seed  is  Hhe   Son  of  Man;  ^^the  field  is 

28.  19.  Mark  IC.  ^  .  . 

Tsjao.Luke  21'.  the  world  ;  the  good  seed  are  the  children  of  the  kingdom  ;  but  the 
sLRom.  Vi8.'  tares  are 'the  children  of  the  Wicked  One;  ^  the  enemy  that  sowed 
^"''  ^0^,0  T  u    them  is  the  Devil ;  ^the  harvest  is  the  end  of  the  world,  and  the  reap- 

1  Gen.  3  13.  John  i  a  i  /in    a  i  r-  i 

8.  44.  Acu  13.  ers  are  the  Angels.  ■*"  As  therefore  the  tares  are  gathered  and 
7  joei3.°i3.  Rev.  bumcd  iu  the  fire,  so  shall  it  be  in  the  end  of  this  world.  "^^The  *Son 
fc^Matt'is  7  See  ^^  Man  shall  send  forth  his  angels,  and  they  shall  gather  out  of  his 
John  i.  51.  ^  kingdom  all  tthings  that  offend,  and  them  which  do  iniquity  ;  ^^  and 
*~or,  scandal's,  'shall  cast  them  into  a  furnace  of  fire :  "there  shall  be  wailing  and 
2  Matt.  3. 12.       gnashing  of  teeth.     "^^  Then  "shall  the  righteous  shine  forth  as  the  sun 

Rev.  19.   20.  &   "  ."  _  o 

20. 10.  in  the  kingdom  of  their  Father.   "Who  hath  ears  to  hear,  let  him  hear ! 

"13.^50;  ^'  ^^'  ^       ^'' "  Again,  The  kingdom  of  heaven  is  like  unto  treasure  hid  in  a 
nDan.  12. 3.        field,  thc  which  when   a  man   hath  found,   he   hideth,  and   for  ioy 

Wisd.  3.  7.  ^  ^  J    J 

1  Cor.  15. 42. 43,  thcrcof  goctli  and 'sellcth  all  that  he  hath,  and 'buyeth  that  field. 
^^.gf  9  ^^"  Again,   The  kingdom  of  heaven   is  like  unto  a  merchantman 

p  Phil.  3. 7, 8.  seeking  goodly  pearls  ;  '*^  who,  when  he  had  found  '^one  pearl  of  great 
^3^\s^^'  ^'  ^"^^^  price,  went  and  sold  all  that  he  had,  and  bought  it. 
r  Prov.  2. 4.  &  3.  '*^"  Again,  The  kingdom  of  heaven  is  hke  unto  a  net,  that  was  cast 
19!  '  '  '  into  the  sea,  and  "gathered  of  every  kind  :  '^^  which,  when  it  was  full, 
sch.  22. 10.  ^j-jgy  (jj-gyy  tQ  shore,  and  sat  down,  and  gathered  the  good  into 
vessels,  but  cast  the  bad  away.  ■*''  So  shall  it  be  at  the  end  of  the 
fch.25.32.  world:  the  angels  shall  come  forth,  and 'sever  the  wicked  from  among 
uvor. 42.  the  just,  ^" and  "sliall  cast  them  into  the  furnace  of  fire;  there  shall 

be  wailing  and  gnashing  of  teeth." 

^^  Jesus  saith  unto  them,  "  Have  ye  understood  all  these  things  r  " 
They  say  unto  him,  "  Yea,  Lord !  "  ^^  Then  said  he  unto  them, 
"  Therefore  every  scribe  which  is  instructed  unto  the  kingdom  of 
heaven  is  like  unto  a  man  that  is  a  householder,  which  bringeth  forth 
eCant.  7. 13.  out  of  his  treasure  "things  new  and  old."  ^^  And  it  came  to  pass,  that 
when  Jesus  had  finished  these  parables,  he  departed  thence. 


Sect.  XXXV.]  CHRIST  CALMS  THE  TEMPEST.  ftl 

Matt.  xiii.  part  of  ver.  32.     "  Which  indeed  is  the  least  of  all  seeds :  but  when  it  is 
grown,  it  is  tlie  greatest  among  herbs, — ." 

Mark  iv.  part  of  ver.  32.  "  —  so  that  the  fowls  of  the  air  may  lodge—." 


Section  XXXV. —  Christ  crosses  the  Sea  of  Galilee,  and  calms  the  sect,  xxxv. 

Tempest.  V.  JE.  27. 

Matt.  viii.  18-27, — Mark  iv.  part  of  ver.  35,  to  the  end. — Luke  viii.  22-25.  j.  p.  4740. 

I  Matt.  viii.  18.      1  jYq^v  when  Jesus  saw  great  multitudes  about  liim,  ^  it   Sea  of^auiee. 
sMarklv.'ss.    caiTie  to  pass  ^  the   same   day,  when   the   even   was   come, 

4  Luke  viii.  22.  *  that   he   went  into  a  ship   with   his   disciples  :    and   ^  he 

6  Matt.  viii.  18.    ^^^  commandment  to  depart ;    [and]  *  he  said  unto  them, 

•>    Luke  vlll.  i«.   O  ,,.,,.iiiiiTffi4iTinK-r£:o 

7  Matt.  viii.  19.  "  Let  us  go  over  unto  the  other  side  of  the  lake."         And  "L^keQ.  57,58. 

a  certain  Scribe  came,  and  said  unto  him,  "  Master,  I  will 

8  Mitt. viii. ^0.  follow  thee  whithersoever  thou  goest."     ®  And  Jesus  saith 

unto  him,  "  The   foxes  have  holes,  and  the  birds  of  the 

air  have   nests  ;    but  Hhe    Son  of  Man^  hath  not  where  to  *  see  John  1. 51. 

9  Matt.  viii. 21.  lay  his  head."     '  And  'another  of  his   disciples   said  unto  c  Luke  9. 59,  co. 

him,  "  Lord,  ''suffer  me   first   to   go  and  bury  my  father."  <i|ee  1  Kings  19. 

10  M.t:.viii.32.  '0  But  Jesus  said  unto  him,  "  Follow  me  :  and  let  the  dead  z  see  Note  69. 

,,.,,,,  In    this      Note 

bury  their  dead.  .Mr.    Townsend 

II  Matt.  viii. -23.  "And  when  he  was  entered  into  a  ship,  his  disciples  cX\nmleirfor 
»  Mark  iv.  36.   foUowed  him.     "  And  when  they  had  sent  away  the  mul-    '^Isonl/Manr 

13  Luke  viii. -22.  titude,  thcv  took  him  even  as  he  was  in  the  ship.     '^  And  this  is  a  mistake; 

14  Mark  iv.  33.  they   launched   forth.        And   there   were   also  with   him  sumed  this  title 

15  Luke  viii.  23.  Other  little  ships.  '^  But  as  they  sailed  he  fell  asleep  :  "*  and,  uon"with"Nico- 
l^M-"klf3f  behold!  there  arose  ''a  great  storm  of  wind,  '%nd  there  'j.TarJ.rpxi!- 
IS  Luke  viii.  23.  cauic  dowu  a  storm  of  wind  on  the  lake  ;  [and]  '*  a  great 

19  Matt,  viii.24.  ^gjjjpggt  jj-j  the   sea,  ^'^  and  the   waves   beat  into   the   ship, 

51  Mau.vlii.24.  ^'  insomuch  that  the  ship  was  covered  with  the  waves  :  but 

52  Luke  viii.  23.  hc   was  aslccp  ;    "  and   they  were    filled   with   water,   and 

23  Mark  iv.  38.  wcrc  iu  jcopardy.     ^^  And  he  was  in  the  hinder  part  of  the 

24  Matt.  viii.  25.  ship,  asleep   on  a  pillow.      ^^  And    [his]    disciples   came  to 

96  Mark  iv.  38.  him,  aud  awoke  him,  saying,  ^°  "  Master  !  'carest  thou  not  e  Luke  8. 24. 
Z  m'":'-!!!:?:  that  we  perish  ?    ''  Lord,  save  us  !  we  perish  !  "  "  And  he 
saith  unto  them,  "  Why  are  ye  fearful,  O  ye  of  little  faith  ? " 

98  Luke  viii  24.  -^Thcu  hc  arosc,  and  rebuked  the  winds  and  the  sea  ;  ^*  and  ■^g^'&^oy^'at  ^^* 

99  Mark  iv.  39.   the  raging  of  the  water  ;  ^*  and  said  unto  the  sea,  "  Peace, 

be  still  !  "     And   the   wind   ceased,  and  there  was  a  great 

30  Mark  iv.4o.  calm.   '"  And  he  said  unto  them,  "  Why  ^are  ye  so  fearful  ?  ^Luko8.25. 

31  Matt.  viii.  27.  how  is  it  that  ye  have  no   faith  ?  "     ^'  But  the   men   mar- 

32  M  r!;  iv.  41.   yclled,  ^"  aud  thcy  feared  exceedingly,  and   said  one  to  an- 

33  Luke  viii.  25.  other,   "What   manner   of  man   is   this!     ^^  for   he   com- 

mandeth  even  the  winds  and  water,  and    they   obey  him  : 
31  M..tt.  viii.27.  34  that  even  the  winds  and  the  sea  obey  him !" 

Matt.  viii.  part  of  rcr.  18,  26,  and  27. —  IS  —  unto  the  other  side.     2G  —  and  there  was 
a  great  calm.     27  —  saying,    "  What  manner  of  man  is  this,  — . 

Mark  iv.  part  of  ver.  35,  37,  38,  39,  and  41. —  35  And — he  saith  unto  them,  "Let 
us  pass  over  unto  the  other  side."  37  And  there  arose  —  so  that  it  was  now  full. 
3d  —  and  they  awake  him  and  say  unto  him  — .  39  And  he  arose,  and  rebuked  the  wind, 
— .     41  —  that  even  the  wind  and  the  sea  obey  him  .'" 

Luke  viii  part  of  ver.  22. 24.  a?id  25. — 22  Now  —  on  a  certain  day,  — .  24  And  they  came 
to  him,  a,nd  awoke  liim,  saying,  '-Master!  ''master!  we  perish!"     Then  he  arose,  and  ''Mark  4.  38. 
rebuked  the  wind  —  and  they  ceased,  and  there  was  a  calm.     25  And  he  said  unto  them, 
'•Whore  'i.s  your  faith.'"     And    they   being   afraid  wondered,   saying    one   to    another,  i  Mark  4.  40. 
"       lint  manner  of  man  is  tliis '" 


Mark  v.  1. 


6  Matt,  viii.28. 

7  Luke  viii.27. 


92  CHRIST  HEALS  THE  GADARENE  DEMONIAC.     [Part  III. 

SECT.  XXXVI.  Section  XXXVI. —  Christ  heals  the  Gadarene  Demoniac.^ 

Y  ^  27  Matt.  viii.  28.  to  the  end. — Mark  v.  1-20. — Luke  viii.  26-39 

J.  P.  4740.  '  And  they  came  over  unto  the  other  side  of  the   sea,  ' 

Gadara.        into  the  country  of  the  Gadarenes — *  the   country  of  the  2  Matt.viii.ss. 

a  See  N^  70.      Gcrgescnes — ^  which  is  over  against  Gahlee.     ■*And  when  4  j,"""!^"!'^^' 
he  was  come  out  of  the   ship,  immediately  there  met  him 
out  of  the   tombs,  *out  of  the   city,  a  certain  man,  *  pos-  ^Lukeviii.s? 
sessed  with  devils,  coming  out  of  the  tombs,  ^  which   had 
devils  a  long  time,  and  ware  no  clothes,  neither  abode  in 
any  house,  but  ®  who  had  his  dwelling  among  the  tombs  ;  »  Mark  v.  3. 
and  no  man  could  bind  him,  no,  not  with  chains  ;  ^  because  ^  Mark  v.  4. 
tliat  he  had  been  often  bound  with  fetters  and  chains,  and 
the  chains  had  been  plucked  asunder  by  him,  and  the  fet- 
ters broken   in  pieces  ;    neither  could  any  man  tame  him  ; 
'"  and  always,  night  and  day,  he  was  in  the  mountains,  and  1°  Mark  v.  5. 
in   the  tombs,  crying,  and   cutting   himself  with  stones  ; 
"  exceeding  fierce,  so  that  no  man  might  pass  by  that  way,  "  Matt.  viii.  28. 
'^  And,  behold  !  '^  when  he  saw  Jesus  afar  off,  he  ran,  '*  and  '*  Matt.  viii.  s9. 
fell  down  before  him,  '* and  worshipped  him,  '"and  cried  j^  ^ukeviif 28. 
with  a  loud  voice,  and  said,  "  What  have  I  to  do  with  thee.  13  Mark  v.  6. 

flSee  Mark  1. 1    Jgsus,  thou  "Sou  of  the  Most  High  God  ?   "  Art  thou  come  ''  '^'"''^-  ''• 

17  Matt  viii   29 

hither  to  torment  us  before   the   time  ?     '^  I  beseech  thee,  is  Luke  viii.  as! 

'®  I   adjure   thee  by   God,    that  thou  torment   me   not !" '9  Mark  v.  7. 

^^  (For  he  had  commanded  the   unclean   spirit  to  come  out  2"  Luke  viii.  29. 

of  the  man.     ~^  For  he  said  unto  him,  "  Come   out   of  the  ^*  ^ark  v.  8. 

man,  thou  unclean  spirit."     -'  For  oftentimes  it  had  caught  ^-  Luke  viii.  29. 

him  :  and  he  was  kept  bound  with  chains  and  in  fetters  ; 

and  he  brake  the  bands,  and  was  driven  of  the  devil  into 

the  wilderness.)  "  And  he  asked  him,  "  What  is  thy  name  ? "  **  Mark  v.  9. 

And  he  answered,  saying,  "  My  name  is  Legion  :    for  we 

are  many."     ^^  (Because   many  devils   were   entered   into  ^  ^^u^e  viii.  30. 

him.)     ^^  And   he  besought   him  much,  that  he  would  not  ^  Afark  v.  10. 

send  them  away  out  of  the  country  ;  ^®  that  he  would  not  ^  Luke  viii.  31. 
6  Rev.  20. 3        command  them  to  go  out  4nto  the  deep. 

^^  Now  there   was  there,  '^^  a  good   way  off  from  them,  "  ^^""^  ^v'l- 

^'  nigh  unto  the  mountains,  a  great  herd  of  swine,  feeding,  as  Mark  v."n.' 

'"'  And  all  the  devils  besought  him,  saying,  ^'  "  If  thou  cast  ^^  Mark  v.  12. 

us  out,  suffer  us  to  go  away  into  the  herd  of  swine.    ^~  Send  33  Malk  v'12^^' 

us  into  the  swine,  that  we  may  enter  into   them."     ^^  And  a^  Mark  v.  13. 

forthwith  Jesus  gave  them  leave,  [and]  ^^  said  unto  them,  ^^  Matt.  viii. 32. 

"  Go."     ^*  And  the  unclean   spirits  went  out,  and  entered  35  Mark  v.  ix 

into  the  swine :    and   the   herd  ran  violently  down  a  steep 

place  into  the  sea,  (they  were  about  two  thousand,)   and 

were  choked  in  the  sea;    ^"and  perished   in   the   waters.  ^®  Matt.  viii.  32. 

"  And  they  that  fed  the  swine  fled,  and  told  it  in  the  city  ''  ^'""^  '■  ^^■ 

and  in  the  country  ;    ^*and   what   was  befallen  to  the  pos-  ^  Matt.  viii.  33. 

sessed  of  the  devils.     '''  And,  behold  !  the  whole  city  came  ^^  Matt.  viii. 34. 

out  to  meet  Jesus  ;   *°  and  tiiey  went   out   to   see   what   it  '"  Mark  v.  14. 

was  that  was   done.     ■*'  And   they  come  to  Jesus,  and  see  "*  Mark  v.  is. 

him  that  was  possessed  with  the  devil,  and  had  the  legion, 

sitting,  and  clothed,  and  in  his  right  mind,  "'  at  the  feet  of  L"i<e  viii.  35. 

Jesus :  "  and  they  were  afraid.     ^'  And  they  that   saw  it  ^^  Mark  v.  15. 

told  them  how  it  befel  to  him  that  was  possessed  with  the 
«Matt.  8.34.       devil,  and  also  concerning  the  swine.     *^  And  ■"*  then  ""tiie  *^  ^^"'^•'■:.'^_ 

•"         ij.  .'T.  11-  1        Luke  via.  37. 

whole   multitude  of  the  country  of  the  Gadarenes   round 
<;ActaiG.  39.       about  ''besought  him  to  depart  from  them  ;  "  they  began  to  "'  '^''''''  '•  ^^• 
pray  him   to   depart   out  of  tlieir  coasts:    '"^  for  they  were  ■»*  Luke  viii.  37. 


Sect.  XXXVII.]      CHRIST  DINES  WITH  MATTHEW.  93 

taken  with  great  fear.   And  he  went  up  into  the  ship,  and  re- 
*s  Mark  V.  18.  turned  back  again.    ^^  And  when  he  was  come  into  the  ship, 

'he  that  had  been  possessed  with  the  devil  prayed  him  that  *  ^"''^  ^-  ^• 
50  Mark  V.  19.  he  might  be  with  him.     *°  Howbeit  Jesus  suffered  him  not, 
»i  Luke  viii.  38.  *'  but  Jcsus   seiit  him   away,  °''  but  saith  unto  him,  "  Go 

52  Murk  V.  19.  i^Qj^g  ^Q  ^j-,y  friends,  and  tell  them   how   great   things  the 

Lord  hath  done  for   thee,  and  hath   had   compassion   on 

53  Mark  v.  20.  thcc."    °^  And  he  departed,  and  began  to  publish  in  Decap- 

54  Luke  viii.  39.  QiigS4  ^^j^^  published  throughout  the  whole  city  ■'"  how  great 

things  Jesus  had  done  for  him  ;  and  all  men  did  marvel. 

Matt.  viii.  part  ofver.  28,  29,  30,  31,  32,  33,  34.— 28/And  when  he  was  come  to  the  /Marks.  1,  &c. 
other  side  into  —  there  met  him  two  —  29  —  they  cried  out,  saying,  "  What  have  we  to  do  '  *"'• 

with  thee,  Jesus,  thou  ^Son  of  God  ?"     30  And  there  was  —  a  herd  of  many  swine  feed-  g  See  Mark  1.  1. 
ing.     31  So  the  devils  besought  him,  saying,  —  32  And  he  —  And  when  they  were  come 
out,  they  went  into  the  herd  of  swine  :  and,  behold  !  the  whole  herd  of  swine  ran  violently 
down  a  steep  place  into  the  sea,  —  33  And  they  that  kept  them  fled,  and  went  their  ways 
into  the  city,  and  told  every  thing,  —  34  —  and  when  they  saw  him,  ''they  besought  him  A  See  Deut.  5. 25. 
that  he  would  depart  out  of  their  coasts.  •   L^J"f  g^/  ^^^^^ 

Mark  v.  part  ofver.  2,  and  6. — 2  —  a  man  with  an  unclean  spirit,  0  But  — .  16.  39. 

Luke  viii.  jiart  of  ver.  2(),  27,  28,  30,  31,  vcr.  32,  33,  34,  part  of  ver.  3-5,  ver.  36,  niid  part 
oj  ver.  38,  39. — 26  *And  they  arrived  at  the  country  of  the  Gadarenes,  —  27  And  when  he  i  Matt.  8.  28. 
went  forth  to  land,  there  met  him  —  in  the  tombs.     28  When  he  saw  Jesus,  he  cried  out,                   " 
—  and  with  a  loud  voice  said,  "  What  have  I  to  do  with  thee,  Jesus,  thou  J  Son  of  God  j  See  Mark  1.  1. 
Most  High.' — torment    me   not."     30  And  Jesus  asked    him,  saying,  "What  is   thy 
name  .'"'     And  he  said,  "  Legion  :"  —  31  And  they  besought  him  — .  32  And  there  was  a 
herd  of  many  swine  feeding  on  the  mountain  :  and  they  besought  him  that  they  would 
suffer  them  to  enter  into  them.     And  he  sufl!ered  them.     33  Then  went  the  devils  out  of 
the  man,  and  entered  into  the  swine  :  and  the  herd  ran  violently  down  a  steep  place  into 
the  lake,  and  were  choked.     34  When  they  that  fed  them  saw  what  was  done,  they  fled, 
and  went  and  told  it  in  the  city  and  in  the  country.     35  Then  they  went  out  to  see  what 
was  done  ;  and  came  to  Jesus,  and  found  the  man,  out  of  whom  the  devils  were  departed, 
sitting — clothed,  and  in  his  right  mind :  and  they  were   afraid.     36  They   also  whicli 
saw    it   told  them  by   what  means  he  that  was  possessed  of  the   devils    was   healed. 
38  *Now  the  man  out  of  whom  the  devils  were  departed  besought  him  that  he  might  be  k  Mark  5. 18. 
with  him  : —  saying,  39  "  Return  to  thine  own  house,  and  show  how  great  things  God  hath 
done  unto  thee."     And  he  went  his  way,  —  how  great  things  Jesus  had  done  unto  him.  


Section  XXX VII. —  Christ  dines  with  Mattheiv.  sect.xxxvii. 

Matt.  ix.  10-17.— Mark  ii.  15-22.— Luke  v.  29,  to  the  end.  ,,  "T"^^ 

1  Luke  V.  29.       1  ^jjp  Lgyj  made  Him  a  great  feast  in  his  own  house  :     j  p  474Q 

2  Mark  ii.  15.  a,nd  ^  it  came   to  pass,  that,  as  Jesus  sat  at  meat  in  his     capemaum 

3  Matt.  i.x.  10.  house,   ^  behold  !    *  there  "was  a  great  company  of  Publi-     ,  ,  "77 , 

4  Luke  V.  29.  J      r      *1  5  1-  6  *l      /        /  1  •*!     «Luke]o.  1. 

3  .Malt.  V.  10.  cans  and  01  others,    and  sinners  came,    that  sat  down  with 
6  Luke  V.  29.  them  ;    ^  also  together  with  Jesus  and  his  disciples  :    for 

8  Mirk  ii'  10    thcrc  wcrc  many,  and  they  followed  him.     ^  And  when  the 

Scribes  and  Pharisees  saw  him  eat  with  Publicans  and  sin- 

9  Miitt.  IX.  II.   ng,.g^  they  said  unto   his   disciples,  "'How  is  it  that  '  your 

10  Mark  ii.  iG.  Master  '°  eateth  and  drinkcth  with  Publicans  and  sinners  ?  " 

11  Luke  V.  30.  n  g^^  their   Scribes  and  Pharisees  murmured  against  his 

disciples,  saying,  ''  Why  do  ye  eat  with  Publicans  and  sin- 

12  :Mait.  ix.  I-:?,  ners  ?  "     '"  But  when  Jesus  heard  i'^aZ',  '^  Jesus  answerinsi 

'''^''^'  '  said  unto  them,  "They  that  are  whole  need  not  a  physi- 
11  Matt.  ix.  13.  cian  ;  but  they  that  are  sick.  '^  But  go  ye  and  learn  what 
In  Luknv.32.    that  mcancth,  '  I  Svill  have  mercy  and  not  sacrifice  : '   '*  ^I  *fi"?*'"-7*'fi^'i^\o' 

'  _  -  .  fa.  D,  7.  c.  ch.  la, 

came  not  to  call  the  righteous,  but  sinners  to  repentance."    "• 
.6  Mark  ii.  18.        .6  ^j^^  j,^g  disciplcs  of  Johu  and  of  the  Pharisees  used  to  "I'^^Lh^il 

17  Luke  V.  33.    fast:   '^  and  they  said  unto  him,  "Why  do  the  disciples  of 

John,  and  likewise  of  the  Pharisees,  fast  often,  and  make 

18  Matt.  ix.  14.  prayers  ;  but  thine  eat  and  drink,  [and]  '*  fast  not  ?  "   '"  And 

he  said  unto  them,  "  Can ''ye  make  the  children  of  the  bride-    Ma'Jk '2. '19! ' 


94  JAIRUS'S  DAUGHTER  IS  HEALED,  [Part  HI. 

chamber  fast  [and]  ^"^  mourn  "'  while  the  bridegroom  is  with  ^^  '^'''"-  '''•  ^^• 
them  ?     ^^  As  long  as  they  have  the  bridegroom  with  them,  22  Mark  u.  19. 
they  cannot   fast.     ^^  But   the   days   will   come,  when   the  2a  Luke  v.  35. 
bridegroom  shall  be  taken  away  from  them,  and  then  shall 
they  fast  in  those  days." 

^'^  And  he  spake  also  a  parable   unto   them  :    "  No  man  24  Luke  v.  36. 
putteth  a  piece  of  a  new  garment  upon  an  old  ;    if  other- 
wise, then  both  the  new  maketh  a  rent, — "'  the  new  piece,  ^s  Mark  ii.  21, 
**  which  is  put  in  to  fill  it  up,  taketh  "  away  from  the  old  26  Matt.  ix.  le. 
*^  garment,  and  the  rent  is  made  worse  :    ^®  and   the   piece  ^'  ^^'^^  "•  ^^• 

xu    X  /1  ^       r    xi  1  •   1        1  11    2S  Matt.  ix.  16. 

that  was  taken  out  01  the  new   agreeth  not  with  the  old.  29  Luke  v.  36. 
e  In  those  days  ^°  And  tto  mail  puttcth  new  wine  into  old  'bottles  ;  else  the  30  Luke  v.  37. 
m"a"e^of)e"her  ucw  wiuc  will   burst   the   bottlcs,  and  be  spilled,  and  the 
orskiiis.-ED.    i^Qttigg  gha.ll  perish:  ^'  but  new  wine  must  be  put  into  newai  Luke  v.  38. 

bottles  ;   and  both  are  preserved.     ^^  No  man  also  having  32  Luke  v.  39. 

drunk  old  wine,  straightway  desireth   new  ;    for  he   saith, 

'  The  old  is  better.'  " 

/  Mark  2. 15,  &c.  Matt.  ix.  part  ofver.  10, 11,  12, 13,  14,  15,  IC,  and  vcr.  17.  — 10  -/"And  it  came  to  pass, 

Luke  5.  ~9,  &c.  g^g   Jesus  sat  at  meat  in  the  house  —  many  Publicans  —  and  sat  down  with  him  and  his 

discijjles.     11  And  when  the  Pharisees  saw  it,  they  said  unto  his  disciples,  "  Why  eateth 

^■ch.  11. 19. Luke  — with  ^Publicans  and  ''sinners.^"     12  —  he   said  unto  them,  "They  Hhat   be    whole 

A  Gal  2  l""  '    "  need  not  a  physician,  but  they  that  are  sick.  13  —  for  I  am  not  come  to  call  the  righteous, 

t  Mark  2.  17.  •'but  sinners  to  repentance."     14  Then  came  to  him  the  disciples  of  John,  saying,  "  Why 

j  1  Tim.  1.  1.5.  *do  we  and  the  Pharisees  fast  oft,  but  thy  disciples  —  .'"     15  And  Jesus  said  unto  them, 

k  Mark  2.  18,  &c.  "  Can  Hhe  children  of  the  bride-chamber — as  long  as  the  bridegroom  is  with  them  .'  "'but 

&  18.  12.   '       '  the  days  will  come,  when  the  bridegroom  shall  be  taken  from  them,  and  "then  shall  they 

I  John  3.  29.  fast.     16  No  man  putteth  a  piece  of  *new  cloth  unto  an  old  garment :  for  that  —  from 

m  Mark  2.  20.  the  —  17  —  "Neither  do  men  put  new  wine  into  old  bottles ;  else  the  bottles  break,  and 

"&  1?  ^3    1  r  ^^^^  vvine  runneth  out,  and  the  bottles  perish  :  but  they  put  new  wine  into  new  bottles, 

7.5.  and  both  are  preserved." 

*  Or  Tdw    or    itji— 

im-ouahi.     '  See       Mark  ii.  -part  ofver.  15,  16,  rer.  17,  part  ofver.  18,  19,  ver.  20,  part  ofver.  21,  and  ver. 

Luke  5. 36.  22. —  15  And — many  Publicans  and  sinners  sat — 16  —  he  —  17  When  Jesus  heard  it, 

"  Af"    q  io   n  '^^  saith  luito  tliera,  "  They  ^ that  are  whole  have  no  need  of  the  physician,  but  they  that 

&  18.  11.  Luke  ^^re  sick  :  I  came  not  to  call  the  righteous,  but  sinners  to  repentance."     18  —  'and  they 

in"^i'T-^'  ^  1^'  ^°'^®  ^"'^  ^^y  unto  him,  "Why  do  the  disciples  of  John  and  of  the  Pharisees  fast,  but  thy 

o  Matt  9  14  '     '  disciples  fast  not.''"    19  And  Jesus  said  unto  them,  "  Can  the  children  of  the  bride-cham- 

Luke  5.  33.  ber  fast,   while  the  bridegroom  is  with  them  .^  —  20  ''But  the  days  will  come,  when  the 

rMatt.  9. 15.  bridegroom  shall  betaken  away  from  them,  and  then  shall   they  fast  in  those  days. — 

t  Or,  rate,  or,  un-  21  No  man  also  seweth  a  piece  of  tnew  cloth  on  an  old  garment :  else  —  that  filled  it  up 

wrong   .  taketh  —  and  the  rent  is  made  worse.     22  *And  no  man  putteth  new  wine  into  old  bottles  : 

*  Matt.  9.  17.  . 

else  the   new  wine  doth  burst  the  bottles,  and  the  wine  is  spilled,  and  the  bottles  will  be 

marred  :  but  new  wine  must  be  put  into  new  bottles." 


SEC.  xxxviii.       Section  XXXVIII. — Javrus^s  Daughter  is  healed,  and  the  infirm 

V.  JE.  27.  Woman}' 

J.  P.  4740.  Matt.  ix.  1.  and  18-26. — Mark  v.  21,  to  the  end. — Luke  viii.  40,  to  the  end. 

Capernaum.  '  And  it  camc  to   pass,  that,  ^  whcu   Jesus   was  passed  2M'''k"'2/" 

b  See  Note  71.     ovcr  again  by  ship  unto  the  other  side,  "  he  "came  into  his  3  Matt.  ix.  1. 
a  Matt.  4. 13.       owu  city  ;    [and]  *  when  Jesus   was  returned,  the   people  4  Luke  viii.  40. 
gladly  received  him,   *  much  people    gathered  unto  him,  »  Mark  v.  21. 
"  for  they  were  all  waiting  for  him,  '  and  he  was   nigh  unto  «  Luke  viii.  40. 
the  sea.  ^  Markv.21,22. 

J  Matt.  9. 18.  ''And  ^  while  he  spake  these  things  unto  them,  ^  behold  !   ^  Matt.  ix.  is. 

there  cometh  one  of  the  rulers  of  the  synagogue,  Jairus  by  '  ^'"''^•22. 
name;  and  when  he  saw  him,  he  fell  at  his  feet,  '"down  i"  Luke  viii.  4l 
at  Jesus'   feet,   and  besought  him,  "  and  worshipped  him,  "  Matt.  ix.  is. 
"^  and  besought  him  greatly,  'Hhat  he  would  come  into  his  12  Mark  v.  2.1. 
house  :   ''  saying,  "  My  little  daughter  lieth  at  the  point  of  "^  ^^^^^  '^^^ 
death :    I inay  thee,  come  and  lay  thy  hands  on  her,  that 


Sfxt.  XXXVIII.]  AND  THE  INFIRM  WOMAN.  ,  95 

15  Luke  viii.  42.  she  may  be  healed;   and  she  shall  live."     ^'^  (For  he  had 

one  only  daughter,  about  twelve  years  of  age,  and  she  lay 

16  Matt.  ix.  19.  a  dying.)  '**  And  Jesus  arose,  ''^  and  Jesus  went  with  him  ; 
i«Ma[t^ix^i9  and  " 50  <Zif/ his  disciples.  '"But  as  he  went,  the  people 
19  Luke  viii.  42.  thronged  him  ;   ^'^nmch  people  followed  him,  and  thronged 

=!0Markv.24.     ^iim. 

21  Mark  V.  25.        ^'  And,  ^^  bchold !  "  a  certain  woman,  ^*  which  was  diseased, 

22  Matt.  ix.  20.  25  ^jjich  'had  an  issue  of  blood  twelve  years,  ^^and  had  suf-  c  Lev.  15. 25. 

23  Mark  V.  25.  U       •    •  1     1       1  *        11      Matt.  9. 20. 

=4  Riatt.  \x.  20.  fered  many  thmgs  oi  many  physicians,  and  had  spent  all 
25  Mark  V.  25.    ^j^g^^  gj^g  jj^jj  27  yjjQj^  physiciaus,  neither  could  be  healed  of 

27  Luke  viii.  43.  any,  ^^  and  was  nothing  bettered,  but  rather  grew  worse, 
2s  Mark  V.  26.    ^9  ^y|^gf,  gj^g  ^vSi^  heard  of  Jesus,  came  in  the  press  behind, 

30  Matt. Ix. 20.  and  touched  his  garment, — ^"touched  the  hem  of  his  gar- 

31  Mark  v.  23.    meut, — ^'  for  shc  said,  "  If  I  may  touch  but  his  clothes, 

32  Luke  viii.  44.  J  si^aii  \yQ  vvliolc."  ^^  And  immediately  her  issue  of 
S3  Mark  v.  29.  ]j]qq^  stanclicd.  ^^  And  straightway  the  fountain  of  her 
34  Mark  V  30    ^lood  was  dried  up ;  and  she  felt  in  her  body  that  she  was 

healed  of  that  plague.     "  And  Jesus,  immediately  knowing 
in  himself  that  ''virtue  had  gone  out  of  him,  turned  him  ''^'"ke 6. 19. & ». 
about  in  the  press,  and  said,  "  Who  touched  my  clothes  ?  " 
2  Lui't  viif  45  ''  ^"^  '"  vi\ien  all  denied,  Peter  and  they  that  were  with 

37  Mark  v.  31.    hiiii  Said,  "(his  disciples  said  unto  him),  '*  "  Master,  ■"*"  thou 

38  Luke  viii.  45.  geest  the  multitude  thronging  thee,  *^  and  press  thee,  ^'  and 

40  Luke  viii.  45.  sayest  thou,  'Who  touched  me?'"     "'And    Jesus    said,  g^ark  5. 30 

41  Mark V. 31.    '"  Somebody  hatli  touched  me:   for  I  perceive  that 'virtue    Luke c.  19. 
48  Luke  viii.46.  jg  gone  out  of  inc."     "  And  he  looked  round  about  to  see 

44  Mark  v.  33.    her  that  had  done   this  thing.     ""  But  *'"  when  the  woman 

45  Luke  viii.  47.  gaw  that  shc  Avas  not  hid,  she  came  ^"  fearing  and  trembling, 

V. -3.    j^i^Q^yjj^g  what  was  done  in  her,  and  fell  down  before  him, 

47  Luke  viii.  47.  and   told  him  all  the  truth  ;  "she  declared  unto  him,  be- 

fore all  the  people,  for  what  cause  she  had  touched  him, 

48  Matt.  ix.  22.  and  how  she  was  healed  immediately.     "*  And   when  he 

49  Luke  viii.  48.  gaw  her,  he  said  ^"  unto  her,  "  Daughter,  be  of  good  com- 

60  Mark  v.  31.    fort : — '"''  Daughter,  "^thv  faith  hath  made  thee  whole  ;  go  in  /?/»"-,^\^-, 

1111         V      1  -1*11  Mark  10. 52.  Acts 

51  Matt.  ix.  22.  peace,  and  be  whole  oi  thy  plague.  And  the  woman    14.9. 

was  made  whole  from  that  hour. 

52  Mark  V.  35.        52  ^j_,jig  „'j^g  yg^  gp.^j.g^  ^Yiexe  camc  from  the  ruler  of  the  ^  Luke  8. 49. 

synagogue's  house   certain  which  said,  "  Thy  daughter  is 

53  Luke  viii.  50.  dead  ;  why  troublest  thou  the  Master  any  further  ?  "     '"^  But 

54  Mark  v.  3(5.    ^j^en  Jcsus  licard  it — *^  as  soon  as  Jesus  heard  the  word 

55  Luke  viii.  50.     ,  ,  ,-   ,  i    i   •  r  n    ic        •  i  ^       ^i 

56  jj.jr,j  ^.  3g    that  was  spoken,      he  answered  him,  [andj      said  unto  the 

57  Luke  viii.  50.  ruler  of  the  synagogue,  "saying,  ^*  "  Be  not  afraid,  only 
58Markv36    bgiig^g^      '"  Fcar    uol,    aud    she    shall  be    made    whole." 

"9  Luke  viu.  50.  . 

6u  Luke  viii.  51.  ^°  And  when  he  came  into  the  house,  *'  he  suffered  no  man 

61  Mark  V.  37.    ^q  follow  him,  savc  Peter,  and  James,  and  John  the  brother 

62  Mark  V.  38.    ^f  j^mes.     "'  And  he  cometh  to  the  house  of  the  ruler  01 

63  Matt.  ix.  03.  the  synagogue,  and  seeth  the  tumult,  ^'  and  saw  Hhe  min-  ''^ee2Chron.35. 

64  Mark  v.  38.    gtrels   and   the   people   making  a  noise,  *"  and   them   that 

65  Mark  v.  39.    wcpt  and  wailcd  greatly.     ®*  And  when  he  was  come  in,  he 

66  Matt.  ix.  24.  saith   unto   them,  "Why  make   ye   this   ado,  and  weep? 

^  Markv'sg'"^" ''  ^^^'^  'p''^^^  '    "  ^^^^  "°^'  ^^""^^  ''  ^^^^  daiTiscl  is  not  dead,  '^''''^'-  '"• 
69ji"kv.  40.    but^sleepeth."    "^  And  they  laughed  him  to  scorn  ;  '°  knoAV- iJ^'''"  "•  i^- 
'«'  Luke  viii.  53.  ing  that  she  was  dead.     ''^  But  *when  he  had  put  them  all  *  ^'^^  ^-  ^°- 
"Matt.Ix.  25   '^^*'  [and]  "when  the  people  were  put  forth,  "  he  taketh 
'3  Mark  V.  40.    the  father  and  the  mother  of  the  damsel,  and  them  that 
Mark  V  40.    vvcrc  with  liiui,  and  cntercth  in  where  the  damsel  was  Iving. 

Luke  viii   54  *>       cd 

^8  Mark  V.  41.    '^  And  he  took  the  damsel  by  the  hand,  "  and  called,  '^  and 


96  TWO  ELIND  MEN  RESTORED  TO  SIGHT.         [Part.  III. 

said  unto  her,  "  Talitha  Cumi  ! "  which  is,  being  interpreted, 
"  Damsel,  I  say  unto  thee,  arise  !  "     "  And  her  spirit  came  "  Luke  viii.55. 
again  :  '®  and  straightway  the  damsel  arose,  and  walked  ;  78  Mark  v.  42. 
for    she  was  of  the  age  of  twelve  years :  ^^  and  he  com-  79  mke  vm.  55. 
manded  ^'^  that    something    should    be    given    her   to   eat.  so  Mark  v.  43. 
*'  And  her  parents  were  astonished  :    ®^  and  they  were  as-  si  mke  viii.  56. 
I  Matt.  8.  4.  &  9.  tonished  with  a  great  astonishment.   *^  And  'he  charged  them  ^^  ^"j^  "■  ^^' 
n!  9.  Mark  3.  straitly,  that  no  man  should  know  it ;   ^^  that  they  should  84  Luke  viii.  56- 

*^OT^til^faml'^'    *®^^   "*^   "^^"   what  was   done.     *^  And  *  the  fame  thereof  si  Matt.  ix.  26. 
went  abroad  into  all  that  land. 

Matt.  ix.  part  ofcer.  1,  18, 19,  20,  ver.  21 ,  and  part  ofver.  22,  23,  24,  25.—  1  And  — 
entered  into  a  ship,  and  passed  over,  and  — 18  —  behold  !  there  came  a  certain  ruler  — 
saying,  "  My  daughter  is  even  now  dead  :  but  come  and  lay  thy  hand  upon  her,  and  she 
shall  live."  19  —  and  followed  him,  and  —  20  ""And — a  woman  —  with  an  issue  of 
blood  twelve  years,  came  behind  him,  and  — 21  For  she  said  within  herself,  "  If  I  may 
but  touch  his  garment,  I  shall  be  whole."  22  But  Jesus  turned  him  about  —  "  Daugh- 
ter, be  of  good  comfort;  "thy  faith  hath  made  thee  whole."  23  "And  when  Jesus 
came  into  the  ruler's  house,  —  24  He  said  unto  them,  —  "  for  the  maid  is  not  dead,  but 
sleepeth."  And  they  laughed  him  to  scorn.  25  But —  he  went  in,  and  took  her  by  the 
hand,  and  the  maid  arose. 

Mark  v.  part  ofrcr.  34,  and  43. — And  he  said  unto  her, — .  43 — and  commanded — . 
Luke  viii.  part  ofver.  41,43,  44,  45,  47,  48,  TJer.  49,  flflfZ^wrio/ccr.  50,  51,  52,53,54,55, 
56. —  41  ^And,  behold  !  there  came  a  man  named  Jairus,  and  he  was  a  ruler  of  the  syna- 
gogue :  and  he  fell  —  43  'And  a  woman  having  an  issue  of  blood  twelve  years,  which  had 
spent  all  her  living  —  44  Came  behind  him,  and  touched  the  border  of  his  garment : — 
45  And  Jesus  said,  "  Who  touched  me.-""  —  "the  multitude  throng  thee  —  and  sayest 
thou,  'Who  touched  me.''"  47  And — trembling,  and,  falling  down  before  him  — 
48  And  he  said  —  "  thy  faith  hath  made  thee  whole  ;  go  in  peace."  49  '^While  he  yet  spake? 
there  coraeth  one  from  the  ruler  of  the  synagogue's  house,  saying  to  him,  "  Thy  daughter 
is  dead  ;  trouble  not  the  Master."  50  —  believe  only,  —  51  —  he  suffered  no  man  to  go  in, 
save  Peter,  and  James,  and  John,  and  the  father  and  the  mother  of  the  maiden.  52  And 
11   i^?    ^^'  wept  and  bewailed  her:  but  he  said  — "  she  is  not  dead,  "but  sleepeth."     53  And 

t  Luke  7.  14.'         they  laughed  him  to  scorn,  —  54  And  he  put  them  all  out,  and  took  her  by  the  hand,  — 
John  11. 43.         saying,  "Maid,  'arise."  55  —  and  she  arose  straightway:  —  to  give  her  meat.  56  —  but 

"ol^M.  Mark  b.  43.  "he  charged  them  — . 


m  Mark  5.  25. 

Luke  8.  43. 

n  Luke  7.  50. 

& 

8.  48.  &  17. 

19. 

&  18.  42. 

0  Mark  5.  38. 

Luke  8.  51. 

p  Matt.  9  18. 

Mark  5.  22. 

g  Matt.  9.  20. 

1  Mark  5.  35. 

SECT.  XXXIX.  Section  XXXIX. —  Christ  restores  tivo  Blind  Men  to  Sight. 

V.Z^27.  Matt.  ix.  27-31. 

J  P  4740  ^^And  when  Jesus  departed  thence,  two  blind  men  followed  him, 

On  a  Tour.      cryiug,    and    saying,  "  Thou  "Son  of  David,  have    mercy    on    us!" 

ch  ]5~w  &  ^*  ^"^^  when  he  was  come  into  the  house,  the  blind  men  came  to  him, 

20. 30,  .31.  Mark  aud  Jcsus  saith  unto  them,  "  Believe  ye  that  I  am  able  to  do  this  ?  " 

18. 38', 39".     "     They  said  unto  him,   "Yea,  Lord!"     Then  touched  he  their  eyes, 

saying,  "  According  to  your  faith  be  it  unto  you."     "^°  And  their  eyes 

6Ch.  8. 4.  &12.  were  opened.     And  Jesus  straitly  charged  them,  saying,  "  See 'that 

Lukts^'it'        "®  ^^^  know  it."     ^^  But  "they,  when  they  were  departed,  spread 

c  Mark  7. 36.       abroad  his  fame  in  all  that  country. 


SECT.  XL.  Section  XL. —  Christ  casts  out  a  Dumb  Spirit. 

Matt.  ix.  32-34. 

V  tE  27 

J  P  4740  ^^  -^^  "they  went  out,  behold  !  they  brought  to  him  a  dumb  man 

On  a  Tour.  scsscd  with  a  dcvil.     ^^  And  when  the  devil  was  cast  out,  the  d 

~^  spake  :  and  the  multitudes  marvelled,  saying,  "  It  was  never  so 

Luke  li.  i'4.  ~'  in  Israel !  "     ^^  But  the  Pharisees  said,  "  He  'casteth  out  devils  througIT 

*Mark^3.' I2.'  thc  priucc  of  the  Devils." 

Luke  11.  15. 


Sect.  XLI.]  CHRIST  RETURNS  TO  NAZARETH.  97 

Section  XLI. —  Christ  returns  to  Nazareth,  and  is  ill-treated  there.       sect.  xli. 

Matt.  xiii.  54,  to  the  end. — Mark  vi.  1-6.  V  JE  27 

i  Markvi.  1.         '  And  "Hc  wciit  out  froiii  theiice,  and  came  into  his  own     j.  p.  4740. 
2  Mark  vi.  2.    country  ;  and  his  disciples  follow  him.  ^  And  ^  when  he  was       Nazareth. 
*  Mark  vi.  "2.    come  into  his  own  country,  ''when  the  Sabbath  day  was  ajiatt.  13. 54. 
6  Matt.  xiii.  2.  come,  he  began  to  teach  in  the  synagogue:    and  '' inso-    ^"'"^''•i^- 
6  Mark  vi.  2.    mucli  that  "  many  hearing  him  were  astonished,  '  and  said, 

I  ^""•^'"•^^•8  "  From  'whence  hath  this  man  these  things  ?    and  what  JJohn  6.42. 

8  Mark  vi.  2.  ......  i  •  i  i 

wisdom  IS  this  wlncli   is   given   unto   him,  that  even  such 

9  Mark  vi.  3.    miffhtv   works   are   wrought  by  his  hands  ?     *  Is  "not  this  c  is.  49. 7.  Matt. 

the  carpenter,  the  son  of  Mary,  the  brother  of  James,  and    as!  John  e.  42. 
Joses,  and  of  Juda,  and  Simon  ?    and  are    not   his   sisters 

10  Matt.xiii  55.  here  with  us  ?     "^  Is  'not  this  the  carpenter's  son  ?    is  not 

his   mother  called  Mary?    and  his  brethren, ''James,  and  ^^^"^'^^■^°- 

II  Matt.  xiii. 50.  Joges^  and  Simon,  and  Judas  ?    "  are  they  not  all  with  us  ? 

12  Mark  vi.  3.    Whcncc  thcu  hath  this  man  all  these  things?  "    '^  And  they 

13  Markvi. 4.    'wcrc  offendcd  at  him.    ''But   Jesus  said  unto  them, '-^A  «?J^"-"-^: 

.  /Matt.  Ij.  57. 

prophet  is  not  without  honor,  but  in  his  own  country,  and    John  4. 44. 

14  Mark  vi.  5.    among  his  own  kin,  and  in  his  own  house."  '^  And  "'he  could  ^J*3%^^^"  ^^^k 

15  Mitt.  xiii.  58.  there  do  no  mighty  work,  '*  because  of  their  unbelief ;  '^  save    9-  23". 

that  he   laid   his   hands  upon  a  few  sick  folk,  and  healed 
"Markvi.  6.    them.     '^  And ''he  marvelled  because  of  their  unbelief.         a  is.  59. 6. 

Matt.  sin.  part  nf  ver.54,  56,  vcr.  57,  and  part  of  ver.  5S.— 54  *And  — he  taught  ^Markg^'i^Luke 

them  in  their  synagogue,  —  they  were  astonished,  —  "Whence  hath  this  man  this  wis-    4.  16,23. 

dom,  and  these  mighty  works?"     56  And  his  sisters,  —  57  And  they  >wero  offended  in  JCh-  11-  G.  Mark 

him.     But  Jesus  said  unto  them,    "A  ^prophet  is  not  without  honor,  save  in  his  own  j.  Luke  4.  24. 

country,  and  in  his  own  house."     58  And  'lie  did  not  many  mighty  works  there  — .  John  4.  44. 

Mark  vi.  part  of  vcr.  2,  and  6.-2  —  saying,  —  6  "And  he  went  round  about  the  villages,  '  ^[^^  W^_- 

,  .  ^         "^  -^      *='  ^         m  Matt.  9.  35. 

teachmg.  Luke  13.  22. 


Section  XLII. —  Christ  preaches  again  throughout  Galilee.  sect.  xlii. 

Matt.  ix.  35,  to  the  end. 
^^  And  "Jesus   went  about  all  the  cities   and  villages,  teaching  in     j  p  ^.^^ 
their   synagogues,  and   preaching   the   Gospel  of  the   kingdom,  and        caiiiee. 
healing  every  sickness  and  every  disease  [among  the  people].     ^^  "But         — " 
when  he  saw  the  multitudes,  he  was  moved  with  compassion  on  them,    Luke  13'.  22. 
because  they  *faintcd,  and  were  scattered  abroad,  ''as  sheep  having  no  ^^j^'^^'/g^ 
shepherd.     ^^  Then  saith  he  unto  his  disciples,  "  The  'harvest  truly  is  *q^^  ^[^^  \.^^^ 
plenteous,  but  the  laborers  are  few  ;  ^^  pray  -^ye  therefore  the  Lord  of   '^"'^  laydown. 
the  harvest,  that  he  will  send  forth  laborers  into  his  harvest."  1  Kinis"'22. 17. 

Ezek.  34.  5. 
Zech.  10.  2. 
e  Luke  10.  2. 
—  John  4.  35. 

/2  Thess.  3.  1. 


PART    IV 


SECT.  I. 


FROM   THE  MISSION   OF   THE   TWELVE  APOSTLES  TO  THE 

MISSION  OF  THE  SEVENTY.  V.  JE.  28. 

J.  P.  4741. 

-  On    a   Progress, 

probably    in 

^Section  I.— Chris  fs  Mission  to  the  Twelve  AjJostles.^  '^^^^ 

Matt.  x.  and  xi.  1. — Mark  vi.  7-13. — Luke  Lx.  1-6.  a  See  Note  1. 

1  Luke  ix.  1.         •  Then  "he  called  his  twelve  disciples  together,  and  gave  ^  1^^^^°^^'^' 

2  Matt.  x.  1.     them  power  and  authority  over  all  devils.    ^  And  Hvhen  he  "aia'ikb.  iVt  & 

had  called  unto  him  his  twelve  disciples,  he  gave  them  power  ^  jj^^,.  3  ^3^  ^4 
*against  unclean  spirits,  to  cast  them  out,  and  to  heal  all    ^^^g^"""®  ^' 

3  jiatt.  X.  2.     manner  of  sickness,  and  all  manner  of  disease.    '  Now  the  *  o,  over. 

VOL.  II.  13  I 


98  THE  TWELVE  APOSTLES'  COMMISSION.  [Part  IV. 

d'LukeV^s.  names  of  the  twelve  apostles  are  these  ;  the  first,  Simon 
^oi,nV^26  ("who  is  called  Peter),  and  Andrew  his  brother;  James  the 
/Matt.  4/15.'  son  of  Zebedee,  and  John  his  brother  ;  ■*  Philip,  and  Bar-  *  m^^"-  ^-  ^■ 
^24!jo"iin4!'9,2o!  tholomew ;  Thomas,  and  Matthew  the  Publican  ;  James 
''' Acu\ihi.^'  the  son  of  Alphaeus  ;  and  Lebboeus  (whose  surname  was 
't,i7^^zei%f,  Thaddseus);  'Simon  'the  Canaanite ;  and  Judas  Iscariot,  *Matt.x.4. 

■  i!uk  '9*^2'  ^'^'  ^^^^  ^^^^  betrayed  him. 

A  Matt.  3. 2.  &  4.       ^  These   twelve  Jesus   sent  forth '^  by  two  and  two,   ^  to  "  ^"*^- •"'; '^j 

I  Act/s.  18, 20.    preach  the  kingdom  of  God,  and  to  heal  the  sick,  *  and  »  L^ke  ix.  2. 

m  Mark  6. 8.        commaudcd  them,  saying,  "  Go  ■'^not  into  the  way  of  the  ^Matt.  x.  5. 
22. 35.  "  *        Gentiles :    and  into  any  city  of  ^the   Samaritans  enter  ye 

n°s/m.9.7.Mark  not ;  '"  but  ''go  rathcr  to  the  'lost  sheep  of  the   house  oP"  ^^'''^- ^- ^■ 
&  i*ij.4^1^^2?35.  Israel.     "  And  ^as   ye  go,   preach,    saying,   The  ^kingdom  "  Matt.  x.  7. 

oTiieuoni[iiithe  ^f  heavcu  is  at  hand.     '-  Heal  the  sick,  cleanse  the  lepers,  ''■'  Matt.  x.  8. 
ttii  a  piece  of  raise  the  dead,  cast  out  devils :  'freely  ye  have  received, 
value  somewhat  frccly  givc."    '^  And  [hc]  Commanded  them  that  they  should  "  "^^""^ ""  ^' 
th'ing-"'''[ha1r  ''a  takc  nothiug  for  their  journey,  save  a  staff  only  ;  '^  and  '"he '"  ^""^^  '■''•  ^ 
ri^ltTe  9rl^  said  unto  them,  ''  "  ^Provide  "neither  gold,  nor  silver,  nor ''  ^i''"-  ^-  9- 

;)  Luke  10. 7.       "brass  iu  your  purses,  "^  nor  scrip  for  your  journey,  neither '^  ^'^"- "•  ^'^ 
1  Tha.  5. 18.    '  two  coats,  neither  shoes,  ^'  but  be  shod  with  sandals  ;  "^  nor  H  ^|"J^  ^''^^J 

J  Matt.tof^ii.      yet    tstaves,    '^neither     bread;     ^°  for    ■^the    workman    is  19  Luke  ix.  3. 
^"'^'  V-7        worthy  of  his  meat."     -'  And  'he  said  unto  them,  ''  "  Into '"  M"^"-  ''•  i°- 

j-LukolO.  7.  J  _  .  .         '  .       .     21  Mark  vi.  10. 

s  Luke  10. 5.       wliatsocver  city  or  town  ye   shall  enter,  inquire  who  in  it  22  muu.  x.  11. 
tPs.  30.13.         jg  worthy;  and  'Svhatsoever  'house  ye  enter  into,  ^Hhere  ^^  Luke  ix.  4. 

«  Mark  b.  11.  _J    ^  i-    *       i  i  •  24  Matt   x    11 

Luke  9.  5.        abide  till  ye  go  thence.     *"  And  when  ye  come    into    a  25  Matt!  x!  12! 
» Neh".  5. 13.  Acts  house,  salutc  it.     '"And  'if  the  house  be  worthy,  let  your  as  Matt.  x.  13. 
^Matt!  n.^li,24.  peace  come  upon   it ;    'but  if  it  be  not  worthy,  let  your 
X  Luke  10. 3.        peacc  rctum  to  you.     "'  And  "whosoever  shall  not  receive  ^  '^^'^"-  ^-  ^^• 

y  Rom.  lb.  19.  1  ■'  r       i 

E|)iii  s.  5. 15.      you,  nor  hear  your  words,   when   ye   depart  out  01    that 
'Mark'i3.'9.'       liousc  or  city,  "shake  off  the  dust  of  your  feet,  ^^  the  very  ^  L"''"  ix.  5. 

2L?2.^^'  "■  ^  dust  from  ^' under  your  feet,  for  a  testimony  against  them.  ^'  Mark  vi.  11. 
a  Acts  5. 40.        ^"Verily  I  say  unto  you,  ""It  shall  be  more  tolerable  for  the  30  Matt.  x.  is, 

b  Acts  12.    1.    &  J  J  J         -^  ^  ^  ij 

24. 10.  &  25. 7,  land  of  Sodom  and  Gomorrha  in  the  day  of  judgment  than     *" 

23.  3  Tim.  4.  16.    ^        ,,      ^      .^  ./JO 

1  Cor.  14. 20.      lor  that  City. 

Phil.  2. 15.  if^"  Behold '.''I  send  you  forth  as  sheep  in  the  midst  of  wolves:  ''be 

jOv,  ximjiir.  •'  111 

c  fliai'ki3. 11-13.  ye  thcrcfore  wise  as  serpents,  and  Charmless  as  doves.     ^''  But  beware 

2k'i4,  Ts.  '  of  men  :  for  "they  will  deliver  you  up  to  the  Councils,  "and  they  will 
(Z^Exod.4.  i2.Jer.  gcom-ge  you  in  their  synagogues;  ^'^  and ''ye  shall  be  brought  before 
t2Sam. 23. 2.     govcrnois  and  kings  for  my  sake,  for  a  testimony  against  them  and 

io^^2T'im.'4. 17'.  the  Gentiles.  ^'^  But 'when  they  deliver  you  up,  take  no  thought 
^lo'^ibZG  Luke  '^*^^^  ^^  what  ye  shall  speak  :   for  ''it  shall  be  given  you  in  that  same 

21-  is!  hour  what  ye  shall  speak  ;  '^^  for  "it  is  not  ye  that  speak,  but  the  Spirit 

f  ijiu.  ]2.i2, 13.  of  your  Father  which  speaketli  in  you.     -^  And  ^the  brother  shall  de- 

Mark  a',  n.  liver  up  the  brother  to  death,  and  the  father  the  child :  and  the 
*4^''i'>'&'p^'i5'^  children  shall  rise  up  against  their  parents,  and  cause  them  to  be  put 

A.u  8.  1.  &  9.  to  death.  ~^  And  ^ye  shall  be  hated  of  all  men  for  my  name's  sake  : 
*  Or,  end,  or,  fin-  ''but  lie  that  cndurcth  to  the  end  shall  l^e  saved.     -^But  'when  they 

tr     ifiOR  s  e  persecute  you  in  this  city,  flee  ye  into  another:   for  verily  I  say  unto 

■'jo'hn'i.sK  ■       you,  Ye  shall  not  *have  gone  over  the  cities  of  Israel,  ^ till  the  Son  of 

^.3."i(5.&  15.20!  Man  be  come.     ^"^The  ^'disciple  is  not  above  his  master,  nor  the  ser- 

'a,'''\''.>"o?^'      vant  above  his  lord.     ~^  It  is  enough  for  the  disciple,  that  he  be  as  his 

Mark  3.  23.  _  (^  i        ' 

Luke  11. 15.^  master,  and  the  servant  as  his  lord.     If  'they  have   called   the  master 

t  (Jr.  Bedzeimi.  of  tlic  liousc  tBeclzcbub,  liovv  mucii  more  ahall  they  coll  them  of  his 

"Lu'kes^iTfe  12  household  !     -^  Fear  them  not  therefore  :  '"for  there  is  nothing  covered, 

2, 3.    "    '  that  shall  not  be  revealed  ;  and  hid,  that  shall  not  be  known.  -'What 

nirs^^L^is.  ^  tell  you  in  darkness,  that  speak  ye  in  liglit :  and  what  ye  hear  in  the 

Luke  12. 4.  ear,   that  preach  ye  upon    the  <^  housetops.       ~^And   "fear  not  them 


Sect.  II.]  DEATH  OF  JOHN  THE  BAPTIST.  99 

which  kill  the  body,  but  are  not  able  to  kill  the  soul :  but  rather  fear 

Him  which  is  able  to  destroy  both  soul  and  body  in  hell.     ^'^  Are  not 

two  sparrows  sold  for  ta  farthing  ?  and  one  of  them  shall  not  fall  on  t  it  is  in  vaUe 

the  ground  without  your'' Father ;   ^^  but  "the  very  hairs  of  your  head    mf^n^he orig. 

are  all  numbered.     ^' Fear  ye  not  therefore;    ye  are  of  more  value    "mth'^mrflf^ae 

than  many  sparrows.  felZ^c^^'S. 

•^'■^ "  Whosoever  ^therefore  shall  confess  me  before  men,  ^him  will  I  <i  see  Note  4. 
confess  also  before  my  Father  which  is  in  heaven.     -^^  But  '^ whosoever  Vstm".''i4f'iif" 
shall  deny  me  before    men,  him  will  I  also  deny  before  my  Father    ^^u^y'-M' 
which  is  in  heaven.     ^^  Think  'not  that  I  am  come  to  send  peace  on  p  Luke  12. 8. 
earth  :    I  came  not  to  send  peace,  but  a  sword.     ^^  For  I  am  come  to    ^J^'  l^'^'  ^°' 
set  a  man  at  variance  'against  his  father,  and  the  daughter  against  her  r  Mark  s.  38. 
mother,  and  the  daughter-in-law  against  her  mother-in-law  ;    ^^and  "a   2  Tim. '2. 12. 
man's  foes  shall  be  they  of  his  own  household.     ^''' He  "that  loveth  sj^uke  12. 49,51, 
father  or  mother  more  than  me  is  not  worthy  of  me  :    and  he   that  t  mic.  7. 6. 
loveth  son  or  daughter  more  than  me  is  not  worthy  of  me.     ^^  "And  ^^^^^^ll;.  7  ^  ^" 
he  that  taketh  not  his  cross,  and  followeth  after  me,  is  not  worthy  of  •^o''"  i^.  is. 
me.     ^^He  "that  findeth  his  life  shall  lose  it:  and  he  that  loseth  his  Ij^^^ll^^!^' 
life  for  my  sake  shall  find  it.  ^•■7''  ?•  ?•*• 

4n  .    TT      V   1  -1  -1  1    ,  ,  .         ,  Luke  9.23.  &  14. 

4u  u  j^g  *that  receiveth  you  receiveth^  me,  and  he  that  receiveth  me    27. 
receiveth  Him  that  sent  me.     ^'He  ^that  receiveth   a  prophet  in   the  Y7!33!'jfiin'\'2* 
name  of  a  prophet  shall  receive  a  prophet's  reward  ;  and  he  that  re-    ^• 
ceiveth   a   righteous  man  in  the  name  of  a  righteous  man  shall  receive    9. 48.  &  10.  le. 
a  righteous  man's  reward.     "*- And  "whosoever  shall  give  to  drink  unto    13.20.Gai  4".i4. 
one  of  these  little  ones  a  cup  of  cold  water  only  in  the  name  of  a  dis-  eSeeNotes. 
ciple,  verily  I  say  unto  you,  he  shall  in  no  wise  lose  his  reward."  '&  ism!  2  kings 

1  Matt.  xi.  1.        '  And  it  came  to  pass,  when  Jesus  had  made  an  end  of  ^■,^'    , ,  .  „, 

^     ,  .  a  cli.  8.  5, 6.  &25. 

commanding   his   twelve  disciples,  he  departed  thence  to    40.  Mark  9. 41. 

2  Luke  ix.  6.     teach  and  to  preach  in  their  cities.     ^  And  Hhey  departed,  j  aiajk  6. 12. 

3  Mark  vi.  12.    and  went  through  the  towns,  preaching  the  Gospel ;  ^  that  <^  Jam.  5.  14. 

4  Mark  vi.  13.   men  should  repent.    ■*  And  they  cast  out  many  devils,  'and  ''3!'"";  m  Luke 

anointed  with  oil  many  that  were  sick,  and  healed  them  ;  A/"      ,      ■ 

iiTi-f'iiii-  1  '*llie  word  signi- 

i-"ko  IX.  b.       g^i^f^j  healing  everywhere.  fieth  a  jncce  oj 

brass    mtnieii,   m 

Mark  vi.  part  of  ver.  7,  8,  9,  10,  U,  and  12.-7  ''And  he  called  unto  him  the  Twelve,  J^rthaT'aMt 

and  began  to  send  them  forth  —  and  gave  them  power  over  unclean  spirits;  8  "  —  no  Mng,  .Matt.  10. 

scrip,  no  bread,  no  *money  in  their  purse  :  9  'and  not  put  on  two  coats.    10  — In   what  taktn^n''generll 

place   soevtv  ye  enter  into  a  house,  there  abide  till  ye  depart  from  that  place.     11  /And  ioi  money,  Luke 

whosoever  shall  not  receive  you,  nor  hear  you,  when  ye  depart  thence,  ^shake  off  the  ^'^[^  jg  „ 

dust— Verily  I  say  unto  you,    It  shall  be  more  tolerable  for  Sodom  land  ''Gomorrha  in  /Mau.  10.  14. 

the  day  of  judgment,  than  for  tliat  city."     12  And  they  went  out,  and  preached  — .  Luke  10.  10.' 

T-.<-,r>.-.,^.,  g  Acts   13.  51.  & 

Luke  ix.  part  of  ver.  1 ,  2,  3,  4,  5.—  1  —  and  to  cure  diseases.     2  And  ''he  sent  them  —     18.  6. 

3  — "  Take  nothing  for  your  journey,  neither  'staves,  nor  scrip  —  neither  .'money  ;  nei-  t  Gr.  or. 
ther  have  two  coats  apiece.     4  *And  — there  abide,  and  thence  depart.     5  'And  whoso-  \huk'(i^%2' cii 
ever  will  not  receive  you,  when  ye  go  out  of  that  city,  ™shake  off—  your  feet,  for  a  testi-     io'.  1,  9.' 
mony  against  them."  iSe»  Matt.  10.10. 

j  See  Matt.  10.  9. 
&.  .Alark  6.  8. 
■  k  Matt.  10.  11. 

Mark  6.  10. 

Section  H. — Death  of  John  the  Baptist — Herod  desires  to  see        '  '^'^"-  ^"^  "• 

_,,     .       -  "'  Acts  13.  51. 

CknstJ  -. 


Matt.  xiv.  1-12.— Mark  vi.  14-29.— Luke  ix.  7-9.  ^ect.  ii. 

iMatt.xiv.].       iAt  that  time  Herod   the   tetrarch  heard  of  the  fame  v.]e~28 

3LukewJ^'   ^^  Jesus:   -and  King  Herod  heard  of  him:   'of  all  that  J.  P.  4741. 

4  Mark  vt  14.  ^as  donc   by  him  :  "*  (for  his  name  was  spread  abroad  :)  — 

6  Luke  ix.  7.     "and  he  was  perplexed,  because  that  it  was  said  of  some,  iMa'.t^T'.n 
«  Luke  IX.  8.     that  John  was  risen  from  the  dead  ; '  and  of  some,  that  Elias  ^^"'^  ^-  ^• 

had  appeared  ;  and  of  others,  that  one  of  the  old  prophets 

7  Mark  vi.  15.   was  riscu  again.     '  Others  "said,  "  That  it  is  Elias."     And 

others  said,  "  That  it  is  a  prophet,  or  as  one  of  the  proph- 


1 00  DEATH  OF  JOHN  THE  BAPTIST.  [Part  IV. 

jMatt.  14. 2.       ets."     ^  But   Hvhen   Herod   heard   thereof,  he  said,  ^  unto  saiarkvi.  le 
"  ®  ■    ■        his  servants,  '"  "  John  have  I  beheaded  :  but  who  is  this  of  j^  lui"  iTo^ 
whom  I  hear  such  things  ?     "  This  is  the  Baptist :    '*  It  is  n  Matt,  xh-.a 
John,  whom  I  beheaded :  he  is  risen  from  the  dead  : " — '^  and  '^  ^^'^^'^  ^;- 1^. 

c  Matt.  14.2.       he  said,  "  That  "John  the  Baptist  was  risen  from  the  dead, 
and  therefore  mighty  works  do  show  forth  themselves  in 

d  Luke  23. 8.       him." — "  And  "^he  desired  to  see  him.     ^*  For  Herod  him-  '*  Lukeix.  9. 
self  had  sent  forth  and  laid  hold  upon  John,  and  bound  ^'  ^^'^'^  "'•  ^^' 
him,  '®and  put  him  ''in   prison,  for  Herodias'  sake,   his  J^  j!^"" "'.'"" ^* 
brother  PhiUp's  wife  :   for  he  had  married  her.    '®  For  John  is  Mark  vi.  is. 

^^Q^ii^^'  ^^'  ^  ^^^^  ^^^^  "'^^'^  Herod,  "  It  ^is  not  lawful  for  thee  to  have 

*or,  an  inward  thy  brother's  wife."     '^Therefore,  Herodias  had  *a  quarrel  is  Maikvi. ig. 
^^'^°*'  against  him,  and  would  have  killed  him  ;    but  she  could 

/Matt.  21. 6.       jjot^     ^^  For  Herod -^feared  John,  knowing  that  he  was  a  ^o  Mark  vi.  20. 

tor,   kept  him,  jug^  j^^^j^  ^ud  a  liolv  :   and  tobserved  him  ;    and  when  he 

or,  saved  him.        J  .  .     •'  .  . 

heard   him,  he  did   many   things,  and   heard   him  gladly. 

^'  And   when   he   would  have  put  him  to  death,  he  feared  ^'  ^1=^".  xiv.  5. 

^Lukl  20. 6."  '     the  multitude,  ^because  they  counted  him  as  a  prophet. 

h  Gen.  40. 20.  22  gut  "  whou  a  couveniont  day  was  come,  that  ''Herod  ^^  Matt.  xiv.  e 

on  his  birthday  made  a  supper  to  his  lords,  high  captains, 
and  chief  estates  of  Galilee  :   *'  and  when  the  daughter  of  ^*  Mark  vi.  22. 

X  Gr,  in  the  midst.  |.}-,g  gg^j^j  Herodias  came  in,  and  danced  "  tbefore  them,  ''^and  ^  Matt.  xiv.  e. 
pleased  Herod  and  them  that  sat  with  him,  the   king  said        '"^'^' 
unto  the  damsel,  "  Ask  of  me  whatsoever  thou  wilt,  and  I 

'Esther  5. 3,  6.  will  givo  it  thec."     "  And  he  sware  unto  her,  "  'Whatso-  27  Mark  vi. 23 
ever  thou  shalt  ask  of  me,  I  will  give  it  thee,  unto  the  half 
of  my  kingdom."    ^^And  she  went  forth,  and  said  unto  her 
mother,  "  What  shall  I  ask  ?  "     And  she  said,  "  The  head 
of  John  the  Baptist."     ~^  And  she  came  in  straightway  with  29  Mark  vi.  25. 
haste  unto  the  king,  and  asked,  saying,  "  I  will  that  thou 
give  me,  ^°  here,  ^' by  and   by,  in  a  charger,  the  head  of  31  j^.^l^'^^'^gg' 
Matt  14  9        John  the  Baptist."     ^^  And  "'the  king  was  exceeding  sorry  ;  32  Mark  vi. 26. 
yet  for  his  oath's  sake,  and  for  their  sakes  which  sat  ^^  at  f  ^J""-  ''"■^^ 

-,.,,.  ,  '        ,  1  .  ,  •?-,    *        1     -  •*''  Mark  vi.  26. 

meat      with  him,  he  would  not  reject  her.         And  imme-  33  Mark  vi.  27. 
*  Or,  one  of  his  diatcly  the  king  sent  *an  executioner,  and  commanded  his 
guard.  head  to  be  brouoht.     And  he  went  and   beheaded   him  in 


\^' 


the  prison,  '^^  and  brought  his  head  in  a  charger,  and  gave  it  3^  ^^^J^^  ]^i,^\] 
to  the  damsel :  and  the  damsel  "  brought  it   [and]  ^^  gave  ss  Mark  vi.  28. 
it  to  her  mother.     ""  And    when   his   disciples  heard  of  it,  ^^  Mark  vi.  29. 
they  came  and  took  up  his  corpse,  and  laid  it  in  a  tomb  ; 
•*"  and  went  and  told  Jesus.  '"  ^^i'^»-  ^'"-  ^~- 

Matt.  xiv.  part  ofver.  2, 3,  vcr.  4,  part  ofver.  C,  ver.  H^partof  ver.  8, 9,  ver.  10,  andpart 

of  ver.  11,  and  12. — 2  And  said''  —  John — he  is  risen  from  the  dead;  and  therefore 

t  Or  are  wrought  ™ighty  works  tdo  show  forth  themselves  in  him."     3  *For  Herod  had  laid  hold  on  John, 

hy  him.  "      and  bound  him  —  in  prison  for  Herodias'  sake,  his  brother  Philip's  wife.     4  For  John 

k  Mark  6. 17.  g^jj  ^-^^^  i,i,jj^  a  jj  zjg  ^ot  lawful  for  thee  to  have  her."     6  —  when  Herod's  birthday  was 

/Lev    18.  16.  it  kept,  the  daughter  of  Herodias  danced  —  and  pleased  Herod.     7  '"Whereupon  he  prom- 

20.21.  ised  with  an  oath  to  give  her  whatsoever  she  would  ask.     8  And  she,  being  before  in- 

VI  Mark  G.  23.         structed  of  her  mother,  said,  "  Give  "me  —  John   Baptist's  head  in  a  charger."     9  "And 

"M^'^ke^o'         ^^^  ^^"S  was  sorry:  nevertheless  for  the  oath's  sake,  and  them  which  sat  with  him  — 

he  commanded  it  to  be  given  her.     10  And  he  sent,  and  beheaded   John  in  the  prison. 

p  Mark  6.  28.         11  ^And  his  head  was  brought  in  a  charger,  and  given  to  the  damsel :  and  she  —  to  her 

mother.     12  And  his  disciples  came,  and  took  uj)  the  body,  and  buried  it, — . 

Mark  vi.  beginning  ofver.  21.     And  — . 

{Matt.  14. 1.  LvKKix.  part  of  vcr.  7,  and  9.— 7  'Now   Herod  the  tctrarch  heard  — 9  And   Herod 

said  — . 


Sect.  IV.]  FIVE  THOUSAND  ARE  FED.  101 

Section  III. — The    Twelve  return,  and  Jesus  retires  ivlth  them  to  the  sect,  in. 

Desert  of  Bethsaida.  V.M.  28. 

Matt.  xiv.  13,  14.— Mark  vi.  30-34.— Luke  ix.  10,  11.— John  vi.  1,  2.  J-  P-  4741. 

» Matt.  xiv.  13.      'When   "Jesus   heard   of   it,    "the    'apostles    gathered  ^^''"aida.^'*'''' 

Mark  VI.  30.  tj^c^^ggives  t02fetlier  unto  Jesus,  ^when  they  were  returned,  . 

••  Luke  IX.  10.  .'^  .  •'  a  Matt.  10.  23    & 

4  Mark  vi.  30.   ^  and   told   him  all   things,  both  what  they  had  done,  and    12.  is.  Mark  e. 

»  Mark  vi.  31.  what  they  had  taught.     ^  And  "he  said  unto  them,  "  Come    joime.l,!^*'' 
ye  yourselves  apart  into  a  desert  place,  and  rest  a  while  :  *  ^^"'"'^  ^-  ^°- 
for  ''there  were  many  coming  and  going,  and  they  iiad  no  d  Mark  3. 20. 

6  Mark  vi.  32.  leisure  so  much  as  to  eat,     ®  And  ''  after  'these  things  "  he  eMatt.  14. 13. 

9  L°u'kVix.  10.  took  them  and  went  aside  privately,  [and]  ^  they  departed 

9  Mark  vi.  32.  by  ship  privatcly.     '°  Jesus  went   over  the    sea  of  Galilee 

11  Mark  vi  3^    (which    is    thc    sea  of    Tiberias)    "into    a    desert    place, 

12  Luke  ix.  10.   '^belonging    to    the    city   called    Bethsaida.      '^  And    the 

13  Mark  vi.  33.   people  saw   them   departing,  and  many    knew  him  ;  and 

14  Matt.  xiv.  13.  1^  when  the  people  had  heard   thereof,   they    '"ran    afoot 

thither  out  of  all  cities,  and  outwent  them,  and  came  together 

16  Jiark  VI.  34.  j^jj^i^  i^jjjj .  16  ^j-^^  ^ Jesus,  when  he  came  out,  saw  much  peo-  •^^I'^fi  ^-  ^^-  ^ 

])le,  and  was  moved  with  compassion  toward  them,  because 

they  were  as  sheep  not  having  a  shepherd  :  "  and  he  received 

18  Mark  vi.  34.   them,  and  spake  unto  them  of  the  kingdom  of  God,  '^  and 

19  Luke  IX.  11.   j^g  began  to  teach  them  many  things,  "  and  healed  them 

20  John  vi.  2.     that  iiad  need  of  healing.     ^"  And  a  great  multitude   fol- 

lowed him,  because  they  saw  his  miracles  which  he  did  on 
them  that  were  diseased. 

Matt.  xiv.  pai-t  ofver.  13,  and  ver.  14. — 13  —  he  departed  thence  by  ship  into  a  desert 

place  apart  —  followed  him  on  foot  out  of  the  cities.     14  And  Jesus  went  forth,  and  saw 

a  great  multitude,  and  ^was  moved  with  compassion  toward  them,  and  he  healed  their  sick.  ^J^^];  ^-  ^^-  •^'■'f'' 

6.  34. 
Luke  ix.  ^ari  of  ver.  10,  11. — 10  ''And    the    apostles  —  told   him   all    they  had  done,  a  Mark  fi.  30. 

'And  —  into  a  desert  place  —  11  And  the  people,  when  they  knew  it,  followed  him  — .       i  Matt.  14. 13. 


Section  IV. — Five  thousand  are  fed  miraculously.^  sect.  iv. 

Matt.  xiv.  15-21. — Mark  vi.  35-44. — Luke  ix.  12-17. — John  vi.  3-14.  y  j£  28 

1  Johnvi.  3.  '  And  Jesus  went  up  into  a  mountain,  and  there  he  sat     J.  P.  4741. 

2  John  vi.  4.     with  his  disciples.       "And  "the  Passover,  a  feast  of  the  O" '"^e  way  to 

o   T  1        •  T  -IT  Txri  )  T  1  !•/      1  1   .  Jerusalem  jibout 

3joiinvi. 5.     Jews,    was    nigh.        When  Jesus  then  lilted  up  his  eyes,    the  time  or  tho 

,  '='  ^  .        ^  ■  1  •    ,       ■'  Passover. 

and  saw  a  great  company  come  unto  him,  he  saith  unto  — 

Philip,  "  Whence  shall  we  buy  bread,  that  these  may  eat  ?  "  » ^"^  ^'°'^  '^^ 
4  John  vi.  6.     4  ^,j(^  j^j^jg  i^Q  g^[^\  to  prove  him  :  for  he  himself  knew  what  "dcuV.  IV.  V.jo'hn 
s  John  vi.  7.     lie  would  do.  ^  Philip  answered  him,  "  Two  'hundred  penny-  j~Matt*i4'  14 

worth  of  bread  is  not  sufficient  for  them,  that  every  one  of  c  see  xumb.  11. 

6  Mark  vi.  35.  them  may  take  a  little."     ''And  ''when   the  day  was   now  /iau."  14. 15 

7  Luke  ix.  12.  f^j.   spciit,  his  ''  twclvc  ®  disciplcs  came  unto  him,  and  said,    ^"'^'^  ^-  ^^• 

9  Ma^kli.se!  "This   is  a  desert  place,  and  now  the  time  is  far  passed: 

10  Luke  ix.  12.  ^  scud  them  away  '"  (the  multitude),  "  that  they  may  go  into 
12  Luke u  12  ^'^^  'Howns  and  '^country  round  about,  and  into  the  vil- 
isMarkvi.  3G.  lagcs,  '^  and  lodge,  '"and  buy  themselves  bread:  for  they 
14  Luke  ix.  12.  hg^^.g  nothing  to  eat."     '"  He  answered  and  said  unto  them, 

15  Mark  VI.  3b.     ,_      _,,  "  .  ,  is      •  i  ,,  . 

16  Mark  vi.  37.  J  hcy  uccd  uot  depart:  "*give  ye  them  to  eat.        And 

11  tl""' ''•'■;f  •  t'^^y  ^^y  ""^^  ^^"^'  "  ^^^^^^  '^'^'^  S^  ^"^  ^"y  ^^^'^  hundred  'ficrnff;"^!?!'^^" 
*penny worth  of  bread,*"   and  give  them  to  eat?"     '^He  *The Roman pen- 

saith  unto  them,  "  How  many  loaves   have   ye  ?    oo  and    h'aif-penny''^[i5 

see."     And  when  they  knew,  they  say,  "  Five,  ^aiid  two    T^! "'  '^^'"• 

20  Johnvi.  8.     fishes."     -°One  of  his  disciples,   Andrew,  Simon  Peter's  h^eeNote?. 

21  Johnvi. 9.     brother,   saith  unto  him,  "'"There   is  a  lad  here,  which  "^Llrke'g.M^ee 

hath  five  barley  loaves,  and  two  small  fishes:  'but  what    Marks^^s.^^' *" 
82  Matt.  xiv.  18.  are  they  among  so  many!  "     •'And  he  said,  '•  Bring  them  g^ 2 Kings 4. 43. 

VOL.   II.  I* 


18  Mark  vi.  37, 

19  .Mark  vi.  38. 


102  CHRIST  SENDS  THE  MULTITUDE  AWAY.         [Part  IV. 

hither  to  me."  "And  Jesus  said  "to  his  disciples,  ^  •^°''" ':'• '"• 
"  "  Maiie  the  men  sit  down,  ''^  by  fifties  in  a  company."  25  joUvil'io.' 
^'^  And  he  commanded  them  to  make  all  sit  down  by  com-  ^^  ^uke  ix.  14. 
panics  upon  the  green  grass :  ^®  (now  there  was  much  grass  as  f^'nvi'.  10. 
in  the  place.)  "^  And  they  did  so,  and  made  them  all  sit  ^^  Luke  ix.  15. 
down.  ^^  So  the  men  sat  down,  in  number  about  five  ^"  •'"''"'''•  ^*'- 
thousand  :  "'  and  they  sat  down  in  ranks,  by  hundreds,  ^'  ^^'^'^  "'■  ^o- 
and  by  fifties.     ^-  And  when  he  had  taken  the  five  loaves  32  Mark  vi.  41. 

h  1  Sara.  9. 13.     and  the  two  fishes,  he  looked  up  to  heaven,  ''and  blessed, 

and  brake  ;  *^and  when  he  had  given  thanks,  he  distributed  ^^  John  vi.  11. 
^Mhe  loaves,  and  gave  them  to  his  disciples,  to  set  before  34  Mark  vi.  41. 
them,  ^*and  the  disciples  to  the  multitude,  ^"and  the  dis-  ^^  Matt,  xiv.19. 
ciples  to  them  that  were  set  down  ;  and  likewise  ^'  the  two  37  Ma"k  vi  "1 
fishes,  '^^  of  the  fishes  as  much  as  they  would,  '^  divided  he  »»  Joim  vi.  11. 
among  them  all.  '°  And  they  did  all  eat,  and  were  filled.  ''  ^i"'' '':  "^l- 
■"  When  they  were  filled,  he  said  unto  his  disciples,  41  john  vi.  12. 
"  Gather  up  the  fragments  that  remain,  that  nothing  be 

i  Mutt.  14.20.      lost."      ''^Therefore  they  gathered  them  together,  "  ^and  ■'^  J°''"  "•  i^. 

6. 13.  '    "    '    they  took  up  twelve  baskets  full'  of  the  fragments  ^^  of  the  44  jo^,n  Jj!  xs. 

1  See  Note  9.       fiyg  barley  loaves,  ''^and  of  the  fishes,  ^Svhich  remained  •**  Mark  vi.  4s. 
over  and  above  unto  them  that  had  eaten.     *''  And  thev  T-,  i?*'"  ^'"  ^^n, 

1  Matt.  XIV.  21. 

that  had  eaten  were  about  five  thousand  men,  beside  wo- 
men and  children.     ■*"*  Then  those  men  which  had  seen  the  «  Joim  vi.  14. 
jGen. 49. 10.       miracle    that  Jesus   did,  said,  "This   is  of  a  truth  ^that 

Deut.  18.  15, 18.  '      .         '  i  ,   ,, 

Matt.  11. 3.  John  prophct  that  should  come  into  the  world. 

1. 21.  &  4. 19,25.    *        ^ 

&  7.  40.  Matt.  xiv.  ver.  15,  part  ofvcr.  16,  ver.  17,  part  ofver.  19,  and  ver.  20. — 15  *And  when 

k  Mark  6.  35.         it  was  evening,  his  disciples  came  to  him,  saying,  "  This  is  a  desert  place,  and  the  time 
"  ^    ■   "  ■  is  now  past ;  send  the  multitude  away,  that  they  may  go  into  the  villages,  and  buy  them- 

selves victuals."     16  But  Jesus  said  unto  them,  —  "  give  ye  them  to  eat."     17  And  they 
say  unto  him,  "  We  have  here  but  five  loaves,  and  two  fishes."     19  And  he  commanded 
the  multitude  to  sit  down  on  the  grass,  and  took  the  five  loaves,  and  the  two  fishes,  and, 
Ich.  15. 36.  Mark  looking  up  to  heaven,  'he  blessed,  and  brake;  and  gave   the  loaves  to  his  disciples  — 
I  M    k6  42  '    '  ^^  "'And  they  did  all  eat,  and  were  filled  :  and  they  took  up  of  the  fragments  that  re- 
Luke  9.  17.  mained  twelve  baskets  full. 

John  G.  12.  Mark  vi.  44.  And  they  that  did  eat  of  the  loaves  were  about  five  thousand  men. 

n  :Matt.  14.  15.  LuKE  ix.  part  of  ver.  12,  ver.  12,  part  of  ver.  14,  and  ver.  16,  and  17. — 12  "And  when 

Mark  6.  35.  ^Y\q  dav  beffan  to  wear  away,  then  came  the  —  and  said  unto  him,  "  Send  —  away,  that  they 

John  b.  1,  5.  J        a  j  i  ■  ,  ^  ,  •  j 

may  go  mto  the  —  country  round  about,  —  and  get  victuals  :  for  we  are  here  m  a  desert 
place."  13  But  he  said  unto  them,  '•  Give  ye  them  to  eat."  And  they  said,  "  We  have 
no  more  but  five  loaves  and  two  fishes  ;  except  we  should  go  and  buy  meat  for  all  this 
people."  ]4  For  they  were  about  five  thousand  men.  And  he  said  —  "  Make  them  sit 
down  —  "  16  Then  he  took  the  five  loaves  and  the  two  fishes  ;  and  looking  up  to  heaven, 
he  blessed  them,  and  brake,  and  gave  to  the    disciples  to  set  before    the  multitude. 

Mark  6.  42.  1^^  "And  they  did  eat,  and  were  all  filled  :  and  there  was  taken  up  of  the  fragments  that 

John  6.  13.  remained  to  them  twelve  baskets. 

^MaHc6.  42.  JoiiN  v\.  part  ofver.  11,  and  13. — 11  And  Jesus  took  the  loaves;  —  to  the  disciples, — 

Luke  9.  17.  13  —  ?'and  filled  twelve  baskets  with  the  fragments  — . 


SECT.  V. 


Section  V. —  Christ  sends  the  Multitude  oivay,  and  jjraijs  alone.^ 
Matt.  xiv.  22,  23.— Mark  vi,  45,  46.— John  vi.  15. 
V.^.^28.  1  W^Ejvj  Jesus  therefore  perceived  that  they  would  come   '  Johnvi.  is. 

Prohabiy^'nLr   ^"^  ^^^^^  '""^  ^X  fofcc,  to  makc  him  a  king,  ^straightway  "Markvi. 45. 

Jerusalem.      he  coustraiued  his  disciples  to  get  into  the  ship,  and  to  go 
*  Or,  over  against  to  the   otlicr  sidc  bcforc  *unto  Bethsaida,  while  he  sent 
k^'eeNoteio      ^way  the  people.     ^  And  when  he  had  sent  the  multitudes  =*  Matt,  xiv.23. 
away,  he  went  up,  Mie  departed  again,  into   a  mountain  ■'joimvi.  i5. 
himself  alone — '"  apart  to  pray:  and  when  the  evening  was  »  Matt,  xiv.23. 
come,  he  was  there  alone. 

Matt.  xiv.  ver. 22,  and  part  ofver.  23. — 22  And  straightway  Jesus  constrained  his  dis- 
ciples to  get  into  a  ship,  and  to  go  before  him  unto  the  other  side,  while  he  sent  the  mul- 
titudes away.  23  — into  a  niounlain — . 

Mark  vi.  46.  And  when  he  had  sent  them  away,  he  departed  into  a  mountain  to  pray. 


Sect.  VI.]  CHRIST  WALKS  ON  THE  SEA.  103 

Section  VI. —  Christ  walks  on  the  Sea  to  his  Disciples,  who  are  over-     sect,  vi. 

token  ivith  a  Storm.^  V.  JE.  28. 

Matt.  xiv.  24-33.— Mark  vi.  47-52.— John  vi.  16-21.  J.  P.  4741. 

1  John  vi.  16.         '  And  "when  the  even  was  noio  come,  his  disciples  went        c^ahiee. 

2  John  vi.  17.    down  unto  the  sea,  "  and  entered  into  a  ship,  and  went  over  '  ^<=e  Note  ii. 

1  .  1     r-i  1  1     ^i  1  •  •         >.i        a  Matt  14.23. 

3  Mark  vi.  47.   thc  sca   toward   Capernaum  :     and   the   ship  was   m    the    Mark  6. 47. 

4  John  vi.  17.    midst  of  thc  sea,  and  he  alone  on  the  land  ;  *  and  it  was 
s  joiin  vi.  18.    now  dark,  and  Jesus  was  not  come  to  them.     ^  And  the 

6  Matt.  .\iv. 24.  sca  arosc,  by  reason  of  a  great  wind  that  blew.     *  But  the 

ship  was  now  in  the  midst  of  the  sca,  tossed  with  waves ; 

7  Mark  vi.  48.  fof  [j^g  wind  was  Contrary.     '  And  he  saw  them  toiling  in 

8  Matt.  xiv.  3.5.  rowing:  *^  and  ''in  the  fourth  watch  of  the  night  Jesus  went  *  Mark  6. 48. 

9  Mark  vi.  48.    uuto  them,  Walking  on  the  sea;  ®and  "would  have  passed  « see  Luke  24. 28. 
10  John  vi.  19.    by   them.     '"  So   when    they   had  rowed  about    five    and 

twenty  or  thirty  furlongs,  they  see  Jesus  walking  on  the 
sea,    and    drawing    nigh    unto    the   ship :  and   they   were 
n  Matt,  xiv.26.  afraid.     "  And  when  the  disciples  saw  him  ''walking  on  the  '^^"^  ^■^^ 
sea,  they  were  troubled,  saying,  "  It  is  a  spirit !  "  and  they 

12  Mark  vi.  50.   cricd  out  for  fear.     '"^  For  they    all   saw   him,  and  were 

13  Matt.  xiv. 27.  troubled.     '^But  straightway  Jesus  spake  unto  them,  say- 

14  Matt.  xiv. 28.  ing,  "  Be  'of  good  cheer  ;  it  is  I ;  be  not  afraid."     ''  And  «>'ari<G.oo.john 

Peter  answered  him  and  said,  "Lord,  if  it  be  thou,  bid  me 
18  Matt,  xiv.29.  come  uuto  thee  on  the  water."     '*  And  he  said,  "  Come." 

And    when    Peter    was  come  down  out  of  the   ship,   he 
16  Matt. xiv. 30.  walked  on  the  water,  to  go  to  Jesus.     '"But  when  he  saw 

the   wind  *boisterous,   he  was  afraid ;    and  beginning  to  *  °^  s"-""^- 
"  Matt.  xiv. 31.  sink,  he  cried,  saying,  "Lord,  save  me  !  "  '^  And  immediately 

Jesus  stretched  forth  his  hand,  and  caught  him,  and  said 

unto  him,  "  O  ■'thou  of  little  faith  !  wherefore  didst  tiiou  /Matt.  6. 30.  & 

18  Mark  vi.  51.    doubt  ?  "     ''And  hc  went   up   unto  them  into  the  ship;    ^'^'^' 

19  John  vi.  21.    '"then   they   willingly   received  him.     ""And    when   they 

21  John  vK  21."  were  come  into  the  ship,  the  wind  ceased,  "'  and  immedi- 

22  Mark  vi.  51.   ately  the  ship  was  at  the  land  whither  they  went.     "  And 

they  were  sore  amazed  in  themselves  beyond  measure,  and 

23  Mark  vi.. 52.   wondcrcd.       "^  For  °they  considered  not  the  miracle  of  the  ^^  Mark  8.  n,  is. 

24  Matt,  xiv.33.  jQg^^gg.    |-Qj.    ^i^gjj.   /'j^eart    was    hardened.       ^^  Then    they  a  Mark  3.5.  &16. 

that  were  in   the  ship  came  and  worshipped  him,  saying, 

"  Of  'a  truth  thou  art  the  Son  of  God  !  """  "    ip.,.  2.  7. 

See  Mark  1.  1. 

Mark  vi.  part  of  ver.  47,  4S,  vcr.  49,  and  part  of  vcr.  50,  .51.  —  47  —  when  even  was  come  ">  ^^^  ^''"^  ^-- 
—  48  —  for  llie  wind  was  contrary  unto  them  ;  and  about  tlie  fourth  watch  of  the  night 
be  Cometh  unto  them,  walking  upon  the  sea,  —  49  But  when  they  saw  him  walking  upon 
the  sea,  they  supposed  it  had  been  a  spirit,  and  cried  out  :  50  And  immediately  he  talked 
with  them,  and  saith  unto  them,  "  Be  .'of  good  cheer  :  it  is  I ;  be   not  afraid."     51  —  and  j  Matt.  14.  27. 
the  wind  ceased  :  — .  ^°^"  ^-  ^O- 

JoH^  y'i.  ver. 20,  and  part  of  vrr.2}. —  20  But  he   saith  unto  them,  "  It  *is  I;  be  not  ft  Matt.  14.  27. 
afraid."     21  —  into  the  ship  :  — .  '^'"''  '^^  ^■ 


Section  VII. —  Christ  heals  mayvj  People.  sect.  ^  n. 

Matt.  xiv.  34-36. — Mark  vi.  53,  to  the  end.  V.  M.  23. 

1  Mark  vi.  53.        '  And  "whcn  they  had  passed  over,  they  came  into  the     J-  ^-  '*'^'*^- 

«  Mark  vi.  54.   land  of  Gcnncsaret,  and  drew  to  the  shore.     ^  And   when        <^^«- 

they  were  come  out  of  the  ship,  straightway  they  knew  « i^att.  14. 34. 

3  Matt.  xiv.  3.5.  him.     ^And  when  the  men  of  tliat  place  had  knowledge 

of  him,  they  sent  out  into  all  that  country  round  about, 

4  Mark  vi.  55.   "  and  ran  through  that  whole  region  round  about,  and  be- 

gan to  carry  about  in  beds  those  that  were  sick,  where  they 
6  Matt.  xiv.  35.  heard  he  was  ;  *and  brought  unto  him  all  that  were  dis- 


104  CHRIST  TEACHES  AT  CAPERNAUM.  [Part  IV. 

eased.     *'  And  whithersoever  he  entered,  into  villages,  or  «  Mark  vi.  56. 

cities,   or  country,  they  laid  the   sick  in  the  streets,  and 
J  Matt.  9. 20, 21.  besought  him,  that  Hhey  might  touch  if  it  Avere  but  the 
Act'sig.  12."  ■    border,   ^  the    hem,    of  his    garment:     and  'as     many    as  7  Matt.  xiv.  36. 
'^Marki'w'       touched  were  made  perfectly  whole. 

Act^s^ig.  12.  Matt.  xiv.  34,  and  part  ofver.  3G. —  34  ''And  when  they  were   gone  over,  they  came 

d  Mark  6.  53.         into  the  land  of  Gennesaret.     36  And  besought  him  that  they  miglit  only  touch  — . 
*  Or>  it-  Mark  vi.part  of  v.  56.  —  of  his  garment  :-and  as  many  as  touched  *him  were  made  whole. 


SECT.  VIII.       Section  VIII. —  Christ  teaches  in  the  Si/nagogue  of  Capernaum — 
V  ]e~''8  Conversation  ivith  his  Disciples. 

J.  P.  4741.  John  vi.  22,  to  the  end,  and  vii.  1. 

Capernaum.  22  'pjjj,  ^^y  following,  whco   the   pcoplc   which  stood  on  the  other 

side  of  the  sea  saw  that  there  was  none  other  boat  there,  save  [that] 
one  [whereinto  his  disciples  were  entered],  and  that  Jesus  went  not 
with  his  disciples  into  the  boat,  but  that  his  disciples  were  gone  away 
alone,  ~-^  (hovvbeit  there  came  other  boats  from  Tiberias  nigh  unto  the 
place  where  they  did  eat  bread,  after  that  the  Lord  had  given  thanks  ;) 
^"^  when  the  people  therefore  saw  that  Jesus  was  not  there,  neither 
his  disciples,  they  also  took  shipping,  and  came  to  Capernaum,  seek- 
ing for  Jesus. 

^^  And  when  they  had  found  him  on  the  other  side  of  the  sea,  they 
said   unto  him,  "  Rabbi,  when   earnest   thou   hither  ?  "     -^  Jesus  an- 
swered  them  and   said,  "  Verily,  verily,  I  say  unto  you.  Ye  seek  me, 
not  because  ye  saw  the  miracles,  but  because  ye  did  eat  of  the  loaves, 
*  Or,  Work  not.    and  wcrc   filled.     ^^  *Labor  not  for  the  meat  which  perisheth,  but 
^M.^fei  14^     "foJ"  that  meat  which  endureth  unto  everlasting  hfe,  which  the  Son  of 
b  Matt.  3.  17.  &  Man  shall  give  unto  you  :  ''for  him  hath  God  the  Father  sealed." 
fe'D^y.^Luke  3!       ^^  Then   said   they  unto   him,  "What   shall  we  do,  that  we  might 
?:-3^&5?3-7'&  work  the  works  of  God  ?  " 

2  Pet  1*^17"' ^^"       ^^  Jesus  answered  and  .said  unto  them,  "  This  "is  the  work  of  God, 
ciJohns. 23.      that  ye  believe  on  him  whom  He  hath  sent." 

'^it'l:  Mark' t       ^°  They  said  therefore  unto   him,  "  What  ''sign  showest  thou  then, 
11. 1  (or.  1. 2-3.  ^\y^^  ^g  j^g^y  ggg^  a^j^fj  believe  thee  ?    what  dost  thou  work  ?     ^^  'Our 

11.7.  Nei.'.y.  15."  fathers  did  eat  manna  in  the  desert ;  as  it  is  written,  '  He  -^gave  them 

1  Cor'.  10'.  3. '     bread  from  heaven  to  eat.'  " 

■^ps'^'to  01  ^4^^'       ^^  Then   Jesus  said   unto  them,    "  Verily,  verily,  I    say  unto   you, 

Moses  gave  you  not  that  bread  from  heaven  ;   but  my  Father  giveth 

you  the  true  bread  from  heaven.  ^^  For  the  bread  of  God  is  He  which 

cometh  down  from  heaven,  and  giveth  life  unto  the  world." 

^  See  ch.  4. 15.         34  Thcn  ^said  they  unto  him,  "  Lord,  evermore  give  us  this  bread." 

h  ver.  48, 58.  ^5  ^,-,(^j  Jesus  saicl  uuto  them,  "  I  ''am  the  bread"  of  life  :  'he  that 

njee  Note  IX  ^   comcth  to  mc  shall  never  hunger  ;  and  he  that  believcth  on  me  shall 

37.  never  thirst.     ^^  But  ^I  said  unto  you.  That  ye  also  have  seen  me,  and 

■//ver.  45.  belicvc  uot.     ^"  All  ''that  the  Father  giveth  me  shall  come  to  me  ;  and 

zMatt.  24.2!.fh.  ^him  that  cometh  to  me  I  will   in   no   wise   cast  out;    ^^  for  I  came 

2.  Vg.'i  joim'2!  down  from  heaven,  ""not  to  do  mine   own  will,  "but  the  will  of  Him 
J  Matt.  26.  39.  ^liat  scut  mc.     ^^  And  this  is  the  Father's  will  [which  hath  sent  me], 

ch.5. 30.  "that  of  all  which  he  hath  given  me  I  should  lose  nothing,  but  should 

Teh.  10. 28. &  17.  '"^^^6  it  up  again  at  the   last  day.     ^'^  And  this  is  the  will  of  Him  that 

12.  &  18. 9.        sent  me,  ''that  every  one  which  seeth  the  Son,  and  believeth  on  him, 
^ch!'3."'i5,  16  &  may  have  everlasting  life  :  and  I  will  raise  him  up  at  the  last  day." 

'^'  ^'*"  ^^  The   Jews  then  murmured  at  him,  because   he   said,  "  I  am  the 


9  Matt.  13.  .S5.      bread  which  came  down  from  heaven  ;  "  ^-and  they  said,  "  Is  'not  this 
4.22.  '  '         Jesus,  the  son  of  Joseph,  whose  father  and  mother  we  know  ?  how  is 
it  then  that  he  saith,  I  came  down  from  heaven  ?  " 

■*^  Jesus   therefore   answered  and  said   unto   them,  "  Murmur  not 


Matt.  11.  27. 
10.  22.  ch. 
18.  &  7.  29. 
19. 


Sect.  IX.]         CHRIST  CONVERSES  WITH  THE  SCRIBES.  105 

among  yourselves.     ''*  No  '"man  can  come  to  me,  except   the   Father  ''g*^'^"'-'-  ^-  '"^'■ 
which   hath   sent  me   draw    him  :    and  I  will  raise  him  up  at  the  last 
day.     '^^  It  'is  written  in  the  Prophets,  '  And  they  shall  be  all  taught  «.is.  54.  13.  jer. 
of  God.'     'Every  man  therefore  that  hath  heard,  and  hath  learned  of  s.'Heb. 's!  16. 
the   Father,  cometh  unto  me.     '**' Not  "that  any  man  hath  seen  the  tver. '37.' 
Father,  "save  he  which  is  of  God,  he  hath  seen  the  Father.    4'  Verily,  "m;^''^'^^'^^' 
verily,  I  say  unto  you,  '"He  that  believeth  on  me  hath  everlasting  life.    Luke 
"^^  I  ^am  that  Bread  of  Life.  ''^  Your  ^fathers  did  eat  manna  in  the  wil-    &  8. 
derness,  and  are  dead  :   ^^  this  'is  the  Bread  which  cometh  down  from  %6''ve?'4o^'  ^^' 
heaven,  that  a  man  may  eat  thereof,  and  not  die.     ^^  I  am  the  Living  iver.33, 35. 
Bread  "which  came  down  from  heaven  :  if  any  man  eat  of  this  Bread,  ^^^"yg/'a/'  as! 
he  shall  live  for  ever.     And  Hhe  bread  that  I  will  give  is  my  flesh,    "er.  31. 
which  I  will  give  for  the  hfe  of  the  world."  ach.3. 13. 

^^The  Jews  therefore  "strove  amonsr  themselves,  saying,  "  How ''can  *  Heb.  10. 5, 10. 

,1-  •  1  •     a      i     A.  ^  -i  3)       ■"  ^       ./       o^  cch.  7.  43.  &9. 

this  man  give  us  his  flesh  to  eat  ?  le.  &  10. 19. 

^•^Then  Jesus  said  unto  them,  "Verily,  verily,  I  say  unto  you,  ^Except  "^ch.  3. 9. 
ye  eat  the  flesh  of  the  Son  of  Man,  and  drink  his  blood,  ye  have  no    see  ch.  1.  51.' 
life  in  you.     ^^  Whoso  ■'eateth  my  flesh,  and  drinketh  my  blood,  hath  -^J^i.^M.^"'  ^^' 
eternal  life  ;   and  I  will  raise  him  up  at  the  last  day.  ^^  For  my  flesh  is 
meat  indeed,  and  my  blood  is  drink  indeed.    ^^  He  that  eateth  my  flesh, 
and  drinketh  my  blood,  ^dwelleth  in  me,  and  I  in  hhn.     ^^"^  As  the  ^  1  Jpi'n  3.  24.  & 
living  Father  hath  sent  me,  and  I  live   by  the   Father :    so  he   that     '  "' 
eateth  me,  even   he   shall  live  by  me.     ^^  This  ''is  that  Bread  which  ''  '■'^'-  ''^'  ^"'  ^' 
came  down  from  heaven  :    not  as  your  fathers  did  eat  [manna],  and 
are  dead :    he  that  eateth  of  this  Bread  shall  live  for  ever." 

^^  These  things  said  he  in  the   synagogue,  as  he  taught  in  Caper- 
naum.    '^"  Many  Hherefore  of  his  disciples,  when  they  had  heard  this,  ^^"\/'^-  '^^"" 
said,  "  This   is   a  hard  saying  ;    who  can  hear  it  ?  "     ^^  When  Jesus 
knew  in  himself  that  his  disciples  murmured  at  it,  he  said  unto  them, 
''Doth   this   offend  you?      '''^  What  ^and  if  ye   shall  see  the  Son  of  j^eech.  1.51.& 
Man  ascend  up  where  he  was  before  ?     ^^  Jt  ^[g  tj^g  Spirit  that  quick-    li).  Acts  1.  9." 
eneth  ;   the  flesh  profiteth  nothing:    the  words  that  I  speak  unto  you,  ^ al-or] 3'. e! 
they  are  spirit,  and  they  are  life.     ^^  But  'there  are  some  of  you  that  ^ver.  36. 
believe    not."       For   '"Jesus   knew  from    the    beeinninff    who    thev  "'fii.a.  24,25.& 
were  that  believed  not,  and  who  should  betray  him.     ^^  And  he  said, 
"Therefore  "said  I  unto  you,  that  no  man  can   come  unto  me,   ex-  nver. 44, 45. 
cept  it  were  given  unto  him  of  my  Father."     '^'^  From  "that  time  many  over.  eo. 
of  his  disciples  went  back,  and  walked  no  more  with  him.     "^"Then 
said  Jesus  unto  the  Twelve,  "Will  ye  also  go  away?"     ^"^  [Then] 
Simon  Peter  answered  him,  "  Lord,  to  whom  shall  we  go  ?    thou  hast 
^the  words  of  eternal  life.     ^^  And  'we  believe  and  are  sure  that  thou  p  A«t»  5. 20. 
art  that  Christ,  the  Son  of  [the  living]  God."    '"  Jesus  answered  them,  'see  M.\'k'/.K& 
'^  Have  '^not  I  chosen    you   Twelve,   'and  one  of  you  is    a  devil  ?  "    d.-KYoI^'&l?: 
"^  He  spake  of  Judas  Iscariot  the   son  of  Simon  ;    for  he  it  was  that   ^''• 
should  betray  him,  being  one  of  the  Twelve.  I  ch.  13.27. 

1  John  vii.  1.         'After  these  things  Jesus  walked  in  Galilee  ;  for  he  would 

not  walk  in  Jewry,  'because  the  Jews  sought  to  kill  him.       zch.  5.16,18. 


Section  IX. —  Christ  converses  ivith  the  Scribes  and  Pharisees  on  the      sect.  ix. 

Subject  of  Jeivish  Traditions.  y  ^33 

Matt.  xv.  1-20.— Mark.    vii.  1-23.  j.  p.  4741. 

1  Mark  vii.  1.        '  Then  "came  together  unto  him  the  Pharisees,  and  cer-      Capernaum. 

2  Mark  vii.  2.    faiu  of   the   Scribes,  which  came  from  Jerusalem  ;   ^  and  a  Matt.  15. 1. 

when  they  saw   some  of  his  disciples  eat  bread  with  *de-  *  Or,  commoii. 
filed  (that  is  to  say,  with   unwashen)  hands,  they  found  ^i^^'he^'Sli, 

3  Mark  vii.  3.    fault.     =>  (For  the  Pharisees,  and  all  the  Jews,  except  they    Theoptiact' « ' 

wash  their  hands  toft,  eat  not,  holding  the  tradition  of  the    totkeeiSow. ' 
VOL.  II.  14 


106  CHRIST  CONVERSES  WITH  THE  SCRIBES.  [Part  iV. 

I 

elders  ;  "  and   when  they  come  from  the  market,  except  "  Mark  vn.  4. 
they  wash,  they  eat  not ;  and  many  other  things  there  be, 
which  they  have  received  to  hold,  as  the  washing  of  cups, 
1  sextarius  is  a-  ^nd  tpots,  brazcn  vessels,  and  of  *tables  ;)  ^  then  'the  Phar-  *  -^lark  vii.  5. 

bout  a  pint  and  ^  r-<      -i  i       i    i  •  b  • 

a  half.  isees  and  Scribes  asked  hmi,     saymg,     "  Why  'do  thy  dis-  "  '^'a"-  '^^■- 1- 

*Sau.'f5.2.  ciples  transgress   "the  tradition  of   the  elders?    for  they  '^^'^"•-^^•^ 

e  Mark 7. 5.  wash  not  their  hands  when  they  eat  bread."     *But  he  an-  *  Matt.  xv.  3. 

fseIi\otei4  swered  and  said  unto  them,  "Why  do  ye  also  transgress 

e  Exod.  20. 12.  the    commandment  of   God   by    your"*   tradition  ?      "  For  '  '"^^=1".  xv.  4. 

5.''i6.^''proJ^''23;  Crod  Commanded,  saying,   '  Honor  'thy  father  and  mother  ;' 

22.  Ephes.  6. 2.  ^jj^    10  i  w/'Jioso  -^curseth  father  or  mother,  let   him  die  the  '"  Mark  vii.  lo 

J  Exod.  21.  17, 

Lev.  20. 9.  Dent,  death.'     "  But  ye  say,  '  If  a  man  shall  say  to  his  father  or  "  Mark  vii.  11. 
20'.  & '30.^7.  ~ '  mother,  ^It  is  Corban  (that  is  to  say,  a  gift),  by  whatsoever 
g  [Or, '^  Let  it  be  thou  mightcst  bc  profited  by  me  :  he  shall  be    free  :   '^  and  ''  Man.  xv.  6. 

a  Corban,"  a  for-  i  •      r     i  i  •  i  i-)  i  rv        i  ■ 

muiii  common  a-  houor  uot  his  lather  or  his  mother,      and  ye  sutler  him  no  "  Mark  vii.  12. 
"rfuch"^  occas!  more  to  do  aught  for  his  father  or  his  mother  ;  '^  thus  have  '•*  Matt.  xv.  e. 
thepjilnsees're'^  J^  made  the  commandiTient  of  God  of  none  effect  by  your 
from''supportin-  tradition,  '^  which  ye  have  delivered  :  and  many  such  like  '*  Mark  vii.  13, 
his  parents,  and  thiugs  do  vc.    "*  Yc  ''hvpocritcs  !  Well  did  Esaias  'prophesy  is  Matt.  xv.  7. 

GVGll    (1g Gnicil    it  **  "^  l  1.  X  J 

sacrilege    if    lie    of    yOU   Saylllg,    "  aS   it  is   written, '^  Mark  vii.  6. 

afterwards   gave 

fheir  use".Lsee       '  This  pcoplc  " drawcth  nigh  unto  me  with  their  mouth,  '*  ^i^tt.  xv.s. 
i5.^5''&  23?Y8"i         ^"^  honoreth  me  with  their  lips  ; 
h  Mark  7. 6.  But  their  heart  is  far  from  me.' 

i  Isa.  29.  13. 

Ezek.  33. 31.      '9  Jlowbcit,  iu  vaiu  do  they  worship  me,  teaching  for  doctrines  "  J^'^rk  vii.  7. 
the  commandments  of  men.  '"For  laying  aside  tlie  command-  ^  Mark  vii.  s. 
ment  of  God,  ye  hold  the  tradition  of  men,  as  the  washing 
of  pots  and  cups  :  and  many  other  such  like  things  ye  do." 

j  Matt.  15. 10.  =1  And  ^when  he  had  called  all  the  people  unto  him,  he  ^^  Mark  vn.  14. 

said  unto  them,  "  Hearken  unto  me  every  one  of  you,  and 
understand  !     ^^  There  is  nothing  from  without  a  man,  that  ^  Mark  vii.  15. 
entering  into  him  can  defile  him :  but  the  things  which 
come   out  of   him,  those    are  they  that    defile   the   man. 

*R^m'  14'  14'  17   "  '^^^  ''^^^^^  which  gocth  luto  the  mouth  defileth  a  man  ;  ^  Matt.  xv.  11. 
20. 1  Tim.  4.4. '  but  that   which  cometh  out  of  the  mouth,  this  defileth  a 

Tit    1    15  • 

z  Matt.  11. 15.      man.     ^^  If  'any  man  have  ears  to  hear,  let  him  hear!"        ^  Mark  vii.  le, 
"And  '"when  he  was  entered  into  the  house  from  the  ^  Mark  vii.  17. 

people,   ^^  then   came    his    disciples,    and  said  unto    liim,  "^  Matt,  xv  12. 

"  Knowest  thou  that  the  Pharisees  were   offended,    after 

they   heard  this  saying  ?  "     "  But  he  answered  and  said,  "  Matt.  xv.  13. 
Voor  3^' 12  &c   "  Every  "plant  which  my  heavenly  Father  hath  not  planted, 
ois.  9.  iG.  Mai.  shall  be  rooted  up.     "*  Let  tiiein  alone  :  "they  be  blind  lead-  ">*  Matt.  xv.  14. 
iJuk'e'^G.'lh  ^'     ers  of  the  blind  ;  and  if    the  blind  lead  the  blind,  both 
y  Mark  7. 17.       sliall  fall  lulo  tlic  dltch."     '®Then  ^'answered  Peter  and  ^  Matt.  xv.  15. 

said  unto  him,  "Declare  unto  us  this  parable."     '"  And  ^  Man. xv.  le. 
9Matt.  16. 9.       Jesus  said  ^'unto  them,   ^*"Are%'e  also  yet  without  un- ^' Mark  vii.  is. 

Mark  7.  18.  t         -v        -,  i-v  1  .  i         .         i       ^i      ..   '■      ,      ^  32  MaU.  xv.  16. 

riCor.G.  13.      dcrstauding  ?        Do  not  ye  yet  understand,   tlmt    vi'liatso- 33  m„„.  ^v.  17. 

ever  ^'  thing  from  without  entereth  into  the  man,  '*  at  the  ^  Mark  vii.  is. 

mouth,  ^S;^  cannot  defile  him;  "because  it  entereth  not 'g  JJj|[|: ^j^'"  Jg* 

into  his  heart,   but  into  the  belly,  and  goeth  out  into   the  37  Mark  vi..  19. 

draught,   purging    all    meats?"     ''And    he    said,    "  That '' ^'"^"^  ^•"- ^o- 

which  cometh  out  of   the   man,   that  defileth    the    man. 

'2^'pro;fGf'i4:  '' 'For  ^°  tho.se  things   which   proceed   out  of   the  mouth '^  Jl;;;^ ;';;  ;[• 

].ri9^/a\ifeB"'  come   forth  from  the    heart ;  and    they    defile    the   man.  41  Man. xv.  19. 

6.  ■"  For  '"  from  within,  out  of  the  heart  of  men,  proceed  evil  *^  s^'iTk  vh.  21. 

*  Gr.  covetous-     thoughts,  adultcrics,  fornications,  murders,  "tiiefts,  **  false  ^^  fl,"tV.^".'.  jg' 

nSfel'.  ""'^"^     witness,  '^^  *covetousness,  wickedness,  deceit,  lasciviousness,  45  Mn,k  vii.  22. 


m  Matt.  15.  15. 


Sect.  X.]  THE  CANAANITE'S  DAUGHTER    HEALED.  107 

46  Mark vu. 23.  an   evil  eye,    blasphemy,    pride,    foolishness:    ^"^  all  these 

«  Matt.  XV.  90.  evil  things  come  from  within,  and  defile  the  man.  ^' These 

are  the  things  which  defile  a  man :  but  to  eat  with  un- 


5J 


t  Mark  7.  1. 

ii  Ex.  21.17.  Lev. 


washen  hands  defileth  not  a  man. 

Matt.  xv.  part  ofver.  1,  4,  ver.  5,  part  of  ver.  6,  8,  ver.  9,  10,  and  part  of  ver.  17, 18, 
19. — 1  Then  'came  to  Jesus  Scribes  and  Pharisees,  which  were  of  Jerusalem,  —  4  —  "  "He 
that  cursetli  father  or  mother,  let  him  die  the  death."     5  But  ye  say,  "  Whosoever  shall   "ao.g'Dei't.^a?! 
say  to  his  father  or  his  mother,  ^Jt  is  a  gift,  by  whatsoever  thou  mightest  be  profited  by     ^"^q^J^"  ^^'  ^' 
me;  (J  —  he  shall  he-  free — .    8  "This  "people — .  9  But  in  vain  they  do  worship   me,  ^ggeMark?.  11 
^teaching  for  doctrines  the  commandments  of  men."     10  "And  he  called  the  multitude,     12. 
and  said  unto  them,  "  Hear,  and  understand  :  17  — entereth  in  —  goeth  into  the  belly,  wis. 29.13. Ezek. 
and  is  cast  out  into  the   draught?     18  But — .    19 — *out  of  the  heart  proceed  evil  j.  jj  og_  j3_  fQi_ 
thoughts,  murders,  adulteries,  fornications,  thefts,  —  blasphemies."  2.  18,-22.  Tit.  1. 

Mark  vii.  part  of  ver.  5,  G,  ver.  9,  and  part  of  ver.  10,  13,  17,  18.— 5  —  "  Why  walk  ^  j^j^^j,^  ^  j^^ 
not  thy  disciples  according  to  the  tradition  of  the  elders,  but   eat  bread  with  unwashen   ^  ocn.  6.  5.  &  8. 
hands.'"     6  He  answered  and  said  unto  them,   "Well    hath   Esaias   prophesied  of  you    21.  Prov.  6.  14. 
hypocrites- — '  honoreth  "me  with  their  lips,  but  their  heart  is  far  from  me.'"     9  And  „  js_29. 13.  Ezek. 
he  said  unto  them,  "  Full  well  ye  ^reject  the  commandment  of  God,  that  ye  may  keep     33.  31.  Matt.  15. 
your  own  tradition.     10  For  Moses  said,  '  Honor   Hhy   father  and  thy  mother ;  and,  —  ^  •     , 
13  Making  the  word  of  God  of  none  effect  through  your  tradition, — "  17  —  his  disciples  j  g^^  j^j^^jj  j^'^^ 
asked  him  concerning  the  parable.     18  And  he  saith  —  "  Are  ye  so  without  understand- 
ing also.'     Do  ye  not  perceive,  that  whatsoever  — ." 


SECT.  X. 

V.  K.  28. 

J.  P.  4741. 

Tyre. 

p 

See  Note  15. 

Section  X. —  Christ  heals  the  Daughter  of  the  Canaanite  or  Syro- 

Phoenician  WomanP 

Matt.  xv.  21-28.— Mark  vii.  24-30. 

I  Matt.  XV.  21.       '  Then  Jesus  ^  arose,  and  ^  went  thence,  and  departed 

sMarkvii.24.  Jj^|^q  ^|^g  coasts  of  Tyrc  and  Sidon.     "And  *  entered  into 

3  Matt.  XV.  91.  *' 

4  Matt.  XV.  22.  a  house,  and  would  have  no  man  know  it ;  but  he  could 

6  Mark  vii.  24.  not  bc  hid.     *  For,  '  behold  !  a  woman  of  Canaan,  ®  whose 

7  M^f^""^'  young  daughter  had  an  unclean  spirit,  heard  of  him,  and 

8  Mark  vii. a.x  *  camc  out  of  the  same  coasts,  and  cried  unto  him,  saying, 

9  Matt.  XV.  22.  ''Have  mercy  on  me,  O  Lord,  thou  Son  of  David!  my 
JO  Matt.  XV.23.  daughter  is  grievously  vexed  with  a  devil."     '°  But  he  an- 
swered her  not  a  word.     And  his  disciples  came  and  be- 
sought him,  saying,  "  Send  her  away  ;  for  she  crieth  after 

n  Matt. XV. 24.  ug,"     "  But  he  an.swered  and  said,  "I  "am  not  sent  but  " Aoll^'al^ii; %. 
"  Matt. XV. 25.  unto  the  lost  sheep  of  the  house  of  Israel."     '"Then  came    f ^^-  '^^-  ^°'"- 
13  Mark  vii.  25.  she  '^and  fell  at  his  feet,  '"and  worshipped  him,  saying, 
II II;;!!"  vil.^J  "  Lord,  help  me  !  "     "  The  woman  was  a  *  Greek,  a  Syro-  *0r,  oentiu. 

Phoenician  by  nation  ;  and  she  besought  him  that  he  would 
>6Matt..xv.2G.  ^^^^  fQj.^j-^  tj^g  jjg^ij  Q^^  Qf  j^gj.  (laughter.     '^But  he  an- 

"  Mark  vii.  27.  swcrcd  and  said  "unto    her,  "Let    the    children  first  be 

18  Matt. XV. 26.  filled:   for  '*it  'is  not  meet  to  take  the  children's  bread,  » Mark 7. 27. 

19  Matt.  XV.  27.  and  to  cast  it  to  'dogs."i     '"  And  she  said,  "  Truth,  Lord  :  's'.'''  ^"  ^"  ^^'^'^' 

yet  the  dogs  eat  of  the  crumbs  which  fall  from  their  mas-  q  see  Note  le. 
so  Mark  vii.  28.  ter's  table ; — -"  the  dogs  under  the  table  eat  of  the  children's 
SI  Matt.  XV.  28.  crumbs."  ^'  Then  Jesus  answered  and  said  unto  her,  "  O 
22  Mark  vii.  29.  woHian  !  great  is  thy  faith!"  ''And  he  said  unto  her, 
S3  Matt.  XV.  28.  "  For  this  saying,  "  be  it  unto  thee  even  as  thou  wilt :  '"  go 
85  Man. XV. 28.  ^^^y  ^^^7  5  the  devil  is  gone  out  of  thy  daughter."  "And 
«6  Mark  vii.  30.  her  daughter  was  made  whole  from  that  very  hour.     '^  And 

when  she  was  come  to  her  house,  she  found  the  devil  gone 

out,  and  her  daughter  laid  upon  the  bed. 

Mark  vii.  part  o/»cr.  24,  25,  27,28. — 24  -^And  from  thence  he  —  went  into  the  bor-  (i  Matt.  15.  21. 
ders  of  Tyre  and  Sidon,  and  —  25  —  a  certain  woman  —  came  —  27  But  Jesus  said  —  "  it     ^ 
'is  not  meet  to  take  the  children's  bread,  and  to  cast  it  unto  the  dogs."     28  And  she 
answered  and  said  unto  him,  "  Yes,  Lord  ;  yet — ." 


108 


CHRIST  GOES  THROUGH  DECAPOLIS. 


[Part  IV. 


SECT.  XI. 

V.^.  28. 
J.  P.  4741. 

Decapolis. 

a  Matt.  15.  29. 

h  Matt.  9.  32. 
Luke  ]1.  14. 

c  Mark  8.  23. 

John  9.  G. 
d  Mark  6.  41. 

John   11.  41 

17.  1. 
e  John  11.33,38, 
/Is.  35.  5,  6. 

Matt.  11.  5. 
g  Mark  5.  43. 


& 


h  Is.  35.  5,  6 
Matt.  11.5. 
Luke  7.  22. 


2  Matt.  XV.  29. 

3  Jlark  vii.  31- 

37. 


»  ch.  4.  18 


Section  XI. —  Christ  goes  through  Decapolis,  healing  and  teaching 
Matt.  xv.  29-31.— Mark  vii.  31,  to  the  end. 
'And  "again  ^  Jesus,  ^departing  from  the  coasts  of  Tyre  >  Mark  vii.  31 
and  Sidon,  came  unto  the  sea  of  Gahlee,  through  the  midst 
of  the  coasts  of  Decapohs.  ^"^  And  Hhey  bring  unto  him  one 
that  was  deaf,  and  had  an  impediment  in  his  speech ;  and 
they  beseech  him  to  put  his  hand  upon  him.  ^^  And  he  took  him  aside 
from  the  multitude,  and  put  his  fingers  into  his  ears,  and  '^he  spit,  and 
touched  his  tongue ;  ^'*  and  ''looking  up  to  heaven,  'he  sighed,  and 
saith  unto  him,  "  Ephphatha  !  "  that  is,  Be  opened  !  ^^  And  -^straight- 
way his  ears  were  opened,  and  the  string  of  his  tongue  was  loosed, 
and  he  spake  plain.  ^'^  And  ^he  charged  them  that  they  should  tell  no 
man :  but  the  more  he  charged  them,  so  much  the  more  a  great  deal 
they  published  it.  ^^  And  were  beyond  measure  astonished,  saying, 
"  He  hath  done  all  things  well :  he  maketh  both  the  deaf  to  hear, 
and  the  dumb  to  speak." 

^^And  [he]  went  up  into  a  mountain,  and  sat  down  Matt. xv. 29-31. 
there,  2°  and  ''great  multitudes  came  unto  him,  having  with 
them  those  that  were  lame,  blind,  dumb,  maimed,  and  many  others,  and 
cast  them  down  at  Jesus'  feet ;  and  he  healed  them,  ^^  insomuch  that 
the  multitude  wondered,  when  they  saw  the  dumb  to  speak,  the 
maimed  to  be  whole,  the  lame  to  walk,  and  the  blind  to  see  :  and  they 
glorified  the  God  of  Israel. 

Matt.  xv.  pai-t  ofver.  29.     And  —  departed  from  thence,  and  came  nigh  'unto  the  sea 
of  Galilee  — . 


SECT.   XII. 

V.  M.  28. 

J.  P.  4741. 

On  a  INIount  by 

tlie  Sea  of 

Galilee. 

a  Matt.  15.  32. 


b  2  Kings  4.  43. 


c  Matt.  14.  19. 

d  1  Sara.  9.  13. 

Luke  22.  19. 


e  Mark  8.  8,  9. 


/iMatt.  15.  34. 
See  ch.  0.  38. 


Section  XII. — Four  thousand  Men  are  fed  miraculously. 
Matt.  xv.  32,  to  the  end. — Mark  viii.  1-10. 
'  In  those   days,  the   multitude  being  very    great,,  and  *  ^^^^^  '"'•  ^• 
having  nothing  to  eat,  Jesus  called  his  disciples  imto  him, 
and  saith  unto  them,  ""I  "have  compassion  on  the  multi-  ^  Mark  viii.  2. 
tude,  because  they  have  now   been  with  me  three  days, 
and  have  nothing  to  eat :   ^  and  if  I  send  them  away  fast-  ^  ^^"'^  ''"•  "'• 
ing  to  their  own  houses,  they  will  faint  by  the  way  ;  for 
divers  of  them  came  from   far."     "And  ''his  disciples  say  ^  ^1=^"- ■^;'- 33- 
unto  him,  *"  From  whence  can  a  man  satisfy  tliese /«ew  "    ""   ^"'■^' 
with  bread  here  in  the  wilderness  ?     ^  Whence  should  we  '^  '^^^"-  ^"^  ^^* 
have  so  much  bread  as  to  fill  so  great  a  multitude  ? "    '  And  ''  ^^''"-  ^"•34- 
Jesus  saith   unto   them,  "  How  many  loaves   have   ye  ?  " 
And  they  said,  "  Seven,  and  a  few  little  fishes."     '  And  he  '  ^^'^"-  ^^•-  ^^• 
commanded  the   multitude  to   sit  down    on  the    ground. 
®  And  "he  took  the  seven  loaves  and  the  fishes,  and  ''gave  ^  '^'''"-  '^'-  ^^• 
thanks,  and  brake  them,  and  gave  to  his  disciples,  and  the 
disciples  to  the  multitude,  '°  to  set  before  them  ;  and  they  '"  Mark  viii.  e. 
did  set  them  before  the  people.     "  And  they  did  all  eat,  "  Matt.  xv.  37. 
and  were  filled  :  and  they  took  up  of  the  broken  meat  that 
was  left  seven  baskets  full.    "  And  'they  that  did  eat  were  ''  ^^'""-  ''''■  ^^■ 
four  thousand  men,  beside  women  and  children.     '''And  he  '^  Matt.  xv.  39. 
sent  away  the  multitude,  and  took  ship,  "  straightway  he  en- 
tered into  a  ship,   with  his  disciples,  and  came  '"into  the  '^.  ?!""■ ".: "!^: 

^  *  ^**  3IarK  viii.  10. 

coasts  of  Magdala,  "^  into  the  parts  of  Dalmanutha. 

Matt.  xv.  32,  and  part  ofver.  33,39. — 32  Then  Jesus  called  liisdisciples  Mn<o/(i?n,  and 
said, "I  have  compassion  on  the  multitude,  because  they  continue  with  me  now  three 
days,  and  have  notliing  to  eat :  and  I  will  not  send  them  away  fasting,  lest  they  faint  in 
the  way."  33  —  in  the  wilderness,  —  39  —  and  came  — . 

Mark  viii.  part  ofver.  4,  vcr.  5,  part  of  ver.  6,  andver.  7,  8,  9,  and  htginning  of  ver. 
10. — 4  And  his  disciples  answered  him,  —  5  -'"And  he  asked  them,  '•  How  manv   loaves 


Sect.  XIII.]  THE  PHARISEES  REQUIRE  SIGNS.  109 

have  ye  ?"     And  they  said,   "  Seven."     G  And  he  commanded  the  people  to  sit  down 

on  the  ground:  and  he  took  the  seven  loaves,  and   gave  thanks,  and  brake,  and   gave 

to    his    disciples  — 7  And    they    had    a  few    small    fishes:    and  ^'he  blessed,   and  com-  5' Matt.  14. 19. ch. 

manded  to  set  them  also  before  them.     8  So  ''they  did  eat,  and  were  filled  :  and  they  ^  jj^j"_  j^^  g^^ 

took  up  of  the  broken  vicat  that  was  left  seven  baskets.     9  And  they  that  had  eaten  were 

about  four  thousand  :  and  he  sent  them  away.     10  And  — .  . 


Section  XIII. —  The  Pharisees  require  other  Signs — Christ  charges       sect,  xiii. 

them  with  Hypocrisy.  V.  M.  28. 

Matt.  xvi.  1-12.— Mark  viii.  11-21.  J.  P.  4741. 

1  Matt.  xvi.  1.       '  The  "Pliarisees  also  with  the  Sadducees  came,  tempt-       ^^gdaia. 

2  Mark  viii.  n.  ins:,  ^  began  to  question  with  Him;  'and  desired  Hliat  he  a  Matt.  12. 38. 

3  \T  tf    v,i    111?  I  •  r  I  i  •  1  •  Luke  11.   16.  & 

ividii.  xM.  1    would   show  them  a  siarn    irom    heaven,     temptmg  liim.    12.  54-56.  John 

4  Markviu.  U.  i         •  i  i  ti/i  •      •  •  6   30 

5  Matt.  xvi. 2.     He  answered,  and  said  unto  them,  "  When  it  is  evening,  jicor.  1.22. 

6  Matt.  xvi.  3.  ye  say,  '  It  will  he  fair  weather :  for  the  sky  is  red.'     *  And 

in  the  morning,  '  It  ivill  he  foul  weather   to-day :  for  the 
sky  is  red  and  lowering.'     O  ye  hypocrites  !  ye  can  dis- 
cern the  face  of  the  sky ;  but  can  ye  not  discern  the  signs 
^  Mark  viii.  12.  of  the  tiiiics  ?  "     ^  And  he  sighed  deeply  in  liis  spirit,  and 
e  Matt.  xvi.  4.  sj^iti^^  "Why  doth  this  generation,  *a  'wicked  and  adul-  <=  ^att.  12. 39. 
9  Mark  viii.  12.  tcrous  generation,  ^  seek  after  a  sign  ?     Verily  I  say  unto 
»u  Matt.  xvi.  4.  you,  There  shall  no  sign  be  given  unto  this  generation, '"  but 
the  sign  of  the  prophet  Jonas !  "     And  he  left  them,  and 

11  Mark  vm.  13.  (jgpa^j-tgd  .  H  ^nd  entering  into  the  ship  again,  departed  to 

the  other  side. 

12  Matt.  xvi.  5.       ,2^j^^  d^l^gj^  j^jg  disciples  were  come  to  the  other  side,  -^  m^'"'' s- 1^. 

13  Mark  viii.  14.  thgy  i^g^(l  forgottcu  to  take  bread;  '^neither  had  they  in 
u  Matt.  xvi.  6.  ^j^g  gj^-p  ^j^i^  ^i^gj^  j^Qj.g  ^j^^j^  Qj^g   j^j^f^     14  -Yhen  Jesus 

.5  Mark  viii.  15.  15  ^.^argcd  them,  and  "'said  unto  them,  "Take  'heed,  and  <'Lukei2.i. 

16  Matt.  XVI.  6.  ~  '  ,  ■' 

beware  of  the  leaven  of  the  Pharisees,  and  of  the  Saddu- 
17  Mark  viii.  15.  cees,  "and  of  the  leaven  of  Herod."     '*  And  they  reas- 
oned among  themselves,   saying,  "  It  is  because  we  have 

19  Matt.  xvi.  8.  taken  no  bread."     '"  Tlliich  when  Jesus  perceived,  he  said 

unto  them,  "  O  ye  of  little  faith  !  why  reason  ye  among 

20  Mark  viii.  17.  yourselvcs,  bccausc  ye  have  brought  no  bread  ?       '°  Per- 

ceive -'^ye  not  yet,  neither  understand  ?  have  ye  your  heart  -^^^^^  ^-  ^^• 

21  Mark  viii.  18.  yg|-  hardened  ?     ^'  Having  eyes,  see  ye  not  ?  and  having 

22  Mark  viii.  19.  q^^s,  hear  ye  not?  and  do  ye  not  remember?     ^^  When  ^I  \  43.'  Luke "^9! 

brake  the  five  loaves  among  five  thousand,  how  many  bas-    i'- J°'^n'^-i3- 
kets  full  of  fragments  took  ye  up  ? "     They  say  unto  him, 

23  Markviii.2o.  „  Twclvc."     ''  ''And  "whcu  the  seven  among  four  thou-  \^!f/kVt''" 

sand,   how  many  baskets  full  of  fragments  took  ye  up?  " 
24Markvi,i.2i.  ^j^^   they   said,    "Seven."     "^  And   he    said   unto   them, 

25  Matt. .xvi  11.  ''How  is  it  that  'ye  do  not  understand  "that  I  spake  it  i-^|"k6.52.&8. 

not  to  you  concerning  bread,  that  ye  should  beware  of  the 

26  Matt.  xvi.  12.  leaven  of  the  Pharisees  and  of  the  Sadducees  ?  "     "-'  Then 

understood  they  how  that  he  bade  them  not  beware  of  the 
leaven  of  bread,  but  of  the  doctrine  of  the  Pharisees  and 
of  the  Sadducees. 

Matt.  xvi.  part  of  vcr.  A,andver.  9, 10,  and  part  of  ver.  11. — 4 — "  seeketh  after  a  sign  ; 
and  there  shall  no  siorn  be  criven  unto  it,  —  9  ■'Do  ve  not  yet  understand,  neither  remember  J  '^''-  '■^-  1~'  *"^- 
the  five  loaves  of  the  five  thousand,  and  how  many  baskets  ye  took  up  .'  10  *^ Neither  the  /^   |,  jj'  34 
seven  loaves  of  the  four  thousand,  and  how  many  baskets  ye  took  up  ?     11  How  is    it 
that  ye  do  not  understand  — ." 

Mark  \m.  part  ofvcr.  11,  13,  14,  \b,vcr.   16,  andpart  of  ver.  17.— 11    'And  the  Phari-  JMatt.  12.  38.  & 
sees  came  forth,  and  —  seeking  of  him  a  sign  from  heaven,  — 13  And  he  left  them, —     16. 1.  John  6. 30. 
14  '"Now  the  disciples  had  forgotten  to  take  bread,— 15  —  he—  saying,  "  Take  heed,  be-  "  ^'''"'  ^^"  ^* 
ware  of  the  leaven  of  the  Pharisees,"  — 16  And  they  reasoned  among  themselves,  saying, 
"  It  is  "because  we  have  no  bread."     17  And  when  Jesus  knew  it,  he  saith  unto  them,  n  Matt.  16.  7. 
"  Why  reason  ye,  because  ye  have  no  bread  .'  — ." 

VOL.   II.  J 


no 


CHRIST  HEALS  A  BLIND  MAN. 


[Part  IV. 


SECT.  XIV. 

V.  M.  28. 
J.  P.  4741. 

Bethsaida. 

a  ch.  7.  33. 


b  Matt.  8.  4.  ch. 
5.  43. 


SECT.  XV. 

V.^.  2?. 
J.  P.  4741. 

Caesarea  Philippi. 

r  See  Note  17. 
a  Matt.  16.  13. 

Luke  9.  18. 
b  Mark  8.  27. 
c  Mark  8.  27. 

Luke  9.  18.  See 

John  1.  51. 
d  Matt.  14.  2. 

Luke  9.  7-9. 


e  See  Mark  1.  1. 
s  See  Note  18. 

/Ephes.  2.  8. 

g  1  Cor.  2.  10. 

Gal.  1.  16. 
A  John  1.  42. 
t  Ephes.  2.  20. 

Rev.  21.  14. 
j  Job  38.  17.    Ps. 

9.  13.  &  107.  18. 

Is.  38.  10. 
k  Matt.  18.  18. 

John  20.  23. 

t  See  Note  19. 
I  Matt.  17.  9. 

Mark  8.  30. 

Luke  9.  21. 


m  Matt.  14.  2. 
71  Matt.  16.  16. 

John  6.  61).  &  11. 

27. 
0  Matt.  16.  20. 

Luke  9.  21. 
p  Matt.  14.  2.  ver. 

7,8. 
q  Matt.  16.  16. 

Mark  8.  29. 

John6.  69.&11. 

27. 
r  Matt.  16.  20. 

Marks.  30. 


Section  XIV. —  Christ  heals  a  Blind  man  at  Bethsaida. 

Mark  viii.  22-26. 
^^  And  He  cometh  to  Bethsaida.  And  they  bring  a  bUnd  man  unto 
him,  and  besought  him  to  touch  him.  ^-^  And  he  took  the  bhnd  man 
by  the  hand,  and  led  him  out  of  the  town.  And  when  "he  had  spit 
on  his  eyes,  and  put  his  hands  upon  him,  he  asked  him  if  he  saw 
aught.  ^^  And  he  looked  up,  and  said,  "  I  see  men,  as  trees,  walking." 
^^  After  that  he  put  his  hands  again  upon  his  eyes,  and  made  him  look 
up  :  and  he  was  restored,  and  saw  every  man  clearly.  ~^  And  he  sent 
him  away  to  his  house,  saying,  "  Neither  go  into  the  town,  'nor  tell  it 
to  any  in  the  town." 


Mark  viii.  27. 
Luke  ix.  IS. 
Matt.  xvi.  13. 
Mark  viii.  27. 
Luke  ix.  18. 
Matt.  xvi.  13. 
Matt.  XVI.  14. 
Mark  viii.  28. 
Matt.  xvi.  14. 

10  Mark  viii.  28, 

11  Matt.  xvi.  14. 


Section  XV. — Peter  confesses  Christ  to  be  the  Messiahs 
Matt.  xvi.  13-20,— Mark  viii.  27-30.— Luke  Lx.  18-21. 
'  And  "Jesus  went  out,  and  his  disciples,  into  the  towns 
of  Caesarea  Philippi :   ^  and  'it  came  to  pass,  ^  when  Jesus 
came  into  the  coasts  of  Csesarea  Phihppi^'^by  the  way,  °as 
he  was  alone  praying,  his  disciples  were  with  him :  and 
"  he  asked  his  disciples,  saying,  "  Whom  Mo  men  say  that 
T,  the  Son  of  Man,  am  ? "       '  And  they  *  answered  and 
®  said,  "  Some ''say  that  thou  art  John  the  Baptist;  '"but 
some   say,  Elias ;  "and  others,  Jeremias,   or  one   of  the 
prophets  ;   '^  and  others  say,  that  one  of  the  old  prophets  ^-  Luke  ix.  19. 
is  risen  again."     '^  He  saith  unto  them,  "  But  whom  say  ye  i^  Matt.  xvi.  15. 
that   I  am?"     '*  And   Simon    Peter  answered    and   said, '*  Ma",  xvi.ie. 
'•  Thou  'art    the  Christ,   the    Son    of  the  living '   God  !  " 
'^And  Jesus  answered  and  said  unto  him,  "Blessed  art  ^^  Matt. xvi. n. 
thou,  Simon  Bar-jona !  -^for  flesh  and  blood  hath  not  re- 
vealed it  unto  thee,  but  ^my  Father  which  is  in  heaven. 
'®  And   I   say  also   unto  thee.  That  ''thou  art   Peter,  and  '^  Matt.  xvi.  is. 
'upon  this  rock  I  will  build  my  Church  ;  and  ^the  gates  of 
hell  shall  not  prevail  against  it.     "  And  *I  will  give  unto  "  Matt.  xvi.  19. 
thee  the  keys  of  the  kingdom  of  heaven  :  and  whatsoever 
thou  shall  bind  on  earth  shall  be  bound  in  heaven  ;  and 
whatsoever  thou   shall  loose  on  earth  shall  be  loosed 


heaven."*     '** Then  'charged  he 


in  18  Matt.  xvi.  20. 

straitly  ^Miis  disciples, '*  Luke  ix.  21. 


^' and  commanded  them,  '"that  they   should   tell  no  man  2°  Luke  ix'^^i"' 
that  he  was  [Jesus]  the  Christ.  22  Matt.  xvi.  20, 

Matt.  xvi.  jiart  of  ver.  14.  —  some  Elias  :  — 

Mk-rkviu.  part  of  ver.  27,28,  and  ver.  2^,  "iQ. — 27  —  he  asked  his  disciples,  saying 
unto  them,  "  Whom  do  men  say  that  I  am  .^"'  28 — they  —  "  John  ""the  Baptist:  — 
and  others,  One  of  the  prophets."  29  And  he  saith  unto  them,  "  But  whom  say  ye  that 
I  am  .'"  And  Peter  ansvvereth  and  saith  unto  him,  "  Thou  "art  the  Christ !"  30  "And  he 
charged  them  that  they  should  tell  no  man  of  him. 

Luke  ix.  -part  of  ver.  18,  19,  ver.  20,  and  part  of  ver.  21. — 18  —  he  asked  them,  saying, 
"Whom  say  the  people  that  I  am.'"  19  They  answering  said,  "  John ''the  Baptist ; 
but  some  say,  Elias  ;"  —  20  He  said  unto  them,  "  But  whom  say  ye  that  I  am  .'"  'Peter 
answering  said,  "  The  Christ  of  God  !"  21  '"And  he  —  charged  them  to  tell  no  man  that 
thinij. 


SECT.  XVI. 

V  ^28  Section  XVI, —  Christ  astonishes  the  Disciples  by  declaring  the 

J.  P.  4741.  Necessity  of  his  Death  and  Resurrection. 

Galilee.  Matt,  xvi,  21,  to  the  end.— Mark  viii.  31,  to  the  end,  and  ix.  1, — Luke  ix.  22-27. 

oMatt^n  &:c        '  ^ND  ^  from  that  time  forth  began  Jesus  "to  show  unto  >  Mark  viii.  si, 
K&io;3^  his   disciples,  how  that  he,  Hhe 'Son  of  Man,  ^nust  go  '  Markvm.al* 
Luke  9.  92.  &  uuto  Jcrusalcm,  and  suffer  many  things,  '^and  be  rejected  *  Matt.  xvi.  2i 
it!jotf.'.':J:  of  the   elders,  and  of  the  Chief  Priests,  and  Scribes,  and  ^w-i^^-si 


Sect.  XVII/        THE  TRANSFIGURATION  OF  CHRIST.  i  j  i 

e  Matt.  XVI.  2].  YfQ  killed,   "and  be  raised  again  the  third  day."     'And  he  u  gee  Note  20. 

8  Matt.  xvi. 22!  spake  that  saying  openly.     *  Then  Teter  took  him,  and  0  »i"k  8. 32. 

began  to  rebuke  him,  saying,  "  *Be  it  far  from  thee.  Lord  !  *  gt.  puy  thysdf 

9  Markviii.33.  this  shall  not  be  unto  thee."     ®But  when  he  had  turned 

about,  and  looked  on  his  disciples,  he  rebuked  Peter,  say- 

10  Matt,  xvi.23.  j,-,g^  u  Qgj  thgg  behind  me,  Satan  !    '"  thou  "art  an  offence  '^  ^°"'-  ^-  ^• 

unto  me  :   for  thou  savourest  not  the  things  that  be  of  God, 

11  Markviii.33.  11  but  the  things  that  be  of  men." 

12  Markviii.3i.       '^Aud  whcu  hc  had  called  the  people  unto  him,  with  his    „  .^  ,.  _„  , 

'11  -r  r   e  •it     «  "att.  10.  38.   & 

13  Luke  ix.  23.    disciples  also,  he  said  unto  them     all,  "  If  any  mon  will    le.  24.  Mark  e. 

come  after  me,  let  him  deny  himself,  and  take  up  his  cross  /Matt.  le.  26. 
i4Lukeix.2i.   daily,  and  foUow  me.     '^For  whosoever  will  save  his  life    ^^^arks.so. 

15  Markviii.35.  shall  lose  it :  but  'Svhosoever  shall  lose  his  life  for  my  sake  ^Markbrsk 

16  Luke  ix.  25.  and  the  Gospel's,  the  same  shall  save  it.     '"  For  ^what  is  a    J'ollif ls^k  ^®* 

man  advantaged,  if  he  gain  the  whole  world,  and  lose  him-  *d^"- v  ^^- 

17  Markviii.  36.  self,  or  bc  cast  away  ?     *'  For  wiiat  shall  it  profit  a  man,  if   Matt.  25.  ai. 

18  Mark  viii.  37.  he  shall  gain  the  wiiole  world,  and  lose  his  own  soul  ?     '*  Or  i"ob3'i\i. 

19  Matt,  xvi.27.  yyhj^t  shall  a  man  give  in  exchange  for  his  soul  ?  '*  For  ^the    p';^;-.^^^ 

Son  of  Man  shall  come  in  the  glory  of  his  Father  ''with  his    Jer.  17. 10.&32. 

,.         1      ,,,„'=,  ■'  ,.  19.  Rom.  2.  6. 

angels:  'and  then  he  shall  reward  every  man  according  to    icor.3.8.2Cor. 

20  Mark  viii. 38.  his   works.     ^°  Whosocvcr 'therefore  shall  be  ashamed   of   n.  Rev.  2. al. & 

me  and  of  my  words,  in  this  ''adulterous  and  sinful  gener-  .^^;  ^^'\^  ^^ 
ation  ;  of  him   also  shall  'the   Son  of   Man   be  ashamed,    Luke  y.2t^  &  la. 

21  Luke  ix.  26.  whcu  hc  comcth  '^  in  his  own   glory,  and  ^'  in  the  glory  of   16.^2  Tim""!',  s! 

23  LukoLraf'  Iiis  Father,  with  the  holy  angels,  ''and  of  the  holy  angels."  k[o~r',apostatizing. 

24  Markix.  1.    -*  And  he  said  unto  them,  "  Verily  '"I  say  unto  you.  That  j^g^j"j,,„j  ^j 

there  be  some  of  them  that  stand  here,  which  shall  not  „,  Matt.  16. 28. 

25  Matt.xvi.28.  taste  of  dcath,^  till  they  have  seen  ''the  "Son  of  Man  com-    ^"'\?-f  • 

2l>  Mark  ix    1  o  •  r  r^  ■  ^  iNote  21. 

in.w    in    his  kingdom  : — ''^  the  kingdom  of  God  come  with  n  mm.  24. 30.  & 

""  ,,  °  °  ai.  31.  Luke  22. 

power.  18.  See  John  1. 

51. 
Matt.  xvi.  part  of  vcr.  21,  23,  and  vcr.  24,  25,  2G,  and  part  ofxtr.  28. — 21  — of  the  <,  See  2  Sam.  19. 
elders  and  Chief  Priests  and  Scribes,  and  be  killed, —  23  But  he  turned,  and  said  unto    ^-  •'^'•ifk  8.  33. 
Peter,  "  Got  thee  behind  me,  "Satan  :  — but  those  that  be  of  men."     24  ^Then  said  Jesus  ^^\s,  LukeO  23. 
unto  his  disciples,  "  If  any  7?i«H.  will  come  after  me,  let  him   deny   himself,  and  take  up    &  14.27    Acts 
his  cross,  and  follow  me.     25  For  'whosoever  will  save  his  life  shall  lose  it :  and  whoso-     g  ' ^  ^  Tim"^3" 
ever  will  lose  his  life  for  my  sake  shall  find  it.     2C  For  what  is  a  man  profited,  if  he  shall     12. 
gain  the  whole  world,  and  lose  his  own  soul  ?  or  '"what  shall  a  man  give  in  exchange  for  '^/'("''"ip'o?^' 
his  soul  .^    2S  Verily  I  say  unto  you,  'There  be  some  standing  here,  which  shall  not  taste  ^  p^  ^g  '7  g 

of  death,  till  they  see  — ."  s  Mark  9. 1.  Luke 

9.  27. 
Mark  viii.  part  ofver.  31,  32,  33,  34,  and  35. — 31  —  'he  began  to  teach   them  that —  ^  n^'j^j,'  jg  ^j    ^ 

"  must  suiTer  many  things,  —  and  after  three  days  rise   again."     32  —  And  Peter  took  17.  22.  Luke  9. 

liini,  and  began  to  rebuke  him.     33  —  "  for  thou  savourest  not  the  things  that  be  of  God,  """ 

—  34 — "Whosoever  will  come  after  me,  let  him  deny  himself,  and  take  up  his  cross,  and  ]t!.'24.  Luke  9. 

follow  me.     35  "For  whosoever  will  save  his  life  shall  lose  it;  but — ."  23.  &  14. 27. 

V  John  12.  25. 

Luke  ix.  ver.  2^,  part  ofver.  23,  24,  26,  and  ver.  27. — 22  Saying,  "  The  '"Son  of  Man  ,^  Matt.  16. 21.  &. 
must  suffer  many  things,  and  be  rejected  of  the  elders  and   Chief  Priests  and  Scribes,     17.22.  See  John 
and  be  slain,  and  be  raised  tlie  third  day."     23  And  he   said  to  them — 24  — "  whoso-      '     '  ,^  ^g 
ever  will  lose  his  life  for  my  sake,  tlie  same  shall  save  it."     26  ■''For  whosoever  shall  be     Jiark  8.  38.  See 
ashamed  of  me  and  of  my  words,  of  him  shall  the  Son  of  Man  be  ashamed,  when  he  shall     ^°'iP  'b  10 
come  —  in  his  Father's, — 27  ''But  I  tell  you  of  a  truth,  There  be  some  standing  here,  „  Aiatt.  ifi.  28. 
which  shall  not  taste  of  death,  till  they  see  the  kingdom  of  God."  Mark  9. 1. 


Section  XVII.— TAe  Transfiguration  of  Christ.^  sECT\xvn. 

Matt.  xvii.  1-13.— Mark  ix.  2-13.— Luke  ix.  28-36.  V.  M.  28. 

1  isfatt.  xviK  1.      1  ^jjjj  "after  si.\  days, — *and  it  came  to  pass  about  an  eight     J-  F-  4741. 

3  .Markix. 2.    d^ys  after  these  *sayings  ^  Jesus  taketh  ivith  him  Peter,  and        Caiiiee. 

4  Matt.  xvii.  1.  James,  and  John,  ■*  his  brother,  'and  went  up  into  amoun-  y  see  Note  ^. 
6  M^irk'ixia.    ^^^^  to  pray  ;  ''and  [he]  leadeth  them  up  into  a  high  moun-  *or7(/"W. 


112  THE  TRANSFIGURATION  OF  CHRIST.  [Part  IV. 

tain  apart  by  themselves.     '  And  as  he  prayed,  the  fashion  '  Luke  ix.  29, 
of  his  countenance  was  altered,   '^  and  he  was  transfigured  **  Mark  ix.  2. 
before  them,  "and  his  face  did  shine  as  the  sun,  ^"and  his  ®  Matt.xvii.2. 
i Dan. 7. 9. Matt,  raiment  became  shining,  "  as  the  light,  '^exceeding 'white,  n  Matt. 'x'^ii.  2 
^^ and  glistering,  "as  snow  ;  so  as  no  fuller  on  earth  can  ^^  Markix. 3. 
white  them.     '' And,  behold  !  there  talked  with  him  two  !' t"\^ '^- f  • 

'  _  1^  Mark  IX.  3. 

men,  which  were  Moses  and  Elias :    "^  who  appeared   in '^  Luke  ix.  30. 

glory,  and  spake  of  his  decease  which  he  should  accomplish  '^  ^^^^  ^^-  ^^• 

at  Jerusalem.     ''But  Peter  and  they  that  were  with   him  '^  Luke  ix.  32. 

cDan.  8.  18.  &  wcrc  "^hcavy  with  slccp.     And  when  they  were  awake,  they 

saw   his    glory,   and  the   two  men   that   stood   with   him. 

'*  And  it  came  to  pass,  as  they  departed  from  him,  '"then  '^  Luke  ix.  33. 

d  Mark  9. 5.  Luke  auswcrcd  Pctcr,  and  said  unto  Jesus,  "  Lord, ''it  is  good 
9  33  .  .  ^ 

for  us  to   be  here  :   [and]  if  thou  wilt,  let  us  make  here 

three   tabernacles  ;  one  for  thee,  and  one  for  Moses,  and 

one  for  Elias:"  ^'' not  knowing   what  he  said,     ^i  p^j.  j^^  20  Luke  ix.  33. 

he    wist    not  what   to  say;     for    they    were   sore    afraid, 
e  2  Pet.  L 17.       22  -yyj^ijg  ^}jg  yg^  spakc,  behold  !  a  bright  cloud  overshadowed  ^^  Matt.  xvii.  5 

them  :  ^^  and  they  feared  as  they  entered  into  the  cloud  ;  ^  Luke  ix.  34. 

^*and,  behold!  a  Voice  out   of    the    cloud,    which    said,  *^  Matt. xvii. 5. 
^Matt.3. 17.       "This-^is  my  beloved  Son,  'in  whom  I   am  well  pleased  ;  ^*  Matt.  xvii.  6 
ii.L'uke3. 22. '  ''hear  ye  him  !  "     ^' And 'when  the  disciples  heard  it,  they 
fi^'^~',i',c  ,,1  fell  on  their  face,  and  were  sore  afraid.     ^^  And  when  the  '*  Luke  ix.  36. 

It  iJput.  Jo,  15   19 

Acts  3. 22, 23.     Voicc  was  past,  Jesus  v»^as  found  alone.    "  And  Jesus  came  ^'  Matt.  xvii.  7. 
iofn's^is^g  and 'touched  them,  and  said,  "Arise,  and  be  not  afraid." 
21.  &  JO.  10, 18.'  28  Aj^j  ^vhen  they  had  lifted  up  their  eyes, '"  and  looked  round  JJ  '^^^'t-  ""'•  ^^ 
about,  they  saw  no  man  any  more,   save  Jesus   only  with 
themselves. 
/.  Matt.  ifi.  20.  30  And  as  they  came  down  from  the  mountain,  *Jesus  ^  -^^='"-  '^"'-  ^• 

MaikS.  30.  &9.  •'    .  m    ii      i  •    • 

9-  charged  them,  saying,  "  iell  the  vision   to  no  man,^  until 

z  See  Note  23         i^^^   g^,^  ^^   ^^^    ^^    j.jggj^  -^^^  ^^.^^  ^j^g    dead."        ''  And  ''  Markix.  10. 

I  bee  John  1.  51.  .  .  ~ 

they  kept  that  saying  with  themselves,  questioning  one  with 
another    what    the  rising    from    the    dead    should    mean. 
^■'  And  they  kept  it  close,  and  told  no  man   in   those   days  ^^  ^"'''^  '''•  ^^• 
any  of  those  things  which  they  had  seen.     ^^And  his  dis- ^^^^^""•'""•^^• 
m  MaL4.5.Matn  gipjgg  asked  him,  saying,    "  Why  '"then   say  the   Scribes 
11-  that  Elias  must  first  come  ?  "     ^^  And  Jesus  answered  and  ^''  Matt.xvii.ii. 

said  unto  them,  "  Elias  "''verily  cometh  first,  and  restoreth  ^^  Markix.  12. 
"2!''&(f.' ^'ban.^i).'  ^11  things  ;  and  "how  it  is  written  of  the  Son  of  Man,  that 
26.  See  John  1.  \^q  niust  suffcr  many  things,  and  "be  set  at  nought.     ^°  But  ^^  i^i"rkix.  13. 
oLuke2.'i.  11.      I  say  unto  you,  That  ''Elias  is  indeed  come  "  already,  and  ^'  J^i;itt.xvii.]2. 
n^Matt^ii  14  &  ^hcy  kucw  him  not,  but  'have  done  unto  him  whatsoever 
I-',  i-i.  Luke  i.  they  hsted  :  '^as  it  is  written   of  him.     '"  Likewise 'shall '' ^f^'^'' '^- 1^- 

''•  1  1         f^  r  -Mr  re  /■     i  ??     4(i  rni  si  i-       •     i         ^S  Matt.  xvii. 12. 

9  Ahitt.  14. 3, 10.  also  the  Son  oi  Man  sutler  oi  tliem.         ihen   the  disciples  40  Matt. xvii. 13. 
r  Matt.  10.21       uudcrstood  that  he  spake  unto  them  of  John  the  Baptist. 

See  John  1.  .01.  i  i 

i  Matt.  11.  14.  Matt.  xvii.  partofver.  1,  2,  ver.  3,  and  part  ofvcr.  8, 11,  12.— 1  —  Je.sus  takcth  Peter, 

James,   and  Jolm  —  and  bringeth   them    up   into    a    high   mountain    apart,  2  and  was 

transfigured  before  them  :  —  and  his  raiment  was  white  —  3  And,  behold  !  there  appeared 

unto  tliem  Moses  and  Elias  talking  with  hiui.     8  —  they  saw  no   man,  save   .Tesus  only. 

f  MaI.4.6.Luke  1.  11  —  truly  shall  first  come,  and  'restore  all  things.  12  "But  I  say  unto  you.  That  Elias 
ifi,  17.  Acts  3.  jg  pQ,^p  _ 

Kch.  11. 14.  Mark  Mark  ix.  part  of  vcr.  2,  ver.  4,  5,  7,  part  of  ver.  8,  ver.  9,  \\,  and  part  ofvcr.  12,  13. — 
9.12,13.  2  And  after  six  days  —  4    And  there  appeared  unto  them  Elias  with  Moses  :  and  they 

V  Matt.  17.  4.         were  talking  with  .tesus.     5  And  Peter  answered  and  said  to  Jesus,  "  Master,  "it  is  good 

Luke  9.  33.  ^^j.  ^^^  ^^  j^^  j^^^.^  .  ^^^^  j^,^  ^^  make  three  tabernacles  ;  one  for  thee,  and   one  for  Moses, 

and  one  for  Elias."    7  And  there  was  a  cloud  that  overshadowed  them  :  and  a  Voice  came 

to  See  Matt.  17.5.  out  of  the  cloud,  saying,  "This  "is  my  beloved  Son:  hear  him!"  8  —  suddenly, 
Mark  1.  1.  when  they  had —  9  '''And  as  they  came  down  from  the  moiuitain,  he  charged  them  that 

John  i.  51. '         they  should  tell  no  man  what  things  they  had  seen,  till  the  Son  of  Man  were  risen  from 


Sect.  XVIII.]    THE  DEAF  AND  DUMB  SPIRIT  CAST  OUT.  113 

the  dead.     11  And  thoy  asked  him,  saying,  "  Why  say  the  Scribes  ^Ihat  Elias  must  first  y  Mai.  4.  5.  Mutt, 
come.?     12  And  ho  answered  and  told  them,  EUas—.     13  —  and  they  have   done  unto     ^^- ^''• 
him  whatsoever  they  listed  — ." 

hvKEix.  part  of  ver.  28,  2d,  33,  34,  and  ver.  do.— 23  — he  took  Peter   and   John  and 
James,— 29  — and  his  raiment  was  white  —  33  —  Peter  said  unto  Jesus,  "  Master,  "^it  is  -^^^^'g^'^-*- 


,5. 


■rood  for  us  to  be  here :  and  let   us  make  three  tabernacles  :  one  for  thee,  and  one  for 
Moses,  and  one  for  Elias:"— 34  While  he  thus  spake,   there    came  a  cloud,  and  over-  "  ^"i-j^^^^f  ^"^ ' 
shadowed  them  :  —  35  And  there  came  a  Voice  out  of  the  cloud,  saying,  "  This  "is  my     Mark  l.^l;^&  9- 
beloved  Son:  hear  him  !" 


7.  Act3  3. 22. 


Section  XVIII. — The  Deaf  and  Dumb  Spirit  cast  out.  sect.  xviu. 

Matt.  xvii.  14-21. — Mark  ix.  14-29. — Luke  ix.  37-42,  andpaHof  ver.  43.  v  iE  28 

1  Luke  i.x.  37.        '  And  "it  Came  to  pass,  that  on  the  next  day,  when  they     j  p  4741 

were  come  down   from   the   hill,  much  people  met   him.        caiiiee. 

2  Mark  ix.  14.   ^  Aud  whcn  he  came  to  his  disciples,  he  saw  a  great  mul-  aMattrn!i4. 

titude  about  them,  and  tlie  Scribes  questioning  with  them. 

3  Mark  ix.  15.   3  ^j^^  straightway  all  the  people,  when   they  beheld  him, 

were  greatly  amazed,  and  running  to  him  saluted  him. 
4Markix.  iG.  4  ^j-^j  j^^  agj^ed  the  Scribes,  "What  question  ye  *with  *^or^""'«="2"""- 
s  Mark  ix.  17.  them  ?  "  *  And,  ^  behold  !  '  there  came  to  him  a  certain 
7  !\i'tt!xvii.i4.  man  *  of  the  company,  ^  one  'of  the  multitude,  [and] '°  kneel-  ''Hfl'g'^^^- 
8j,ukeix.38.  ing  down  to  him,  "answered  and  said,  "Master,  I  have 
10  Matt  xvin4  brought  unto  thee  my  son,  which  hath  a  dumb  spirit ; 
uMarkix.  17.   '- Lord  !   '^  Mastcr !  I  beseech  thee,  look   upon   my   son! 

12  Matt.xvii.i5.  14 j^j^yg   mercy  on  my   son!   ''for  he  is  mine  only  child; 

14  Matt,  xvii.^5.  '^for  lic  is  a  luuatic,  and  sore  vexed  ;  for  ofttimes  he  fall- 

15  Luke  ix.  38.   eth  into  the  fire,  and   oft  into  the  water.     '^  And,  lo  !  a 
17 1  like  Tx^yg.  ^pi''it  taketh  him,  '''and   wheresoever  he  taketh  him,  he 

13  Mark  ix.  18.    ttcarcth  him;  '^and  he  suddenly  crieth  out;  and  it  teareth  \  Oi,  dashethhiin. 
10  Luke  IX.  39.   jj-|^  ^j^g^^  jjg  foameth  aoain,  -°  and  enasheth  with  his  teeth, 

2^  Mark  ix.  18.  ,  ci         '  i^  ' 

21  Luke  ix.  39.  and   piucth  away:   "' and,  bruising  him,  hardly  departeth 


jJI ''J- ^^'■'•i*'-  from  him."     ^^  And  I  brought  him  to  thy  disciples,  "^and 
I   spake  to  thy  disciples  that  they  should  cast  him  out ; 


22 


23  Mark  ix.  18 


25  Mark  ix!  is!   "^  ^ud  I  bcsought  thy  disciplcs  to  cast  him  out ;   "''and  they 

26  Markix.  19.  could  uot."     ^'^  Ho  answcrcth  him,  and  saith,  "  O  'faithless  'Luke'g!^!^' 

generation  !  how  long  shall  I  be  with  you  ?  how  long  shall 
!!  ^,"^'^  \'^'  V:'   I   suffer   you  ?  brins;  him — "  brino;   thy   son  hither  '^  unto 

2S  Mark  ix.  19.  o      a  o  J 

29  Markix. 20.  mc."     "^  And  they  brought  him  unto  him:    '"'and  as  he 

30  Luke  ix.  42.   ^^s  yct  a-comiuo;,  ^' when  ''he   saw   him,   straightway  the  '^'^'^'"■''^•^'^• 

31   Mark  ix.  ''O  .    .  .  .~  o  J 

32  Luke  ix!  42!  spirit  tare  him  ;  ^^  the  devil  threw  him  down,  ^^and  he  fell 

33  niark  ix.  20.  on  tlic  grouud,  and  wallowed,   foaming.     '*  And  he  asked 

his    father,  "How   long  is   it  ago    since  this    came    unto 
36  Mark  i...  22.   him?"     And  he  said,  "Of  a   child.     ''And   ofttimes  it 
hath  cast  him  into  the  fire,  and  into  the  waters,  to  de- 
stroy him  :  but  if  thou  canst  do  any  thing,  have  compassion 

36  Markix. 23.   ^^  ^g^  ^ud  liclp  US."     '« "Jcsus  Said  uuto  him,  "  If 'thou  %^ra;"iKb5°- 

canst  believe,  all  things  are  possible  to  him  that  believeth."    V^i'^'n'lo 

37  Markix. 21.   37  ^,^^1  gj^j^-gh^^yj^y  ^j^g  father  of  the  child  cried  out,  and 

said  with  tears,  "  [Lord,]  I  believe  !  help  thou  mine  unbe- 

38  Mark  ix.  2.-..  Hef."     ^' Whcu  Jcsus  saw   that  the  people  came  running 

together,    he    rebuked  the    foul  spirit,    saying    unto   him, 
"  Thou  dumb  and  deaf  spirit,  I  charge  thee,  Come  out  of 

39  Mark  IX.  2G.   \y\^^  a,jjd  cutcr  uo  morc  into  him."     '®  And  the  spirit  cried, 

and  rent  him  sore,  and  came  out  of  him  :  and  he  was  as 

40  Mark  ix.27.   ^,^g  ^^^^  .   jng^^niuch  that  many  said,  "  He  is  dead."  ""  But 

Jesus  took  him  by  the  hand,  and  lifted   him  up  ;  and  he 

41  Matt. xvii.18.  arose:   "and   the' child  was  cured  from  that  very   hour; 
«  Luke  ix!  43!  "'  ^"^  ['^®]  delivered  him  again  to  his  father.     "  And  they 

were  all  amazed  at  the  mighty  power  of  God. 
VOL.  n.  15     "  J* 


114 


/Matt.  17.  19. 


g  Matt.  21.  21. 
Mark  11.23. 
Luke  17.  6. 
1  Cor.  12.  9.  & 
13.2. 


A  Mark  9.  14. 
Luke  9.  37. 

i  Mark  9.  19. 
Luke  9.  41. 


j  Mark  9.  28. 


k  Matt.  17.  17. 
Mark  9.  19. 


SECT.  XIX. 

V.  M.  23. 
J.  P.  4741. 

Galilee. 

a  See  Note  24. 


a  Matt.  16.  21.  & 
17.  23.  &  20.  17. 
Mark  8. 31.  &  10. 
33.  Luke  9.  22, 
44.  &  18.  31.  & 
24.  6,7.  See  John 
1.51. 


b  Matt.  18.  1. 
Mark  4.  34. 


CHRIST  AGAIN  FORETELLS  HIS  DEATH.  [Part  IV. 

**  And  •'^when  he  was  come  into  the  house,  his  disciples  ^*  Mark  ix.  28. 
^*then   came   to   Jesus   apart,   and  ^^  asked   him  privately, ''^  Man. xvii.19. 
"Why   could  not  we  cast   him  out?"     ^^  And  Jesus  said  «  JJ;;;' '"ii^^o. 
unto  them,  "Because   of  your   unbelief:   for   verily   I  say 
unto  you,  'If  ye  have  faith  as  a  grain  of  mustard  seed,  ye 
shall  say   unto  this  mountain,   Remove   hence  to  yonder 
place :   and  it  shall  remove  ;  and  nothing  shall  be  impossi- 
ble unto  you."     ^^  And  he  said  unto  them,  "  This  kind  can  "*  Mark  ix.  29. 
come  forth  by  nothing,  but  by  prayer  and  fasting." 

Matt.  xvii.  part  ofver.  14,  IG,  ver.  17,  part  ofver.  18,  19,  and  ver.  21.— 14  ''And  when 
they  were  come  to  the  multitude,  —  and  saying,  16  — and  they  could  not  cure  him." 
17  Then  Jesus  answered  and  said,  "  O  'faithless  and  perverse  generation  !  how  long  shall 
I  be  with  you  ?  how  long  shall  I  suffer  you  ?  bring  him  hither  to  me."  18  And  Jesus 
rebuked  the  devil;  and  he  departed  out  of  him:  — 19  —  the  disciples — said,  "Why 
^could  not  we  cast  him  out  ?"  21  "  Howbeit  this  kind  goeth  not  out,  but  by  prayer  and 
fasting." 

Mark  ix.  part  of  ver.  18.  —  and  he  foaraeth, — . 

Luke  ix.  part  of  ver. '38, 40,  41,  42. — 38  And,  —  a  man  —  cried  out,  saying,  —  40  — and 
they  could  not.  41  And  Jesus  answering  said,  "  O  ^faithless  and  perverse  generation  ! 
how  long  shall  I  be  with  you,  and  suffer  you.''" — 42  —  and  tare  him.  And  Jesus  rebuked 
the  unclean  spirit,  and  healed  the  child,  — . 


Section  XIX. —  Christ  again  foretells  his  Death  and  Resurrection.^ 
Matt.  xvii.  22,  2.3.— Mark  ix.  .30-32,  and  part  of  33.— Luke  ix.  43-46. 
'  And  they  departed  thence,  and  passed  through  Gali-  ^  Mark  ix.  30 
lee ;  and    he    would   not   that  any   man   should  know  it. 
^  For  ^  while  they  abode  in  Galilee,  "  while  they  wondered  ^  Mark  ix.  3k 
every  one  at  all  things  which  Jesus  did,  ^  he  taught  his  dis- 
ciples, and  said  unto  them,  ^"  Let  these  sayings  sink  down 
into  your  ears:  for  "the  Son  of  Man   shall   be  '^ betrayed, 
and  ^  the  Son  of  Man  is  delivered  into  the  hands  of  men,  and  s  Mark  ix.  31 
they  shall  kill  him  ;  and  after  that  he  is  killed,  he  shall  rise, 
*  be  raised  again,  '°  the  third  day."      "  But  they  understood 
not  that  saying,  ''  and  it  was  hid  from  them,  that  they  per 
ceived  it  not.     '^  And  they  were  exceeding  sorry  ; 
were   afraid  to   ask  him  '*of  that  saying.     "^Then  Hhere 

them,  which  of  them  should  be 


3  Matt,  xvii.22. 
•»  Luke  ix.  43. 
6  Mark  ix.  31. 

6  Luke  ix.  44. 

7  Matt,  xvii.22. 


arose  a  reasoning  among 


greatest. 


17 


And  he  came  to  Capernaum. 


9  Matt.  xvii.Q3. 

10  Mark  ix.  31. 

11  Mark  ix.  32. 
14  g^jj(j  12  Luke  ix.  45. 

13  Matt,  xvii.23. 

14  Mark  ix.  32. 

15  Luke  ix.  45. 

16  Luke  ix.  46. 

17  Mark  ix.  33. 


c  Mark  9.  31. 
See  John  1.  51. 


Matt.  xvii.  part  ofver.  22,  23. — 22  And  —  Jesus  said  unto  them,  "  The  "^Son  of  Man 
shall  be — into  the  hands  of  men:  23  and  they  shall  kill  him,  and  the  third  day  he 
shall  — . 

Luke  ix.  7W7-<  o/i'c?-.  43,  44,  4.5. — 43  — But  —  he  said  unto  his  disciples,  44  — deliv- 
ered into  the  hands  of  men.  45  But  they  understood  not  this  saying  —  and  they  feared 
to  ask  him. 


SECT.  XX. 

V.  m.  28. 
J.  p.  4741. 

Capernaum. 

b  See  Note  25. 

a  Mark  9.  33. 

*  Called  in  the 
origin  il,  dldrach- 
ma,  being  in  val- 
ue fifteen  pence 
[thirty  cents]  : 
seeEx.30. 13.  & 
38.  2i;. 

b  [Or,  anticipated. 
—Ed.] 

f  Or,  a  stater.  It 
is  hilt'  an  ounr.e 
of  silver, in  v;ilue 
2s.  dd.  [60  cents] 
after  5s.  the 
ounce. 


Section  XX. —  Christ  Woi-Jis  a  Miracle  to  pay  the  Half  Shekel  for  the 

Temple  Scrvicey 
Matt.  xvii.  24,  to  the  end. 
^''And  "wiien  they  were  come  to  Capernaum,  they  that  received 
*  tribute  77ioncy  came  to  Peter,  and  said,  "  Doth  not  your  Master  pay 
tribute  ?  "  ~^  He  saith,  "  Yes."  And  when  he  was  come  into  the 
house,  Jesus ''prevented  him,  .saying,  "  What  thinkest  thou,  Simon? 
of  whom  do  the  kings  of  the  earth  take  custom  or  tribute  ?  of  their 
own  cliildren,  or  of  strangers  ?  "  ^^  Peter  saitli  unto  him,  "  Of  stran- 
gers." Jesus  saith  unto  him,  "  Then  are  the  children  free.  -"^  Notwith- 
standing, lest  we  should  offend  them,  go  thou  to  the  sea,  and  cast  a 
hook,  and  take  up  the  fish  that  first  coineth  up  ;  and  when  thou  hast 
opened  his  mouth,  thou  shalt  find  fa  piece  of  money :  that  take,  and 
give  unto  them  for  me  and  thee." 


Sect.  XXI.]          THE  DISPUTING  OF  THE  DISCIPLES.  115 

Section  XXI. — The  Disciples  contend  for  Superiority."  sect.  xxr. 

Matt,  xviii.  1,  to  the  end. — Mark  ix.  part  of  ver.  33,  to  the  end. — Luke  ix. 47-50.  ^oa 

I  Matt,  xviii.  1.      '  At  "the  same  time,  ^  being  in  the  house,  ^  came  the  dis-  j  p  ^^^j 

3  Matt  iwif  i  ciples  unto  Jesus,   saying,  "  Who  is  the  greatest  in  the  capemaum. 

4  Mark  i.x.  33.   kingdom   of   heaven?"     ''And    he  asked   them,    "What  ^    ~„, 

was  it  that  ye  disputed  among  yourselves  by  the  way?"  aLuke9.46. * 
»  Mark  ix.  34.   5  gy^  ^j^gy  j^g^  tj^gjj.  peacc  :  for  by  the  way  they  had  dis- 
puted   among    themselves,    who    should    be    the    greatest. 


7  Mark  ix.  35, 


«  Luke  ix.  47.  6  ^^^   Jesus,  pcrcciving   the  thought  of  their   heart,  '  sat 


down,  and  called   the  Twelve,  and  saith   unto  them,   "  If 

''any  man  desire  to  be  first,  the  same  shall  be  last  of  all,  and  6  Matt. 20. 26, 27. 

J  '  -^    ^  Mark  10   43 

s  Matt,  xviii. 2.  servant  of  all."     *  And  Jesus  called  a  little  child  unto  him, 

9^  Luke  ix.  47.   aj^(j  ggt  i^[^^  j„  ti^g  midst  of  them, — "  by  him  '"  in  the  midst 

of  them  :  and  when  he  had  taken  him  in  his  arms,  he  said 

11  Matt. xviii. 3.  uj-,tQ  them,   "  "  Verily  I  say  unto  you,  'Except  ye  be  con-  'ig'-n/M^rl'^io: 

verted,  and  become  as  little  children,  ye  shall  not  enter    14.  Luke  is.  le. 

1  (Jor.  14.  20. 

12  Matt.xviii.4.  into  the  kingdom  of  heaven.    '^  Whosoever  '^therefore  shall    1  Pet.'s. 2. 

humble  himself  as  this  little  child,  the  same  is  greatest  in  (^^^an.  20.  27.  & 
"  Matt. xviii. 5.  thg  liingdom  of  heaven.     "  And 'whoso  shall  receive  one  e  Matt.  10. 42. 
«4  Mark  ix.  37.   such  little  child  in  my  name,  receiveth  me:   '^  and  ^whoso-  /Matt.  io.  40. 

ever  shall  receive  me,  receiveth  not  me,  but  Him  that  sent    Luke  9. 48. 
16  Luke  ix.  48.  me:  ''for  °"he  that  is  least  among  you  all,  the  same  shall  ?  Matt.  23. 11, 12. 
^Markix.38.  be  great."     "'And '"John  answered  him,  saying,  "  Master,  *j^^"^'^^9  ^g;^- 

we  saw  one  casting  out  devils  in   thy   name,  [and  he  fol- 

loweth  not  us:]  and  we  forbad  him,  because  he  foUoweth 
»Markix.39.  ^ot  US."     "  But  Jcsus  Said,  "  Forbid  him  not:  'for  there  'i^o^-ia-s. 

is  no  man  which  shall  do  a  miracle  in  my  name,  that  can 

18  Mark  ix.  40.   Hghtly  spcak  cvil  of  me.     ''For^he  that  is  not  against  us  jSeeMatt.12.30. 

19  Markix.  4L  jg  qj^  q^^  pmt.     '®  For  ^whosocvcr  shall  give  you  a  cup  of  ^Matt.  10. 42. 

water  to  drink  in  my  name,  because  ye  belong  to  Christ, 
verily  I  say  unto  you,  he  shall  not  lose  his  reward." 

20  Matt,  xviii.6.       20  a  jj^j  'whoso  shall  offcnd  one  of  these  little  ones  which  z  Mark  9^  42. 

believe    in   me,  it  were  better   for  him    that  a    millstone 
were  hanged  about  his  neck,  and  that  he  were  drowned 
in  the  depth  of  the  sea. 
«  Matt,  xviii.  7.      21  u  i^Qg  yjjtQ  the  world  because  of  offences  !  for  '"it  must  '"^"''%V/„- 

1  Cor.  11.  jy. 

needs   be  that  offences  come;  but  "woe   to  that  man   by  n  Matt.  26. 24. 
22  Matt,  xviii. 8.  ^jjQ^   the  offence  cometh  !  '^  Wherefore  "if  thy  hand  or  %^|,'^,i%^-J%^.''- 

thy  foot  *offend  thee,  cut  them  off,  and  cast  them  from  *or,  cause kee  to 
«  Markix.  43.   ti^gg.   23if  P^i^y  ^^^^  *offend  thee,  cut  it  off:  it  is  better    ^f^.l;  46.'"^  '" 

for  thee  to  enter  into  life  maimed,  than  having  two  hands  P.^eut.  13.  e. 

1      II     1  Matt.   5.    29.  ic, 

to  go  mto  hell,  mto  the  fire  that  never  shall  be  quenched  :    le.  8. 

24  Mark  ix.  44.   24  ^j^gj.g  1^]^^]^.  ^ouu  dictli  uot,  and  the  fire  is  not  quenched.  '/uditifie^'iV. 

»  Markix.  45.  "^  ^nd  if  thy  foot  *offend  thee,  cut  it  off:  it  is  better  for 
thee  to  enter  halt  into  life,  than  having  two  feet  to  be  cast 
into  hell,  into  the  fire  that  never  shall  be  quenched : 
^®  where  their  worm  dieth  not,  and  the  fire  is  not  quenched. 

27  Markix. 47.   27  ^^  jf  ^j^j      g      *ofiend  thcc,  pluck  it  out :  '*  and  cast 

28  Matt,  xviii. 9.  •'  ' 

29  Markix. 47.  it  from  thec  :  it  is  better  for  thee  to  enter  into  life,  ^^  into 

the  kingdom  of  God,  with  one  eye,  than  having  two  eyes 

30  Mark  ix.  48.   to  bc  cast  iuto  hcll  firc  ;  ^^  where  their  worm  dieth  not,  and 

31  Mark  ix.  49.   |-|,g  ^^g  jg  j^q|.  qugnghed.     ^'  For  every  one  shall  be  salted  ^  ^ev.  2°  13. 

with   fire,  ^  and  'every  sacrifice   shall  be   salted   with  salt.    ^zek.  43. 24. 
■«  Mark  ix.  50.   3s  gg^jj.  s-^^  gQQ(j .  jjuj  jf  t|^g  g^lt  have  lost  his  saltness,  where-  *Luke"i4. 34. 
with   will   ye  season    it?     'Have   salt  in   yourselves,    and  ^coiX'l'^' 
"have  peace  one  with  another.  «  Rom.  12.  is.  & 

33  Matt.xviii.lO,         33  ,,  rn    i         i  i     ^i      ^  1  •  ^  r    ^1  1-^*1         14.  19.2  Cor.  13. 

to  the  end  "lake  hccd   that  ye  despise  not  one  oi  these  httle    n.Heb.  12. 14. 


26  Mark  ix.  46. 


]  16  THE  DISPUTING  OF  THE  DISCIPLES.  [Part  IV. 

» Ps.  34. 7.  Zech.  ones ;  for  I  say  unto  you,   That   in  heaven  "their  angels  do  alway.s 

w  Esther^i.  14.     "beholcl  the  face  of  my  Father  which  is  in  heaven.     ^^  For  ""the  Son 

^""l^  ^q^%       ^^  ^^^  is  come  to  save  that  which  was  lost.     ^^  How  ^think  ye  ?  if 

19.10.  See  John  a  mail  have  a  hundred   sheep,  and   one  of  them  be  gone  astray,  doth 

12. 47.     '   '     he  not  leave  the  ninety  and  nine,  and  goeth  into  the  mountains,  and 

y  Luke  15. 4.       sccketh  that  which  is  gone  astray  ?     ^^  And  if  so  be  that  he  find  it, 

verily  I   say   unto  you,  he   rejoiceth  more  of  that  shecj),  than  of  the 

ninety  and  nine  which  went  not  astray.     ^^  Even  so  it  is  not  the  will 

of  your  Father  which  is  in  heaven,  that  one  of  these  little  ones  should 

perish. 

*Ecdus.^i9!i3.        ^^ "  Moreover  "if  thy  brother  shall  trespass  against  thee,  go  and  tell 

Luke  17. 3.        him  his  fault  between  thee   and  him  alone:  if  he  shall   hear  thee, 

''ip'et%^'^°'      "thou  hast  gained  thy  brother.     ^*^ But  if  he  will  not  hear  thee,  then 

b  Deut.  17.  6.  &  talcc  with  tlicc  ouc  Or  two  more,  that  in  Hhe  mouth   of  two  or  three 

17!  2^cor^°i3".  f.  witnesses  every  word  may  be  established.     ^^  And  if  he  shall   neglect 

cRo'm^i6~i7       ^^  ^^^*^  them,  tell  it  unto  the  Church  :  but  if  he  neglect  to  hear  the 

icor.'s.g.'aThes.  Church,  let  him  be  unto  thee  as  "a  heathen  man  and  a  Publican. 

10.'    '      "'"       ^*^ "  Verily  I  say    unto  you, ''Whatsoever  ye   shall   bind  on   earth 

''r^u'^on'^oo^^"      shall  be  bound  in  heaven  :  and   whatsoever  ye  shall  loose  on  earth 

John  20.  23.  i      n   i        i  • 

icor.  5. 4.        shall  be  loosed   in  heaven.     ^•^  Again  'I  say  unto  you,  That  if  two  of 

eMatt.  5. 24.       youshall  agree  Oil  earth  as   touching  any   thing  that  they  shall  ask, 

''l^u"^'  ^^'  ^  ^^^  ^'^^^^  ^^  done  for  them  of  my  Father  which  is  in  heaven.     ^°  For 

where  two  or  three  are  gathered  together  in  my  Name,  there  am  I  in 

e  See  Note  28.        jjjg  j^J^g^  ^f   them."  " 

^^  Then  came   Peter  to  him,  and  said,  "  Lord,  how  oft  shall  my 

*'""■■       brother    sin    against  me,    and    I    forgive  him  ?   ^^till    seven   times  ?  " 

V/afk'n'o''       ^^  Jesus  saith  unto  him,   "  I  say  not  unto  thee,  Until  seven  times  ;  ''but, 

Col.  3. 13.         Until  seventy  times  seven.     ^^  Therefore  is  the  kingdom  of  heaven 

likened  unto  a  certain  king,  which  would  take  account  of  his  servants. 

^^  And  when  he  had  begun  to  reckon,  one  was  brought  unto  him, 

* ^n^lZysuIer,  which  owcd  him  ten  thousand  *talents.     -^But  forasmuch  as  he  had 

whkk  after  Jive  j^^t  ^q  p^y    j^jg  Jq^^j  commanded  him  'to  be  sold,  and  bis  wife,  and 

sluUinrrs  the  ounce  .  '      ■' 

r'ft'^^'^V"''      children,  and  all  that  he  had,  and   payment  to  be  made.     ^'^The  ser- 

j2  Kings  4.  1.    vant  therefore  fell  down,  and  tworshipped  him,   saying,  'Lord  !  have 

Neh. 5. 8.  patience  with  me,  and  I  will  pay  thee  all.'     -"Then  the  lord  of  that 

servant  was  moved  with  compassion,  and  loosed  him,  and  forgave  him 

the  debt.     ^^But  the  same  servant  went  out,  and  found  one  of  his 

\^'ts^tZ'''eigklk  fellow-servants,   which  owed   him   a  hundred  tpence :    and    he    laid 

^wmh  Ifur'fiPe.  hands   on  him,  and  took  him   by  the  throat,  saying,  '  Pay  me  that 

shiiim  gs  the  ounce  i\\o\x  owe9,i\'     ^'-^  And  his  fellow-servant  fell  down  Tat  his  feet],  and 

IS  seven  pence  luilf  ,  i        i   •  •  ,  tt  •  •    i  i     T         -ii  ^i 

penny,[\ocent!>],  bcsought  hiui.  Saying,  '  Have  patience  with  me,  and  1  will  pay  thee 
[all].'  ^'^  And  he  would  not:  but  went  and  cast  him  into  prison,  till 
he  should  pay  tlie  debt.  ^^  So  when  his  fellow-servants  saw  what 
was  done,  they  were  very  sorry,  and  came  and  told  unto  their  lord 
all  that  was  done.  '^~  Then  his  lord,  after  that  he  had  called  him, 
said  unto  him,  '  O  thou  wicked  servant !  I  forgave  thee  all  that  debt, 
because  thou  desiredst  me  :  ^^  shouldest  not  thou  also  have  had  com- 
passion on  tliy  fellow-servant,  even  as  I  had  pity  on  thee  ?  '  ^^  And 
his  lord  was  wroth,  and  delivered  him  to  the  tormentors,  till  he  should 
■'6!'°i2.^Markn!  P^y   ^11  that   was   due  unto  him.     ^^  So  ^likewise  siiall  my   heavenly 

26.  James  2. 13.  Father  do  also  unto  you,  if  ye  from  your  liearts  forgive  not  every  one 
his  brother  [their  trespasses]." 

Matt,  xviii.  part  of  rer.  3,  8,   and  9. — 3  And  said,  —  8  " — it,  is  better   for  thee  fo 

enter  into  life  halt  or  maimed,  rather  than  iiaving  two  hands  or  two  feet,  to  be  cast  into 

everlasting  fire.     9  And  if  thine  eye  offend  thee,  pluck   it  out,  — with  one  eye,  rather 

than  having-  two  eyes  to  be  cast  into  hell  fire." 

JlMatt  18  2  ch        Mark  ix.  part  of  vcr.  35,  26,  37,  ver.  42,  and  part  of  vcr.  43,  and  47.  —  35  And  he  — 

10. 16.  36  And  '^he  took  a  child,  and  set  him  — 37  "  Whosoever  shall  receive  oneof  such  chil- 


Sect.  I.]        THE  MISSION  OF  THE  SEVENTY  DISCIPLES.  117 

drcn  in  my  name,  recciveth  me  : — 42  'And  whosoever  shall  offend  one  of  these  little  ones  '  Matt.  18.  6. 

that  believe    in  me,  it  is  better  for  liim  that  a  millstone  were  hanged  about  his  neck,  and  "  ":     '^\ 

he  were  cast  into  the  sea.     43  And  —  "     47  —  it  is  better  for  thee  to  enter — .  18.5.   Mark   9. 

Luke  ix.  part  of  vcr.  47,  48,  and  vcr.  49, 50.— 47  —  took  a  child,  and  set  him  —  48  And  '^ '13 ."20.  ^^'  ^' 

said  unto  them,  "  Whosoever  "'shall  receive  this  child  in  my  name    recciveth  me  :  and  n   Mark    9.   38. 

whosoever  shall  receive  me  receiveth  Him  that  sent  me  :" — 49  And  "John  answered  and  ^<'  Numb.  11. 

said,  "  Master,  we  saw  one  casting  out  devils  in  thy  name  ;  and  we  forbad  him,  because  „  g^g  jj^jj  J2_ 

he  followeth  not  with  us."     50  And  Jesus  said  unto  him,  "  Forbid  him  not:  for  he  "that  30.  ch.  11.23. 

.     „            .>  Mark  9.  39. 
IS  not  acrainst  us  is  tor  us. 


PART  V. 


FROM  THE  MISSION  OF  THE  SEVENTY  DISCIPLES 

TO  THE  TRIUMPHAL  ENTRY  OF  CHRIST  INTO  JERUSALEM,  SIX 

DAYS  BEFORE  THE  CRUCIFIXION. 


SECT.  r. 


V.^.  28. 


Section  I. —  The  Mission  of  the  Seventy  Disciples.^  ^-  P- 4741. 

T  1     -in  Galilee. 

Luke  x.  l-lb.  

^  Aftek  these  things  the  Lord  appointed  other  "Seventy'' also,  and  aSeeNotei. 

,  ,  ,^  ,^  in  •     ^  -.11  a  [Or,  Seventy  ot!i- 

'sent  them  two  and  two  beiore  his  lace  into  every  city  and  place,    ers,or,othersaiso: 
whither  he  himself  would  come.     ^  Therefore  said  he  unto  them,  "  The    poiS  but  onJ 
"harvest  truly  is  great,  but  the  laborers  are  few  :  ''pray  ye  therefore  b^s^JT Noira^''^ 
the  Lord  of  the  harvest,  that  he  would  send  forth   laborers  into  his  jMatt.  lo.  i. 
harvest.     ^  Go  your  ways  :  '^behold  !  I  send  you  forth  as  lambs  among  J'l^l^^^  g  3I,  33 
wolves.     ^  Carry -'^neither  purse,  nor  scrip,  nor  shoes  :   and  salute  no    John  4. 35.' 
man  by  the  Avay.     ''  And  'into  whatsoever  house  ye  enter,  first  say,  ^  l^^^l  ^^  [^ ' 
Peace   be  to  this  house!     "^  And  if  the  Son  of  Peace  be  there,  your  /  2  Kings  4. 29. 
peace  shall  rest  upon  it:    if  not,  it  shall  turn  to  you  again.     '''And    Mark  6. 8.  ch.  9. 
''in  the  same  house  remain,  'eating  and  drinking  such  things  as  they   \.^^^  jq  jg 
give  :  for  ^  the  laborer  is  worthy  of  his  hire  :  go  not  from  house  to  house,  a  Jiatt.  10. 11. 
^And  into  whatsoever  city  ye  enter,  and  they  receive  you,  eat  such  ^IP""' }^' ?!' 
things  as  are  set  before  you,  ^  and  *heal  the  sick  that  are  therein,  and    icor.  9.'4,&.c. 

.  .  .  1  Tim    '^    18 

say  unto    them,   'The  kingdom  of    God   is  come  nigh   [unto    youL  ,  ,  „'  ' 

mV.-  1  •  11  y        *-  J        J     A-ch.  9. 2. 

'"  But   into  wliatsoever  city  ye  enter,  and  they  receive  you  not,  go  /  Matt.  3. 2.  &  4. 
your  ways  out  into  the  streets  of  the   same,  and  say,  ^^  Even  '"the    n]  ^  ^^' ''  ''^^' 
very  dust  of  your  city,  which  cleaveth  on  us,  we  do  wipe  off  against  "'  -^f""- 1"-  i^. 
you:   notwithstanding  be  ye  sure  of  this,  that  the  kingdom  of  God  is    5i.'&i8. 6. 
come  nigh  unto  you.     ^^  But  I  say   unto   you.  That  "it  shall   be  more  "Mark'elVl^' 
tolerable  in  that  day  for  Sodom,  than  for  that  city.  0  Matt.  11.21. 

13  u  ^Qg  o^j^to  thee,  Chorazin  !  woe  unto  thee,  Bethsaida  !  ''for  if  the  J  mJu.' n.*'23. 
mighty  works  had  been  done  in  Tyre  and  Sidon,   whicii   have  been  rSeeCen.  11.  4. 
done  in  you,  they  had  a  great  while  ago  repented,  sitting  in  sackcloth    1  tt^ib.^ jer^/  51! 
and  ashes.     ^^  But  it  shall  be  more  tolerable  for  Tyre  and   Sidon  at   ^t'    ^  ,    „. 
the  judgment,  than   for   you.     '^  And 'thou,   Capernaum,  which    art    20.  &32.  ik 
'"exalted^  to  heaven,  'shall "be  thrust  down  to  hell !     ^^  He  'that  heareth  '.Sg.V."" 
you  heareth  me  ;  and  "he  that  despiseth  you  despiseth  me  ;  "and  he    ^°''"  ^^-  ^• 
that  despiseth  me  despiseth  Him  that  sent  me."  rjohn5.23. 


sect.  II. 


Section  H. —  Christ  goes  up  to  the  Feast  of  rabernacles." 

Matt.  xix.  1, 2.— Mark  x.  1.— John  vii.  2-10.  V-  ^-  28- 

John  vii.  a-10.       2  ]\fow  "the  Jews'  feast  of  Tabernacles  Avas  at  hand.    ^  His     ^'  ^'  ^''*^' 

''brethren  therefore  said  unto  him,  "  Depart  hence,  and  go  — 

into  Judsea.  that  thy  disciples  also  may  see  tlie  works  that  thou  doest.  "^  f ''^ ^1°*^^, 

41-,  7.  •'  711  !•  •  1/."^  l^ev.  23.  34 

^ror  there  is  no  man  that  doeth  any  thing  in  secret,  and  he  himself  iMatt.12. 46. 
seeketh  to  be  known  openly.     If  thou  do  these  things,   show  thyself   mui.'u.' 


118  AGITATION  AT  JERUSALEM.  [Part  V. 

't^"\?-^^;        to  the    world."     ^  p^j.  ^neither    did    his    brethren    believe  in"!  him. 

d  See  Note  4.  ~  r_,,  _  -\/r        i   ■ 

dch.2.4.  &8  20.  1  hen  Jesus  said  unto  them,  "My  ''tmie  is  not  yet  come:  but  your 
/c"' ^5.^19.  ^'"^^  ^^  alway  ready.  '''The  'world  cannot  hate  you  ;  but  me  it  hateth, 
/ch.  3. 19.  -^because  I  testify  of  it,  that  the  works  thereof  are  evil.     '^  Go  ye  up 

^ch.8.30.ver.6.    yj^jQ    tJ^Jg  fgg^gt  .    J    gQ    j-jq^  ^p    ygj  y,^jQ  |}-,Jg    f^^^^  .   Sf^^.  ^^  ^^^^  -g  ^^^^ 

yet  full  come."     ^When  he  had  said  these  words  unto  them,  he  abode 
still  in  Galilee. 

^°  But  when  his  brethren  were  gone  up,  then  went  he  also 
up  unto  the  feast,  not  openly,  but  as  it  were  in  secret.     '  And  '  Matt.  xix.  i. 
^ih"?"  ^°'  ^°'  ^  ^^  came  to  pass,  ''that  when  Jesus  had  finished  these  sayings, 

^  he  arose  from  thence,  and  ^  he  departed  from  Galilee,  and  ^  Mark  x.  i. 
came  into  the  coasts  of  Judaea  beyond  Jordan  ;   "by  the  far-  ^  Man. xix. i. 

4  Mark  x   1 

ther  side  of  Jordan  :  and  the  people  resort  unto  him  again: 
—  and,  as  he  wont,  he  taught  them  again. 

Mark  x.  part  ofver.  1.  And  —  cometh  into  the  coasts  of  Judaea — . 
SECT.  iir. 


T  iJ  /i"ii      Section  III. — Agitation  of  the  Public  Mind  at  Jerusalem  concerning 

Jerusalem.  Xylll  ii,l. 

John  vii.  11-52. 

l.ch.ii!%.  ^^  Then  "the  Jews  sought  him  at  the  feast,  and  said,  "Where  is 

h  ch.  9. 16.  &  10.  he  ?  "  ^^  And  Hhere  was  much  murmuring  among  the  people  concern- 
cMatt.  21. 4G.      '"g  1^™  •  ^o*"  "^somc  Said,  "  He  is  a  good  man  :  "  others  said,  "  Nay  ; 

e'^iT  3er^4o'^^'''  ^^^^  ^^®  deceiveth  the  people."    ^^  Howbeit  no  man  spake  openly  of  him 
dch.  9. 29.  &  12.  ''for  fear  of  the  Jews. 
e  Matt.  13. 51.  ^^  Now  about  thc  midst  of  the  feast  Jesus  went  up  into  the  temple, 

f  22^  Ac^t's a"?'  ^^^  taught.  ^^  And  'the  Jews  marvelled,  saying,  "  How  knoweth  this 
*  Or, uarning,  man  ^Icttcrs,  haviug  iievcr  learned?"  ^^  Jesus  answered  them,  and 
■^28.'&"i2!'49!  &  ^^^^,  "  My  -'doctrine  is  not  mine,  but  His  that  sent  me  ;  ^"^  if  ^any  man 

14. 10,24.  ''vvill  do  His  will,  he  shall  know  of  the  doctrine,  whether  it  be  of  God, 

^ch.*^8."43. ~  '  "  or  whether  I  speak  of  myself.  ^®He  'that  speaketh  of  himself  seek- 
h[0'c,wUhes,ox,de.  qx\^  j^^g  Qyj^jj  glory  ;   but  he  that  seeketh  His  glory  that  sent  him,  the 

Sires,  or,   vs  wUl-  .  oj'  _  _o_.'_  ' 

ing  to  (/«.— Ed.]  same  is  true,  and  no  unrighteousness  is  in  him.  ^■'  Did  ■'not  Moses 
tch.  5.  41.  &  8.  gjyg  y^^  jj^g  Law,  and  yet  none  of  you  keepeth  the  Law  ?  *Why  go 
jExod. 21.3.       ye  about  to  kill  me?"     ^"The  people  answered   and  said,  "Thou 

juhii'i.  IT.'  'hast  a  devil :  who  goeth  about  to  kill  thee  ?  "  ~^  Jesus  answered 
7c  Man.  12. 14.     ^"d   said  unto  them,  "  I  have   done  one  work,  and  ye  all    marvel. 

iT'is^'&io'si'  ~~  Moses  '"therefore  gave  unto  you  circumcision  ;  (not  because  it  is  of 

39.' &  11.53.  '  Moses,  "but  of  the  fathers :)  and  ye  on  the  Sabbath  day  circumcise  a 
'lo.'lo.^^'^"'*^  man.  --^  If  a  man  on  the  Sabbath  day  receive  circumcision,  *that 
TOi.ov.  12. -.  the  Law  of  Moses  should  not  be  broken  ;  are  ye  angry  at  me,  be- 
^or, witiwut'breaic-  causc  "I  havc  made  a  man  every  whit  whole  on  the   Sabbath  day  ? 

^Mos^J^^  ^""'  "'^  ^^  Judge  ^not  according  to  the  appearance,  but  judge  righteous  judg- 
o  ch.  5. 8, 9, 16.    ment." 


^p^o"'2V.  23'  cl'.  ^^  Then  said  some  of  them  of  Jerusalem,  "  Is  not  this  he,  whom 
8. 15. Ji.mes2. 1.  they  scck   to  kill?     ^'"'But,   lo  !  he    speaketh    boldly,    and   they  say 

'Miiku.s.Luke  nothing  unto  him;  do  the  rulers  know  indeed  that  this  is  the  very 
\^~' X  ail      Christ?     ^''Howbeit 'we   know  this   man   whence  he  is:   but  when 

T  see  en.  o.  14. 

sch. 5.  43.  &  8.  Christ  cometh,  no  man  knoweth  whence  he  is." 


42. 
tell 

26. 


tch.  .5.  32.  &  8.       ~^Then  cried  Jesus  in  the  temple  as  he  taught,  saying,  "  Ye  'both 


Rom.  3. 4.  know  me,  and  ye  know  whence  I  am  :  and  'I  am  not  come  of  myself, 
"55.''  ■  ■  '  but  He  that  sent  me  'is  true,  "whom  ye  know  not !  ^^  But  "I  know 
"0^1":  Ik  ^^'  H™-  fo*"  I  ^m  from  Him,  and  He  hath  sent  me."  ^o  Then  "they 
wMi.rk  11.18.     soudit  to  take  him  :  but  ^no  man  laid  hands  on  him,  because  his  hour 

Luke  19.  47.  &  '^         ,  . 

20.   19.  ver.    19.    WaS    UOt    yCt    COUIC. 

"^■^■f-  ,    „        ^^And^many   of  thc  people  believed  on  him,  and  said,    "When 

aver    44    ch.   8.    ^_,,     .  ,     •'         ,  1         r  _  i  •    i        i  • 

20.  Christ  cometh,  will  he  do  more  miracles  tJian  these  which  this  man 

''ch.1!2!&f  30.  hath  done  ?  "     ^2  rpfie   Pharisees    Iieard    that   the  people  murmured 


Sect.  IV.]  CHRIST  AND  THE  ADULTERESS.  119 

such  things  concerning  him  ;  and  the  Pharisees  and  the  Chief  Priests 

sent  officers  to  take  him.     =3  Then  said  Jesus  unto  them,   »  Yet  "a  ^f  ^^"  ^^"  ^^  ^*'- 

little  while  am  I  with  you,  and  then  I  go  unto  Him  that  sent  me."    ^"^  Ye 

"shall  seek  me,  and  sliall  not  find  me:  and  where  I  am,  thither  ye  "2Y°&i3%3'''^" 

cannot  come."     ^^  Then  said  the  Jews  among  themselves,  "  Whither 

will  he  oo   that  we  shall  not  find  him  ?  will  he  go  unto  'the  dispersed  ^}^-  n- 1^- 

^.  •Q-Tiri  /»    J  times  1.  I. 

amonff  the  ^Gentiles,  and  teach  the   Gentiles?     '^^^  W  hat  manner  of  iPet.  i.i. 
saying  is  this  that  he  said,  '  Ye  shall  seek  me,  and  shall  not  find  me :  ^^eJ,  ^^^^' 
and  where  \  nxn,  thither  ye  cannot  come?'"  dis. 55.  i.ch.  6. 

^^  In  'the  last  day,  that  great  day  of  the  feast,  Jesus  stood  and  /ogift^Vs^ts^^ 
cried,  saying,  "  If  ''any  man  thirst,  let  him  come  unto  me,  and  drink !  /Prov.  is.  4.  is. 
^^  He 'that  believeth  on  me,  as  the  Scripture  hath  said, -'but  of  his  ch'.  4.'i4. 
belly  shall  flow  rivers  of  hving  water.'"  ^'-^  (But  "'this  spake  he  of  ^g^'oj  "^^^h  V*? ' 
the  Spirit,  which  they  that  believe  on  him  should  receive;  for  the  Acts 2. 17, 33,38. 
Holy  Ghost  was  not  yet  given;  because  that  Jesus  was  not  yet 'Y''- ^^- ^^- '^  ^^• 
''glorified.)  'i^"!- \8.  i5,i8. 

o  /  ...  ell.  i.  -21.  &   6. 

'*"  Many  of  the  people  therefore,  when  they  heard  this  saying,  said,  14. 
"Of  a  truth  this  is 'The  Prophet."  "^i  Others  said,  "This^is  The  •';;^; ''■  ^~- ^  ^• 
Christ."  But  some  said,  "Shall  Christ  come  'out  of  Galilee  ?  *:ver.  52.  di.  1. 
■^^  hath 'not  the  Scripture  said, '  That  Christ  cometh  of  the  seed  of  ^  pj.  133.  n.  jpr 
David,  and  out  of  the  town  of  Bethlehem,  "where  David*"  was  ?' "  Man.  a.'s. Luke 
^^  So  "there  was  a  division  among  the  people  because  of  him.  2  4. 

Ill  II-  1  I'l"       t"ani.  lb.  1,4. 

^^And   some   of  them  would  have  taken   him;  but   no  man   laid  fSeeNotee. 
hands  on  him.     '^^  Then   came  the  officers   to   the  Chief  Priests  and  "le!  fc^fo.'^ia.^' 
Pharisees;    and  they  said  unto  them,    "Why  have  ye  not  brought  over.  30. 
him  ?  "    ^^The  officers  answered,  "  Never  ^man  spake  like  this  man."  gciuia.'^a.Acts 
^■^  Then    answered    them    the    Pharisees,    "Are    ye    also    deceived?    Qg\^5^°J-^-^°» 
'^^  have  'any  of  the  rulers  or  of  the  Pharisees  believed  on  him  ?  '*'■*  but  g  see  Note  7. 
this  people  who  knoweth  not  the   Law  are  cursed."  s    ^°  Nicodemus  ^ch.  3. 2. 
saith  unto   them   (he 'that  came  *to  Jesus   by    night,  being    one    of  sPeut.  1. 17.  & 
them),  ^^  "  Doth  ^our  Law  judge  any  man,  before  it  hear  him,  and    J^-s, "fef-fc  i9. 
know  what  he  doeth  ?  "     ^"  They  answered  and  said  unto  him,  "  Art  t  is.  9. 1,2.  Matt. 
thou  also  of  Galilee?     Search,  and  look:   for 'out  of  Galilee  ariseth    ver.^ii!'" 
no  prophet." 


SECT.  IV. 


Section  IV. —  Conduct  of  Christ  to  the  Adulteress  and  her  Accusers.^ 

John  vii.  53,  mic?  viii.  1-11.  V.JE.28. 

[[^"^  And  every  man  went  unto  his  own  house  :  ^  Jesus  went  unto  the     -^^  ^  '*~"^^- 
Mount  of  Olives.     ^  And  early  in  the  morning,  he  came  again  into       f'^'"- 
the  temple,  and    all  the  people  came  unto  him;   and  he  sat  down,  hSeeNotes. 
and  taught  them.    ^  And  the  Scribes  and  Pharisees  brought  [unto  him] 
a  woman  taken  in  adultery  ;  and  when  they  had  set  her  in  the  midst, 
■*  they  say  unto  him,  "  Master,  this  woman  was  taken  in  adultery,  in 
the  very  act.     ^  Now  "Moses  in  the  Law  commanded   us,  that  such  "oeui^ii^^. 
should  be  stoned  :  but  what  saycst  thou  ?  "     '^  This  they  said,  tempt- 
ing  him,  that  they  might   have  to  accuse  him.     But  Jesus  stooped 
down,  and  with  his  finger  wrote  on  the  ground,  as   though  he  heard 
them  not.    "^  So  when  they  continued  asking  him,  he  lifted  up  himself, 
and  said  unto  them,    "  He  Hhat  is  without  sin  among  you,  let  him  Vom!"2.~i.^' 
first  cast  a  stone  at  her."    ^  And  again  he  stooped  down,  and  wrote  on 
the  ground.  ^  And  they  which  heard  it,  ['being  convicted  by  their  own  '=rvom.2.22. 
conscience,]  went  out  one  by  one,  beginning  at  the  eldest,  even  [unto 
the  last:]  and  Jesus  was  left  alone,  and  the  woman  standing  in  the 
midst.     ^^  When  Jesus  had  lifted  up  himself,  [and  saw  none  but  the 
woman,]   he  said  unto  her,  "  Woman,  where  are  those  thine  accus- 
ers ?  hath  no  man  condemned  thee  ?"   ^^  She  said,  "  No  man,  Lord." 


J  20  CHRIST  DECLARES  HIMSELF  THE  SON  OF  GOD.    [Part  V. 

d  Lake  9. 56. &  12.  ^iid  Jgsus  Said   uiito  her,  "  Neither  ''do  I  condemn  thee.     Go,  and 

14,  Cll.  o.  14  ^  ,  ^  -' 

ech.  5. 14.  sm  no  more."]] 


SECT.  V. 


Section  V. —  Christ  declares  himself  the  Son  of  God. 
V.  M.  28.  John  viii.  12-20. 

J.  P.  474L         12  Then  spake  Jesus  again  unto  them,  saying,  "  I  "am  the  Light  of 
erusaj;m.      ^j^^  world  '}  he  that  foUoweth  me  shall  not  walk  in  darkness,  but  shall 
''3iV.&'9.'l.'&  '^'^'^'^  ^^^*^  ^'S'l*  of  life."     i^The   Pharisees   therefore   said   unto   him, 
12. 35, 3ij,  4ti.      "  Thou  ''bearest  record  of  thyself ;  thy  record   is   not  true,"     ^^  Jesus 
ich!5.3L  answered  and  said  unto  them,  "Though  I  bear  record  of  myself,  yet 

c  See  ch.  7. 28.  &  my  record  is  true  :  for  I  know  whence  I  came,  and  whither  I  go  ;  but 
<ich.  7. 24.  "^ye  cannot  tell  whence  I  come,  and  whither  I  go.     ^^  Ye  ''judge  after 

ech. 3. 17.  &  12.  the  flesh  ;  ""I  judge  no  man.  ^*' And  yet  if  I  judge,  my  judgment  is 
/ver.  29.  ch.  iG.  truc :  for  ^\  am  not  alone,  but  I  and  the  Father  that  sent  me.  ^~It 
^Deut  17  G  &  ^^^  ^^^^  written  in  your  Law,  '  That  the  testimony  of  two  men  is  true.' 
"19. 15.  Matt.  18.  1^  I  am  one  that  bear  witness  of  myself,  and  ''the  Father  that  sent  me 
Hebrio.^28.  '  '  beareth  witness  of  me.  "  ^^  Then  said  they  unto  him,  "  Where  is  thy 
Ach.  .5.37  Father?"     Jesus  answered,  "Ye  'neither  know  me,  nor  my  Father: 

jch.  14. 7.  ■'if  ye  had  known  me,  ye  should  have  known  my  Father  also."    ^^  These 

k  Mark  12. 41.      words  spakc  [JesusJ  in  *the  treasury,  as  he  taught  in  the  temple  :  and 
m'^cii.  7.  s!  '^^o  m^n  laid  hands  on  him  ;  for  "'his  hour  was  not  yet  come. 


SECT.  VI.  Section  VL — Christ  declares  the  Manner  of  his  Death. 

V.  E..  28.  John  viii.  21,  to  the  end. 

J.  P.  4741.         21  Then  said  Jesus  again  unto  them,  "  I  go  my  way,  and  °ye  shall 

Jerusalem.       g^^j,  ^^^^  ^^^^  ''shall  dic  iu  your  sins :  whither  I  go,  ye  cannot  come." 

fl ch. 7. 34. &  13.  22 Then   said   the   Jews,    "Will   he   kill    himself?  because    he   saith, 

33  .  . 

i  ver.  24.  '  Whither  I  go,  yc  caunot  come.' "     ^-^  And  he  said  unto  them,   "Ye 

c  ch.  3. 31.      ^    ""are  from  beneath  ;  I  am  from  above  :   ''ye  are  of  this  world  ;  I  am  not 

iG.'i  John" 1 5.' "  of  this  world.     ~^I  "said  therefore  unto  you,  that  ye  shall  die  in  your 

ever.  21.  sius  :  "^for  if  ye  believe  not  that  I  am  He,  ye  shall  die  in  your   sins." 

25  Then  said  they  unto  him,  "  Who  art  thou  ?"     And  Jesus  saith  unto 

them,  "  Even  the  same  that  I  said  unto  you  from  the  beginning.     ^^I 

^svnt'me.,  &o.—  havc  many  things  to  say  and  to  judge  of  you  :  "but  He  that  sent  me 

A^hV'3-^^ &*i5  ^^  ^""^^  '  ^^^^  'I  speak  to  the  world  those  things  which  I  have  heard  of 

15-  Him."  ^  -'^  (They  understood  not  that  he  spake  to  them  of  the  Father.) 

*3.''r4?&  i2!'32.  ^'^Then  said  Jesus  unto  them,  "When  ye  have  'lifted  up  the  Son  of 
jRom.  1. 4.  Man,  ^then  shall  ye  know  that  I  am  He  ;  and  ''that  I  do  nothing  of 
uh.3^u!  '  myself,  but  'as  my  Father  hath  taught  me,  I  speak  these  things  ;  ^^and 
mchJ4. 10, 11.  "'He  that  sent  me  is  with  me.  "The  Fatlier  hath  not  left  me  alone, 
o'ch.^.  34.  &  5.  °^o''  I  ^^^  always  those  things  that  please  Him." 

.30.  &  6. 38.  30  ^g  i^Q  spake  these  words,  ^many  believed  on  him.     ^^  Then  said 

^42.''&'ii.'45.  '  Jesus  to  those  Jews  which  believed  on  him,  "  If  ye  continue  in  my 
*i^T'8^2  jtmes  ^oi'd,  thcu  are  ye  my  disciples  indeed  ;  ^~and  ye  shall  know  the  truth, 

1. 25.  &2. 12.     and  'the  truth  shall  make  you  free." 
"'MM.f.'d^'ver.       ^^ They  answered  him,  "  We '^be  Abraham's  seed,  and  were  never 

^^'     r  IP  on   iJi  bondage  to  any  man  :   how  sayest  thou,  '  Ye  shall  be  made  free  ?'  " 

S  Rom.   ().     JG,    20.  51     T  T  SITtTl 

2  Pet. 2. 19.  -^^  Jesus  answcrcd  tliem,  "  Verily,  verily,  I  say  unto  you.    Whosoever 

tGai.  4. 30.         committeth  sin  is  the  servant  of  sin.     ^^  And  'the  servant  abideth  not 

\  il"'  ""    '' '  in   the   house   for   ever :  but   the    Son  abideth   ever.     ^'^  If  "the    Son 

"40''  ^"  ^^'  '""■■  therefore  shall  make  you  free,  ye  shall  be  free  indeed.     ^"^  I  know  that 

ye  are  Abraham's   seed  ;  but  "ye   seek   to   kill  me,  because  my  word 

w  ch.  3.  32.  &  .5.    i         ,  ,  .  no  X   ,«  1  1  I-     1       T     I  -xl 

19, 30.  &  14. 10,  hath  no  place  m  you.     ■^'^  I    speak    that  whicli  1  have   seen  with  my 
iMutt.  3.  9.  ver.  father ;  and  ye  do  that  wjiich  ye  have  seen  witii  your  father." 

^•^-  ^^  They  answered  and  said  unto  him,  "  Abraham  ""is  our  father." 

'"'7.  gIii.!.'?"  29. '       Jesus  saith  unto  them,  "  If ''ye  were  Abraham's  children,  ye  would 


Sect  VII.]  THE  SEVENTY  RETURN  WITH  JOY.  121 

do  the  works  of  Abraham.  ^^  But  "now  ye  seek  to  kill  me,  a  man  ^  ^er.  37. 
that  hath  told  you  the  truth,  "which  I  have  heard  of  God :  this  did  not  '"■^^'■^^^ 
Abraham.     ^^  Ye  do  the  deeds  of  your  father." 

Then  said  they  to  him,  "  We  be  not  born  of  fornication  ;  *we  have  *i3-  63. 16.  &C4. 

r^    .1  V.      1   j5  8.  Mai.  1.  6. 

one  father,  even  (jocI. 

■^^  Jesus  said  unto  them,  "  If  ''God  were  your  Father,  ye  would  love  cUoims.  1. 
me:   ''for  I  proceeded  forth  and  came  from  God:   'neither  came  I  of  <'g='i^if'-27.&i7. 
myself,  but  He  sent  me.     '^'■^  Why  -^do  ye  not  understand  my  speech  ?  e^c'h.^5.  43.  &  7. 
Even  because  ye  cannot  hear  my  word.     ''^  Ye  ^are  of  your  father  the  /ch'.?.  17. 
Devil,  and  the  lusts  of  your   father  ye  will   do.     He  was  a  murderer  s-^M-'tt.  is.  38. 
from  the  beginning,  and  ''abode  not  in  the  truth  ;  because  there  is  no  AJude"6.' 
truth  in  him.     When  he  speaketh  a  lie,  he  speaketh  of  his  own :  for 
he  is  a  liar,  and  the  father  of  it.     '^■'  And  because  I  tell  you  the  truth, 
ye  believe  me  not.     '^^'  Which  of  you  convinceth  me  of  sin  ?  and  if  I 
say  the  truth,  why  do  ye  not  believe  me  ?    '^''  He  'that  is  of  God  heareth  Jch.  10.20,27. 
God's  words  :   ye  therefore  hear  them  not,  because  ye  are  not  of  God." 

^^Then  answered  the  Jews,  and  said  unto  him,  "  Say  we  not  well 
that  thou  art  a  Samaritan,  and  ■'hast  a  devil  ?  "  jch.  7.  20.  &  lo. 

'*•'  Jesus  answered,  "  I  have  not  a  devil ;  but  I  honor  my  Father,  and    ~  '  "^"^  ^^' 
ye  do  dishonor  me.     ^^  And  *I  seek  not  mine  own  glory  :  there  is  One  *<='■•  s-  41.  &  7. 
that  seeketh  and  judgeth.     ^^  Verily,  verily,  I  say  unto  you,  'If  a  man  ich.5.24.  &.  n. 
keep  my  saying,  he  shall  never  see  death."  ^^'^ 

^~  Then  said  the  Jews  unto  him,  "  Now  we  know  that  thou  hast  a 
devil.     '"Abraham  is  dead,  and  the  prophets  ;  and  thou  sayest,  '  If  a  'Heb.'^ii.^ia; 
man  keep   my  saying,  he  shall  never   taste  of  death  !'     ^^  Art   thou 
greater  than  our  father  Abraham,  which  is   dead  ?  and  the   prophets 
are  dead:  whom  makest  thou  thyself?" 

^'^  Jesus  answered,  "  If  "I  honor  myself,  my  honor  is  nothing  :   "it  is  nch.5.31 
my  Father  that  lionoreth  me,  of  whom  ye  say,  that  he  is   your   God,  "4. Vi7^i.'Alts 
^5  yet  ^ye   have   not  known  Him  ;  but  I  know  Him  ;  and  if  I  should  /;,/^;  gs,  29. 
say,  I  know  Him  not,  I  shall  be  a  liar  like  unto  you :  but  I  know  Him, 
and  keep  his  saying.     ^^  Your  father  Abraham    'rejoiced   to   see  my  1  Luke  lo.  24. 
day  :   '"and  he  saw  it,  and  was  glad."  '""eb.  ii.  13. 

^^Then  said  the  Jews  unto  him,  "Thou  art  not  yet  fifty  years  old,  i^?ceNoteio. 
and  hast  thou  seen  Abraham  ?"  Uxvi.  ch.  17.  Ii 

^Mesus  said  unto  them,    "Verily,  verily,   I   say   unto  you.   Before    Rev^  ls.  ^^" 
Abraham^^  was,  T  am."'     ^'■'  Then  'took  they  up  stones  to  cast  at  him  :  i^eeNote  ii. 
but  Jesus  hid  himself,  and  went  out  of   the  temple,  ["going  through  '{^{'/s^"-^^'^^^-'^ 
the  midst  of  them,  and  so  passed  by].  « Luke  4. 30. 


'"Section  VII. — The  Seventy  return  with  Joy."  sect.  vii. 

Luke  x.  17-24.  V  JE  28 

^^  And  "the  Seventy  returned  again  with  joy,  saying,  "  Lord,  even     J.  P.  4741. 
the  devils  are  subject   unto  us   through   thy  name!"    "^^And  he  said  Near  Jerusalem. 
unto  them,  "I  ''beheld  Satan  as  lightning  fall  from  heaven.     ^^Be-  mSeex^eia. 
hold !  'I  give  unto  you  power  to  tread  on  serpents  and  scorpions,  and  "  ^'■''  ^"^^  ^^• 
over  all  the  power  of  the  enemy:  and  nothing  shall   by  any  means  jjoUn  2.31.  &16. 
hurt  you.     2"  Notwithstanding  in  this  rejoice  no"t,  that  the  spirits  are    IsiJJoy-^-^-*" 
subject  unto  you  ;  but  rather  rejoice,  because  ''your  names  are  written  « i^i'Tk  16.  is. 
in  heaven."  ,T'1'%\-,  p 

_  ^  a  E\od.  32. 33.Ps. 

^Un    that  hour  Jesus  rejoiced  in  spirit,  and  said,   "I   thank  Thee,    ^^•-^•?;  t\.-=^- 

OT-i.iTi^,  **  '^  '  '      Dan.  I'J.  1.  rnil. 

l-ather,  Lord  of  heaven  and  earth,  that  thou  hast  hid  these  things    4. 3.  ueb.  12. 23. 

from   the  ^vise   and  prudent,   and    hast   revealed   them   unto  babes.    i9'!&2i.27. 

e  Matt.  11.  25. 

John  1.  18.  &6. 
4-1,  46. 

*  Many  anrient  copies  add  these  words,  And  lumm^to  his  disciples  he  faid,  Dan.  7.  13,  14.  JIatt.  11.  27.  Sl  Ifi.  28.  &  28.  18. 
Phil  o  Q  "^n  u  k  i'  ^  Q-  fvl-  ^  ^--  ^•*-  ^  ^^-  3-  ^  !'•  2-  Acts  2.  36.  &,  17.  31.  Rom.  14.  9.  1  Cor.  15.  25,  27.  Eph.  1.  10,  21. 
Fhil.  2.  9,  10.  Heb.  1.2,.8.  &2.  8.  1  Pet.  3.  22.  &  4.  5.  Rev.  17.  14. 

VOL.  n.  16  K 


Even  so,  Father,  for  so  it   seemed  good  in  thy  siffht !     ^~*A\\  things  *'"*'" 
are  delivered  to  me  of  my  Father :   and  ^no  man   knoweth  who  the    44, 


122 


PARABLE  OF  THE  GOOD  SAMARITAN. 


[Part  V. 


g  Matt.  13.  16. 
h  1  Pet.  1. 10. 


Son  is,  but  the  Father ;  and  who  the  Father  is,  but  the  Son,  and  he 
to  whom  the  Son  will  reveal  HimJ' 

^"^  And  he  turned  him  unto  his  disciples,  and  said  privately,  "  Blessed 
^are  the  eyes  which  see  the  things  that  ye  see  !  -^  For  I  tell  you, 
''that  many  prophets  and  kings  have  desired  to  see  those  things  which 
ye  see,  and  have  not  seen  them ;  and  to  hear  those  things  which  ye 
hear,  and  have  not  heard  them." 


SECT.  vm. 

V.  M.  28. 

J.  P.  4741. 

On  a  tour. 

o  See  Note  14. 
a  Matt.  19.  16.  & 

22.  35. 
b  Deut.  G.  5. 
c  Lev.  19.  18. 
d  Lev.  18.  5.  Neh. 

9.  29.  Ezek.  20. 

IJ,  13,  21.  Horn. 

10.5. 


Section  VIII. — Christ  directs  the  Lawyer  hoiv  he  may  attain  eternal 

Life. 
Luke  x.  25-28. 
^^  And,  behold  !  a  certain  lawyer  stood  up,  and  tempted  him,  saying, 
"  Master,  "what  shall  I  do  to  inherit  eternal  hfe?"  ~^He  said  unto 
him,  "What  is  written  in  the  Law?  "How  readest  thou?"  2''' And 
he  answering  said,  "  Thou  'shalt  love  the  Lord  thy  God  with  all  thy 
heart,  and  with  all  thy  soul,  and  with  all  thy  strength,  and  with  all  thy 
mind;  and  'thy  neighbour  as  thyself."  '^®  And  He  said  unto  him, 
"  Thou  hast  answered  risfht :   this  do,  and  ''thou  shalt  live." 


SECT.  IX. 

V.  M.  28. 
J.  P.  4741. 

On  a  Tour. 

a  ch.  16.  15. 
p  See  Note  15. 

6Ps.  38.  11. 
c  John  4.  9. 


•  See  Matt,  20.  2. 


Section  IX. — The  Parable  of  the  good  Samaritan. 
Luke  x.  29-37. 
^^BuT  he,  willing  to  "justify  himself,  said  unto  Jesus,  "  And  Pwho 
is  my  neighbour?"  -^^  And  Jesus  answering  said,  "A  certain  man  went 
down  from  Jerusalem  to  Jericho,  and  fell  among  thieves,  which 
stripped  him  of  his  raiment,  and  wounded  him,  and  departed,  leaving 
him  half  dead.  ^^  And  by  chance  there  came  down  a  certain  Priest 
that  way :  and  when  he  saw  him,  ''he  passed  by  on  the  other  side. 
^~  And  likewise  a  Levite,  when  he  was  at  the  place,  came  and  looked 
on  him,  and  passed  by  on  the  other  side.  ^'-^But  a  certain  "^Samaritan, 
as  he  journeyed,  came  where  he  was  ;  and  when  he  saw  him,  he  had 
compassion  on  him.  ^^  And  went  to  him,  and  bound  up  his  wounds, 
pouring  in  oil  and  wine,  and  set  him  on  his  own  beast,  and  brought 
him  to  an  inn,  and  took  care  of  him.  ^^  And  on  the  morrow  when  he 
departed,  he  took  out  two  *pence,  and  gave  them  to  the  host,  and 
said  unto  him,  '  Take  care  of  him ;  and  whatsoever  thou  spendest 
more,  when  I  come  again,  I  will  repay  thee.'  ^'^  Which  now  of  these 
three,  thinkest  thou,  was  neighbour  unto  him  that  fell  among  the 
thieves  ?"  ^"^  And  he  said,  "  He  that  showed  mercy  on  him."  Then 
said  Jesus  unto  him,  "  Go,  and  do  thou  likewise." 


SECT.  X. 

V.  M.  28. 

J.  P.  4741. 

Uncertain, 

probably    on   a 

Tour. 


& 


q  See  Note  16 
a  John    11.    ]. 

12.  2,  3. 
6  Luke  8.  35. 

Acts  22.  3. 

1  Cor.  7. 32,  &c. 
c  Ps.  27.  4. 

r  See  Note  17. 


Section  X. —  Christ  in  the  House  of  Martha.^ 
Luke  x.  38,  to  the  end. 
^®  Now  it  came  to  pass,  as  they  went,  that  he  entered  into  a  certain 
village.  And  a  certain  woman  named  "Martha  received  him  into  her 
house.  3^  And  she  had  a  sister  called  Mary,  ''which  also  sat  at  Jesus' 
feet,  and  heard  his  word.  ^^  But  Martha  was  cumbered  about  much 
serving,  and  came  to  him,  and  said,  "  Lord,  dost  thou  not  care  that 
my  sister  hath  left  me  to  serve  alone  ?  bid  lier  therefore  that  she  help 
me."  "^^  And  Jesus  answered  and  said  unto  her,  "  Martha  !  Martha  ! 
thou  art  careful  and  troubled  about  many  tilings ;  ''-  but  'one  thing  is 
needful.  And  Mary  hath  chosen  that  good  part,  which  shall  not  be 
taken  away  from  her."  •" 


Sect.  XL]      CHRIST  TEACHES  HIS  DISCIPLES  TO  PRAY.  123 

Section  XI. —  Christ  teaches  his  Disciples  to  pray.  sect.  xi. 

Luke  xi.  1-13. 

1  And  it  came  to  pass,  that,  as  he  was   praying  in  a  certain  place,     j  p  ^.^^ 
when  he  ceased,  one  of  his  disciples  said  unto  him,  "  Lord,  teach  us      uncertain, 
to  pray,  as  John  also  taught  his  disciples."     ^  And  he  said  unto  them,    P''°''Tour.°"  * 
"When  ye  pray,  say,  "[Our]  Father  [which  art  in  heaven],  hallowed  — 

be  thy  name:   thy  kingdom  come  :   [thy  will  be  done,  as   in   heaven,  "q^";^^;^^^^^ 
so  in  earth:]  ^give   us  *day  by  day  our  daily  bread  :   "^and  forgive  us 
our  sins ;  for  we  also  forgive  every  one  that   is  indebted   to  us  :  and 
lead  us  not  into  temptation  ;   [but  deliver  us  from  evil]." 

^  And  he  said  unto  them,  "  Which  of  you   shall  have  a  friend,  and 
shall  go  unto  him  at   midnight,  and  say  unto   him.  Friend,  lend  me 
three  loaves  ;  ^  for  a  friend  of   mine  tin  his  journey  is  come  to  me,  ^^/^'  ""^  "-^  *""' 
and  I  have  nothing  to  set  before  him }''     ^  And  he  from  within  shall  *  [This  sentence 
answer  and  say.  Trouble  me  not :  the  door  is  now  shut,  and  my  chil-    "a Liatedln the 
dren  are  with  me  in  bed  ;  I  cannot  rise  and  give  thee.     ^  I  say  unto    ami' pe'rhapi^b^ 
you,  "Though  he  will  not  rise  and  give  him,  because  he  is  his  friend,    ^"nd^Jtes^'it — 
yet  because  of  his  importunity  he  will  rise  and  give  him  as  many  as    ed.] 
he  needeth.     ^  And  ''I  say  unto  you,  Ask,  and  it  shall  be   given  you  ; 
seek,  and  ye  shall  find;  knock,   and   it   shall  be  opened  unto   you.    ^.  Markii.  al 
^°For  every  one  that  asketh  receiveth  ;  and  he   that  seeketh  findeth  ;    i.e.i  John  3.22" 
and  to  him  that  knocketh  it   shall  be  opened.     '*  If  *a  son  shall  ask  *'^'^"''-^- 
bread  of  any  of  you  that  is  a  father,  will  he  give  him  a  stone  ?  or  if 
he  ask  a  fish,  will  he  for  a  fish  give  him  a  serpent  ?     ^^  Or  if  he  shall 
ask  an  egg,  will  he  toft'er  him  a  scorpion?     ^^  If  ye  then,  being  evil,  t^r.^^/ce. 
know  how  to  give  good  gifts  unto  your  children,  how  much  more  shall 
your  heavenly  Father  give  the  Holy  Spirit  to  them  that  ask  him  !" 


c  ch.l8.1,&c. 

d  Matt.  7. 7.  &  21. 
!4. 
es 


Section  XII. —  Christ  reproaches  the  Pharisees  and  Lawyers.  sect,  xii. 

Luke  xi.  .37,  to  the  end.  V.  M.  28. 

^^  And  as  he  spake,  a  certain  Pharisee  besought  him  to   dine  with     J.  P.  4741. 
him  :  and  he   went  in,  and  sat  down    to  meat.     ^^  And  "when  the    p.obab'iron'  a 
Pharisee  saw   it,   he  marvelled  that  he   had  not  first  washed  before         Tour. 
dinner.     ^^  And   'the  Lord  said   unto  him,   "Now  do   ye  Pharisees  ^jiafklTs. 
make  clean  the  outside  of  the  cup  and  the  platter  ;  but  'your  inward  *  -^i""-  23. 25. 
part  is  full  of  ravening  and  wickedness.     "^^Ye  fools  !  did  not  he  that  ''^"'  ^'  ^"' 
made  that  which  is  without  make  that  which  is  within  also?     ^^  But 
'^rather  give  alms  *of  such  things  as  ye  have  ;  and,  behold  I  all  things  '^4%i!^^h!\.xll[ 
are  clean  unto  you.     *^~  But  'woe   unto  you,   Pharisees  !  for  ye  tithe  *  or,  as  you  are 
mint  and  rue  and  all  m.anner  of  herbs,  and  pass  over  judgment  and  g^jJit.  23.  23. 
the  love  of  God.     These  ought  ye  to  have  done,  and  not  to  leave  the 
other  undone.     ^^^  Woe  -^unto  you,  Pharisees  !  for  ye  love  the  upper-  -^Ma^rk'ill'al  39 
most  seats  in  the  synagogues,  and  greetings   in  the  markets.     ^^  Woe 
^unto  you,  [Scribes  and  Pharisees,  hypocrites  !]   ''for  ye  are  as  graves  fH^^^'l^''^^' 
which  appear  not,  and  the  men  that  walk  over  them  are  not  aware  of 
them." 

^^  Then  answered  one  of  the  lawyers,  and  said  unto  him,    "  Master, 
thus  saying  thou  reproachest  us  also."     '^'^And  he   said,  "Woe  unto 
you  also,  ye  lawyers  !  'for  ye  lade  men  with   burdens  grievous  to  be  *  ^^^"-  ^-  ^• 
borne,  and  ye  yourselves  touch  not  the  burdens  with  one  of  your  fin- 
gers.    ^"  Woe  ^unto  you  !  for  ye  build  the  sepulchres  of  the  prophets,  ^  M"«-23.29. 
and  your  fatliers  killed  them.     '^^  Truly  ye  bear  witness  that  ye  allow 
the  deeds  of  your  fathers  :   for  they  indeed  killed  them,  and  ye  build 
their  sepulchres.     «  Therefore  also  said  the  Wisdom   of   God,  *^I  will  *  Matt.  23. 34 
send  them  prophets   and  apostles,  and  some  of  them   they  shall  slay 
and  persecute  :   ^o  that  the  blood  of  all  the   prophets,  which  was  shed 
from  the  foundation  of  the  world,  may  be  required  of  this  generation  ; 


124 


CHRIST  CAUTIONS  AGAINST  HYPOCRISY. 


[Part  V. 


I  Gen.  4.  8. 
m  2  Chron.  24.  20, 
21. 
n  Matt.  23.  13. 


t  Ot,  forbad. 


0  Mark  12.  13. 


SECT.  XIII. 

V.  JE.  28. 
J.  P.  4741. 

Uncertain, 

probably  on  a 

Tour. 

a  Matt.  16.  6. 

Mark  8.  15. 
h  Matt.  16.  12. 
c  Matt.  10.  26. 

Mark  4.  22.  ch. 

8.  17. 

d  Is.  51.7,8,12,13. 
Jer.  1.  8.  Matt. 
10.  28.  John  15. 
14,  15. 


*  See  Matt.  10.29. 


ePs.  8.C.  Matt.  6. 

26.  &.  10.  31. 
/  Matt.  10.  32. 

Mark  8.  38.  See 

John  1.  51. 

2  Tim.  2.  12. 

1  John  2.  23. 
^  Matt.  12.31,32. 

Mark  3.  28. 

See  John  1.  51. 

1  Jolin  5.  16. 
h  Matt.  10.  19. 

Mark  13.  11.  ch. 

21.  14. 


^^  from  'the  blood  of  Abel  unto  "'the  blood  of  Zacharias,  which  per- 
ished between  the  altar  and  the  temple.  Verily,  I  say  unto  you,  It 
shall  be  required  of  this  generation.  ^'^  Woe  "unto  you,  lawyers  !  for 
ye  have  taken  away  the  key  of  knowledge  :  ye  enter  not  in  yourselves, 
and  them  that  were  entering  In  ye  thindered." 

^•^  And  as  he  said  these  things  unto  them,  the  Scribes  and  the  Phar- 
isees began  to  urge  him  vehemently,  and  to  provoke  him  to  speak  of 
many  things  ;  ^^  laying  wait  for  him,  and  "seeking  to  catch  something 
out  of  his  mouth,  that  they  might  accuse  him. 


Section  XIII. —  Christ  cautions  his  Disciples  against  Hypocrisy. 

Luke  xii.  1-12. 

^  In  "the  mean  time,  when  there  were  gathered  together  an  innu- 
merable multitude  of  people,  insomuch  that  they  trode  one  upon 
another,  he  began  to  say  unto  his  disciples  first  of  all,  "  Beware  'ye 
of  the  leaven  of  the  Pharisees,  which  is  hypocrisy.  -For  ''there  is 
nothing  covered,  that  shall  not  be  revealed ;  neither  hid,  that  shall 
not  be  known.  ^Therefore  whatsoever  ye  have  spoken  in  darkness 
shall  be  heard  in  the  light ;  and  that  which  ye  have  spoken  in  the  ear 
in  closets  shall  be  proclaimed  upon  the  housetops.  "*  And  "^I  say  unto 
you  my  friends,  Be  not  afraid  of  them  that  kill  the  body,  and  after  that 
have  no  more  that  they  can  do.  ^  But  I  will  forewarn  you  whom  ye 
shall  fear.  Fear  Him,  which,  after  he  hath  killed,  hath  power  to  cast 
into  hell ;  yea,  I  say  unto  you.  Fear  Him  !  ^  Are  not  five  sparrows 
sold  for  two  *farthings?  and  not  one  of  them  is  forgotten  before  God  ; 
''  but  even  the  very  hairs  of  your  head  are  all  numbered.  Fear  not 
therefore :   'ye  are  of  more  value  than  many  sparrows. 

^  "  Also  ^l  say  unto  you,  Whosoever  shall  confess  me  before  men, 
him  shall  the  Son  of  Man  also  confess  before  the  angels  of  God  ;  ^but 
he  that  denieth  me  before  men  shall  be  denied  before  the  angels  of 
God.  '^^  And  ^whosoever  shall  speak  a  word  against  the  Son  of  Man, 
it  shall  be  forgiven  him  ;  but  unto  him  that  blasphemeth  against  the 
Holy  Ghost,  it  shall  not  be  forgiven.  ^^  And  ''when  they  bring  you 
unto  the  synagogues,  and  unto  magistrates,  and  powers,  take  ye  no 
thought  how  or  what  thing  ye  shall  answer,  or  what  ye  shall  say ; 
^-  for  the  Holy  Ghost  shall  teach  you  in  the  same  hour  what  ye  ought 
to  say." 


sect.  XIV. 


Section  XIV. —  Christ  refuses  to  act  as  Judge. 
Luke  xii.  1.3,  14. 
^^And  one  of  the  company  said  unto  him,  "  Master,  speak  to  my 
■"""''Tour.""  "    brother,  that  he  divide  the  inheritance  with  me."   ^^  And  He  said  unto 
him,  "  Man,  "who  made  me  a  judge  or  a  divider  over  you  ?" 


V.  M.  25. 
J.  P.  4741. 

Uncertain, 


a  John  18.  36. 


SECT.  XV. 

V.  M.  28. 

J.  P.  4741. 

Uncertain, 

probably    on   a 

Tour. 


Section  XV. —  Christ  cautions  the  Multitude  against 
Worldly-mind  edness. 
Luke  xii.  15-34. 
^^  And  he  said  unto  them,   "  Take  "heed,  and  beware  of  covetous- 
ness ;  for  a  man's  life  consisteth  not  in  the  abundance  of   the  things 
which  he  possesseth."     ^^  And  he  spake  a  parable  unto  them,  saying, 
aiTim.6.7,&c.  u  ^pj-jg  ground  of  a  certain  rich  man  brought   forth    plentifully  ;   ^^and 
he  thought  within  himself,  saying,  What  shall  I  do,  because  I  have  no 
1  s  11  9      I'ooii^  where  to  bestow  my  fruits  ?     ^^  And  he  said,  This  will  I  do :  1 
EcduT.u.'ig.     will  pull  down  my  barns,  and  build  greater  ;  and   there  will   I  bestow 
ja''me8  5^'5^"'      all  my  fruits  and  my  goods  ;  ^'-^  and  I  will  say  to  my  soul,  ''Soul  !  thou 


Sect.  XVI.]     CHRIST  EXHORTS  TO  WATCHFULNESS,  &c.  25 

hast  much  goods  laid  up  for  many  years  :    take  thine  ease,  eat,  drink, 
and  be  merry.     2°  But  God  said  unto  him,  Thou  fool !  this  night  *thy  * ^,;/\,!y"i^i 
soul  shall  be  required  of  thee :   'then  whose  shall   those   things  be,    l°\f\^\^'^- 
which  thou  hast  provided  ?     ^^  So   is   he   that  layeth  up  treasure  for    James  4.14. 
himself,  "and  is  not  rich  toward  God."*  ^  cPs.sg.e.Jer.n. 

^^And  he  said  unto  his  disciples,  "Therefore  I  say  unto  you, 'Take  ''gg'''"-^^^'".- 
no  thought  for  your  life,  what  ye  shall  eat ;  neither  for  the  body,  what    is',  19.  Jamea  2! 
ye  shall  put  on.     ^^  The  life  is  more  than  meat,  and  tlie  body  is  more  ^  jjjj,t  g,  25. 
than  raiment.     ~^  Consider  the  ravens  ;  for  they  neither  sow  nor  reap  ; 
wiiich  neither  have  storehouse   nor  barn  :  and  -^God   feedeth  them,  f^'^^  ^s.  41.  Ps. 
How  much  more  are  ye  better  than  the  fowls  !     -^  And  which  of  you 
with  taking  thought  "'can  add  to  his  stature  one  cubit  ?     ~^  If  ye  then  g\prr.m prolan^ 
be  not  able  to  do  that  thing  which  is  least,  why  take  ye    thought  for 
the  rest  ?     '^'^  Consider  the  lilies  how  they  grow  :   they  toil   not,  they 
spin  not.     And  yet  I  say  unto  you,  that  Solomon  in  all  his  glory  was 
not  arrayed   like    one    of  these.     ~^  If  then  God  so  clothe  the  grass, 
which  is   to-day   in   the  field,  and   to-morrow   is   cast  into  the  oven  ; 
how  much  more  will  he  clothe  you,  O  ye  of  little  faith  !     ^■'  And  seek 
not  ye   what  ye  shall  eat,  or  what  ye  shall  drink  ;   tneither  be  ye  of  ^ mIImIuIiL^c. 
doubtful  mind.     ^°  For  all  these  things  do  the   nations  of   the  world 
seek  after  ;  and  your  Father  knoweth  that  ye  have  need  of  these  things. 
21  But  ''rather  seek  ye  the  kingdom  of  God  ;  and  all  these  things  shall  ''Matt. 6.33. 
be  added  unto  you.     ^'^Fear  not,  little  flock;  for  'it  is   your  Father's  'Matt.  n.  25, 26, 
ffood  pleasure  to  give  vou  the  kingdom.     ^^  Sell -'that  ye  have,  and  i Matt.  19  21 

•  1  tT.  •  1  1  11-1  11  ■         Acts  2.  4o.  &  4. 

give  alms.       rrovide  yourselves  bags  which  wax  not  old,  a  treasure  in    34. 

the  heavens  that  faileth  not,  where  no  thief  approacheth,  neither  moth  ^6!''9.■^■Tfm.''6.■ 

corrupteth.     ^"^  For  where  your  treasure  is,  there  will  your  heart  be    ^^• 

also." 


Section  XVI. —  Christ  exhorts  to   Watchfulness,  Fidelity,  and  sect.  xvi. 

Repentance.  y  ^  28. 

Luke  xii.  35,  to  the  end,  and  xiii.  1-9.  J-  P-  4741. 

35  a  Lj,^  "your  loius  bc  girded  about,  and  'your  lights  burning  ;  ^^ and    prybaMy^'^on  a 
ye  yourselves  like   unto   men  that  wait  for  their  lord,   when  he  will        '^""'"- 
return  from  the  wedding  ;  that  when  he  cometh  and  knocketh,  they  a  Ephes.  e.  14. 
may  open    unto    him    immediately.      ^'Blessed    'are    those  servants,  j^j^^'^^  ^^^j- ^^ 
whom  the  lord  when  he  cometli  shall  find  watching  !     Verily  I  say  c  um.  24. 46. 
unto  you,  that  he  shall  gird  himself,  and  make  them  to  sit  down  to 
meat,  and  will  come  forth  and  serve  them.     '^^  And  if  he  shall  come 
in  the  second  watch,  or  come  in  the  third  watch,  and  find  them  so, 
blessed  are  those  servants!     ^^  And  ''this  know,  tiiat  if  the  good  man  <z  Matt.  24. 43. 
of  the  house  had  known  what  hour  the  thief  would   come,  he  would    2Pet.3.  io.' 

have  watched,  and  not  have  suffered   his  house  to  be  broken  through,    js!' 

"^^  Be  'ye  therefore  ready  also :  for  the  Son  of  Man  cometh  at  an  hour  %^J""-"^1-1^-,? 

•'  .  •'  2.5.  13.  Mark  13. 

vvlien  ye  think  not.  33.  ch.  21.34, 36. 

''^  Then  Peter  said  Unto   him,  "  Lord,   speakest  thou  this  parable    iThel's.  e. 
unto  us,  or  even  to  all  ?"     ''-  And  the  Lord  said,  "  Who  ^then  is  tliat  /v^ftt!  24.^ 45.  & 
faithful  and  wise  steward,  whom  his  lord  shall  make  ruler  over  his    25.21.1  cor.  4 
household,  to  give  them  their  portion  of  meat  in  due  season  ?    ^^  Blessed 
is  that  servant,  whom  his  lord  when  he  cometh  shall  find   so   doing  ! 
''^  Of  "a  truth  I  say  unto  you,  that  he  will  make  him  ruler  over  all  that  »""  ^'^"-  ^'^^  ''''■ 
he  hath.     '^^  But  ''and  if  that  servant  say  in  his  heart,  My  lord  delayeth  a  r.iait.  24. 48. 
his  coming  ;  and  shall  begin  to  beat  the  men-servants  and  maidens, 
and  to  eat  and  drink,  and  to  be  drunken  ;  '^'^  the  lord  of  that  servant 
will  come  in  a  day  when  he  looketh  not  for  him,  and  at  an  hour  when 
he  is  not  aware,  and  will  *cut  him  in  sunder,  and  will  appoint  him  *UM%!tT.''^' 
VOL.  11.  K* 


126  CHRIST  CURES  AN  INFIRM  WOMAN.  [Part  V. 

'Nui^b^^i-^^so.     his  portion  with   the  unbelievers.     "^"^  And 'that  servant  which  knew 
John '9. 41.  &  15.  his  lord's  will,  and  prepared  not  himself,  neither  did  according  to  his 

22  Acts  17   30  .  ,  .  - 

James 4. 17.   '   will,  shall  bc  beaten  with  many  stripes  ;  '**but  ■'he  that  knew  not,  and 

^irim'i!h.      ^^^  commit  things  worthy  of  stripes,  shall  be  beaten  with  few  stripes. 

For  unto  whomsoever  much  is  given,  of  him  shall  be  much  required  ; 

and  to  whom  men  have  committed  much,  of  him   they  will  ask  the 

more. 

^''"■^^-  49  c<  J  k^^  come  to  send  fire  on  the  earth  ;  and  what  will  I,  if  it  be 

Mark"  To.' 387      already  kindled  !  ^'^  But 'I  have  a  baptism  to  bc  baptized  with  ;  and 

^  Or, pained.        j^q^  am  I  tstraitencd  till  it  be  accomplished  !     ^^  Suppose  '"ye  that  I 

roMatt.    10.  34.  ^  .  ,        .^'  X  11  T»T  „1 

ver.  49.  am    comc   to  give  peace   on   earth  ?     I   tell  you.   Nay ;     but  rather 

"7^43!  &  9;  S  ^^^is^*^"-     ^^  For  "from   henceforth  there   shall  be   five  in  one  house 

10. 19.     ^        divided,  three  against  two,  and  two  against  three.     ^^  The  father  shall 

be  divided  against  the  son,  and  the  son  against  the  father  ;  the  mother 

against    the    daughter,    and    the    daughter    against  the  mother ;  the 

mother-in-law  against  her  daughter-in-law,  and  the  daughter-in-law 

against  her  mother-in-law." 

P  Matt.  iG.  2.  54  ^j-j(j  1^(3  gaid  also  to  the  people,  "  When  ''ye  see  a  cloud  rise  out 

of  the  west,  straightway  ye  say,  There  cometh  a  shower ;  and  so  it  is. 

^^  And  when  ye  sec  the  south  wind  blow,  ye  say.  There  will  be  heat ; 

and  it  cometh  to  pass.     ^^  Ye  hypocrites  !  ye  can   discern  the  face  of 

the  sky  and  of  the  earth  ;  but  how  is  it  that  ye  do  not  discern  this 

time  ? 

^^ "  Yea,  and  why  even  of  yourselves  judge  ye  not  what  is  right  ? 

'mIiu  Fal."       ^^  When  'thou  goest  with  thine  adversary  to  the  magistrate,  ''as  thou  art 

r  See  Ps.  32. 6.     in  the  Way  give  diligence,  that  thou  mayest   be  delivered  from  him  ; 

lest  he  haul  thee  to  the  judge,  and  the  judge  deliver  thee  to  the  officer, 

and  the  officer  cast  thee  into  prison.     ^^  I  tell  thee,  thou  shall  not  de- 

^41^42!^"''  ^^'     part  thence,  till  thou  hast  paid  the  very  last  tmite." 

^  There  were  present  at  that  season  some  that  told  him  of  Luke  xiii.  1-9. 
the  Galileans,  whose  blood  Pilate  had  mingled  with  their 
sacrifices.  ~  And  Jesus  answering  said  unto  them,  "  Suppose  ye  that 
these  Galileans  were  sinners  above  all  the  Galileans,  because  they  suf- 
fered such  things  ?  ^  I  tell  you.  Nay  ;  but,  except  ye  repent,  ye  shall  all 
likewise  perish.  ''Or  those  eighteen,  upon  whom  the  tower  in  Siloam 
*Mauf  i8."24.  ch.  ^^11;  and  slew  them,  think  ye  that  they  were  *  sinners  above  all  men 
^^-  4-  that  dwelt  in  Jerusalem  ?     ^  I  tell  you.  Nay  ;  but,    except  ye  repent, 

ye  shall  all  likewise  perish." 
« Is.  5.2.  Matt. 21.  6  jjg  spakc  also  this  parable  :  "  A  "certain  man  had  a  fig-tree  planted 
in  his  vineyard  ;  and  he  came  and  sought  fruit  thereon,  and  found 
none.  ^  Then  said  lie  unto  the  dresser  of  his  vineyard,  '  Behold ! 
these  three  years  I  come  seeking  fruit  on  this  fig-tree,  and  find  none : 
cut  it  down,  why  cumbereth  it  the  ground?'  ^And  he  answering 
said  unto  him,  '  Lord,  let  it  alone  this  year  also,  till  I  shall  dig  about 
it,  and  dung  it ;  '-^  and  if  it  bear  fruit,  loell ;  and  if  not,  then  after  that 
thou  shalt  cut  it  down.'  " 


SECT.  XVII.        Section  XVII. —  Christ  cures  an  infirm  Woman  in  the  Synagogue. 
V.  ^.28.  Luke  xiii.  10-17. 

J.  P.  4741.         10  ^jyjj  j,(3  yyras  teaching  in  one  of  the  synagogues  on  the  Sabbath. 

proi.'ahiy ''on' a    ^^  Aud,  bchold  !  thcrc  was   a  woman  which  had  a  spirit  of  infirmity 

Tour.         eighteen  years,  and  was  bowed  together,  and  could  in  no  wise  lift  up 

herself.     '~  And  when  Jesus  saw  her,  he  called  her  to  him,  and  said 

unto  her,  "Woman!   thou  art  loosed  from   thine  infirmity."      '^And 

"Act89. 17.  *      "he  laid /i/s  hands  on   her;  and   immediately   she  was   made  straight, 

and  glorified  God.     ^''  And  the  ruler  of  the  synagogue  answered  with 


Sect.  XIX.]  CHRIST  RESTORES  A  BLIND  MAN.  127 

indignation,  because  that  Jesus  had  healed  oil  the  Sabbath  day,  and 
said  unto  the  people,  "  There ''are  six  days  in  which   men  ought  to  JExod.  20. 9. 
work :  in  them  therefore  come  and  be  healed,  and  'not  on  the  Sabbath  '^^'''"- 1^-  lo- 
day."     ^^The  Lord  then  answered  him,  and  said,  "  Thou  hypocrite!    7. &  14.3. 
"^doth  not  each  one  of  you  on  the  Sabbath  loose  his  ox  or  his  ass  from  d  ch.  14. 5. 
the  stall,  and  lead  him  away  to  watering  ?     ^^  And  ought  not  this  wo- 
man, 'being  a  daughter  of  Abraham,  whom   Satan   hath  bound,  (lo  ! 
these  eighteen  years,)  be  loosed  from  this  bond  on  the  Sabbath  day  ?  " 
^^  And  when  he  had  said  these  things,  all  his  adversaries  were  ashamed  ; 
and  all  the  people  rejoiced  for  all  the  glorious  things  that  were  done 
by  him. 


e  ch   19.  9. 


Section  XVIII. —  Christ  begins  his  Journey  towards  Jerusalem,  to  he  ^^ct.  xvni. 
present  at  the  Feast  of  the  Dedication.  V.  K.  28. 

Luke  xiii.  22,  cmd  18-21.  J.  P.  4741. 

^  And  "He  went  through  the  cities  and  villages,  teaching,  and  jour-  ^°  jeTiLTJm.^''* 
neying  toward  Jerusalem.     ^^  Then  \said  he,  "  Unto  what  is  the  king- 


a  Mntt.  9.  35. 


dom  of  God  like?  and  whereunto  shall  I  resemble  it?     ^'^  It  is  like  a    Mark  6^0! 

13. 
30 


grain  of  mustard-seed,  which  a  man  took,  and  cast  into  his  garden  ;  ^wlfrk^^'*' '^^' 


and  it  grew,  and  waxed  a  great  tree  ;  and  the  fowls  of  the  air  lodged 

in  the 'branches  of  it."  s  See  Note  18. 

'^^  And  again  he  said,  "  Whereunto  shall  I  liken  the  kingdom  of 
God  ?  ^^  It  is  like  leaven,  which  a  woman  took  and  hid  in  three 
*measures  of  meal,  till  the  whole  was  leavened."  *  See  Matt.  13.33. 


Section  XIX. —  Christ  restores  to  Sight  a  Blind,  Man,  ivho  is  sum-       sect,  xix. 

moned  before  the  Sanhedrin}  V.  s:..  28. 

John  ix.  1-34.  J.  P.  4741. 

'  And  as  Jesus   passed  by,  he  saw  a  man  which  was  blind  from  his      ^^''^^"'■ 
birth.     ^  And  his  disciples  asked  him,   saying,  "  Master,  "who  did  sin,  'See Note  19. 
this  man,  or  his  parents,  that  he  was  born  "  blind  ?  "     ^  Jesus  answered,  "  gg^  ^^^^  o^ 
"Neither  hath  this  man   sinned,  nor  his  parents  ;  ''but  that  the  works  *ch.  11.4. 
of  God  should  be  made  manifest  in  him.     ''I  'must  work  the  works  cch.  4.  34.  &  .■;. 
of  Him  that  sent  me,  while  it  is  day  :  the  night  cometh,  when  no  man    ^'li^'ss.  &"]7; 
can  work.     ^  As  long  as  I  am  in  the  world,  ''I  am  the  light  of  the    ^• 

~  '  ~  d  ch.  ].  5  9.  &  3. 

world."     ^  When  he  had  thus  spoken, 'he  spat  on  the  ground,  and    19.  <&' s!  la  & 
made  clay  of  the  sj^ittle,  and  he  *anointed  the  eyes  of  the  blind  man  eMarkV.  33.&8. 
with  the  "clay,  '  and  said  unto  him,  "  Go,  wash  •'in  the  pool  of  Siloam,"    ^• 
(which  is  by  interpretation.  Sent).     °He  went  his  way  therefore,  and    ciJx]  ^pon   the 
washed,  and  came  seeing.  S.""^"'  *'""' 

'^  The  neighbours  therefore,  and  they  which  before  had  seen  him  '-  ^*'<'  Note  21. 
that  he  was  blind,  said,  "  Is  not  this  he  that  sat  and  begged  ?  "  ^  Some  "C  Pee  2  Ki'n"9  5. 
said,  "  This  is  he."     Others  said,  "  He  is  like  him."     But  he  said,    ^^• 
"  I  am  Ac."     ^^  Therefore  said  they  unto  him,  "  How  were  thine  eyes 
opened?"  ^^  He  answered  and   said,  "  A ''man  that  is  called  Jesus  Aver.  6,7. 
made  clay,  and  anointed  mine  eyes,  and  said  unto  me,  '  Go  to  the  pool 
of  Siloam  and  wash.'     And  I  went  and  washed,  and  I  received  sight." 
^^  Then  said  they  unto  him,  "  Where  is  he  ?  "     He  said,  "  I  know  not." 

^^  They  brought  to  the  Pharisees  him  that  aforetime  was  blind. 
^*  And  it  was  the  Sabbath  day  when  Jesus  made  the  clay,  and  opened 
his  eyes.  ^^  Then  again  the  Pharisees  also  asked  him  how  he  had  re- 
ceived his  sight.  He  said  unto  them,  "  He  put  clay  upon  mine  eyes, 
and  I  washed,  and  do  see."  ^^  Therefore  said  some  of  the  Pharisees, 
"  This  man  is  not  of  God,  because  he  keepeth  not  the  Sabbath  day." 
Others  said,  "  How 'can  a  man  that  is  a  sinner  do  such  miracles?"  «ver.  33.  ch  3.2. 


128  CHRIST  THE  TRUE  SHEPHERD.  [Part  V. 

■'lo/w.^^''*^'  ^  ■'And  there  was  a  division  among  them.     ^^They  say  unto  the  Wind 
man  again,  "  What  sayest  thou  of  him,  that  he  hath  opened  thine 
kch.  4.  19.  &  6.  eyes  ?  "     He  said  "  He  *is  a  prophet." 

^^  But  the  Jews  did  not  beheve  concerning  him,  that  he  had  been 
bUnd,  and  received  his  sight,  until  they  called  the  parents  of  him  that 
had  received  his  sight.     ^''  And  they  asked  them,  saying,  "  Is  this  your 
son,  who  ye  say  was  born  blind  ?  how  then  doth  he  now  see  ?  "  ^^  His 
parents  answered  them  and  said,  "  We  know  that  this  is  our  son,  and 
that  he  was  born  blind  ;  ^^  but  by  what  means  he  now  seeth,  we  know 
not ;  or  who  hath  opened  his  eyes,  we  know  not :  he  is  of  age ;  ask 
him  ;  he  shall  speak  for  himself."     ^2  These  words  spake  his  parents, 
^42&i9"3V~'   because  'they  feared  the  Jews.     For  the  Jews  had  agreed  already,  that 
Acts  5. 13.         if  any  man  did  confess  that  he  was  Christ,  he  '"should  be  put  out  of  the 
mver.  34.  ch.  1  .  gy^agogug^     ^"^  Therefore  said  his  parents,  ''He  is  of  age  ;  ask  him.'" 
-^  Then  again  called  they  the  man  that  was  blind,  and  said  unto 
Vsani'e^l'       ^^^"^'  "  Grive  "God  the  praise:  "we  know  that  this  man  is  a  sinner." 
0  ver.  16.  "^  He  auswcrcd  and  said,  "  Whether  he  be  a  sinner  or  no,  I  Rnow  not : 

one  thing  I  know,  that,  whereas  I  was  blind,  now  I  see."  ^^  Then 
said  they  to  him  again,  "  What  did  he  to  thee  ?  how  opened  he  thine 
eyes  ?  "  ^^  He  answered  them,  "  I  have  told  you  already,  and  ye  did 
not  hear  :  wherefore  would  ye  hear  it  again  ?  will  ye  also  be  his  dis- 
ciples ?  "  ^^  Then  they  reviled  him,  and  said,  "  Thou  art  his  disciple  ; 
but  we  are  Moses'  disciples  !  ^^  We  know  that  God  spake  unto 
pch.8. 14  Moses;  as /or  this /e/Zo?^,  ^we  know  not  from  whence  he  is."     ^'^  The 

?ch  3  10.  man  answered  and  said   unto  them,  "  Why 'herein   is  a  marvellous 

'^i2°Vs!'i8.  th  &  thing,  that  ye  know  not  from  whence  he  is,  and  yet  he  hath  opened 
ptov^i  ts^'fe  is'  ™i^6  eyes  !  -^^  Now  we  know  that '^ God  heareth  not  sinners  :  but  if 
29.  & 28. 9.13.1.  any  man  be  a  worshipper  of  God,  and  doeth  his  will,  him  He  heareth. 
&'i4.  12.  Ezek!  ^'^  Siucc  the  world  began  was  it  not  heard  that  any  man  opened  the 
z'ech'.  7.'i3.  '  "  eyes  of  one  that  was  born  blind.  ^^  If  'this  man  were  not  of  God,  he 
s ver.  16.  could  do  uothiug."     ^"^They  answered  and  said  unto  him,  "Thou 


t  ver 


*or',~e'icomimini-  'wast  altogether  born  in  sins!  and  dost  thou  teach  us?"     And  they 


c^Ud    him.    ver.    *^^^^  j^Jj-j^  q^^^ 


a  See  Mark  1.  1. 


SECT.  XX.  Section  XX. —  Christ  declares  that  He  is  the  true  Shepherd. 

John  ix.  35,  to  the  end,  and  x.  1-21. 
V  JE  28  . 

J  P  4741  ^^  Jesus  heard  that  they  had  cast  him  out ;  and  when  he  had  found 

Jerusalem.      him,  hc  Said  uuto  him,  "  Dost  thou  believe  on  "the  Son  of  God  ?  " 

^^  He  answered  and  said,  "  Who  is  he.  Lord,  that  I  might  believe  on 

him  ?  "     ^^  And  Jesus  said  unto  him,  "  Thou  hast  both  seen  him,  and 

6ch.4.26.  'it  is  he  that  talketh  with  thee."     ^^  And  he  said,  "  Lord,  I  believe!  " 

cch..'i.  22,27.      and  he  worshipped  him.     ^^  And  Jesus  said,  "  For 'judgment  I  am 

i2.%7.'"  '    ■      come  into  this  world,  ''that  they  which  see  not  might  see ;  and  that 

dMM.  13.13.      ^j^gy  yvhich  see  might  be  made  blind." 

^•^  And  some  of  the  Pharisees  whicli  were  with  him  heard  these  words, 
e  Rom.  2. 19.  ''j^,-,^  g^jj  ^^j^q  j^j,^^  "  Arc  wc  blind  also?"  ^^  Jesus  said  unto  them, 
/ch.  15. 22,24.  u  If  /yg  ^ygj.g  \)\\yi({^  yg  should  havc  no  sin  :  but  now  ye  say,  '  We  see  ;' 
therefore  your  sin  remaineth.  ^  Verily,  verily,  I  i-ay  unto  you,  John  x.  1-21. 
He  that  entereth  not  by  the  door  into  the  sheepfold,  but  climb- 
eth  up  some  other  way,  the  same  is  a  thief  and  a  robber  ;  ^  but  he  that 
entereth  in  by  the  door  is  the  shepherd  of  the  sheep.  -^  To  him  the 
porter  opencth  ;  and  the  sheep  hear  his  voice  ;  and  he  calleth  his  own 
sheep  by  name,  and  Icadeth  them  out.  '^  And  when  he  putteth  forth 
his  own  sheep,  he  goeth  before  them  ;  and  the  sheep  follow  him,  for 
they  know  his  voice.  ^  And  a  stranger  will  they  not  follow,  but  will 
flee   from  him;  for  they  know  not  the  voice  of  strangers."     ''This 


Sf.ct,  XXL]  CHRIST  ASSERTS  HIS  DIVIJ^ITY.  129 

parable  spake  Jesus  unto  them  :  but  they  understood  not  what  things 
they  were  which  he  spake  unto  them. 

^  Tlien  said  Jesus  unto  them  again,  "  Verily,   verily,   I  say  unto 
you,  I  am  the  Door  of  the  sheep.     ^  All  that  ever  came  before  me  are 
thieves  and   robbers  :  but  the  sheep  did  not  hear  them.     ''I  ^am  the  ^2<;h-gi4.6.Ephes. 
Door :  by  me  if  any  man  enter  in,  he  shall  be  saved,  and  shall  go  in 
and  out,  and  find  pasture.     ^'^  The  thief  cometh  not,  but  for  to  steal, 
and  to  kill,  and  to  destroy :  I  am  come  that  they  might  have  life,  and 
that  they  might  have  it  more  abundantly.  ^^  I  ''am  the  good  Shepherd  :  ''']^'j^'}^\^^^' 
the  good  shepherd  giveth  his  life  for  the  sheep.     ^-But  he   that  is  an    ?  p  "i^'J^^f  5- 
hireling,   and  not  the  shepherd,  whose  own  the  sheep  are  not,  seeth    4. 
the  wolf  coming,  and  'leaveth  the  sheep,  and   fleeth  ;  and  the  wolf '^®''''' "•'*'' ^^• 
catcheth  them,  and  scattereth  the  sheep.     ^^  The  hireling  fleeth,  be- 
cause he  is  an  hireling,  and   careth  not  for  the  sheep.     ^"^I  am  the -^  tq  ™[^",,^  ^^ 
good  Shepherd,  and  ^know  my  sheep,  and  am  known  of  mine.     ^^  As   knmc^  the  Father. 
the  Father   knoweth  me,  *even  so  'know   I  the  Father : '"and  I  lay  r  Matt.  11.27. 
down  my  life  for  the  sheep.     ^^  And  "other  sheep  I  have,  which   are  ""f^'J^'J^' 
not  of  this  fold;  them  also  I  must  bring;  and  they  shall   hear  my  oEzek.37.22. 
voice,  "and  there  shall  be  one  fold,  aiid  one  shepherd.     ^''  Therefore    f pt^fa^'asf* 
doth  my  Father  love  me,  ''because  I  lay  down  my  life,  that  I  might  p  is.  53. 7,  a,  12. 
take  it   again.     ^®  (No  man  taketh  it  from    me,  but  I  lay  it  down  of  5011.2719. 
myself;  I  have   power  to  lay  it  down,  and  I  'have  power  to  take  it  '■io'XcJ2'a4  32' 
again.)     This  '^commandment  have  I  received  of  my  Father."  sch.  7. 43.  &  9. 

^^  There  ^vas  a  division  therefore  again  among  the  Jews  for  these  ^^^^  _  ^^^  g 
sayings.     ^^  And  many  of  them  said,  "  He  'hath  a  devil,  and  is  mad  ;    48,52. 
why  hear  ye  him  ?"     '-^^  Others  said,  "  These  are  not  the  words  of  him  "94.''V&'  lie.e. 
that  hath  a  devil.     "Can  a  devil  open  the  eyes  of  the  blind  ?"  33;  ^-  ^' '''  ^' 


Section  XXI. —  Christ  publidy  asserts  his  Divinity.  sect.  xxr. 

JoirN  X.  22-38.  V.  JE.  28. 

^^  And  it  was  at  Jerusalem  the  "feast  of  the  Dedication,  and  it  was     J.  P.  4741. 
winter;    ~^and   Jesus   walked  in   the  temple    ''in    Solomon's    porch.      Jerusalem. 
^'' Then  came  the  Jews  round  about  him,  and  said  unto  him,  "How  aiMac. 4. 59. 
long  dost  thou  *make    us   to  doubt?     If  thou  be  the  Christ,  tell  us  * Actss.  11.&5. 
plainly."     ^^  Jesus  answered  them,  "  I  told  vou,  and  ye  believed  not.  *0'-.  A"'''  ^  «« 

tmi  iiTi-  -rill  II-  c  suspense. 

Ihe  works  that  1  do  in  my  J:'ather  s  name,  they  bear  witness  01  me.  ever.  as.  ch.  3. 
-^  But  ''ye  believe  not,  because  ye  are  not  of  my  sheep.     As  I  said  unto  /ci,%%7^ijohn 
you,  ^^  My 'sheep  hear  my  voice,  and  I  know  them,  and  they  follow   4.6. 
me,  "^  and  I  give  unto  them  eternal  life  ;  and  '^they  shall  never  perish,  /Xg.W.  &  17. 
neither  shall   any   man  pluck  them  out  of  my  hand.     ~^  My  "'Father,    i^'  ^^-  ^  ^^-  ^■ 
which  gave  them  me  is  greater  than  all  ;  and  no  man  is  able  to  pluck    17. '2,6,'&c.' 
them  out  of  my  Father's  hand.     ""^  I  ''and  my  Father  are  One."  *'=^-  ^^-  ^^'^^ 

^^  Then   'the  Jews   took   up  stones  again  to   stone  him.     ^^  Jesus  » ch.  s.  59. 
answered  them,   "  Many   good  works  have  I  showed   you  from  my 
Father;  for  which  of  those  works  do  ye  stone  me  ?"     ^^The  Jews 
answered   him,   saying,  "  For  a  good  work  we  stone  thee  not  ;  but  for 
blasphemy  ;  and  because  that  thou,  being  a  man,  ■'makest  thyself  God."  ■?  <=''•  ^-  ^^^ 
^^  Jesus   answered  them,  "  Is  *it  not  written  in  your  Law,  I  said,  '  Ye  ^^I'^l^'-i 
are  gods  ?'     ^^  If  He  called  them  gods,  'unto  whom  the  word  of  God  m  ch.  6. 27. 
came,    and   the    Scripture    cannot    be    broken ;    -^^  say    ye    of   Him,  "gg'^g^;  ^8,%^' 
'"whom  the   Father  hath  sanctified,  and  "sent  into  the  world.  Thou  och.  5. 17,  is. 
blasphemest ;  "because  I  said,  I  am  ^the  Son  of  God  ?     •^'''If  'I  do  not  ^"^1'^  jtarki.  1. 
the  works  of  my  Father,   believe  me  not.     ^^  But  if  I  do,  though  ye  1  ch.  15. 24. 
believe  not  me,  'believe  the  works :  that  ye  may  know,  and  believe,  ^io,'u'. 
'that  the  Father  is  in  me,  and  I  in  Him."  sch.n.  10, 11.& 

VOL.  II.  17 


130  CHRIST  LAMENTS  OVER  JERUSALEM.  [Part  V. 

SECT.  XXII.  Section  XXII. — In  consequence  of  the  Opposition  of  the  Jews,  Christ 

V  ^£"28  retires  beyond  Jordan. 

J.  P.  4741.  John  x.  39,  to  the  end. 

Bethabara.  39  THEREFORE  "tlicy  souglit  again  to  take  him  :  but  he  escaped  out  of 

a  ch.  7. 30, 44.  &  their  hand,  '***  and  went  away  again  beyond  Jordan,  into  the  place  'where 

/ch^^i  28  John  at  first  baptized  ;  and  there   he  abode.     ^^  And  many  resorted 

cch.  3. 30.  unto  him,  and  said,  "John  did  no  miracle:  '^but  all  things  that  John 

d^h.  8. 30.  &  11.  spa^i^g  Qf  tijig  ,^a.n  were  true."     "^'^  And  ''many  believed  on  him  there. 


SECT,  xxiir.      Section  XXIII. —  Christ,  leaving  the  City,  laments  over  Jerusalem  J 
y  ^  28  Luke  xiii.  23,  to  the  end. 

J.  P.  4741.         ^'^  Then  said  one  unto  him,  "  Lord,  "are  there  few  that  be  saved  ?" 

Near  Jerusalem.  And  he  said  unto  them, — 

y  See  Note  22.  ^^  "  Strive  Ho  cntcr  in  at  the  strait  gate  ;  for  "many,  I  say  unto  you, 

a2E3dr.  8. 1,3.  ^^\\\  ggg}^  ^q  eutcr  iu,  aiid  shall  not  be  able.  ^^  When  ''once  the  mas- 
c  See  John  7. 34.   tcr  of  the  housc  is  risen  up,  and  'hath  shut  to  the  door,  and  ye  begin 

^.  Rom.'9*^3u^'  to  staud  without,  and  to  knock  at  the  door,  saying,  •'^Lord,  Lord,  open 
d¥s.  32.6.1s.  ,55.  uuto  US  !  and  he  shall  answer  and  say  unto  you,  °I  know  you  not  whence 
e  Matt.  25. 10.  7©  are.  ^"^  Then  shall  ye  begin  to  say.  We  have  eaten  and  drunk  in 
/ch.  6. 46.  thy  presence,  and  thou  hast  taught  in  our  streets.     ^^  But  ''he  shall  say, 

^25.^2!  '  '  I  tell  you,  I  know  you  not  whence  ye  are  ;  'depart  from  me,  all  ye 
'^^^'Ti' Jerk's  *"  workers  of  iniquity!  ^^  There  ^shall  be  weeping  and  gnashing  of 
iPs.  6. 8.  Matt,  tccth,  ^whcu  ye  shall  see  Abraham,  and  Isaac,  and  Jacob,  and  all  the 
j Matt.  8.  12.  &  prophets,   in   the  kingdom  of    God,    and  you  yourselves  thrust  out. 

13. 42.  &  24. 51.  29  ^nd  they  shall  come  from  the  east,  and  from  the  west,  and  from  the 

north  and  from  the  south,  and  shall  sit  down  in  the  kingdom  of  God. 

^^l^^h  l^,-  ?"•.?  ^"  And,  'behold  !  there  are  last  which  shall  be  first,  and  there  are  first 

20.  16.  Mark  10.  " 

31.  which  shall  be  last." 

2^  The  same  day  there  came   certain  of  the  Pharisees,  saying  unto 
him,  "  Get  thee  out,  and  depart  hence  ;  for  Herod  will   kill  thee." 

mHeb.  2. 10.       32  ^nd  hc  Said  unto  them,  "  Go  ye,  and  tell  that  fox,  Behold  !  I  cast 

"  [Knapp  puts  an  out  dcvils,  and  I  do  cures  to-day  and  to-morrow,  and  the  third  day  "I 
''^o]^"lhcxZurr,'  shall  be  perfected.  ^^  Nevertheless  I  must  walk  to-day,  and  to-morrow, 
and  would  tran-  and  thc  day  following :  for  it  cannot  be  that  a  prophet  perish  out  of 
i\ct  often  five  Jcrusalcm.  ^"^  O  "Jerusalem!  Jerusalem!  which  killest  the  prophets, 
^oj^rerf,  &c.-  ^^^^  stonest  them  that  are  sent  unto  thee,  how  often  would  I  have 

^p^'' eb^ls^i's  ^i'  gathered  thy  children  together,  as  a  hen  doth  gather  her  brood  under 
7. ban. 9.' 27.'   '  her  "wiugs  ;    and  ye  would  not!     ^^ Behold ''your  house  is  left  unto 

5Prii8.26.  you  [desolate].  And  verily  I  say  unto  you.  Ye  shall  not  see  me,  until 
Malku'i^o  ch  the  time  come  when  ye  shall  say,  ^Blessed  is  he  that  cometh  in  the 
19.38.  John  12:  name  of  the  Lord  !" 


sect^xiv.  Section  XXIV. —  Christ  dines  with  a  Pharisee — Parable  of 

V.  M.  28.  ^^6  great  Supper. 

J.  P.  4741.  Luke  xiv.  1-24, 

Near  Jerusalem.  1  ^^^  J^.   ^^^^  ^^  p^gg^  ^^  ]^g  ^,(,,^j  Jj^^^j   ^\^q   hoUSC  of  OUC  of  thc    chlcf 

Pharisees  to  eat  bread  on  thc  Sabbath  day,  that  they  watched  him. 
2  And,  behold  !  there  was  a  certain  man  before  him  which  had  the 
dropsy.     ^  And  Jesus  answering  spake  unto  the  lawyers  and  Pharisees, 
a  Matt.  12. 10.      saying,  "  Is  "it  lawful  to  heal  on  the  Sabbath-day  ?"     ■*  And  they  held 
their  peace.     And  he   took  him,   and   healed   him,  and  let  him    go. 
jExod.23. 5.       5  And  answered  them,  saying,  "  Which  ''of  you  shall  have  an  ass  or  an 
vrh.""''''''  ox  fallen  into  a  pit,  and  will  not  straightway  pull  him  out  on  the  Sab- 
bath day  ?  "     ^And  they  could  not  answer  him  again  to  these  things. 
■^  And  he  put  forth  a  parable  to  those  which  were  bidden,  when  lie 


Sect.  XXV.]  CHRIST  INSTRUCTS  HIS  DISCIPLES.  131 

marked    how   they    chose  out  the  chief   rooms ;  saying  unto    them, 

^  "  When  thou  art  bidden  of  any  man  to  a  wedding,  sit  not  down  in 

the  highest  room  ;  lest  a  more  honorable  man  than  thou  be  bidden  of 

him  ;  ^  and  he  that  bade  thee  and  him  come  and  say  to  thee.  Give  this 

man  place  ;   and  thou  begin  with  shame  to  take  the   lowest  room. 

*°  But  'when  thou   art  bidden,  go  and  sit  down  in  the  lowest  room;  « p^ov. 25. 6, 7. 

that  when  he  that  bade  thee  cometh,  he  may  say  unto  thee,  Friend,  go 

up  higher.     Then  shalt  thou  have  worship  in  the  presence  of  them 

that  sit  at  meat  with  thee.     "  For  "whosoever  exalteth  himself  shall  be  ^g!  27^Prov.  29! 

abased  ;  and  he  that  humbleth  himself  shall  be  exalted."  fhM^u^^mfs 

^^  Then  said  he  also  to  him  that  bade  him,  "  When  thou  makest  a  4.'6.  iPet.  5.5. 
dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren,  neither  thy 
kinsmen,  nor  thy  rich  neighbours  ;  lest  they  also  bid  thee  again,  and  a 
recompence  be  made  thee.  ^^  But  when  thou  makest  a  feast,  call  'the  *To'b.'2.2.&4r7 
poor,  the  maimed,  the  lame,  the  blind  ;  ^"^and  thou  shalt  be  blessed  ; 
for  they  cannot  recompense  thee  ;  for  thou  shalt  be  recompensed  at 
the  resurrection  of  the  just." 

^^  And  when  one  of  them  that  sat  at  meat  with  him  heard  these 
things,    he    said    unto    him,    "  Blessed  %   he  that  shall  eat  bread  in /i^«^- 1^- ^• 
the    kingdom    of   God!"     i^Then  ^said  he   unto    him,   "A  certain  ^M"^"- 22- 2. 
man  made  a  great  supper,  and  bade  many.     ^"^  And  ''sent  his  servant  ''^rov.9.2,5. 
at  supper-time  to  say  to  them  that  were  bidden.  Come  ;  for  all  things 
are  now  ready.     ^^  And  they  all  'with  one  consent  began  to  make  ex-  'fJjJ'Lone^u^ufd 
cuse.     The  first  said  unto  him,  I  have  bought  a  piece  of  ground,  and  I    \^^^J;^T^J,^"ll^' 
must  needs  go  and  see  it :  I  pray  thee  have  me  excused.  ^'-^  And  another    au  began  at  one,' 
said,  I  have  bought  five  yoke  of  oxen,  and  I  go  to  prove  them  :  I  pray    iyrJ-ED"!]""""'' 
thee  have  me  excused,     ^o  ^y^^  another  said,  I  have  married  a  wife, 
and  therefore  I  cannot  come,     ^i  go  that  servant  came,  and  showed 
his  lord  these  things.     Then  the  master  of  the  house  being  angry  said 
to  his  servant,  Go  out  quickly  into  the  streets  and  lanes  of  the  city,  and 
bring  in  hither  the  poor,  and  the  maimed,  and  the  halt,  and  the  blind. 
22  And  the  servant  said.  Lord,  it  is  done  as  thou  hast  commanded,  and 
yet  there  is  room.     ^3  ^jj^j  tj^g  |qj.(J  g^id  unto  the  servant,  Go  out  into 
the  highways  and  hedges,  and  compel  them  to  come  in,  that  my  house 
may  be  filled.     ~^  For  I  say  unto  you,  ^That  none  of  those  men  which  ^ ^^^l^^^cu' it 
were  bidden  shall  taste  of  my  supper."  '^^• 


Section  XXV. —  Chris  fs  Disciples  must  forsake  the  World.  sect,  xxv. 

Luke  xiv.  25,  to  the  end.  V.  JE.  28. 

22  And  there  went  great  multitudes  with  him  :  and  he  turned,  and     J.  P.  4741. 
said  unto  them,  ^g  "  If  "any  man  come  to  me,  ''and  hate  not  his  father,      Ona^our. 
and  mother,  and  wife,  and  children,  and  bretinen,  and  sisters,  'yea,  and  aDe.it.  13.  6.  & 

i33    9    r^Iatt    10 

his  own  hfe  also,  he  cannot  be  my  disciple.  ^^  And  '^whosoever  doth  not    37!   '  ^ 
bear  his  cross,  and  come  after  me,  cannot  be  my  disciple,  ^s  For  'which  *  ||°'"'  ^  ^^: 
of  you,  intending  to  build  a  tower,  sitteth  not  down  first,  and  counteth  a  Matt.  16. 24. 
the  cost,  whether  he  have  sufficient  to  finish  it  1     -^  Lest  haply,  after  he    f%^  2Ti*m.''3'. 
hath  laid  the  foundation,  and  is  not  able  to  finish  it,  all  that  behold  it    ^~- 
begin  to  mock  him,  '^^  saying,  This  man  began  to  build,  and  was  not  "  ""^  ' 
able  to  finish.   ^^  Or  what  king,  going  to  make  war  against  another  king, 
sitteth  not  down  first,  and  consulteth  whether  he  be  able  with  ten  thou- 
sand to  meet  him  that  cometh  against  him  with  twenty  thousand  ?  ^~  Or 
else,  while  the  other  is  yet  a  great  way  off,  he  sendeth  an  ambassage,  and 
desireth  conditions  of  peace.     ^^  So  likewise,  whosoever  he  be  of  you 
that  forsaketh  not  all  that  he  hath,  he  cannot  be  my  disciple.    ^^  Salt  ■'is  ^ytU'l'lo! 
good  :  but  if  the  salt  have  lost  his  savour,  wherewith  shall  it  be  seasoned  ? 
^^It  is  neither  fit  for  the  land,  nor  yet  for  the  dunghill :   but  men  cast 
it  out.     He  that  hath  ears  to  hear,  let  him  hear  !  " 
% 


132  PARABLE  OF  THE  PRODIGAL  SON.  [Part  V. 

SECT.  xxvr.  Section  XXVI. — Parables  of  the  Lost  Sheep,  and  of  the 

■XT  "^oo  Lost  Piece  of  Silver. 

V.  ^.  28.  -^ 

J  P  4741  Luke  xv.  1-10. 

On  a  Tour.  ^  Then  "drcw   iicar  unto  Him  all  the  Publicans  and  sinners  for  to 

aMattToTio.       ^^ar  him.     ^  And  the  Pharisees  and  Scribes  murmured,  saying,  "  This 

6Actg]i.  3.  Gal.  man  rcceivcth  sinners,  'and  eateth  with  them." 

cMatt.  18. 12.  ^  And  he  spake  this  parable  unto  them,  saying,  '*"  What 'man  of 

you,  having  an  hundred  sheep,  if  he  lose  one  of  them,  doth  not  leave 

the  ninety  and  nine  in  the  wilderness,  and  go  after  that  which  is  lost, 

until  he  find  it  ?     ^  And  when  he  hath  found  it,  he  layeth  it  on  his 

shoulders,  rejoicing  ;  **  and  when  he  cometh  home,  he  calleth  together 

his  friends  and  neighbours,  saying  unto  them.  Rejoice  with  me,  for  I 

</ 1  Pet. 2. 10, 25.  have  found  my  sheep ''which  was  lost.     '''I  say  unto  you,  that  like- 

ech.  5. 32.  y^igQ  JQy  ghall  be  in  heaven  over  one  sinner  that  repenteth,  'more  than 

over  ninety  and  nine  just  persons,  which  need  no  repentance. 

*tmnsiated'  T^^       ^  "  Either,  what  woman  having  ten  *pieces  of  silver,  if  she  lose  one 

^h"" "•Ch'i"*'"'  '^  piece,  doth  not   light  a  candle,  and  sweep  the  house,  and  seek  dili- 

of    an   ounce,  gently  till  slic  find  it?     ^  And  when  she  hath  found  it,  she  calleth  her 

^ven  per'i^e  half  fricnds  aud  hcr  neighbours  together,  saying.  Rejoice  with  me,  for  I 

and""L'^l^q'u'a"Mo  ^avc  fouud  the  piece  which  I  had  lost,     i" Likewise,  I  say  unto  you, 

the  Roman  pen- 
ny, Matt.  18.  28. 


the  Roman  pen-  thcrc  is  joy  iu  the  prcscncc  of  the  angels  of  God  over  one  sinner  that 


repenteth." 


SECT^xvii.  Section  XXYIL— Parable  of  the  Prodigal  Son. 

Y  JE  28  Luke  xv.  11,  to  the  end. 

J.  P.  4741.         ^^  And  He  said,  "  A  certain  man  had  two  sons  :  ^^  and  the  younger 
ona^oui.      of  them  said  to  his  father,  Father,  give  me  the  portion  of  goods  that 

a  Mark  12. 44.  fallcth  to  me.  And  he  divided  unto  them  "his  living.  ^^  And  not 
many  days  after,  the  younger  son  gathered  all  together,  and  took  his 
journey  into  a  far  country,  and  there  wasted  his  substance  with  riot- 
ous hving.  ^'*  And  when  he  had  spent  all,  there  arose  a  mighty  famine 
in  that  land  ;  and  he  began  to  be  in  want.  ^^  And  he  went  and 
joined  himself  to  a  citizen  of  that  country  :  and  he  sent  him  into  his 
fields  to  feed  swine.  ^'^  And  he  would  fain  have  filled  his  belly  with 
the  husks  that  the  swine  did  eat ;  and  no  man  gave  unto  him.  ^"  And 
when  he  came  to  himself,  he  said.  How  many  hired  servants  of  my 
father's  have  bread  enough  and  to  spare  !  and  I  perish  with  hunger. 
^^  I  will  arise  and  go  to  my  father,  and  will  say  unto  him.  Father,  I 
have  sinned  against  Heaven,  and  before  thee,  ^^  and  am  no  more  worthy 
to  be  called  thy  son  ;  make  me  as  one  of  thy  hired  servants.     ^°  And 

*E  f '  "b^ib  17  ^^  arose,  and  came  to  his  father.  But  'when  he  was  yet  a  great  way 
off,  his  father  saw  him,  and  had  compassion  ;  and  ran,  and  fell  on  his 
neck,  and  kissed  him.     '-^  And  the  son  said  unto  him,  Father,  I  have 

c  Vs.  51. 4.  sinned  against  Heaven,  '^and  in  thy  sight ;  and  am  no  more  worthy  to 

be  called  thy  son.  ^^  But  the  father  said  to  his  servants,  Bring  forth 
the  best  robe,  and  put  it  on  him  ;  and  put  a  ring  on  iiis  hand,  and 
shoes  on  his  feet.     ^^  And  bring  hither  the  fatted  calf,  and  kill  it ;  and 

VT&I' Tr''"^"  ^^^  "**  ^^^'  ^"^^  ^^^  merry:  "^  for ''this  my  son  was  dead,  and  is  alive 
Rev.  3.  J.  again  ;  he  was  lost,  and   is   found.     And  they  began  to  be  merry. 

2^  Now  his  elder  son  was  in  the  field  ;  and  as  he  came  and  drew  nigh 
to  the  house,  he  heard  music  and  dancing.  ^^  And  he  called  one  of 
the  servants,  and  asked  what  these  things  meant.  -^And  he  said 
unto  him,  Thy  l)rothcr  is  come ;  and  thy  father  hath  killed  tiie  fatted 
calf,  because  he  hath  received  him  safe  and  sound,  ~^  And  he  was 
angry,  and  would  not  go  in.  Therefore  came  his  father  out,  and  en- 
treated  him.     -^  And   he   answerhig  said  to  his  fatiier,   "  Lo  !  these 

$ 


Sect.  XXVIII.]  PARABLE  OF  THE  UNJUST  STEWARD.  I33 

many  years  do  I  serve  thee,  neither  transgressed  I  at  any  time  thy 
commandment ;  and  yet  thou  never  gavest  me  a  kid,  that  I  might 
make  merry  with  my  friends.  ^°  But  as  soon  as  this  thy  son  was  come, 
which  hath  devoured  thy  hving  with  harlots,  thou  hast  killed  for  him 
the  fatted  calf !  '  ^^  And  he  said  unto  him,  '  Son,  thou  art  ever  with 
me,  and  all  that  I  have  is  thine.  ^^  It  was  meet  that  we  should  make 
merry,  and  be  glad  :  'for  this  thy  brother  was  dead,  and  is  alive  again  ;  ever.  24. 
and  was  lost,  and  is  found  I ' " 


Section  XXY III. —Parable  of  the  unjust  Steward.  sect^vhi. 

Luke  xvi.  1-13.  V.  IE..  28. 

^And  He  said  also  unto  his  disciples,  "  There  was  a  certain  rich     J.  P.  4741. 
man,  which  had  a  steward  ;  and  the  same  was  accused  unto  him  that      OnaTour. 
he  had  wasted  his  goods.     ^  And  he  called  him,  and  said  unto  him, 
'  How  is  it  that  I  hear  this  of  thee  ?  give  an  account  of  thy  steward- 
ship ;  for  thou  mayest  be  no  longer  steward.'     ^  Then  the  steward  said 
within  himself,  What  shall  I  do,  "for  my  lord   taketh  away  from  me  "i^e'.^Edo' °'' 
the    stewardship  ?  I    cannot    dig  ;  to    beg    I    am  ashamed.     "^  I    am  *  The  woxARatv^ 
resolved  what  to  do,  that,  when  I  am  put  out  of  the  stewardship,  they    origrnaUomaiii- 
may  receive  me  into  their  houses.     ^  So  he  called  every  one  of  his    three"qua^t!':°"^ 
lord's  debtors  unto  him,  and  said  unto  the  first,  'How  much  owest    ^eeEzek.45. lo, 
thou  unto  my  lord  ? '     ^  And  he  said,  '  An  hundred  *measures  of  oil.'  t.^he  word  hero 
And  he  said  unto  him,  '  Take  thy  bill,  and  sit  down  quickly,  and  write    ZTa!s^re^ \n  the 
fifty.'     ^  Then   said   he  to  another,  '  And  how  much  owest   thou  ? '    :iif'abo,u"four: 
And  he  said,  'An  hundred  tmeasures  of  wheat.'     And  he  said  unto    teen  bushels  and 

a  pottle. 

him,  'Take  thy  bill,  and  write  fourscore.'     ^  And  the  lord  commended 
the  unjust  steward,  because  he  had  done  wisely  ;  for  the  children  of 
this  world  are  in  their  generation  wiser  than  Hhe  children  of  light,  j  john  12. 36. 
^  And  I  say  unto  you,  ^Make  to  yourselves  friends  of  the  tmammon  of   f xhe^.^g.^g. 
unrighteousness  ;  that,  when  ye  fail,  they  may  receive  you  into  everlast-  c  Dan.  4. 27. 
ing  habitations.     ^°  He  ''that  is  faithful  in  that  which  is  least  is  faithful    19?  21.  ch.'ii. 
also  in  much  ;  and  he  that  is  unjust  in  the  least  is  unjust  also  in  much,    jg^  19^""' ^'  ^^' 
^^  If  therefore  ye  have  not  been  faithful  in  the  unrighteous  *mammon,  jor,  wcAcs. 
who  will  commit  to  your  trust  the  true  riches  ?   ^-  and  if  ye  have  not    ch.M'. W. 
been  faithful  in  that  wliich  is  another  man's,  who  shall  give  you  that  *or,  wc/ws. 
which  is  your  own  ?     ^^  No  'servant  can  serve  two  masters  :  for  either  e  Matt.  6. 24. 
he  will  hate  the  one,  and  love  the  other  ;  or  else  he  will  hold  to  the  one, 
and  despise  the  other.     Ye  cannot  serve  God  and  Mammon."  — 


SECT.  XXIX. 


Section  XXIX. —  Christ  reproves  the  Pharisees. 

Luke  xvi.  14-17.  j  p  ^-.^j 

^"^  And  the  Pharisees  also,  "who  were    covetous,  heard    all    these      on  a  Tour, 
things  ;  and  they  derided  Him.     ^^  And  he  said  unto  them,  "  Ye  are  ^  MattTsI  u. 
they  which  'justify  yourselves  before  men  ;  but  "God  knoweth  your  *  ch.  10. 29. 
hearts;  for  ''that  which  is  his^hly  esteemed  among  men  is  abomination  j^^:^'^",,.  _ 
in  the  si^ht  of  God.     ^^  The  'Law  and  the  Prophets  were  until  John  :  « Aiatt.  4.  17.  & 
since  that   time   the  kingdom  of  God  is  preached,  and  every  man    7/297'    "    "^ 
presseth  into  it.     ^''  And  •'^it  is  easier  for  heaven  and  earth  to  pass,  than  ff^-}P-  -^'  ?^ 

•iciT  /••111  Is.  40.  e.  &  51. 

one  tittle  of  the  Law  to  fail.  e.  Matt.  .5.  is. 

1  Pet.  1.  25. 


vol..  11. 


134  CHRIST  RECEIVES  LITTLE  CHILDREN.  [Part  V. 

SECT.  XXX.        Section  XXX. —  Christ  ansivers  the  Question  concerning  Divorce 
V.  M.  28  and  Marriage.^ 

J-  P.  4741.  Matt.  xix.  3-12.— Mark  x.  2-12.— Luke  xvi.  18. 

onaTour.  '  The  Pliarisecs  also  came  unto  Him,  tempting  him,  and  '  Matt.  xix. 3 

z  See  Note  23.      Saying  unto  him,  "  Is  it  lawful  for  a  man  to  put  away  his 

wife  for  every  cause  ?"  ^  And  he  answered  and  said  unto  «  Mark  x.  3. 
them,  "  What  did  Moses  command  you  ?"   ^  And  they  said,  ^  Mark  x.  4. 
'^^^^yt'^-h  .   "  Moses  "suffered  to  write  a  bill  of  divorcement,  and  to  put 

Matt.  5.    31.  &  iidAiT  1  1-1 

19.7.  her  away.         And  Jesus  answered   and  said    unto   them,  ^Markx. 5. 

"  For  the  hardness  of  your  heart  he  wrote  you  this  precept. 

''iM'J.'i/it^'  '  Have  ye  not  read,  Hhat  He  which  made  them  at  the  be-  *  Matt.  xix.  4. 

ginning  "  of  the  creation,  'made  them  male  and  female?  «Markx.  6. 

« Gen- 9. 24.        'and  Said,  '  For  *  tliis  causc  shall   a  man   leave  father  and  I  ^J""' '""■  ^" 

Mark  10.  5  9.  i      i      1 1      i  i  ■  •  c  i   ^   i  Matt.  xix.  5. 

Eph.  5. 31.        mother,  and  shall  cleave  to  his  wile  ;  and  "they  twain  shall 
di Cor.  G.  16. &  ^g  Q^g   ^gg}^_  J     9  Wherefore  they  are  no  more  twain,  but  '  ^^^^^-  ='''^- ^ 
one  flesh.     What  therefore  God  hath  joined   together,  let 
not  man  put  asunder." 
c  Deut.  24. 1.  ch.      '«  They  say  unto  him,  "  Why  did  'Moses  then  command  to  '"  Matt.  xix.  7. 
give  a  writing  of  divorcement,  and  to  put  her  away  ?  "   "  He  "  ^^*"-  "'"•  ^• 
saith  unto  them,  "  Moses,  because  of  the  hardness  of  your 
hearts,  suffered  you  to  put  away  your  wives  ;  but  from  the 
■^M-frk  u)  h"       beginning  it  was  not  so.  ''  And  ^l  say  unto  you.  Whosoever  '^  ^^^"'  ^"^'  ^* 
Luke  16. 18.       shall  put  away  his  wife,  except  it  be  for   fornication,   and 
'    '   shall  marry  another,  committeth  adultery  ;  and  whoso  mar- 
rieth  her  which  is  put  away  doth  commit  adultery." 

'^  And  in  the  house  his  disciples  asked  him  again  of  the  '^  Markx.  10. 
same    matter.     '*  And  he   saith  unto  them,  "  Whosoever  "  Mark  x.  11. 
^19^''"' Luk^e^'ie"  "'s'l'ill  put  away   his  wife,  and  marry  another,  committeth 
J8.  Rom.  7. 3.     adultery  against  her  ;  '^  and  if  a  woman  shall  put  away  her  ^*  ^^^^^  ^-  ^'^• 

husband,  and  be  married  to  another,  she  committeth  adul- 
h  Prov.  21. 19.      tery  "     16  jjjg  disciples  say  unto  him,  "  If  Hhe  case  of  the  '"  Matt. xix.  10. 
man  be  so  with  his  wife,  it  is  not  good  to  marry."     "  But  "  Matt.  xix.  11 


i  1  Cor.  7.  2,  7,  9, 
17. 


he    said  unto  them,  "  All  'men    cannot  receive   this   say- 


ing, save  they  to  whom  it  is  given.  **  For  there  are  some  '*  Matt.  xix.  12 
eunuchs,  which  were  so  born  from  their  mother's  womb  ; 
and  there  are  some  eunuchs,  which  were  made  eunuchs  of 
^L^9°^5  ''ii^'  ^^'  "^^u  '  ^'"'^  ■'there  be  eunuchs,  which  have  made  themselves 
eunuchs  for  the  kingdom  of  heaven's  sake.  He  that  is 
able  to  receive  it,  let  him  receive  it." 

Matt.  xix.  part  of  vcr.  4.     And  he  answered  and  said  unto  them  — . 

k  Matt.  19.  3.  Mark  x.  ver.  2,  part  of  ver.  6,  7,  and  ver.  8,  9. —  2  *And  the  Pharisees  came  to  him, 

and  asked  him,  "  Is  itlawful  for  a  man  to  put  away  his  wife  ?"  tempting  him.  G  "  But  from 

i  Gen.  1.  27.  &  5.  the  beginning — 'God  made  them    male  and  female.     7  "Tor  this    cause  shall  a    man 

mG      2  24  leave  his  father  and  mother  and  cleave  to  his  wife  ; — 8  And  they  twain  shall   be   one 

1  Cor.  6. 16.         flesh  :  so  then  they  are  no  more  twain,  but  one  flesh.     9  What   therefore    God  hath 

Ephes.  5.  31.        joined  together,  let  not  man  put  asunder." 
n  .Matt.  r^.  2S.  &.  •>  ^  '  ' 

111.  9.  Mark  10.       LuKE    xvi.   ver.    18.    "  Whosoever  "putteth    away    his  wife,    and    marrieth  another, 

II.  1  Cor.  7.  10,  committeth  adultery  :  and  whosoever  marrieth  her  that  is  put  away  from  her  husband 
committeth  adultery." 


SECT.  xxxr.  Section  XXXI. — Christ  receives  and  blesses  little  Children.^ 

V   7E~28  Matt.  xix.  13-1.'). — Mark  x.  13-16. — Luke  xviii.  15-17. 

J.  P.  4741.         '  Then  "were  there  brought  unto  Him  little  children,  that  '  Matt.  xix.  13. 

OnaTour.  Jie  should  put  his  hands  on  tiicm,  and  pray.     "But  when  ^i.ukexviii.is. 

aSeeNml24.  his  disciplcs  saw  it,  tliey  rebuked  ^  those  that  brought  them.  ^  !^'"kx.  13. 

a  Mark  10. 13.  "  But  vvhcn  Jcsus  saw   it,  he  was  much  displeased,  and  •*  ^'""^ '^^  i-*- 


Luke  18.  15. 


'called  thcin  unto  him,  and  'said  unto  them,  "  Suffer  the  *  ^j"^';";'';^'^- 
little  children  to  come  unto  me,  and  forbid  them  not ;  for 


Sect.  XXXIII.]  ON  FORGIVENESS  OF  INJURIES.  j35 

7  Mark  X.  15.    ^of  sucli  is  the  kingdom  of  God.     ^Verily  I  say  unto  you,  MCor.14. 20. 

'Whosoever  shall  not  receive  the  kingdom  of  God  as  a  little  c  Man.  18.3. 
s  Lukexviii.17.  cj^iid^  he  shall  not  enter  therein  ;  *  in  no  wise  enter  therein." 
»  Mark  x.  Ki.    9  ^j^ J   }jg  ^qqJ^    tlicm  up  in  his  arms,  put  his  hands  upon 
10  Mutt. xix.  15.  tiiem,  and  blessed  them;  '"and  departed  thence. 

Matt.  xix.  part  of  ver.  13,  ver.  14,  and  part  of  ver.  15. — 13  —  and  the  disciples  re- 
buked them.  14  But  Jesus  said,  "  Suffer  httle  children,  and  forbid  them  not,  to  come 
unto  me  ;  for  ''of  such  is  the  kingdom  of  heaven."  15  And  he  laid  his  hands  on  them,  — .  ^  '^'''  ^^'  ^^• 

Mark  x.  part  of  ver.  13.  'And  they  brought  young   children  to  him,  that  he  should     Luke  18.  15.' 
touch  them  :  and  his  disciples  rebuked  — . 

Luke  xviii.  part  of  ver.  15,  16,  17. — 15  /And  they  brought  unto  him  also  infants,  that  -^^I^^l  Ig'  13' 
he  would  touch  them: — them.     10  But  Jesus  —  said,  "  Suffer  little  children  to  come      ,^      ,^  „,> 

,  .  g  i  Cor.  14. 20. 

unto  me,  and  forbid  them  not :  for  ^of  such  is  the  kingdom  of  God.  17  ''Verily  I  say  unto     1  Pet.  2.  2. 
you,  Whosoever  shall  not  receive  the  kingdom  of  God  as  a  little  child,  shall — ."  h  Mark  10.  15. 


Section  XXXII. — Parable  of  the  Rich  Man  and  Lazarus.^  sect,  xxxn. 

Luke  xvi.  19,  to  the  end.  V.  M.  28. 

^^  "  There  was  a  certain  rich  man,  which  was  clothed  in  purple  and     J-  P-  4741. 
fine  linen,  and  fared  sumptuously  every  day.     ^°  And  there  was  a  cer-      OnaTour. 
tain  beggar  named  Lazarus,  which  was  laid  at  his  gate,  full  of  sores,  ^  ^ce  Note  25. 
^^  and  desiring  to  be  fed  with  the  crumbs  which  fell  from  the  rich 
man's  table  ;  moreover  the  dogs  came  and  licked  his  sores.     ^~  And  it 
came  to  pass,  that  the  beggar  died,  and  was  carried  by  the  angels 
into  Abraham's  bosom.     The  rich   man  also  died,  and  was  buried. 
^^  And  in  hell  he  lift  up  his  eyes,  being  in  torments,  and  seeth  Abra- 
ham afar  oft",  and  Lazarus  in  his  bosom.     ^^  And  he  cried  and  said, 
'  Father  Abraham  !  have  mercy  on  me,  and  send  Lazarus,  that  he  may 
dip  the  tip  of  his  finger  in  water,  and  "cool  my  tongue  ;  for  I  'am  tor-  «^ech.  h.  12. 
mented  in  this  flame.'     ^^  But  Abraham  said,  '  Son  !  'remember  that    Mark  '^?a\,  &.c. 
thou  in  thy  lifetime  receivedst  thy  good  things,  and  likewise  Lazarus  ''ci"''6~'>4'"^' 
evil  things  ;  but  now  he  is  comforted,  and  thou  art  tormented.  ^^  And 
beside  all  this,  between  us  and  you  there  is  a  great  gulf  fixed,  so 
that  they  which  would  pass  from  hence  to  you  cannot,  neither  can 
they  pass  to  us,  that  would  come  from  thence.'     ~^  Then  he  said,  '  I 
pray  thee  therefore,  father,  that  thou  wouldest  send  him  to  my  father's 
house  ;  ^^  for  I  have  five  brethren  ;  that  he  may  testify  unto  them, 
lest  they  also  come   into  this  place  of  torment.'     -^  Abraham  saith 
unto  him,  '  They  ''have  Moses  and  the  Prophets  ;  let  them  hear  them.'  du.%.-io.  &34. 
^°  And  he  said,  '  Nay,  father  Abraham  ;  but  if  one  went  unto  them    45!  ActT  15!  21! 
from  the  dead,  they  will    repent.'     ^^  And  he  said    unto    him,    '  If  ^ "' "' 
they  hear  not  Moses  and  the  Prophets,  "neither  will  they  be  persuaded  «J"h»'2.  lo,  n. 
though  one  rose  from  the  dead.'  " 


Section  XXXIII. — On  Forgiveness  of  Injuries.  sect,  xxxui. 

Luke  xvii.  1-10.  V  iE  ^^ 

^  Then  said  he  unto  the  disciples,  "  It  "is  impossible  but  that  offences     J.  P.  4741. 
will  come  ;  but  woe  unto  him,  through  whom  they  come  !     ^It  were      OnaTour. 
better  for  him  that  a  millstone  were  hanged  about  his  neck,  and  he  « ^latt.  is.  6, 7. 
cast  into  the  sea,  than  that  he  should  offend  one  of  these  little  ones.    1  co^^iil^ig. 
^  Take  heed  to  yourselves ! 

"  If  Hhy  brother   trespass   [against  thee], 'rebuke  him;    and  if  he  "'^"•^^•'■'^'2^• 
repent,  forgive  him.     ^  And  if  he  trespass  against  thee  seven  times  "prov.  n.  lo. 
in  a  day,  and  seven  times  in  a  day  turn  again  to  thee,  saying,  I  repent ;    "''""*"  ^'  ^^' 
thou  shall  forgive  him." 

^And  the  apostles  said  unto  the  Lord,  '-Increase  our  faith."   ^And  ^ Matt.  17. an.  & 
"the  Lord  said,  "If  ye  had  faith  as  a  grain  of  mustard  seed,  ye  might   |^:&i]!'&'''  ^' 


136  CHRIST  HEALS  TEN  LEPERS.  [Part  V. 

say  unto  this  sycamine  tree,  Be  thou  plucked  up  by  the  root,  and  be 

thou  planted  in  the  sea ;  and  it  should  obey  you. 

' "  But  which  of  you,  having  a  servant  plowing  or  feeding  cattle, 

will  say  unto  him  by  and  by,  when  he  is  come  from  the  field,  Go 

and  sit  down  to  meat?  ^and  will  not  rather  say  unto    him,  Make 
e  ch.  12. 37.        ready  wherewith  I  may  sup,  and  gird  thyself,  "and  serve  me,  till  I  have 

eaten  and  drunken  ;  and  afterward  thou  shalt  eat  and  drink  ?     ^  Doth 

/Job  22. 3.  &  35.  he  thank  that  servant  because  he  did  the  things  that  were  commanded 

Matt!  25.'  30.      him  ?     I  trow  not.     ^^  So  likewise  ye,  when  ye  shall  have  done  all 

iL35.tc'o"r.  9^  those  thiugs  which  are  commanded  you,  say.  We  are -^unprofitable 

16, 17.  Philemon  ggj-vants  ;  wc  havc  done  that  which  was  our  duty  to  do." 


SECT.  XXXIV.  Section  XXXIV. — Christ  journeys  towards  Jerusalem." 

V.  2E.  28.  Luke  ix.  51,  to  the  end,  xvii.  IL 

J.  P.  4741.         '  p^^Q  \i  came  to  pass,  when  the  time  was  come  that  "He  '  Lukeix.  5i. 
n  a — our.      gi^Qyjj  j^g  reccivcd  up,  he  steadfastly  set  his  face  to  go  to 
c  See  Note  2G.      Jerusalcm.     ^  And  it  came  to  pass,  'as  he  went  to  Jerusa-  =*  Lukexvii.ii. 

a  Mark  16.  19.         ,  ,  ,  ,        ,  i         i  •  i  r    rt  ■  i 

Acta  1.2.  lem,  that   he  passed   through   the  midst  or  feamaria  and 

6  John  4. 4.  Galilee.  ^  And  [he]  sent  messengers  before  his  face;  and  to  the  lid.  ' 
they  went,  and  entered  into  a  village  of  the  Samaritans,  to  make  ready 

cJohn4. 4, 9.  for  him.  ^^  And '^ they  did  not  receive  him,  because  his  face  was  as 
though  he  would  go  to  Jerusalem.  ^*  And  when  his  disciples  James 
and  John  saw  this,  they  said,  "  Lord,  wilt  thou  that  we  command  fire 

d2  Kings  1.10,  to  come  down  from  heaven  and  consume  them,  even  as  ''Ehas  did  ?" 
[Knappand  ^^  But  hc  tumcd,  aud  rcbukcd  them,  and  said,  "  Ye  know  not  what 
["inten'ogalLn  nianuer  of  spirit  ye  are  of.^    ^^  For  ■'^the  Son  of  Man   is  not  come   to 

o/'^makfn"the  dcstroy  uicu's   hvcs,  but  to  save  them."     And  they  went  to  another 

sentence       read   villace. 

thus,"  Doyenul  ^J^    *    i    «■•  i  i  •  i 

know  what,  &.c.  •"  And  it  camc  to  pass,  that,  as  they  went  in  the  way,  a  certain  man 
/7ohni.5i.&3.  said  unto  him,  "  Lord,  I  will  follow  thee  whithersoever   thou  goest." 

17  &  12. 47.  58  ^j-|(j  Jesus  said  unto  him,  "  Foxes  have  holes,  and  birds  of  the  air 
ASee  John  1.51.  havc  ucsts  ;  but  ''the  Son  of  Man  hath  not  where  to  lay  his  head." 
i  Aiatt.  b.  21.  59  ^j^^i  ij^g  gf^j(j  m-,tQ  another,  "  Follow  me."  But  he  said,  "  Lord,  sufter 

7  11.   e.    let    the  .  , 

spiritually  dead  mc  first  to  go  and  bury  my  father."     ^^  [Jesus]  said  unto   him,  "  Let 
aii7dead.— Ed.']  "'thc  dead  bury  their  dead  ;  but  go  thou  and   preach  the  kingdom  of 

God." 

"^  And  another  also  said,  "  Lord,  *^I  will  follow   thee  ;  but   let  me 

first  go  bid  them  farewell,  which  are  at   home  at  my  house."     ^"^And 

Jesus  said  unto  him,  "  No  man,  having  put  his  hand  to  the   plough, 

and  looking  back,  is  fit  for  the  kingdom  of  God." 


e 
an 


it  See 
20. 

1  Kings  19. 

SECT.  XXXV. 

V, 

,  JE.  28. 

J. 

P.  4711. 

On 

a  Tour. 

Section  XXXV. —  Christ  heals  Ten  Lepers.^ 
Luke  xvii.  12-19. 

d  See  N^  27.  ^~  And  as  hc  entered  into  a  certain  village,  there  met  him  ten  men 

aLev.  13. 4G.       that  weic  Icpeis,  "which   stood  afar  oft":   ^^and  they  lifted  up  their 

id.  MaiT.  8.  voices,  and  said,  "  Jesus,  Master,  have  mercy  on  us  !  "     ^'*  And  when 

4  ch.5. 14.        j.jg   gg^^  them,   he  said  unto   them,  "  Go 'show  yourselves  unto  the 

e  I  Griesbach    and  '  '  ill 

Knapp  point  this  pricsts."     And  it  came  to  pass,  that,  as  they  went,  they  were  cleansed. 

rogUi'v('iv,'"arc  ^^  Aud  ouc  of  tlicm,  when  he  saw  that  he  was  healed,  turned  back, 

^'"-En-!"]"'"''"  and  with  a  loud  voice  glorified  God  ;  ^^  and  fell  down  on  his  fiice  at  his 
''ililhops'"  Bibi'ir  feet,  giving  him   thanks  :  and  he  was  a  Samaritan.     ^^  And  Jesus  an- 

rt"i6ocV'''''°"  swering  said,  "  Were  there  not  ten  cleansed  ?  but  where  are  the  nine  ? 
cMatt.  9. 22.        '^Thcre  "are ''not  found   that  returned  to  give  glory  lo  God,  save  this 

10^52.  ch.  7!  50.  stranger."      ^^  And  'he  said  unto  him,   "Arise,  go  thy  way;  thy  faith 
&  8.  48.  sc  IB.  j^^^,^  jj^^jg  ^,jgg  whole." 


Sect.  XXXVII.]      THE  TRUE  NATURE  OF  PRAYER.  I37 

Section  XXXVI. —  Christ  declares  the  Lowliness  of  his  Kingdom,     sect,  xxxvi 
and  the  Sudden  Destruction  of  Jerusalem.  Y  ^90 

Luke  xvii.  20,  io  the  end.  j  p  4741, 

^°  And  when  He  was  demanded  of  the  Pharisees,  when  the  kingdom      On  a  Tour. 
of  God  should  come,  he  answered  them  and  said,  "  The  kingdom 
of  God  Cometh  not  "^with  observation;  -^neither  "shall  they  say,  Lo  *ox,  with  outward 
here  !  or,  lo  there  !  for,  behold  !  'the  kingdom  of  God  is  twithin  you."  a^Z.^. 

^-And  he  said  unto  the  disciples,  "  The  Mays  will  come,  when  ye  *Rom.  14. 17. 
shall  desire  to  see  one  of  the  days  of  the  Son  of  Man,  and  ye  shall    Joim  1" aef  '^'^' 
not  see  it.    ^^  And  ''they  shall  say  to  you.  See  here  !  or,  see  there  !  go  ''|fe'' /Jh  "i  ^5/^" 
not  after  them,  nor  follow  them.     -"^  For  'as  the  lightning,  that  light-    &  17.12. 
neth  out  of  the  one  part  under  heaven,  shinelh  unto  the  other  part  ^^]axv^'n.'if.\ 


ch. 


21.  8. 


under  heaven  ;  so  shall  also  the   Son  of  Man  be  in   his  day.     ~^  But 
first  ■'^must  He  suffer  many  things,  and  be  rejected  of  this  generation,    see  Johnus'i. 
^^  And  ^as  it  was  in  the  days  of  Noe,  so  shall  it  be  also  in  the  days  oi  ^^]lf^-  ^^-^ 
the  Son  of  Man.     -"^They  did  eat,  they  drank,  they  married  wives,    «h.  9. 22. 
they  were  given  in  marriage,  until  the  day  that  Noe  entered  into  the  ^^i^^i. 
ark;  and  the  flood  came,  and  destroyed  them  all.     ^^ Likewise ''also  /cen^^g" '■^'' 
as  it  was  in  the  days  of  Lot ;  they  did  eat,  they  drank,  they  bought, 
they  sold,  they  planted,  they  builded  ;  ^^but  'the  same  day  that  Lot  « Gen.  19.  le,  24. 
went  out  of  Sodom  it  rained  fire  and  brimstone  from  heaven,  and 
destroyed  them  all :  -'"even  thus  shall  it  be  in  the  day  when  -'the  Son  jSThess.  1.7. 
of  Man  is  revealed.     ^^  In  that   day,   he  *which   shall  be   upon   the  a;  Matt.  24. 17 
housetop,  and  his  stuff"  in  the  house,  let  him  not  come  down  to  take 
it  away :  and  he  that  is  in  the  field,  let  him  likewise  not  return  back. 
^-Remember  'Lot's  wife  !  ^^  Whosoever  '"shall  seek  to  save  his  life  shall  '^^"-  ^^-f- 
lose  it ;  and  whosoever  shall  lose  his   life  shall  preserve  it.     ^'^I  "tell  "le.^"'.  M'a^rks! 
you,  in  that  night  there  shall  be  two  men  in  one  bed  ;  the  one  shall    joiin 'fo^ol!' 
be  taken,  and  the  other  shall  be  left.     ^^Two  women  shall  be  grinding  "Matt. 24. 40, 41. 
together;  the  one  shall  be  taken,  and  the  other  left.     J^'' [Two  »«en  j  Thirscth  verso 
shall  be  in  the  field  ;  the  one  shall  be  taken,  and  the  other  left.]"    j^osTonhe'" 
^^  And  they  answered  and  said  unto  him.  "  Where,  "Lord  ?  "     And    Greek  copies. 
he  said  unto  them,  "  Wheresoever  the  body  is,  thither  will  the  eagles  "iMatt.  24. 28. 
be  gathered  together." 


SECT,  xxxvri. 


J.  P.  4741. 

On  a  Tour. 


Section  XXXVII. —  Christ  teacheth  the  true  Nature  of  Prayer. 

Luke  xviii.  1-8.  V.  JE.  28. 

^  And  He  spake  a  parable  unto  them  to  this  end,  that  men  ought 
"always  to  pray,  and  not  to  faint;  -saying,  "  There  was  *in  a  city  a 
judge,  which  feared  not  God,  neither  regarded  man  ;  ^and  there  was  %t.uom^.'it%'. 
a  widow  in  that  city  ;  and  she  came  unto  him,  saying,   Avenge  me  of   co^^l;  1; '^" 
mine  adversary.     '^  And  he  would  not  for  a  while.     But  afterward  he    iti>css.  5.  n. 
said  within  himself,  Though  I  fear  not  God,  nor  regard  man,  ^  yet  *eS'. "' "  "'^"' 
''because  this  widow  troubleth  me,  I  will  avenge  her,  lest  by  her  con-  Jch.  11. 8. 
tinual  coming  she  weary  me.     "^And  the  Lord  said,  Hear  what  the 
unjust  judge  saith.     "  And  'shall  not  God  avenge  his  own  elect,  which  'diicb.'io]%. 
cry  day  and  night  unto  Him,  though   he  bear  long  with  them?     *I    2Pet. 3. 8, 9. 
tell  you  ''that  he  will  avenge  them  speedily  I  Nevertheless,  when  'the  ^  "^^  °  "  • 
Son  of  Man  cometh,  shall  He  find  faith  on  the  earth  ?  "  - 


SEC.  xxxvrii. 


Section  XXXVIII. — Parable  of  the  Publican  and  the  Pharisee.  ^  ^-  ^^^ 

T  •••  n  1^  J.  P.  4741. 

Luke  xviu.  9-14. 

^  And  he  spake  this  parable  unto  certain  "which  trusted  in  them 

selves  *that  they  were  righteous,  and  despised  others."     ^^^  Two  men  "15 

went  up  into  the  temple  To  pray  ;  the  one  a  Pharisee,  and  the  other  a  ^^gJufLs.''"^ 

VOL.   II.  18  L* 


On  a  Tour, 
ach.  10.  29.&I6. 


138  THE  DANGERS  OF  WEALTH.  [Part  V, 

*^■/^?;^  «   Publican.     "  The  Pharisee  'stood  and  prayed  thus  with  himself:  'God, 

c  Is.  ].  15.  &  58.   _  ,        '       -^  .  .         ^ 

2.Rev.  3. 17.  1  thauK  thee,  that  1  am  not  as  other  men  are,  extortioners,  unjust, 
adulterers,  or  even  as  this  Publican.  ^^I  fast  twice  in  the  week,  I 
give  tithes  of  all  that  I  possess.  ^^  And  the  Publican,  standing  afar 
off,  would  not  lift  up  so  much  as  his  eyes  unto  heaven,  but  smote 
upon  his  breast,  saying,  God  be  merciful  to  me  a  sinner !  ^^  I  tell 
d  Job  22. 29.        yoU;  This  man  went  down  to  his  house  justified  rather  than  the  other  : 

i4?ii.^jame3*'4;  '^^°'"  ^vcry  ouc   that  exalteth   himself  shall  be   abased  ;  and   he  that 

e.iPet.  5. 5, 6."  humbleth  himself  shall  be  exalted." 


SECT  XXXIX.  Section  XXXIX. — From  the  Conduct  of  the  young  Ruler,  Christ 
V.  ^.  28.  cautions  his  Disciples  on  the  dangers  of  Wealth.^ 

J.  P.  4741.  Matt.  xix.  16-29.— Mark  x.  17-30.— Luke  xviii.  18-30. 

On  a  Tour.  1  ^^^  2  whew  Hc  was  gouc  forth,  into  tl)e  way,  '  behold  !   '  Matt.  xix.  i6. 

,  .  ,'',■■  1111  I  •  ^  Mark  X.  17. 

e  See  Note  28.      ouc  camc,     a  Certain  ruler,     running,  and  kneeled  to  him,  3  Matt.  xix.  le. 
"Luke\o?'25!'      ^^^^  askcd  him,  ®and  said  unto  him,  "  Good  "Master,  what  ^  Lukexviii.is. 

good  thing  shall  I  do,  that  I  may  have  eternal  life  ?  "   '  And  J  Uau.  xix^ie. 

he  said  unto  him,  "  Why  callest  thou  me  good?  there  is  7  Matt,  xix.17. 

none  good  but  One,  that  is,  God.     But  if  thou  wilt  enter 

into  life,  keep  the  commandments."     **  He  saith  unto  him,  «  Matt.  xix.  is. 

"  Which  ?  "     Jesus  said,  '  "  Thou  knowest  the  command-  "  Lukexviii.20. 
*Deut~5.  i6.'&c!"  ments.     '°  Thou  'shalt  do  no  murder  ;  Thou  shalt  not  com-  '°  "att.  xix.  is. 

mit  adultery  ;  Thou  shalt  not  steal  ;  Thou  shalt  not  bear 
cMatt.  15.4.       false  witness  ;   "  Defraud  not ;  ''  Honor  'thy  father  and  thy  ^  JJ^^'^^  "j^^^- 
'^Mat't' o|' 39       mother;  and, ''Thou  shalt  love  thy  neighbour  as  thyself." 
Eom.' Kj.g.  ■       13 rpj^g  j^^^  .4 answered,  and  ''  saith  unto  him,  "  All  ''  *[^"- """J^- 

Gal.  5.   14.  .'3  '  1  1       1     T        Mark  X.  20. 

James 2. 8.        thcsc  thiiigs  havc  I  kept  from  my  youth  up:  what  lack  1  15  Matt. xix. 20. 

yet?"     '®Now  when  Jesus  heard  these  things,  he,  "  be- |J  ^"'^•^"•i"-^-^- 

holding  him,  loved  him,  and  '^  Jesus  said  unto  him,  "*  "  Yet  is  mIu.  xix.21. 

*i?2ike"]V~33  &  lackest  thou  one  thing  :   '"  if  'thou  wilt  be  perfect,  "  go  thy  '«  Lukexv.ii.22. 

1  Tim.  6. 18, 19.  and  thou  shalt  have  treasure  in  heaven,  and  come,  ^^take  22  Matt.  six.  21. 
up  the  cross,  ^^  and  follow  me."     ^*  But  when  the  young  ^^ '^I"'"'-.^^- 

Ill  •  .7fi  1  /■    1      "7  I  =>  24  Matt.  XIX.  21. 

man  heard  that  saying,      he  was  very  sorrowlul;  '  lie  went  23  jiatt.xix.22. 
away  sorrowful,  for  he  had  great  possessions.     ^^  And  when  ^®  Lukexviii.23. 

T  ^1x1  r   I      1       "9  1       1      J  a  -^  Matt.  xix.  22. 

Jesus  saw  that  he  was  very  sorrowlul,  he      looked  round  03  Luk^,(viii.24. 
"^Lukei"'^.'      about ;  ^"  then  said  Jesus  unto  his  disciples,  ^'  "  Hom'  liardly  29  Mark  x.  23. 
shall  thev  that  have  riches  enter  into  the  kingdom  ot  God  !  1°.  ^I""'  '"■^■^• 

~  I  Mark  x.  23. 

^jMatt.^1^3.^22.      ^-Verily   I   say  unto  you.  That  "a  rich    man  shall  hardly  32  Matt. xix. 23. 
icor.  1.2G.       enter  into  tiie  kingdom  of  heaven."     ^^And  the  disciples  ^^  Mark  x.  24. 

ITim.  G.  9,  JO.  •    ,       ,  ,•  1  T,  T  .1  • 

were  astonished  at  his  words.     But  Jesus  answeretn  again, 

and  saith  unto  them,   "  Children,  how  hard  is  it  for  them 
'52!'7.&'l2.io.''  ''tlia.t   trust  in  riches  to  enter  into  the  kingdom   of  God! 
1  Tim.  6.17.      '^*  And  again  I  say  unto  you,  It  is  easier  for  a  camel  to  go  ^*  Matt.  x.  24. 

through  tlie  eye  of  a  needle,  than  for  a  rich  man  to  enter 

into  the  kingdom  of  God."     ''When  his  disciples  heard  ^  Matt. xix. 25. 

it,  they  were  exceedingly  amazed,  ^'and  they  were  aston- ^^  ^iarkx.26. 

ished  out  of  measure  among  themselves,  ''  saying,  "  Who  "  i^'att.  x.x.25. 

then  can  be  saved  ?  "     ^^  But  Jesus,  ^"looking  upon  them,  39  Ma'k x.'o?'*^" 

'j^!"'4?' 2*"jer  *"  ^elicld  thcni,  and  said  unto  them,  ""  "  The  things  which  *o  Matt,  xix.26 

32.  n.'zoci..  8!  are  impossible  with  men  are  possible  with  God.     "  With  ^^„  ^'"''r'."''^« 

ti   Lule  1   37  •    1      /-^      1         /■         1 1       •   1  Matt.  xix.  26. 

men  this  is  im])ossil)le  ;  ^''but  not  with  God:    for      with  43  Mark  x.  27. 

God  all  things  are  possible."  ''  ^'""-  "'''•^s- 

'Sis.H.'  ''Then  'answered  Peter,  and  said  unto  him,  "  Behold  !  *^  Matt.xix.27. 

ADeut.33. 9!       *we  have    forsaken    all,    and    followed   thee;  what    shall ''^ '^'"'''''•^' 
Luke  5;  n.'        we  have  therefore?"     ^«  And   Jesus   answered  and  '^  said  ^^  Matt,  x.x.28. 


Sect.  XL.]    PARABLE  OF  THE  LABORERS  IN  THE  VINEYARD.  139 

unto  them,     "Verily,   I    say    unto  you,    Tliat  ye  which 

'       .  ■  1  ;  J-  f        1  il         '"C?  '  There  13  a  (liver- 

have   followed  me,  in   the  'regeneration,'  wlicn   the     teon    sity  or  opinions 

of    Man    shall    sit  in    the    throne  of    his  glory,  ye    also  t.Snf  u^ies'- 
shall  sit  upon  twelve  thrones,  judging  the  twelve  tribes  of  l;;f  >;;::;  ^.",'^: 
4«  Matt,  xix.29.  Israel.     '"  And  "every  one,  *'  verily  I  say  unto  you,  "'  that  f^^;^^;^/^-^;;  j^^^ 
49  Mark X. 29.    j     |^  forsakeu  houses,  or  brethren,  or  sisters,  or  father,  or  after n-^s  mihe 

50  Matt.  XIX. ay.  ,   .,  ,  1  1        r  AT  '  1  text. — Ed. 

51  Mark  X. 09.    mother,  or  wife,  or  children,  or  lands,  lor  my  iName  s  sake  fs^eNoteag. 
62  Lukexviii.29.  51  ^j^^  ^j^g  GospcFs,  [and]  "'  for  the  kingdom  of  God's  sake,  m^Mait.2o.|i^ 
Z  SexviIi.3o:  "  shall  receive  an  hundredfold  and  "  more,  "'"  now,  '"  in  this    30!  lee^oim  1.' 
55  Mark X. 30.    present    time,   "houses,  and    brethren,    and    sisters,    and    al'Rev^'a.'ae.  ' 
a:  titrrxfao'"' mothers,  and  children,  and  lands,  with  persecutions;  and  "^d-;- 33^9- ^ 
is  Matt.xix.29.  in  the  world  to  come  '"shall  inherit  everlasting  hfe."  Mari^o'29  30 

Matt.  xix.  part  ofver.  26,  and  28.— 2G  —  but  —  28  And  Jesus  — .  Luke  18.  29, 30. 

Mark  x.  part  ofver.  17,  ver.  18,  part  ofver.  19,  20,  21,  vcr.  22,  part  of  ver.  23,  ver.  25,  "H"^^' l^;  ^;  ^ 
],a,rt  ofver.  26,  27,  ver.  28,  part  of  vcr.  2!),  30.— 17  "And  there  came  one  —  "  Good  Master,     is.  18. 
what  shall  I  do  that  I  may  inherit  eternal  life?"     18  And  Jesus  said  unto  him,  "  Why 
Mealiest  thou  me  good  ?  tliere  is  none  good  but  One,  that  is,  God.     1!)  Thou  knowest  the  pHI^^^I^--^^- 
commandments,  'Do  not  commit  adultery  ;  Do  not  kill ;  Do  not  steal ;  Do  not  bear  false  ^  exo<1.20.12,&c. 
witness  ;  —  Honor  thy  father  and  mother."  20  And  he  —  said  unto  him, »  Master,  all  these     Deat.  5.  lG-20. 
have  I  observed  from  my  youth."     21   Then   Jesus  — said  unto  him,  "  One  ''thing  thou  ^  ^°'"^  'g  ^g  ^g, 
lackest,  — sell  whatsoever  thou  hast,  and  give  to  the  poor,  and  tliou  shalt  have  treasure     &.  19.21. 
in  heaven:    and    come— and  follow  me."      22  And  he  was   sad   at  that  saying,   and     If^l^^'if/^t 
went  away  grieved:  for  he  had  great  possessions.     23  And  Jesus  —  and  saith  unto  his     Acts_2.  45.  &  4. 
disciples,  —  25  "  It 'is  easier  for  a  camel   to  go  through  the  eye  of  a  needle,  than  for     jg^  19! '^  ^""*''* 
a  rich  man  to  enter  into  the  kingdom  of  God."     26  —  saying —  "  Who  then   can  be  j  Matt.' 19.  24. 
saved  .'"     27  And  Jesus  —  saith,  "  With  «men  it  is  impossible,  —  with  God  all  things  are     Luke  18.  25. 
possible."     28  Then  Peter  began  to  say,  "  Lo,  "we  have  left  all,  and  have  followed  thee."  ^^^^^^^'°jg  '^ 
2D  —  said, —  " There   is  no  man  that  hath  left  house,  or  brethren,  or  sisters,  or  father,  \uke'j8.28.* 
or  mother,  or  wife,  or  children,  or  lands,  for  my  sake,  —30  "But  he  shall  receive  an  hun-  »  2  Chron.  25. 9 
dredfold  —  in  this  time,  —  eternal  life.  ^  "jj^  ^g  ^'^ 

Luke  xv'm.  part  ofver.  18,  vcr.  19,  part  of  ver.  20,ver.21,partofver.22,  22, 24, ver. 25,     Murk  io.  17. 
2i),partofver.  27,  ver.  28,  and  part  of  ver.  29,  30.-18  "And —  asked  him,  saying,  "  Good  ^  Exod.^20.  ^2,^^ 
Master,   what  shall  I  do  to  inherit  eternal  life  ?  "     19  And  Jesus  said  unto  him,  "  Why     .iq'.  Rom.'  iV.  9. 
callest  thou   me  good?  none   is  good,  save   One,  that  i.^,  God."     20  —  ^Do  not  commit     Eph.  6. 2.  Col.  3. 
adultery  ;  Do  not  kill ;  Do  not  steal ;  Do  not  bear  false  witness  ;  Honor  thy  father  and 
thy  mother.     21  And  he  said,  "  All  these  have  I  kept  from  my  youth  up."     22 —  said 
unto  him.  — "  sell  ^all   that  thou  hast,  and  distribute    unto  the  poor,   and   thou  shalt  1/ .Matt.  6.  19, 90. 
have    treasure    in    heaven:  and   come,  follow  me."     23  And  when  he  heard  this,  —  for     1  Tiiii.  6.  19. 
he  was  very  rich.     24  —  said,  '•  how  ^hardly   shall  they  that  have  riches  enter  into  the   zProv.  11.28. 
kingdom  of  God  !     25  "For  it  is  easier  for  a  camel  to  go  through  a  needle's  eye,  than  for     ^|^*j:  J^'||" 
a  rich  man  to  enter  into  the  kingdom  of  God."     26  And  they  that  heard  it  said,  "  Who  ^  j^i^^^  jg  -2^^ 
then  can  be  saved  ?"     27  And  he  said,  —28  ''Then  Peter  said,  "  Lo  !  we  have  left  all,  and     Mark  10.  25. 
followed  thee."     29  And  he  said  unto  them,  "  Verily  I  say  unto  you,  'There  is  no  man  6Matt.  19.  27. 
that  hath  left  house,  or  parents,  or  brethren,  or  wife,  or  children,  —  30  Who  shall  not  re- 
ceive manifold  —  and  in  the  world  to  come  life  everlasting." 


Section  XL. — Parable  of  the  Laborers  in  the  Vineijard.  sect.  xl. 

Matt.  xix.  30,  and  xx.  1-16. — Mark  x.  31.  Y  JE  2xi 

30  a  guT  "many  that  are  first  shall  be  last ;  and  the  last  shall  be  first,  j.  p.  4741. 

^  For  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a  householder,  On  a  Tour. 

■which  went  out  early  in  the  morning  to  hire  laborers  into  his  vineyard,  ach.  20.16.  &21. 

-And  when  he  had  agreed  with  the  laborers  for  *a  penny  a  day,  he  3}; Luke''i3! so! 

sent  them  into  his  vineyard.    ^  And  he  went  out  about  the  third  hour,  *  nie Roman pm- 

1                            !•             •  11        •           1                     1               1                J           1           •  1                ■  ny   is  the   eighth 

and  saw  others  standing  idle  in  the  market-place,  ^  and  said  unto  pan  of  an  ounce, 

them  ;  '  Go   ye   also  into  the  vineyard,  and  whatsoever  is  right  I  will  ^iuiung'slp-.ii] 

give  you.'     And  they  went  their  way.    -^  Again  he  went  out  about  the  ^"""haifyenny"' 

sixth  and  ninth   hour,  and  did  likewise.     ''And  about  the  eleventh  [i^s cents] ,ch.i8. 
hour  he  went  out,  and   found  others   standing  [idle],  and  saith  unto 
them,  '  Why  stand  ye  here  all  the  day  idle  ? '     "  They  say  unto  him, 
'  Because  no  man  hath  hired  us.'     He  saith   unto  them,  '  Go  ye  also 
into   the   vineyard  ;  and   whatsoever  is  right,  that  shall  ye  receive.' 


140  CHRIST  AGAIN  PREDICTS  Ills  SUFFERINGS.  [Part  V. 

^  So  when  even  was  come,  the  lord  of  tlie  vineyard  saith  unto  his 
steward,  '  Call  the  laborers,  and  give  them  their  hire,  beginning  from 
the  last  unto  the  first.'  ^  And  when  they  came  that  ivere  hired  about 
the  eleventh  hour,  they  received  every  man  a  penny.  ^°  But  when 
the  first  came,  they  supposed  that  they  should  have  received  more  ;  and 
they  likewise  received  every  man  a  penny.  ^^  And  when  they  had 
received  it,  they  murmured  against  the  goodman  of  the  house,  ^^  say- 

^■^mThouroni^.  ^^g'  '  Thcsc  last  thavc  wrought  hut  one  hour,  and  thou  hast  made 
them  equal  unto   us,  which  have  borne  the  burden  and  heat  of  the 

cDe^t.^i's^g.  ^^y-'  ^^33ut  he  answered  one  of  them,  and  said,  '  Friend,  I  do  thee 
Prov.  23. 6.  ch.  no  wroug  :   didst  not  thou  agree  with  me  for  a  penny  ?     ^"^  Take  that 

<zch.  19.30.         thine  is,  and  go  thy  way.     I  will  give  unto  this  last,  even  as  unto 

e  ci).  22. 14.         thee  :   ^^  is  'it  not   lawful  for  me  to  do  what  I  will  with  mine  own  ? 

gsee  Note  30.      cj^  ^j^j^^^  ^^^  ^^jj^  bccausc  I  am  good  ? '     16  go  d^Yve  last  shall  be  first, 

2o.i6.^Luke'it  and  the  first  last.     ^For  many  be  called,  but  few  chosen."  s 

30 
" Mark  x.  31.     But  Anany  that  are  first  shall  be  last;  and  the  last  first. 


SECT.  xLi.  Section  XLI. —  Christ  is  informed  of  the  Sickness  of  Lazarus.^ 

V.  JE.  28.  JoH-v  xi.  1-16. 

J.  P.  4741.  1  Now  a  certain  man  was  sick,  named  Lazarus,  of  Bethany,  the 

On aTour.      ^^^^^  ^^  "Mary   and   her  sister  Martha.     -  (It  *was  that  Mary  which 

h  See  Note  31.     auointcd  thc  Lord  with  ointment,  and  wiped  his  feet  with  her  hair, 

4Mau.26.7^'^^  whosc  brother  Lazarus   was  sick.)      -^Therefore  his  sisters  sent  unto 

rn^'a  ^^'  ^'  '^^'  ^^™'  saying,  '•  Lord,  behold  !  he  whom  thou  lovest  is  sick."     '•  When 

c  ch.  9. 3.  ver.  40.  Jgsus  heard  that,  he  said,  "  This  sickness  is  not  unto  death,  "but  for 

See  Mark  1. 1.    ^j^g  glory  of  God,  that  the  Son  of  God  might  be  glorified  thereby." 

^  Now  Jesus  loved  Martha,  and  her  sister,  and  Lazarus.     ^  When  he 

<ich.  16. 40.         j^g^jj  heard  therefore  that  he  was  sick,  ''he  abode  two  days  still  in  the 

same  place  where  he  was.     "^  Then  after  that  saith  he  to  his  disciples, 

"  Let  us  go  into  Judasa  again."     ^  His  disciples  say  unto  him,  "  Mas- 

e  ch.  10. 31.         ^gj.^  <^j^|-ig  Jews  of  latc  sought  to  stone  thee  ;  and  goest  thou  thither 

again?  "     ^  Jesus  answered,  "  Are  there  not  twelve  hours  in  the  day  ? 

/ch.  9. 4.  /[f  g^jjy  jy^g^n  walk  in  the  day,  he  stumbleth  not,  because  he  seeth  the 

^ch.  12.35.        jjgjj^  ^£  ^j^jg  world  ;  i°but  °if  a  man  walk  in  the  night,  he  stumbleth, 

because  there  is  no  light  in  him."     ^^  These  things  said  he  :  and  after 

*Dan°i2'"2^^"^^'  that  hc  saith  unto  them,   "Our  friend  Lazarus ''slecpeth ;  but  I  go, 

Matt.  9. 24.        that   I   may   awake   him  out   of  sleep."     ^-Then   said  his  disciples, 

1  cor."i5.'i8,5i.  "Lord,  if  he  sleep,  he  shall  do  well."     ^^Howbeit  Jesus  spake  of  his 

death  ;  but  they  thought  that  he  had   spoken  of  taking  of  rest   in 

sleep.  ^''Then  said  Jesus  unto  them  plainly,  "  Lazarus  is  dead  ;  ^^and 

I  am  glad  for  your  sakes  that  I  was  not  there,  to  the  intent  ye  may 

—  believe;    nevertheless  let  us  go  unto  him."     ^''Then  said  Thomas, 

which  is  called  Didymus,  unto  his  fellow-disciples,  "  Let  us  also  go, 

that  we  may  die  with  him." 


SECT.  XLii.       Section  XLIL — Christ  again  predicts  his  Sufferings  and  Death} 
y  ^  09  Matt.  xx.  17-19. — ^Mark  x.  32-JM. — Luke  xviii.  31-34. 

J.  P.  4742.  '  And  they  were  in  the  way  "going  up  to  Jerusalem  ;   '  Mark  x.  32 

On  aTour.      2  j^j-,  J   Jesus,  'then  Hook  wito  him  the  Twelve,    and  said  '  J'^'|||,;^i^:  .'J• 
iSeeNole32.      unto  them,  "Behold!   we   go  up   to  Jerusalem,    and    all 
smIu^^o^Ji  k.  things 'that  are  written  by  the    Prophets  concerning ''the 
17.UV  &'2o.  Vt.  Son  of  Man  shall  be  accomplished."      'And  Jesus  went  ^  •^'•'^k  .x.  32. 
cPs.'aa.  is.  53.     before  them  ;  and  they  were  amazed  ;  and  as  they  followed, 
u  See  John  1.  51.  they  wcrc  afraid.     And  he  took  again  the  twelve  ^  disci-  « J,'"";^'^'!^'^' 
pies  apart  in  the  way,  "  and  began  to  tell  them  what  things  7  M„tt.  xx.  17. 
should  happen  unto  him,  '  and'  said  unto  them,  ' "  Behold  !  "  -^'«"-^^-  ^^- 


Skct.  XLIil.]     AMBITION  OF  THE  SONS  OF  ZEBEDEE.  141 

'we  go  up  to  Jerusalem,  and  the  Son  of  Man  shall  be  be-  ^sefjohn'hsi. 
9  Mark  X.  33.    f Taygfj  [and]  "  delivered  unto  the  Chief  Priests,  and  unto  the 

Scribes  ;  and  they  shall  condemn  him  to  death,  and  shall 
w  Matt.  .XX.  19.  jjgiiyg,.  jjjjj^  tQ  i\iQ  Gentiles,  '°  to  mock,  and  to  scourge,  and 
"  Lukexviii.32.  iQ  crucify  him:  "  for  ^he  shall  be  delivered  unto  the  Gentiles,  J'^}''"-~J-~-,. 

J  .  ,  '      Mark  15.  1,  l(i, 

and  shall  be  mocked,  and  spitefully  entreated,  and  spitted    &c.  Luke  23. 1. 
i«  Lukexviii.33.  Qjj .   '^  and  they  shall  scourge  him,  and  put  him   to  death  ;    Actss.  13. ' 
13  Lukexviii.34.  and  the    third    day    he    shall    rise  again."     "  And  ^they  "L^llke^^'s^k  9. 

understood  none  of  these  things;  and  this  saying  was  hid    ^^j^^"^"  ^-^ 

from   them,    neither    knew    they  the   things  which    were 

spoken. 

Matt.  xx.  part  of  ver.  17,  18,  19. — 17  —  going  up  to  Jerusalem,  took  the  Twelve  — 

18  — unto  the  Chiet"  Priests  and  unto  the  Scribes,  and  they  shall  condemn  him  to  death, 

19  ''and   shall  deliver  him  to  the  Gentiles  —  and  the  third  day  he  shall  rise  airain."  ^  "^'i-  27.  2.  Mark 

1.5.  1,  If),  &c. 
Mark  x.  jnirt  of  tcr.  31?,  and  vcr.  34. — 33  saying,  "  Behold  !  we  go  up   to  Jerusalem,     T.uke  23.  1. 

and  Hhe  Son  of  Man  shall  be  —  34  And  they  shall  mock  him,  and  shall  scourge  him,     Actg  3*^13^' *'*^' 

and  shall  spit  upon  him,  and  shall  kill  him;  and  the  tliird  day  he  shall  rise  again."  j  ggc  John  l.  51. 

Luke  xviii.  part  of  ver.  31.  —  he  — . 


Section  XLUL— Ambition  of  the  So7is  of  Zebedee.  sect^uii. 

Matt.  xx.  20-28.— AIark  x.  35-45.  V.  JE.  29. 

1  Matt.  XX.  20.       '  Then  came  to  Him  the  mother  of  "Zebedee's  children,     J-  P-  4742. 

2  Mark X. 35.    yyj^}^   j^gj.   SOUS,  "  Jamcs  and  John,   the   sons   of  Zebedee,       Bethany!^" 
3Matt. XX. 20.  ^worshipping  him,  and  desiring  a  certain  tiling  of   him;     m  tt~7"2i 

4  Mark X. 35.    ^  saying,  '"Master!  w^e  would  that  thou  shouldest  do  for  us 

sMarkx.  3(;.    whatsocvcr    we  shall  desire."     ^And  he  said  unto  them, 

c  Mark  X.37.    a  What  would  yc  that  I  should  do  for  you  ?  "  '  They   said 

unto  him,  "  Grant  unto  us  that  we  may  sit,  one  on  thy 

right  hand,  and  the  other  on  thy  left  hand,  in  thy  glory." 

7  Matt.  XX.  21.  7  gj^g    saith    unto   him,  "  Grant  that  these    my  two   sons 

''may  sit,   the  one  on  thy  right  hand,   and  the  other  on  *  '^'*"-  ^^-  ^• 

8  Matt.  XX.  22.  tjjg    igft^    i,^    tijy   kingdom."     ^  But  Jesus  answered    and 
9M,rkx.  3^    9  said  unto   them,   "Ye  know  not  what  ye  ask.     Can  ye 

drink  of  the  cup  that  I  drink  of?  and  be  baptized  with 
JO  Mark  X.  31).  tlic  baptism  that  I  am  baptized  with  ?  "  '"  And  they 
say  unto  him,  "  We  can."  And  Jesus  said  unto  them, 
"  Ye  shall  indeed  drink  of  the  cup  that  I  drink  of,  and 
with  the  baptism  that  I  am  baptized  withal  shall  ye  be  bap- 
11  Mark  X. -10.    tizcd  ;   "  but  to  sit  on  my  rigiit  hand  and  on  my  left  hand 

is  not  mine  to  give,  but  it  shall  be  given  to  them  for  whom  ^  ^^,^^^  .^^  ^^ 

13  Mn'rk  x"'4f^  '*"  ^^  Prepared    '"of  my  Father."     '^  And 'when    the   ten  d  Luke  22. 25. 

heard  it,  they  began  to  be  much  displeased  with  James  and  *  Matt*(f 26'^28 

14  Matt.  XX.24,  John  ;  '^  and  they  were  moved  with  indignation  against  the    M^irkg.  3.5.' 

15  Mark X.  42.   two  brethren.      '"But  Jesus  called  ihem  to  him,  and  saith /john  13. 14. 

unto  them,  "  Ye  ''know  that  they  which  *are  accounted  to    ^!"\~'Z\- 

1  %  /-<  •!  -Ill-  £•  Luke  22.  27. 

rule  over  the  Gentiles  exercise  lordship  over  them;  and  "^ee John  1.51. 
le  Mark  X.  43.    tijgir  gi-gat  ones  exercise  authority  upon  them.     "^  But  "so  *Dan^9.^ 241^26. 

shall  it  not  be  among  you,  but  w^hosoever  will  be  great  joh"n^'5^'^52. 
17  Mark  X.  44.  among  you,  shall  be  your  minister;  '^and  whosoever  of  T^''SH%t 
IS  Mark  X.45.    you  will  bc  the  chicfcst,  shall  be  servant  of  all :   '®  for  -^even    l  ibr 

the  °'Son  of  Man  came  not  to  be  ministered  unto,  'but  to  'o^e.^ok^Rom!  t 

minister,  and  'to  give  his  life  a  ransom  for  many."  .^^'■^^:.^^^'^/J^' 

*-■  J  ^'"-  ~"'  "^"i  ''^" 

Matt.  xx.  part  of  ver.  2] ,  22,  23,  24,  vcr.  2.5,  26,  27,  and  28.— 21  And  he  said  unto  her,     ''^'•■"[k  H-  3n. 
"  What  wilt  thou.'"— 22  — said,  '•  Ye  know  not  what  ye  ask.     Are  ye  able   to  drink  of    j'oilif  if.' n'.' 
.'the  cup  that  I  shall  drink  of,  and  to  be  baptized  with  *the  baptism  that!  am  baptized  with  .'"  k  Luke  12.  50. 
They  say  unto  him,  "  We  are  able."     23  And  he  saith   unto  them,  '•  Ye  'shall  drink  in-  '  Acts  12.  2.  Rom. 
deed  of  my  cup,  and  be  baptized  with  the  baptism  that  I  am  baptized  with  ;  but,  to  sit  on    i.  Re'v^l.  9.'' 
my  right  hand,  and  on  my  left,  is  not  mine  "to  give,  but  it  shall  be  given  to  them  for  7n  ch.  25.  34. 


142 


TWO  BLIND  MEN  HEALED  AT  JERICHO. 


[Part  V. 


n  Mark  10.  41.  _  whom  it  is  prepared  —  24  —  "when  the  ten  heard  it,  —  25  But  Jesus  called  them  unto  kirn, 
0  l"pet^5  3^'  ^^'  ^^^  ^"^'*^'  "  ^*^  know  that  the  princes  of  the  Gentiles  e.xercise  dominion  over  them,  and 
p  ch.  23.  11."  ^^^'^y  '^'i^t  are  great  exercise  authority  upon  them.     26  But  "it  shall  not  he  so  among 

Mark  9.  35.   &.  you ;  but  ^whosoever  will  be  great  among  you,  let  him  be  your  minister  ;  27  'and  who- 


10.  43. 
q  ch.  18.  4. 
r  See  Notes  f,  g, 

h,i. 


SECT.  XLIV. 

V.  JE.  29. 
J.  P.  4742. 

Jericlio. 

k  See  Note  33. 

a  Matt.  20.  29. 

Mark  10.  4G. 


b  Rlatt.  9.  i-Z 
Luke  17.  19. 
*  Or,  saved  thee. 


c  Luke  5.  26. 
Acts  4.  21.  &  11. 

18. 


d  Matt.  20.  30. 


soever  will  be  chief  among  you,  let  him  be  your  servant :  28  ""even  as  the  Son  of  Man 
came  not  to  be  ministered  unto,  but  to  minister,  and  to  give  his  life  a  ransom  for  many." 
Mark  x.part  ofver.  35,  and  38. — 25  And  —  come  unto  him,  —  38  But  Jesus — . 


Section  XLIV. — Two  Blind  Men  healed  at  Jericho.^ 
Matt.  xx.  29,  to  the  end. — Mark  x.  46,  to  the  end. — Luke  xviii.  35,  to  the  end. 
'  And  "it  came  to  pass,  that  as  He  was  come  nigh  unto  '  Lukexviii.35. 
Jericho,  ^  as  he  went  out  of  Jericho  with  his  disciples,  ^a  ^  Mark  x.  46. 
great  multitude  followed  him.     *  And,  behold  !  two  blind  4  Matt!  xx.  30! 
men  sitting  by  the  way  side, — ''a  certain  blind  man,  "blind 
Bartiinceus,  the  son  of  TimjEus,  '  sat  by  the  way  side,  beg- 
ging ;  ®  and  hearing  the  multitude  pass  by,  he  asked  what  it  »  Lukexviii.36. 
meant.  ^  And  they  told  him,  that  Jesus  of  Nazareth  passeth  ^  Lukexviii.37. 
by.     '"  When  they  heard  that  Jesus  passed  by,  "  and  when  „  Mark  ."47^" 
he  heard  that  it  was  Jesus  of  Nazareth,  he  began   to  cry 
out,  '^  and  he  cried,   saying,   "Jesus,   thou   Son  of  David, '^  ^"'"''^^"'•^s- 
have  mercy  on  me 


5  Lukexviii.35. 

6  Mark  x.  46. 
'  Lukexviii.35. 


I      '3 


of  David  !  " 
buked  him, 


have  mercy  on  us,  O  Lord,  thoii  Son  \^,  ^'""•^■''•30. 

11-1  1      /■  1*  Matt.  XX.  31. 

And  the  multitude,    '  which  went  before,  re-  is  Lukexviii.39. 
•^  rebuked  them,  because  they  should  hold  their  '*  Matt.  xx.  31. 
peace  :   ''  and  many  charged  him  "^  that  he  should  hold  his  is  Lukex^viii.39. ^ 
peace  ;  but   he  cried  so  much  the  more,  '^  but  they  cried  ^^  Matt.  xx.  31. 
the  more,  ^"a  great  deal,  ^^  saying,  "Have  mercy   on  us,  21  jj^„  ^'/gj 
O  Lord,  thou  Son  of   David  !  ^'^  thou  Son   of   David,   have  22  Lukexviii.39. 
mercy    on  me  !  "     "  And   ''  Jesus  stood  still,  and    called  ^'  ^"''•'^^'j^'gj 
them,  °^  and  commanded  him  '"^  to  be  called,  [and]  "'  to  be  25  Lukexviii.40! 
brought  unto  him.     "*  And  they  call  the  blind  man,  saying  ^'^  Mark  x.  49. 
unto  him,  "  Be  of  good   comfort,   rise  ;  he   calleth  thee."  23  Mark\  "49 
^''And  he,  casting  away  his  garment,  rose,  and  came  to  Jesus ;  29  Mark  x.  50. 
^^  and  when  he   was  come   near,   he  asked  him,    ^'  saying,  ^°  ^"'"'''''!!.''J?' 
"  What  wilt  thou  that  I  shall  do  unto  thee?"  And  he  said, 
^^  "  Lord  !   that  our  eyes  may  be  opened  :   ^^  Lord  !  that  1  ^°  ^att.  xx.  33. 

.,%,„.  ^i         T  II  •  '''■*  Lukexvni.41' 

may  receive  my  sight.  bo   Jesus  had  compassion   on  34  Matt.  xx.  34. 

them,  and  touched  their  eyes  :   ^^  And  Jesus  said  unto  him,  ^^  Luke.xviii.42. 
"  Receive  thy  sight ;  thy  'faith  hath  saved  thee.     ''  Go  thy  **  ^ark  x.  52. 
way,   thy  faith  hath  *made  thee  whole."     "  And  immedi- '''  L"kexviii.43. 
ately  he  received  his  sight,  and  followed  him  ^**  in  the  way,  '^'^  -^^"'''  ''•  ^~' 
'^  their  eyes  received  sight,  and  they  followed  him,  '"'  glori-  ^^  ^att.  xx.  34. 

J  o      '  J  .     ~  40  Lukexviii.43. 

fying  '^God  ;  and  all   the  people,  when   they   saw  it,  gave 
praise  unto  God. 

Matt.  xx.  part  ofver.  29,  30,  32,  Z2,and  34.-29  And  as  they  departed  from  Jericho, 
—  30  — cried  out,  saying, —  32  And  —  and  said,  -What  will  ye  that  I  shall  do  unto 
you?"     33  They  say  unto  him,  —  34  —  and  immediately — . 

Mark  x.  j'^rt  ofver.  4G,  47,  48,  49,  ver.  51,  and  part  of  ver.  52. — 46  And  they  came  to 
Jericho  :  and  —  and  a  great  number  of  people,  —  sat  by  the  highway  side,  begging.  47  — 
and  say,  "  Jesus,  '^thou  Son  of  David,  have  mercy  on  me  !"  48  —  that  he  should  hold  his 
peace;  but  he  cried  the  more  —  "  Tliou  Son  of  David  have  mercy  on  me  !"  49  And  Jesus 
stood  still,  and  commanded  him  —  51  And  Jesus  answered  and  said  unto  him, "  What  wilt 
thou  that  I  should  do  unto  thee  .'"  The  blind  man  said  unto  liim,  "  Lord  !  that  I  might 
receive  my  siglit."  52  And  Jesus  said  unto  him,  —  And  immediately  he  received  his 
sight,  and  followed  Jesus  — . 

Luke  xviii.  beginning  of  ver.  39,  and  part  of  ver.  40. — 39  And  they — 40  —  Jesus 
stood  — . 


Sect.  XLV.]  CONVERSION  OF  ZACCHiEUS.  I43 

Section  XLV. —  Conversion  of  Zacchaus,  and  the  Parable  of  the        sect,  xlv. 

Pounds.  V.  JE.  29. 

Luke  xix.  1-28.  J.  P.  4742. 

^  And  Jesus  entered  and  passed  through  Jericho.     ~  And,  behold  !        Jericho. 
there  teas  a  man  named  Zaccha^us,  which  was  the  chief  among  the 
Pubhcans,  and  he  was  rich.     ^And  he  sought  to  see  Jesus  who  he 
was ;  and  could  not  for  the  press,  because   he  was  little  of  stature. 
'^  And  he  ran  before,  and  climbed  up  into  a  sycamore  tree  to  see  him  : 
for  he  was  to  pass  that  way.     ^  And  wlicn  Jesus  came  to  the  place,  he 
looked  up,  and  saw  him,  and  said  unto  him,  '•  Zaccha^us,  make  haste, 
and  come  down ;  for  to-day  I  must  abide  at  thy  house."     ^  And  he 
made  haste,  and  came  down,  and  received  him  joyfully.     ^  And  when 
they  saw  it,  they  all  nmrmured,  saying,  "^  That  "he  was  gone   to  be  a^Mau.  9. 11.  ch. 
guest  with  a  man  that  is  a  sinner."     ^  And  Zacchoeus  stood,  and  said 
unto  the  Lord  ;  "  Behold  !  Lord,  the  half  of  my  goods  I  give  to  the 
poor  ;  and  if  I  have  taken  any  thing   from  any  man  by  ''false  accusa-  *ch.  3. 14. 
tion,  1  restore  him  fourfold."     ^  And  Jesus  said  unto  him,  "This  day  ''firm.l'.k 
is  salvation  come  to  this   house,  forasmuch  as ''he   also  is  *a  son  ^^  f^^"^^' }~\f  ^o 
Abraham ;  ^^  for  •'^the  Son  of  Man  is  come  to  seek  and  to  save  that    le.  Gai.  3. 7.' 

which  was  lost."  /aLlis!'!!. 

^^  And  as  they  heard  these  things,  he  added  and  spake  a  parable,    I*'"  M^tt.  lo^e. 
because  he  was   nigh  to   Jerusalem,   and   because  "they  thought  that    John  1.51! 
the  kingdom  of  God  should  immediately  appear.     ^~  He ''said  there- |  j'^|;|j  ^.^'j^ 

fore, Ma'^k"l3?31.' 

"  A  certain  nobleman  went  into  a  far  country  to  receive  for  himself  a 
kingdom,  and  to  return.  ^'^  And  he  called  his  ten  servants,  and  delivered 
them  ten  *pounds,   and  said  unto  them,  '  Occupy  till  I  come.'    ^^  But  *,S«p«L!rf!i3' 
Miis  citizens  hated  him,  and  sent  a  message  after  him,  saying,  '  We  will    twelve  ounces 

'  ,        ic    *  •  '         J       r>7  and  a  halt; 

not  have  this  man  to  reign  over  us.  ^°  And  it  came  to  pass,  that  when  «i'icii  according 
he  was  returned,  having  received  the  kingdom,  then  he  commanded  the  ounce  is'"^' 
these  servants  to  be  called  unto  him,  to  whom  he  had  given  the  tmoney,  shlm.fjl.'and  s]^° 
that  he  might  know  how  much  every  man  had  gained  by  trading.  K^^"  t'''"'"' 
^^Then  came  the  first,  saying,  'Lord,  thy  pound  hath  gained  ten  tJohni.ii. 
pounds.'  ^''' And  he  said  unto  him,  '  Well,  thou  good  servant !  because  ^o'Cer^'asT'  ^"^ 
thou  hast  been  'faithful  in  a  very  little,  have  thou  authority  over  ten  i^'att.as.ai.cb. 

,  ]6.  10. 

cities.'     ^^  And   the   second    came,   saying,   '  Lord,  thy   pound   hath 

gained  five  pounds.'     ^^  And  he  said  likewise  to  him,  '  Be  thou  also 

over  five  cities.'     ^°  And  another  came,  saying,  '  Lord,  behold  !  here 

is  thy  pound,  which  T  have  kept  laid  up  in  a  napkin.     ~^  For  'I  feared  ^•''^''"•^s-a^. 

thee,  because  thou  art  an  austere  man  :  thou  takest  up  tliat  tliou  layedst 

not  down,  and  reapest  that  thou  didst  not  sow.'     ^~  And  he  saith  unto 

him,  '  Out  'of  thine  own  mouth  will  I  judge  thee,  thou  wicked  servant !  ' Jo^^s.'  l\  'jf^tt. 

thou  "knewest  that  I  was  an  austere  man,  taking  up  that  I  laid  not    ^-■^~- 

7?i  Matt  25  2G 

down,  and  reaping  that  I  did  not  sow  ?  ~^  wherefore   tlien  gavest  not 
thou  my  money  into  the  bank,  that  at  my  coming  I  might  have  re- 
quired mine  own  with   usury  ? '  -^  And  he  said  unto  them  that  stood 
by,  '  Take  from  him  the  pound,  and  give  it  to  him  that  hath  ten  pounds,'  "liad^'si^df&.l''."'' 
2^'  (And  "they  said  unto  him,  '  Lord,  he  hath  ten  pounds.')     ^g  Yov  I    l;/-^'^^  '^^  ^^at 
say  unto  vou,  "That  unto  every  one  which  hath  siiall  be  given ;  and    "^'p'"'  .^"'^  "^^ 

11111111  1  f  suggestions       ot 

from   him  that  hath  not,  even  that  he  hath  shall  be  taken  away  from    bystanders  did 
him.     -^  But  those  mine  enemies,  which  would  not  that  I  should  reign    — ed!]^^ 
over  them,  bring  hither,  and  slay  them  before  me."  "05.^29.  Mark4*' 

2^  And  when  he  had  thus  spoken,  ^'he  went  before,  ascending  up  to    25. 8.  is. 

T  ,  P  -^tark  10.  33. 

Jerusalem.  ^ 


J 44  THE  RESURRECTION  OF  LAZARUS.  [Part  V. 

SECT.  XLVi.  Section  XLVI. — The  Resurrection  of  Lazarus} 

y  ^  29  John   xi.  17-4G. 

J.  P.  4742.         ^^Then  when  Jesus  came,  he  found  that  he  had  lain  in  the  grave 

Bethany.       four  days  already.     ^^  Now  Bethany  was  nigh  unto  Jerusalem,  about 

J  See  Note  34.      *fifteen  furlougs  off;  ^^and  many  of  the  Jews  came  to  Martha  and 

*Z^miiM'  "'"""'  Mary,  to  comfort  them  concerning  their  brother.     ~^  Then  Martha,  as 

soon  as  she   heard  that  Jesus  was  coming,  went  and  met  him  ;  but 

Mary  sat  still  in  the  house.     ^^  Then  said  Martha  unto  Jesus,  "  Lord, 

if  thou  hadst  been  here,  my  brother  had  not  died  !     ^~  But  I  know, 

ach.  9.31.  tj^at  even   now,  "whatsoever  thou  wilt  ask  of  God,  God  will  give  it 

thee."      ^^  Jesus    saith  unto  her,  "  Thy    brother    shall    rise    again." 

^i'on^^^' ''*■''''■  ^"^  Martha  saith  unto  him,  "  I  ''know  that  he  shall  rise  a^ain  in  the  res- 

cch.5.  21.  &  G.  urrection  at  the  last  day."     -^  Jesus  said  unto  her,  "I  am  "the  Res- 

d  ch.  i'.  4,  &  6.  urrection  and  the ''Life:  'he  that  believeth  in  me,  though  he  were  dead, 

f^-*',^^-,^^'-  yet  shall  he  live:  ^^'and  whosoever  liveth  and  believeth  in  me  shall 

S,  4.  J  John  1.  1,    •' 

2.  &5. 11.  never  die.  Believest  thou  this?"  ^^  She  saith  unto  him,  "Yea, 
*5!'io,'&c.  "'"  Lord  :  •'^I  believe  that  thou  art  the  Christ,  the  Son  of  God,  which 
/Matt.ifi.  le.ch.  should  come  into  the  world  !" 

4.  4ti.   &.    b.   14 

69.  See  Mark  i!  ~^  And  wheu  shc  had  so  said,  she  went  her  way,  and  called  Mary 
her  sister  secretly,  saying,  "  The  Master  is  come,  and  calleth  for  thee." 
^^  As  soon  as  she  heard  that,  she  arose  quickly,  and  came  unto  him. 
^^  (Now  Jesus  was  not  yet  come  into  the  town,  but  was  in  that  place 

irver.  19.  where  Martha   met  him.)     ^^  The  ^Jews   then,  which  were   with  her 

in  the  house  and  comforted  her,  when  they  saw  Mary,  that  she  rose 
up  hastily  and  went  out,  followed  her,  saying,  "  She  goeth  unto  the 
grave  to  weep  there."  ^^  Then  when  Mary  was  come  where  Jesus 
was,  and  saw  him,  she  fell  down  at  his  feet,  saying  unto  him,  "  Lord, 
'^if  thou  hadst  been  here,  my  brother  had  not  died  !  " 

^^  When  Jesus  therefore  saw  her  weeping,  and  the  Jews  also  weep- 

'^himslif  '''''"*'^'^  ing  which  came  with  her,  he  groaned  in  the  spirit,  and  twas  troubled, 
^^and   said,  "Where  have   ye   laid    him?"     They    said    unto  him, 

iLuko  19. 11.  u  Lord,  come  and  see."  ^^  Jesus  'wept.  ^^  Then  said  the  Jews,  "  Be- 
hold how  he  loved  him  !  "     ^^  And  some  of  them  said,  "  Could  not 

'=''-9-^-  this  man,  ^ which  opened  the  eyes  of  the  blind,  have  caused  that  even 

this  man  should  not  have  died  ?  " 

^'^  Jesus  therefore  again  groaning  in  himself  cometh  to  the  grave. 
It  was  a  cave,  and  a  stone  lay  upon  it.  -^^  Jesus  said,  "  Take  ye  away 
the  stone."  Martha,  the  sister  of  him  that  was  dead,  saith  unto  him, 
"  Lord,  by  this  time  he  stinketh  ;  for  he  hath  been  dead  four  days." 
'"'Jesus  saith  unto  her,  "  Said  I  not  unto  thee,  that  if  thou  wouldest 

A:ver.4,23.  belicvc,  thou  shouldcst 'scc  the  glory  of  God?"  ^^  Then  they  took 
away  the  stone  from  the  place  [where  the  dead  was  laid].  And  Jesus 
lifted  up  his  eyes,  and  said,  "  Father !   I   thank   thee  that  Thou  hast 

ich.  12. 30.  heard  me.  ''-  And  I  knew  that  Thou  hearest  me  always  ;  but  'because 
of  the  people  which  stand  by  I  said  it,  that  they  may  believe  that  Thou 
hast  sent  me."  ^^  And  when  he  thus  had  spoken,  he  cried  with  a 
loud  voice,  "  Lazarus,  come  forth  I  "     '*''  And  he  that  was  dead  came 

VI  ch.  20. 7.  forth,  bound  hand  and  foot  with  grave-clothes,  and  "'his  face  was  bound 
about  with  a  napkin.  Jesus  saith  unto  them,  "  Loose  him,  and  let 
him  go." 

"^^'fe'i^^'if  is'  ^^  Then  many  of  the  Jews  which  came  to  Mary,  "and  had  seen  the 
things  which  [Jesus]  did,  believed  on  him.  ^'^  But  some  of  them  went 
their  ways  to  the  Pharisees,  and  told  them  what  things  Jesus  had  done. 


h  ver.  21. 


Sect  LII.]  CHRIST  IS  ANOINTED  BY  MARY.  145 

Section  XLVII. — The  Sanhedrin  assemble  to  deliberate  concerning  the  sect^lvii 

Resurrection  of  Lazarus.  V.  R.  29. 

John  xi.  47,  48.  J-  ?•  4742. 

''^  Then  "gathered  the  Chief  Priests  and  the  Pharisees  a  council,  J"^'""- 
and  said,  "  What  Mo  we  ?  for  this  man  doeth  many  miracles.     ^^  If  ''^^^■l-^{J^''l\_ 

we  let  him  thus  alone,  all  men  will  believe  on  him;  and  the  Romans  i. Luke 22. 2. 

shall  come  and  take  away  both  our  place  and  nation."  "  ^t\t  ^^-  ^^^ 

m  Sec  Note  35. 


Section  XLVIII. —  Caiaphas  prophesies.  sect,  xlviii. 

John  xi.  49-52.  y  j£  29. 

^^  And  one  of  them,  named  "Caiaphas,  being  the  high  priest    that     j.  p.  4742. 
same  year,  said  unto  them,  "  Ye  know  nothing  at  all,  ^°nor  ''consider      Jerusalem. 
that  it  is  expedient  for  us,  that  one  man  should  die  for  the  people,  and  a  Luke  3.  2.  ch. 
that  the  whole  nation  perish  not."     ^^  (And  this  spake  he  not  of  him-    e?'  ^^'  ^"''  ^' 
self ;  but  being  high  priest  that  year,  he  prophesied  that  Jesus  should  *  '^'i- 1^- 14. 
die  for  that  nation  ;"  and  "not  for  that  nation  only,  ''but  that  also  he  "  T,!  49.  e.^  john 
should  eather  together  in  one  the  children  of  God  that  were  scattered  f-,~- „  _ 

P  o  ^  ch.  10.  16. 

abroad.)  Ephes.  2. 14-17. 


Section  XLIX. — The  Sanhedrin  resolve  to  put  Christ  to  Death.  sect,  xlix. 

John  xi.  53.  V.  JE.  29. 

Then  from  that  day  forth  they  took  counsel  together  for  to  put  J-  P-  4742. 

Him  to  death.  '''""Jl""- 


SECT.  L. 


Section  L. —  Christ  retires  to  Ephraim,  or  Ephrata. 

John  xi.  54.  V.^.  29. 
Jesus  "therefore  walked  no  more  openly  among  the  Jews,  but  went     •^-  ^  4742. 

thence  unto  a  country   near  to    the    wilderness,    into    a    city  called         p^™- 

''Ephraim  ;  and  there  continued  with  his  disciples.  nch.  4.  1,  3.  & 

6See2Chron.  13. 

■                   ~              ' 19. 


SECT.  LI. 


Section  LI. — State  of  the  public  Mind  at  Jerusalem,  immediately  pre- 
ceding the  last  Passover,  at  which  Christ  attended. 

John  xi.  55,  to  the  end.  '  •        ^' 

.  J  P  4742 

^■'  And  "the  Jews'  Passover  was  nigh  at  hand  ;  and  many  went  out      jeruaaiem. 

of  the  country  up  to  Jerusalem  before  the  Passover,  to  purify  them-  — 

selves.     ^^  Then  ''sought  they  for  Jesus,  and  spake  among  themselves,  "l  &  6. 4.' 

as  they  stood  in  the  temple,  "  What  think  ye,  that  he  will  not  come 

to  the  feast?  "     ^'^Now  both  the  Chief  Priests  and  the  Pharisees  had 

given  a  commandment,  that,  if  any  man  knew  where  He  were,  he 

should  show  it,  that  they  might  take  him. 


h  ch.  11.  7. 


Section  LII. —  Christ  comes  to  Bethany,  where  he  is  anointed  by  sect.  lii. 

Mary."  — 

V  jE  29 
Matt,  xxvi.  (3-13. — Mark  xiv.  3-9. — John  xii.  1-11.  ,   p    .^.^ 

1  joiui  xii.  1  1  Then  Jesus,  si.x  days  before  the  Passover,  came  to  Beth-       Bethany. 

any,  "where  Lazarus  was  which  had  been   dead,  whom  he  ^  ggg  ^^  3- 

s  Mark  xiv.  3.  raised  from   the   dead.     *And  ''being  in   Bethany,  in  the  a  John  11.1,43. 

3  John  xii.  2.    j^^^^gg  ^f  gjj^^j^  ^j^g  jgpgj.^  3  t|^gj.g  .^j^gy  j^^jg  j^jj^  ^  supper,  l^Zut^l'  ^' 

4  Mark  xiv.  3.  and  Martha  served  ;   but  Lazarus  was  one  of  them  that  sat 

6  John  xii.  3.    at  the  table  with   him,  "  as  he  sat  at  meat.     'Then  took  ^oimVhb^^'^^ 

7  Matt.xxvi.7.  "^Mary,  "having  an  alabaster  box  of  ointment  of  *spikenard,  *^Y7dnard' 
»  John  xii.  3.    very  P  precious, — ''of  very  precious  ointment, — *a  pound  ps'eeNote38. 

VOL.   II.  19  M 


♦See  Matt  18. 28 


146  CHRIST  PREPARES  TO  ENTER  JERUSALEM.         [Part  V, 

of  ointment  of  spikenard,  very  costly, — "  and  she  brake  the  '  '^'"''  -'^'''-  ^■ 

box,  and  poured  it  on  his  head,  '°  as  he  sat  at  meat,  "  and  '"  Matt,  xxvi.7. 

anointed  the  feet  of  Jesus,  and  wiped  his  feet  with  her  hair  ; 

and  the  house  was  filled  with  the  odor   of  the  ointment. 

*^  But  when  his  disciples  saw  it,  "  there   were  some  that  \l  ^^""-  ^^^^'S- 

had  indignation  w^ithin  themselves,  and  said,    "  Why  Avas 

this  waste  of  the  ointment  made  ?  "  For  it  might  have  been  '*  ^^"^^  "'''  ^' 

sold  for  more  than   three  hundred  *pence,  and  have  been 

given  to  the  poor."     And  they  murmured  against  her : — 

•'To  what  purpose  is  this  waste?"     '«  Then  saith   one  of  1^  J^;"-^';^;- ^- 

his  disciples,  Judas  Iscariot,   Simon's   son,  which  should 

betray  him,  '^"  Why  was  not  this  ointment  sold  for  three  "  Jo'i"  ■'^''- s- 

hundred  pence,  and  given  to  the  poor?"     '^This  he  said,  '^  J°''"  ■^''- 6- 

not  that  he  cared  for  the  poor  ;  but  because  he  was  a  thief, 

eJohn]3.29.       and  'had  the  bag,  and  bare  what  was  put  therein.     '^  And  '^  Markxiv.  e. 
Jesus  said,  "  Let  her  alone  ;  why  trouble  ye  her  ?  she  hath 

■^mIu'M'u'      wrought  a  good  work  on  me,     'Tor-^ye  have  the    poor '" '^'"'"^ ■^'^- 7- 
John  12. 8.         with  you  always,  and  whensoever  ye  will  ye  may  do  them 

good  ;  but  me  ye  have  not  always.     ^'  She  hath  done  what  ^'  ^^'""'^  ''"'•  ^^ 
she  could  ;  *'^  let  her  alone  :  against  the  day  of  my  burying  ^°  ^°''"  ""•  ^• 
hath  she  kept  this.     "  For   in    that  she    hath  poured  this  ''  Matt.xxvi.12, 
ointment  on   my  body,  she  did  it  for  my  burial ;  "^  she  is  ^*  *''"'''  "'^^  ®' 
come  aforehand  to  anoint  my  body  to  the  burying.  ""  Verily  " '  "' '  ^"'" 
I  say  unto  you.  Wheresoever  this  Gospel  shall  be  preached 
throughout  the  whole  world,  this  also  that  she  hath  done 
shall  be  spoken  of  for  a  memorial  of  her."     -®  Much  peo- ""^  ■'°''" '"'•  ^• 
pie   of  the  Jews   therefore   knew  that  he  was  there  ;  and 
they  came  not  for  Jesus'  sake   only,  but  that   they  might 

ALuk"  16. 31'.      see  Lazarus  also,  'whom  he  had  raised  from  the  dead. 

ijohn  11. 45.  &       27  gy^  /,jj^g  Chief  Priests   consulted   that  they  might  put "''  Joh"^"-  'o- 

jMkrki4. 3.        Lazarus  also  to  death  ;  ^^  because  'that  by  reason  of  him  ^'^  John  xii.  11. 
{2^2}^'  ^'  ^'  ^  many  of  the  Jews  went  away  and  believed  on  Jesus. 

d'  t  15  1]  Matt.  xxvi.  ver.  6,  part  of  ver.  7,  8,  arid  ver.  9, 10,  11,  a?id  13. — 6  -/Now  when  Jesus 

Mark  14.  7.  was  in  ^Bethany,  in  the  house  of  Simon   the  leper,  7,  there  came   unto   him  a   woman 

John  12.  8.  having  an  alabaster  box  —  and  poured  it  on  his  head,  —  8  —  they  had  indignation,  saying, 

&  28.  20.  Johii  —  9  "  For  this  ointment  might  have  been  sold  for  much,  and  given  to  the  poor."  10  When 

13.  33.  &  14. 19.  Jesus  understood  it,  he  said  unto  them,  "  Why  trouble  ye  the  woman  ?  for  she  hath  wrought 

27_  ll\   '       '  a  good  work  upon  me.   11  'For  ye  have  the  poor  always  with  you  ;  but  ""me  ye  liave  not 

n  Mark  14.  9.  always.     13  "Verily  I  say  unto  you,  Wheresoever  this  Gospel  shall  be   preached   in  the 

0  Deut.  15.  11.  whole  world,  there  shall  also  this,  that  this  woman  hath  done,  be  told  for  a  memorial  of 

Malt.   18.  20.  &    ,         „  '  '  ' 

26.  11.  &  28.  20.  her. 

13^^33  ^&  h'^O        Mark  xiv.  part  of  ver.  3.  —  there  came  a  woman  — . 

&  16.  5,  28.  &       John  xii.  part  of  ver.  7,  and  ver.  8.-7  Then  said  Jesus,  —  8  "  For  "the  poor  always  ye 
have  with  you ;  but  me  ye  have  not  always." 


SECT.  Lm.  Section  LIIL — Christ  prepares  to  enter  Jerusalem. 

TTgn  Matt.  xxi.  1-7.— Mark  xi.  1-7.— Luke  xix.  29-35.— Joh.\  xii.  12-18. 

J.  P.  4742.  '  And  it  came  to  pass,  ^  on   the  next  day,  '  when  they  j  J^'jJ'^i'i^'j J' 

On  the  way  to  drcw  uigh  uuto  Jerusalcm,  and  were  come  *  (when  He  was  s  Matt.  xxi.  i. 

Jerusalem.  f.Q,-,-jg^  ^-^\„\^  ^q  Bcthphagc  and  Bethany,  at  the  mount  called  '  ^uko  xix.  29. 

the  Mount  of  Olives,  '"  much  people  that  were  come  to  the 

feast,  when  tliey  heard  that  Jesus  was  coming  to  Jeru.salem, 

*  took  branches  of  palm  trees,  and  went  forth  to  meet  him, 

aPs.  118.25,26.  and  cricd,  "  "Hosanna !  Blessed  is  the  King  of  Israel,  that 

cometh   in   the   name   of  the  Lord  !  "     '  Then  sent  Jesus  ''  Matt.  xxi.  1 
'  forth  two  of  his  disciples,  'and  saith  unto  them,  "  Go  your  '  ^J"\''  ""']■]■ 

'  .  ,  9  Mark  xi.  2. 

way  into  the  village  over  against  you  ;  and   as   soon  as  ye 


5  John  xii.  12. 
•j  John  xii.  13. 


Sect.  LIII.]  CHRIST  APPROACHES  JERUSALEM.  147 

10  Mati.  xxi.  2.  i^g  entered  into  it,  '"  straightway  ye  shall  find  an  ass  tied, 

12  Mltt.^xxi.  2.  and  "  a  colt  tied  'Svith  her,  '^whereon  yet  never  man  sat: 

13  jLukexix.  30.  loose  him,  and  bring  him  hither  '^  unto  me.  '*  And  if  any 
i5Muu  xxiis!  ''^^^^  ^^y  aught  unto  you,  '"Why  do  ye  loose  him?  thus 
IS  Luke  xix.  31.  shall  ye  say  unto  him,  Because  the  Lord  hath  need  of  him  ; 
17  Markxi.3.     "and  straightway  he  will  send  him  hither."    '*  All  this  was 

Matt.  XXI.  4.  ^Qj^g^  ^Y^^^  j^  j^jgi^t  be  fulfilled,  which  was  spoken  by  the 

19  John  xii.  14.   prophet,  saying,   '"  as  it  is 'written, —  4Zeci..9.9. 

20  John  xii.  15.  ^^  "  Fcar  not,  daughter  of  Sion  :i  ** 

21  Mutt.  xxi.  5.  ^'  Tell  'ye  the  daughter  of  Sion,  'zech^g.^g. 

Behold  !  thy  King  cometh  unto  thee, 
Meek,  and  sitting  upon  an  ass, 
And  a  colt  the  foal  of  an  ass." 

22  John  xii.  16.    22  These  things  "understood  not  his  disciples  at  the  first ;  ''Lukei8.34. 

"but  when  Jesus  was  glorified,  -^then  remembered  they  that  «Jo'">7. 39. 

.  .  /John  14. 26. 

these  things  were   written  of  him,  and  that  they  had  done 

23  Matt.  xxi.  6.  these  things  unto  him.'"     "'^And  the  disciples   "Uhat  were  r  See  Note  4o. 

24  Luive  XIX.  32.     ^  went  their  way,  ^^  and  did  as  Jesus  commanded  them, 

2o  Matt.  XXI.  6.       ,  1  1       97  111-1  I 

26  Mark  xi.  4.    ^^  aud   fouud  thc  colt      cvcn  as  he  had  said  unto  them, 

27  Luke  xix.  32.  28  j-jg^j  |-,y  ^]-jg   floor  wiihout,  in  a  place  where  two  ways 

28  Mark  xi   4.  .  . 

29  Luke  xix.  33.  »iet ;  aud  they  loose  him.     ^^  And  as  they  were  loosing  the 

30  Mark  xi.  5.    colt,   ^^  Certain  of  them    that    stood    there,    ^'  the   owners 

32  Mark  xK^' thereof,    '' Said    unto   them,    "What    do    ye,  loosing    the 

33  Mark  xi.  6.    colt?"     ^^  And  they  said  unto    them,    ^^  "  The    Lord  hath 

34  Luke  xix.  34.  ^ged  of  him  :"  ^*  even  as  Jesus  had  commanded  :  and  they 

36  Mark  xi.  7!    let  them  go.     ^"  And  they  brought  "  the  ass  and  the  colt 

37  Matt.  xxi.  7.  ^s  to  Jcsus  :  ^aud   they   cast  their  garments  upon  the  colt,  ^  ^  '^'"^^  ^' " 

39  ^,"^^  xi'^V^^  ^^^    ^^^®y    ^®*    Jesus   thereon ;    ^^  and  he    sat   upon    him. 

40  John  xii.  17.   ^°  The  people  therefore  that  was  with   him  when   he  called 

Lazarus  out  of  his  grave,  and  raised   him  from  the  dead, 

41  John  xii.  18.   bare  record.     *' For ''this   cause  the  people  also  met  him  ;'' J°*'°  ^2- "• 

for  that  they  heard  that  he  had  done  this  miracle. 

Matt.  xxi.  part  ofver.  1,  2,  3,  6,  and  7. — 1  And  —  to  Bethphage  unto  Hhe  Mount  of  «Zech.  14.  4. 
Olives,  —  two  disciples,  2  saying  unto  them,  "  Go  into  the  village  over  against  you,  and 
—  a  colt  —  loose  tliem,  and  bring  them  —  3  —  ye  shall  say,  "  The   Lord  hath   need  of 
them  ;  and  straightway  he  will  send  them."     6  —  went,  —  7  and  brought  —  and  .'put  on  j  2  Kings  9. 13. 
them  their  clothes,  and  they  set  him  thereon. 

Mark  xi.  part  ofver.  1,  2,  3,  4,  5,  and  7. — 1  And  *when  they  came  nigh  to  Jerusalem,  t  Matt.  21. 1. 
unto  Bethphage  and  Bethany,  at  the  Mount  of  Olives,  he  sendeth  —  2  —  ye  shall  find  a     John  12. 14.' 
colt  tied,  whereon  never  man  sat ;  loose  him,  and  bring  him.     3  And  if  any  man  say  un- 
to you,  Why  do  ye  this  ?  say  ye   that  the  Lord  hath  need   of  him  ;  —  4  And  they  went 
their  way,  — 5  And  —  7  —  the  colt  to  Jesus,  and  cast  their  garments  on  him  ;  — . 

Luke  xix.  part  ofver.  29,  30,  31 ,  32,  33,  34,  and  35. — 29  —  he  sent  two  of  his  disciples, 
30  saying,  "  Go  ye  into  the  village  over  against  t/om;  in  the  which,  at  your  entering,  ye 
shall  find  —  31  And  if  any  man  ask  you,  —  32  And  they  —  and  found  —  33 — said  unto 
them,  "  Why  loose  ye  the  colt .'"     34  And  they  said,  —  35  And  they  brought  him  — .         ^  m^'"°21^7^"'* 

John  xn.  part  of  ver.  14,  and  15. — 14  'And  Jesus,  when  he  had  found  a  young  ass,  sat     Mark  11.7. 
thereon  ;  — 15  —  behold  !  thy  King  cometh,  sitting  on  an  ass's  colt."  ^"''^  ^^'  ^' 


148 


CHRIST  APPROACHES  JERUSALEM. 


[Part  VI. 


PART    VI. 


FROM  CHRIST'S  TRIUMPHANT  ENTRY  INTO  JERUSALEM,  TO 
HIS  APPREHENSION— SUNDAY,  THE  FIFTH  DAY 
BEFORE  THE  LAST  PASSOVER. 


SECT.  I. 

V.  JE.  29. 
J.  P.  4742. 

On  the  road  to 
Jerusalem. 

a  See  Note  1. 
a  See     Lev.    23. 

40.    ]    Miic.  13. 

51,  &c.  2   Mac. 

10.  7.  John   12. 

13. 


b  Va.  118.  25,  26. 

&  148.  1.   Matt. 

23.  39.  Mark  11. 

9.  Luke  13.  35. 
b  See  Note  2. 
c  Luke  2.  14. 

Ephea.  2.  14. 
c  See  Note  3. 


d  Hab.  2.  11. 
e  John  11.  47,48. 


/Matt.  21.  8. 
^Ps.  118.26. 


SECT.  II. 

V.  JE.  29. 
J.  P.  4742. 

Near  Jerusalem. 

a  John  11.  35. 
b  Is.  29.  3,  4. 

Jer.  6.  3,  0. 

ch.  21.  20. 
c  1  Kin§s  9.  7,  8. 

Mic.  3.  12. 
d  Matt.  24.  2. 

Mark  13.  2.  ch. 

21.6. 
e  Dan.  9.  24.  ch. 

1.68,78.  1  Pet. 

2.  12. 


19. 

Matt.  xxi.  8. 
Luke  xix.  36. 
Mutt.  xxi.  8. 
Luko  xix.  37 

Matt  xxi.  9. 
Luke  xix.  37 


Section  I. — The    People    meet    Christ   ivith  Hosannas — Christ 

approaches  Jerusalem.^ 
Matt.  xxi.  8,  9. — Mark  xi.  8-10. — Luke  xix.  36-40. — John  xii, 
'  And  ^  as  they  went  ^  a  very  great  multitude  spread  their  ' 
garments  in  the  way  ;  "others  cut  down  branches  from  the  3 
trees,  and  strewed  thevi  in  the  way.     ^  And  when  he  was  4 
come  nigh,    even    now  at  the    descent  of   the  Mount  of 
Ohves,  the  whole  multitude  of  the    disciples,    *  and  the  ° 
multitudes  that  went  before,  and  that  followed,  ^  began  to  " 
rejoice,    and    praise  God  with  a  loud  voice,  for    all    the 
mighty  works   that  they   had  seen  ;   [and]  '  cried,  saying, 
"  Hosanna  Ho  the  Son  of  David  ! — Hosanna  in  the''  highest ! 
^  Blessed  be  the  King  that  cometh  in  the  name  of  the  Lord  ! 
"peace  in  heaven,  and  glory  in  the  highest !     *  Blessed  be 
the  kingdom  of  our  father  David,  that  cometh  in  the  name 
of  the  Lord  !  '^Hosanna  in  the  highest !  "     "^  And  some  of 
the   Pharisees   from   among  the  multitude  said  unto  him, 
"Master,  rebuke  thy  disciples."     ''  And  he  answered  and 
said  unto  them,  "  I  tell  you,  that,  if  these  should  hold  their 
peace,  ''the  stones    would  immediately  cry  out."     '"  The  '^  •'°'>"  "■'•  '^ 
Pharisees  therefore  said  among  themselves,  "  Perceive  "ye 
how  ye  prevail  nothing  ?  behold  !  the  world  is  gone  after 
him." 

Matt.  xxi.  part  of  ver.  9.  — Blessed  is  he  that  cometh  in  the  name  of  the  Lord ; — . 

Mark  xi.  ver.  8,  9. — 8  ■''And  many  spread  tlieir  garments  in  the  way  ;  and  others  cut 
down  branches  off  the  trees,  and  strawed  them  in  the  way.  9  And  they  that  went  be- 
fore, and  they  that  followed,  cried,  saying,  "  ^Hosanna !  Blessed  is  he  that  cometh  in  the 
name  of  the  Lord  !'" 

IjVkf.  x\x.  j)art  of  ver.  "iO),  and  38. — 36  And  —  they  spread  their  clothes  in  the  way. 
38  saying,  — . 


7  Matt.  xxi.  9 

8  Luke  xix.  38. 

9  Mark  xi.  10. 

10  Luke  xi.x.  39. 

11  Luke  xix.  43 


Section  IL — Christ's  Lamentation  over  Jerusalem,  and  the  Prophecy 

of  its  Destruction. 
Luke  xix.  41-44. 
'^^  And  when  He  was  come  near,  he  beheld  the  city,  and  "wept 
over  it,  ^^  saying,  "  If  thou  hadst  known,  even  thou,  at  least  in  this 
thy  day,  the  things  which  belong  unto  thy  peace  !  but  now  they  are 
hid  from  thine  eyes.  '^  For  the  days  shall  come  upon  thee,  that  thine 
enemies  shall  ''cast  a  trench  about  thee,  and  compass  thee  round,  and 
keep  thee  in  on  every  side,  ^'^  and  ""shall  lay  thee  even  with  the  ground, 
and  thy  children  within  thee  ;  and  "^they  shall  not  leave  in  thee  one 
stone  upon  another  ;  'because  thou  knewest  not  the  time  of  thy  visit- 
ation." 


Sect.  V.]  THE  BATH  COL  IS  HEARD.  X49 

Section  III. —  Christ,  on  entering  the  City,  casts  the  Buyers  and  sect.  iii. 

Sellers  out  of  the  Temple.'^  V  ^  29 

Matt.  xxi.  10-13. — Mark  be.  part  ofver.  11. — Luke  xix.  45,  46.  J.  P.  4742. 

iMarkxi.ii.       '  And  Jcsus  entered  into  Jcrusalem,  and  into  the  tem-      Jerusalem. 

13.  '     '      pie.     ^  And  wlien  he  was  come  into  Jerusalem,  all  the  city  dSceNote4. 

was  moved,  saying,  "  Who  is  this  ?"  ^^  And  the  multitude  said,  "  This  "i^keV^'if  * 

is  Jesus  the  "prophet  of  Nazareth  of  Gahlee."   ^~  And  Jesus  went  into    Joimc.  h.  &.? 

40.  &L  9    IT 

the  temple  of  God,  and  cast  out  all  them  that  sold  and  bought  in  j  is.  so.  7.  Jer.  7 
the  temple,  and  overthrew  the  tables  of  the  money-changers,  and  the  \\\  Luk^  Jg;  4^ 
seats  of  them  that  sold  doves,  ^^and  said  unto  them,  "  It  is  written, — 

'  My  'house  shall  be  called  the  house  of  prayer ; 
But  ye  have  made  it  a  den  of  thieves.'  "  cMatt.21. 12. 

Luke  xix.  ver.  45,  4G. — 45  And  "^he  went  into  the  temple,  and  began  to  cast  out  them    i^ni^li^ii^' 
that  sold  therein,  and  them  that  bought;  4(5  saying  unto  them,  "  It ''is   written,  'My  dls.56.1. 
house  is  the  house  of  prayer  ;  but  'ye  have  made  it  a  den  of  thieves.'  "  e  Jer.  7.  11. 


Section  IV. —  Christ  heals  the  Side   in  the  Temple,  and  reproves  the      sect,  iv. 

Chief  Priests.  V.  JE.  29. 

Matt.  xxi.  14-16.  J.  p.  4742. 

^*  And  the  blind  and  the  lame  came  to  liim  in  the  temple,  and  he  Jerusalem. 
healed  them.  ^^  And  when  the  Chief  Priests  and  Scribes  saw  the 
wonderful  things  that  he  did,  and  the  children  crying  in  the  temple, 
and  saying,  "  Hosanna  to  the  Son  of  David  !  "  they  were  sore  dis- 
pleased, ^^and  said  unto  him,  "  Hearest  thou  what  these  say?"  And 
Jesus  saith  unto  them,  "  Yea  ;  have  ye  never  read, — 

'  Out  "of  the  mouth  of  babes  and  sucklinss 


a  Ps.  8.  2. 


Thou  hast  perfected  praise  ?'  "  sect.  v. 


==  V.  JE.  29. 

Section  V. — Some  Greeks  at  Jerusalem  desire  to  see  Christ^ — The     ^-  ^-  '^'^^^• 

Bath    Col  is    heard.  erusa^em. 

John  xii.  20-43.  «  See  Note  5. 

^°  And  there  "were  certain  Greeks  among  them   'that  came  up  to  ii  Kings  8.» 41, 
worship  at  the  feast.     ^^  The  same  came   therefore   to  Philip,  ^vhich  ^^Jj;  ^'^^l^'  ^~' 
was  of  Bethsaida  of  Galilee,  and  desired  him,  saying,  "  Sir,  we  would  dseech.  1.51.& 
see  Jesus."     ^"-Philip  cometh  and  telleth  Andrew  ;  and  again  Andrew  eTcfr! ts! se!' 
and  Philip  tell  Jesus.     -"^  And  Jesus  answered    them,    saying,  "  The /M'\tt;io.  39.  & 
''hour  is  come,  that   the   Son  of  Man  should  be  glorified.     ^^  Verily,    35!  Luke''9.''24! 
verily,  I  say  unto  you,  'Except  a  corn  of  wheat   fall   into  the  ground    th  ^i4^^3  &  17 
and  die,  it  abideth  alone  ;  but  if  it  die,  it  bringeth  forth  much  fruit.    ^4.  1  Thess.  a. 
~^He  •'^that  loveth  his  life  shall  lose  it;  and  he  that  hateth  his  life  in  a  Matt.  20. 38, 39. 
this  world  shall  keep  it  unto  life  eternal.     ^^  If  any  man  serve  me,  let    \t'ii^'  ^'^'  *'''' 
him  follow  me  ;  and  ^where  I  am,  there  shall  also  my  servant  be  :  if  i^uko22.  53. 
any  man  serve  me,  him  will  my  Father  honor.  j  jiltt.  3  17 

^"^  "  Now  'is  my  soul  troubled  ;  and  what  shall  I  say  ?  Father,  save  fsee  Notee. 
me  from  this  hour  ?  'But  for  this  cause  came  I  unto  this  hour.  ;  Ma',"i.^% 
^®  Father,  glorify  thy  name  !  "  ■'Then  came  there  a  Voice  %om  heaven,    Luke  10.  18.  ch. 

•  14    30   &  16    11 

saying,  "  I  have   both  glorified  it,  and  will  glorify  it  again."     ^^  The    Acts  26. 18.' 
people  therefore,  that  stood  by,  and  heard  it,  said  that  it   thundered:    Eph!'^2.  2.  &  6. 
others  said,  "An  angel  spake  to  him."     ^^  Jesus  answered  and  said,    ^~\  ,  ,.   .  » 
"  Ihis  *  Voice  came  not  because  of  me,  but  for  your  sakes.     ^^Now    ^s. 
is  the  judgment  of  this  world  :   now  shall  'the  prince  of  this  world  be  "He'i,'!'2.^9.^^ 
cast  out;  3- and   I, '"if  I   be  lifted  up  from   the   earth,  will  draw  "all  "^h.  18.32. 
men  unto  me."     ^^  This  °he  said,  signifying  what  death  he  should  die.  ^&  no.^.^i's.^g: 

^'^  The  people  answered  him,  "  We  ^have  heard  out  of  the  Law  that    Eztk^37^25. 
Christ  abideth    for  ever;  and  how  sayest  thou,  'The   '^Son   of  Man    f/ sV^ilc  1 7' 
must  be  lifted  up  ?'     Who  is  this  Son  of  Man  ?  "     ^^  Then  Jesus  said  ^see  ch.  \%i  ' 

VOL.   II.  *M 


150 

r  ch.  1.  9.  &  8.12 

&  9.  5.  ver.  40. 
s  Jer.  13.  lU. 

Eph.  5.  8. 
tch.  11.  10. 

1  John  2.  11. 
u  Luke  IG.  8. 

Eph.  5.  8. 

1  Thess.  5.  5. 

lJohn2.  9-11. 
V  ch  8.  59.  &  11. 

54. 


Wis.  53  1. 
Rom.  10.  IG. 


X  Is.  6.  9,  10. 
Matt.  13. 14. 


y  In  Jewish  met- 
aphysics the 
heurt  was   a 
seat  of  intellect. 
—Ed. 

z  Is.  G.  1. 

a  ch.  7.  13.  &  9. 
22. 
b  ch.  5.  44. 


THE  BARREN  FIG  TREE  CURSED. 


[Pakt  VI. 


SECT.  VI. 

V.  M.  2D. 
J.  P.  4742. 

Jerusalem. 

a  Mark  9.  37. 

1  Pet.  1.  -21. 
b  ch.  14.  9. 
c  ver.  35,  36.  ch.3. 

19.  &  8.  12.  &  9. 

5,39. 
d  ch.  5.  45.  &  8. 

15,  26. 
e  ch.  3.  17. 
/Luke  10.  16. 
g  Deut.  18.  19. 

Mark  IG.  IG. 

h  ch.  8.  38.  &.  14. 

10. 
i  Deut.  18.  18. 


SECT.  VII. 

V.  M.  29. 
J.  P.  4742. 

Beth  my. 

a  John  11.  18. 


SECT.  VIII. 

V.  M.  20. 

J.  P.  4742. 

On  the  road  to 

Jerusalem  from 

Bethany. 

g  See  Note  7. 
*Gr.  one  Jig  tree. 


unto  them,  "  Yet  a  little  while  '"is  the  light  with  you.  "Walk  while 
ye  have  the  light,  lest  darkness  come  upon  you  ;  for  'he  that  walketh 
in  darkness  knoweth  not  whither  he  goeth.  ^'^  While  ye  have  light, 
believe  in  the  light,  that  ye  may  be  "the  children  of  light."  These 
things  spake  Jesus,  and  departed,  and  Mid  hide  himself  from  them. 

^^  But  though  he  had  done  so  many  miracles  before  them,  yet  they 
believed  not  on  him ;  ^s  that  the  saying  of  Esaias  the  prophet  might 
be  fulfilled,  which  he  spake, — 

"  Lord,  ""who  hath  believed  our  report ! 
And  to  whom  hath  the  arm  of  the  Lord  been  revealed !" 
2^  Therefore  they  could  not  believe,  because  that  Esaias  said  again, — 

'^''"He  "^hath  blinded  their  eyes,  and  hardened  their  heart ; 
That  they  should  not  see  with  their  eyes, 
Nor  understand  with  their  ^heart. 
And  be  converted,  and  I  should  heal  them." 

'*^  These  "^things  said  Esaias,  when  he  saw  his  glory,  and  spake  of  him. 

^-  Nevertheless,  among  the  chief  rulers  also  many  believed  on  him  ; 
but  "because  of  the  Pharisees  they  did  not  confess  him,  lest  they  should 
be  put  out  of  the  synagogue  ;  '^'^  for  Hhey  loved  the  praise  of  men 
more  than  the  praise  of  God. 


Section  VL — Christ  declares  the  Object  of  his  Mission. 
John  xii.  44,  to  the  end. 
^^ Jesus  cried  and  said,  "He  "that  believeth  on  me,  believeth  not 
on  me,  but  on  Him  that  sent  me  ;  "^^and  'he  that  seeth  me  seeth  Him 
that  sent  me.  ^"^  I  "am  come  a  Light  into  the  world,  that  whosoever 
believeth  on  me  should  not  abide  in  darkness.  "^^  And  if  any  man  hear 
my  words,  and  believe  not,  "^I  judge  him  not ;  for  T  came  not  to  judge 
the  world,  but  to  save  the  world.  ^^  He  -^that  rejecteth  me,  and 
receiveth  not  my  words,  hath  one  that  judgeth  him :  "'the  word  that  I 
have  spoken,  the  same  shall  judge  him  in  the  last  day.  '^^  For  ''I  have 
not  spoken  of  myself;  but  the  Father  which  sent  me,  He  gave  me  a 
commandment,  'what  I  should  say,  and  what  I  should  speak.  ^"  And 
I  know  that  his  commandment  is  life  everlasting.  Whatsoever  I 
speak  therefore,  even  as  the  Father  said  unto  me,  so  I  speak." 


Section  VH. —  Christ  leaves  Jerusalem   in  the  Evening,  and  goes  to 

Bethany. 

Matt.  xxi.  17. — Mark  xi.  part  of  ver.  11. 

'  And  when  He  had  looked  round  about  upon  all  things,  >  Mark  xi.  ii. 

and  now  the  eventide  was  come,  "he  left  them,  and  went  '  Matt. xxi. n. 

out    of   the   city  into  "Bethany:   ' unto  Bethany,  with  the  =*  ^I'^'k xi. n. 

Twelve,  ■*  and  he  lodged  there. 

Matt.  xxi.  beginning  of  ver.  17.  And — . 
Mark  xi.  part  of  ver.  11.  — he  went  out — . 


*  Matt.  xxi.  17. 


Section  VHL — Monday — Fourth  Day  before  the  Passover- 
entering  Jerusalem,  again  curses  the  barren  Fig  tree.s 
Matt.  xxi.  18,  19.— Mark  xi.  12-14. 
'  Now,   ^  on   the  morrow,  '  in  the  morning,  *  when  they 
were  come  from  Bethany,  *  as  he   returned  into  the  city, 
he  hungered.     "And  when  he  saw  *a  fig  tree  in  the  way, 
■^  afar  off,  having  leaves,  '  he  came  to  it,  "  if  haply  he  might 
find  any  thing  tliercon.     And  when  he  caine  to  it,  '"  and 


-  Christ, 


Matt.  xxi.  18. 
Mark  xi.  12. 
Matt.  xxi.  18. 
Mark  xi.  12. 
Matt.  xxi.  18. 
Matt.  xxi.  19. 
Mark  xi.  13. 


Sect.  XIL]  THE  FIG  TREE  IS  NOW  WITHERED.  15X 

8  Matt.xxi.  19.  found  nothing  thereon,  but  leaves  only  ;  "  for  the  time  of 

10  Matt.x'xi  19.  %^  ^^'^^  "^^"^  y^^ '  '"  Jgsus  auswcrcd  and  said  unto  it,   "  No  nsee Notes. 

11  Mark  xi.  13.   man  eat  fruit  of  thee  hereafter!  "   "and  [he]  said  unto  it, 

12  Mark xi.  11.   uj^Q^  p()    f,.^it    grow   ou    theo    henceforward  for  ever!" 

14  Markx'^i^H.    "  And  his  disciples  heard  it.     '^  And  presently  the  fig  tree 

15  Matt.  xxi.  19.  withered  away.  

Mark  xi.  part  of  ver.  12,  13,  and  14. — 12  And  —  he  was  hungry:  13  And  seeing  a 
fig  tree  —  he  came,  —  he  found  nothing  but  leaves  ; —  14  And  —  for  ever  — . 


SKCT.  IX. 

Section  IX. —  Christ   again   casts  the   Buyers  and  Sellers  out  of  the     v  ^  29 

Temple.''  ^  J.  p.  4742. 

Mark   xi.  15-17.  "  Jerusalem. 

^^  And  "they  come  to  Jerusalem  :  and   [Jesus]   went  into  the  tem-  i  see  Note  9. 
pie,  and  began  to  cast  out  them  that  sold  and  bought  in  the  temple,  '^x^^^eY^'A^' 
and  overthrew   the   tables  of  the  money-changers,  and   the   seats  of   •'"''n-^.i^. 
them  that  sold  doves  ;   ^^  and   would   not  sutler  that   any  man  should  *  ot,  1  'house  of 
carry  «ny  vessel  through   the  temple.     ^^  And  he  taught,  saying   unto   I'Zls/"''   °" 
them,  "  Is  it  not  written, —  c  Jer.-.  ii. 

Matt.  21.  12,  13. 

'  My  ^house  shall  be  called  *of  all  nations  the  house  of  prayer  ?  ^"''^  19.45,46. 

But  ''ye  have  made  it  a  den  of  thieves.'  "  — 


=^^^^====^=  SECT.  X. 

Section  X. — The  Scribes  and  Chief  Priests  seeJc  to  destroy  Jesus.  V.  iE.  29. 

Mark  xi.  18.— Luke  xix.  47,  48.  ^1  ^-  "^J"^^- 

IT!        •      .~           .     .              TT                    ,                .,         .  Jerusalem. 

sMarkxr'is''      ^^^    ^^    taught    daily    in    the    temple.      'And   "the  — 

3  Luke  xix.  47.  Scribcs  and  Chief  Priests,  ^and   the  chief  of  the  people,  "joKig.'^&l." 

4  Mark  xi.  18.  4  j^eaj-fj  {f^  ^iid  sought  how  they  might  destroy  him  :   '"  and  ^^l^.^^^  ^  ^ 
6  Markxris^  could  uot  find  what  they  might  do  ;  "  for  they  feared  him,  Ma'rkL'2-2.' 

because  'all  the  people  were  astonished  at  his  doctrine,  32"'*'~' 

1  Luke  xix.  48. '  [and]  *were  very  attentive  to  hear  him.  \°^'  l^!^^^  {^ 

hvKE  xix.  part  of  vcr.  47,  and  48. — 47 — But  the   Chief  Priests  and  the  Scribes  — 
sought  to  destroy  him, — .  48  — for  all  the  people — . 


SECT.  XI. 


Section  XI. —  Christ  retires  in  the  Evening  from  the  City.               ^  '^oq 

Mark  xi.  19.  j  p  ^-.^2 

And  when  even  was  come,  He  went  out  of  the  city.  Probabiy 

•'  Bethany, 


Section  XII. — Tuesday — Third  Day  hefore  the  Passover — The  Fiir 

''  ,  .  -77  "^        SECT.  XII. 

tree  is  now  withered.  — 

Matt.  xxi.  20-22.— Mark  xi.  20-26.  ^  iE.^29. 

1  Mark  xi.  20.        '  And  "iu  thc  morniiig,  as  they  passed  by,  they  saw  the  ontheroadTo 

2  Matt.  xxi.  20.  fipr  trcc  dricd  up  from  the  roots.     ^  And  when  the  disciples  Jerusalem  from 

•j\  11      1  •  TT  •       ^        r-  Belliauy. 

saw  it,  they  marvelled,   saymg,  "  How  soon  is  the  fig  tree  — 

3  Mark  xi.  21.  ^vithcrcd  away  !  "     '  And  Peter,  calling  to  remembrance,  "  '^'""-  "'•  "• 

saith  unto  him,   "  Master,  behold,   the  fig  tree  which  thou 

4  Mark  xi.  ^.   cursedst  is  withered  away  !  "    ''  And  Jesus  answering  saith  ^  r^     ^      .. 

5  Mark  xi.  23.  uuto  them,  "  *Have  faith  in  God.    "  For  ''verily  I  say  unto  famofGod. 

6  Matt.  xxi. 21.  you,  ^  [that]  *if  ye  have  faith,  and  doubt  not,  ye  shall  not  ^Luke'iT'e^"' 

7  Mark  xi.  23.   Quly  do  tliis  ?rA?VA  w  donc  to  the   fig  tree,  but  also  "that   l^Zs^l't 

whosoever  shall  say  unto  this  mountain,"*  Be  thou  removed,  k  see  Note  lo. 
and  be  thou  cast  into  the  sea ;  and  shall  not  doubt  in  his  "L^k"  n!  I'. 
heart,   but  shall  believe  that  those  things  which  he  saith    ^9''!!  l^\l^\f 

8  Matt   xxi  21      1      II  ~  !'"'■  '•'*■   •"'•   '^^' 

9  Mark  xi.  23.'  ^"^1'  comc  to  pass  ;  ®it  shall  be  done,  ^  he  shall  have  Avhat-    5'"j;?'//^,'j,„^ 
w  Matt.  xxi.  ^.  soever  he  saith.    ""  And  'all  things,  whatsoever  ye  shall  ask    22.  &  5.14.° 


152 


d  Matt.  6.  14. 
Col.  3.  13. 


e  Matt.  18.  35. 


CHRIST  ANSWERS  THE  CHH2F  PRIESTS.  [Part  VL 

in  prayer,  believing,  ye  shall  receive.     "Therefore  I  say  " '^^""''^  "'•  2^- 

unto  you.  What  things   soever  ye   desire,  when  ye   pray, 

believe  that  ye  receive  them,  and  ye  shall  have  them.  '■^  And  '^  Mark  xi.  25 

when  ye  stand  praying,  ''forgive,  if  ye  have  aught  against 

any  :  that  your  Father  also  which  is  in  heaven  may  forgive 

you  your  trespasses.     '^But  'if   ye  do  not  forgive,  neither  '^  Mark  xi. 26. 

will  your  Father  which  is  in  heaven  forgive  your  trespasses." 

Matt,  xxi.partofver.  21.  Jesus  answered  and  said  unto  them,  "Verily  I  say  unto 
you,  —  if  ye  shall  say  unto  this  mountain,  Be  thou  removed,  and  be  thou  cast  into  the 
sea ;  — . 


SECT.  xni. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 


a  Matt.  21.  23. 
Mark  11.  28. 
Acts  4.  7. 


J  Matt.  14.5. 
Luke  7.  29. 


Section  XIII. —  Christ  ansivers  the  Chief  Priests,  who  inquire  con- 
cerning the  Authority  by  which  he  acted — Parables  of  the  Vineyard 
and  Marriage  Feast. 

Matt.  xxi.  23,  to  the  end,  and  x.xii.  1-14. — Mark  xi.  27,  to  the  end,  and  xii.  1-12. 

Luke  xx.  1-19. 

^  And  it  came  to  pass,  that  on  one  of  those  days,  "  they  '  Luke  xx.  i. 

come  again  to  Jerusalem.     ^  And  when  He  was  come  into  l  f,""^""':^!' 

^  3  ]\Iatt.  XXI.  23. 

the  temple,  *  as  he  taught  the  people  in  the   temple,  and 
preached   the   Gospel,  the  Chief  Priests  and  the   Scribes 
*and  the  elders  of  the  people  came  unto  him,  as  he  was 
teaching,  "  and  as  he    was  walking   in   the   temple,  '^  and 
spake  unto  him,  saying,  "  Tell  us  "by  what  authority  doest 
thou  these  things  ?  or  who  is  he  that  gave  thee  this  autho- 
rity ®  to  do  these   things  ?"  ^  And  Jesus  answered  and  said 
unto  them,  '°  "  I  also  will  ask  you  one  thing,  which  if  ye  tell 
me,  I  in  like  wise  will  tell  you  by  what  authority  I  do  these 
things.     "  The  baptism  of  John,  whence  was  it  ?  '~  was  it 
from  heaven,  or  of  men  ?  answer  me."   '^  And  they  reasoned  13  Mark  s 
with  themselves,  saying,    "  If  we  shall  say.  From  heaven  ; 
he  will  say  '*  unto  us.  Why  did  ye  not   then  believe  him  ?  "  '^^''"-  ''^'-  ^• 
'^  But  if  we  shall  say.  Of  men  ;  we  fear  the  people  ;  ''^  all  the  '^  Matt,  xxi.26. 
people  will  stone  us  ;  ''for  they  be  persuaded  that  John  was  "^  ^^^^  ^''"  ^' 
a   prophet."     "  (They    feared    the    people ;    for    all 


4  Luke  XX.  1. 

5  Matt.  xxi.  23. 

6  Mark  xi.  27. 

7  Luke  XX.  2. 


8  Mark  xi.  28. 

9  Mark  xi.  29. 

10  Matt.  xxi.  24 

11  Matt.  xxi.  25. 

12  Mark  xi.  30. 
31. 


men 


'7  Mark  xi.  32. 


cEcclus.  19.  21. 


counted  John,  that  he  was  a  prophet  indeed.)  "*  And  they  '*  Mark  xi.33. 
answered  and  said  unto  Jesus,  "  We  cannot  tell  '"  whence  '^  Lukexx.  7. 
it  ivas."  "°  And  Jesus  answering  saith  unto  them,  "  Neither  ^'^  Mark  xi.33. 
do  I  tell  you  by  what  authority  I  do  these  things. 

"'^  "  But  what  think  ye  ?     A  certain  man  had  two  sons  ;  "'  ^^*"-  '='''•  28. 
and  he  came  to  the  first,  and  said,  '  Son,  go  work  to-day 
in  my  vineyard.'     "'  He  'answered  and  said,    '  I  will  not :'  "  i\'att.  xxi.29. 
but  afterward  he  repented,  and  went.     ^^  And  he  came  to  °^  Matt.  xxi.  so. 
the  second,  and  said  likewise.     And  he  answered  and  said, 
'  I  go.  Sir :'  and  went  not.     ''  Whether  of  them  twain  did  '*  ^'»"-  ''^'•=^^- 
the  will  of  his  father  ?"     They  say  unto  him,  "  The  first." 
d Luke 7. 29, 50.   Jesus  saith  unto  them,  "Verily   ''I  say  unto  you,  that  the 
Publicans  and  the   harlots   go  into   the   kingdom   of  God 
before  you.     ^' For 'John  came    unto    you  in  the  way  of ''^  Matt.  xxi. 32. 
righteousness,  and  ye  believed  him  not ;  -Hjut  the  Publicans 
and  the  harlots  believed  him  :  and  ye,  when  ye    had  seen 
it,  repented  not  afterward,  that  ye  might  believe  liim." 

'^^  Then  began  he  to  speak  to   the  people  this  parable  :  ^^  ^'"i^f  ■''■'^-  ^• 
"  "  Hear   another  parable.     There   was  a  certain   house-  *'  ^'^"-  '^'''-  ■'^^• 
holder    ^which   planted  a  vineyard,  and  hedged   it  round 
about,  "^  and  set  a  hedge  about  it,  and  digged  a  place  for  ^'^  ^^"^^  ""•  ^• 
the  wine-vat,  °'  and  digged  a  wine-press  in  it,  and  built  a  ^  -^'ait.  xxi.  33. 


eMatt.  3.  1,  &c. 
/Luke  3.  12,13. 


g  Vs.  80.  9. 
Cant.  8.  II.  Is.  5. 
1.  Jor.  2.  21. 


Sect.  XIII.]  PARABLE  OF  THE  VINEYARD.  153 

tower,  and  let  it  out  to  husbandmen,  and  ''went  into  a  far  AMatt.25  14,15 
3"  Lu"  It  9^'  country, '"  and  "  for  a  long  time.  ''And  at  the  season  ''when 

32  Luke  xx!  10.  the  time  of  the  fruit  drew  near,  '*he  sent  a  servant  to  the 

33  Watt,  xxi.34.  husbandmen,  '^  tliat  he  might  receive  from  the  husbandmen 
3.  lukexx.io.  ^^  the    fruit    of   the    vineyard.     '"But    the    husbandmen 

"**  iM&rk  xii   '^  ' 

36  Luke  XX.  10.  '^  caught  A?'w,  and  beat   him,  and   sent  him  away  empty. 

37  Mark  xii.  3.    •'«  And  again  he  sent  unto  them  another  servant ;  and  at  him 

39  Luke XX  ]i    ^'^^y  ^^^^  stones,  '"and  they  beat  him  also,  ^"  and  wounded 

40  Mark  xii.  4.    him  in  the  head,  ^'  and  entreated  him  shamefully,  and  sent 

41  Luke  XX.  11.  j^ii^^  away   empty,  ^"  shamefully  handled.     "  And  again  he 

43  Luke  XX.  12.  sent  a  third  ;  and  they  wounded   him   also,  and   cast  him 

44  Mark  xii.  5.    out.     '**  And  again  he  sent  another  ;  and   him  they  killed, 

45  Luke  XX.  ]3.  and  many  otiiers  ;  beating  some,  and  killing  some.    '*''  Then 

said   the  lord  of  the   vineyard.  What  shall  I  do  ?     I  will 
send  my  beloved  son :  it  may  be  they  will   reverence  him 

46  Mark  xii.  fl.    vvijcn  they  scc  him.     '"Having  yet  therefore  one  son,  his 

47  Matt. xxi.37.  ^vell-beloved,   he   sent   him   also   last, '"last  of  all,  •"  unto 

48  Mark  xii.  (;.    them,  saying,  They  will  reverence  my  son.     '"But  when 
'"Luke  XX "14' ^^^    husbandmen   saw   the    son,  '"they    reasoned   among 

fl  Mtitt.xxi.ss!  themselves, — "  they  said  among  themselves, — 'This  is  the  \^,'„\f;  li^-g.  4. 
heir  :  come,  let  us  kill  him,  and  let  us  seize  on  his  inherit-    27.  i.joim  11.53. 

Acts  4   *  7 

62Matt.xxi.39.  g^,^(>Q^  ''Andnhey  caught  him,  and  cast  him  out  of  the  ^ Matt. 2o~ so, &c. 
63  Matt.xxi.4o.  vineyard,  and  slew  him.     ''  When  therefore  the  lord  of  the    ^^llittttl'. 

vineyard  cometh,  what  will  he  do  unto  those  husbandmen  ?"  ^'^^"2^^-'  *"'• 
II  ^'^^■^-  ''  They  '^say  unto  him,  "  "  He  will  come,  '"  he  'will  m_iserably  k  seeLuke'ao.ie. 
66  Mitt.xxi. 41.  destroy  those  wicked  men,   and   will   let   out  his  vineyard  '^^^^'^^'^^l  24.  ^ 

unto  other  husbandmen,  which  shall  render  him  the  fruits  in    J5. 7.  &  is.  g.  & 

'  .         „-,  »  28. 28.  Rom.  il,  & 

>7  Matt.xxi.4a.  their  seasons."    "Jesus  saith  unto  them,  "' "  1  herefore  say    ]o,&  ii.Heb.2. 
"  ^'''"•''■''•^^-  I  unto  you,  "The  kingdom  of  God  shall  be  taken  from  you,  Jj,att.  8. 12. 
and  given    to  a  nation  bringing  forth  the  fruits    thereof.  " 

59  Luke  XX.  16.  ^9  And  when   they  heard  it,    they    said,    "God    forbid!" 

60  Luke  XX.  17.  60  ^j^^,|  j^^  beheld  them,  and  said,  "  What  is  this  then  that  is 

61  Matt,  xxi.42.  written  ?     "'  Did  ye  never  read  in  the  Scriptures, — 

'  The  "Stone  which  the  builders  rejected,  "is.'bs^^e.*^' 

The  same  is  become  the  head  of  the  corner  :'  ?'^''' ni'  ^'*-; 

^,      Luke  20.  1/. 

This  IS  the  Lord's  doinar ,  and  it  is  marvellous  in  our  eyes .''     Acts  4. 11. 

^'  "^  Epii.2.  20. 

62  Matt.xxi.4i.  62  ^,-,^1  whosoever  "shall  fall  on  this  Stone  shall  be  broken  :    i^Pet.s.e,-. 

but  on  whomsoever  it  shall  fall,  it  will  grind  him  to  pow-  ^'i^^g.^H,  is.  & 

63  Matt.xxi.4.5.  der."  "'And  when  the  Chief  Priests  "and  the  Scribes  ^^■^-■^i^^''^^  l'. 
«  jitt.  xxi.4^.  *'  ^"^^  Pharisees  had  heard  his  parables,  they  perceived  that    Luk<= '^o-g^sT 

66  Uke'xx."]9.  he  spake  of  them  ;   [and]  ""  had  spoken  this  parable  against    i  PetVa.  8.' 

67  Matt.xxi.4R.  them,     "'  But  when  they  sought  to  lay  hands  on  him,  they 

69  M!!«.xxi'i.^il  feared  the  multitude,  because"^  they  took  him  for  a  prophet;  pMat^t.^2yi. 
14-  "®  and  they  left  him,  and  went  their  way.  Joiin7."4o.' 

""  And  Jesus  answered  and  'spake   unto  them  again  by  parables,  ''i[;";'^'',gf-7j9: 
and  said,  ^ "  The  kingdom  of   heaven    is    like  unto  a  certain  king, 
whicii  made  a  marriage  for  his  son,  ^and  sent  forth   his   servants  to 
call  them  that  were  bidden  to  the  wedding  :  and  they  would  not  come. 
^  Again,  he  sent   forth   other   servants,  saying.  Tell  them  wiiich  are 
bidden.  Behold  !  I  have  prepared  my  dinner;  '"my  oxen  and  tny  fat-  '•p^ov. 9.2. 
lings  are  killed,  and  all   things  ore  ready  :  come  unto  the   marriage. 
^  But  they  made  light  of  it,  and  went   their  ways,  one  to   his   farm, 
another  to  his  merchandise.     ^  And  the  remnant  took  his  servants,  and 
entreated  them  spitefully,  and  slew  them.     "  But  when  the  king  heard 
thereof,  he  was  wroth  ;  and  he  sent   forth  'his  armies,  and   destroyed  *i^^ket9^27. 
those  murderers,   and  burned   up  their  city.     ®  Then  saith  he  to  his 
VOL.  II.  20 


154  PARABLE  OF  THE  MARRIAGE  FEAST.  [PartVL 

servants,  The  wedding  is  ready,  but  they  which  were  bidden  were 
'Aai'ia^^e^' ^^'  ^^^  'wortiiy.     •'  Go  ye  therefore  into  the  highways,  and  as  many  as  ye 

shall  find,  bid  to  the  marriage.  ^^  So  those  servants  went  out  into 
u  Matt.  13. 38, 47.  the  highways,  and  "gathered  together  all  as  many  as  they  found,  both 

bad  and  good  ;  and  the  wedding  was  furnished  with  guests.  ^^  And 
i,2Cor.  5. 3.       when  the  kino;  came  in  to  see  the  guests,  he  saw  there  a  man  "which 

Eph.  4. 24.  ,        ,  IT  io  1     1  -I  1  •  -r"   ■         I 

Col  3. 10, 12.     had  not  on  a  weddmg  garment ;  ^-  and   he  saith   unto   him,   r  riend, 

15^  ig.'s.     '  how  earnest  thou  in  hither  not  having  a  wedding  garment  ?     And  he 

was  speechless.     ^^  Then  said  the  king  to  the    servants,  Bind  him 

w  Matt.  8. 12.      hand  and  foot,  and  take  him  away,  and  cast  him  "into  outer  darkness  ; 

z  Matt.  20.16.      there   shall   be    weeping    and   gnashing  of  teeth.     ^''For'^many  are 

called,  but  few  are  chosen." 

Matt.  xxi.  part   of  ver.  23,  24,  25,  26,  ver.  27,  part  of  ver.  34,  ver.  35,  36,  and  part  of 

y  Acts  4.  7.  ijer.  37. — 23  —  the  Chief  Priests  —  and  ^said,  '•  By  what  authority  doest  thou  these  things .' 

and  who  gave  thee  this  authority.'"     24  And  Jesus  answered  and  said  unto  them, — 

05_"fi-oin  heaven,  or  of  men  .' "     And  they  reasoned  with  themselves,  saying,  "  If  we 

2ch.l4..5.  Mark6.  shall  say,  From  heaven  ;  he  will  say  —  2G  —  -for  all  hold  John   as  a  prophet."     27  And 

20.  Luke20.6.      they  answered  Jesus,  and  said,  "  We  cannot  tell."     And  he  said  unto  them,  "  Neither 

tell  I  you  by  what  authority  I   do  these  things."     34 — he  sent  his  servants  to  the 

a  Cant.  8.  11, 12.    husbandmen,  "that  they  might  receive  the  fruits  of  it.     35  ''And  the  husbandmen  took  his 

''?  ?;,^^°V\^'*■,  ~h  servants,  and  beat  one,  and  killed  another,  and  stoned  another.     36  Again  he  sent  other 

&c  36.  lb.  Neh.  9.  '  "  .  ° 

2i.  Matt.  5.  12.  servants  more  than  the  first:  and  they  did  unto  them  likewise.     37  But  —  he  sent  unto 
&  93. 34,  37.         them  "^his  son,  saying,  They  will  reverence  my  son." 

1  Thes.  2^15.  Mark  xi.  part  of  ver.  27,  28,  29,  30,  31 ,  "32,  chap.  xii.  part  of  ver.  1,2,  3,  4,  ver.  7,  8, part 

Heb.  11.  36,  37.    gj  j~gj.^  Q^  ^gr.  10,  11,  and  part  of  ver.  12. — 27  —  there  come  to  him  the  Chief  Priests,  and 

d  ^I'att'^'^l''23  ^      ^^^'^  Scribes,  and  the  elders,  28  and  say  unto  him,  "  By  "^what  authority  doest  thou  these 

Luke  20.2.  things  ?  and  who  gave  thee  this  authority  —  29  —  I  will  also  ask  of  you  one  ^question, 

Acts  4. 7.  ^^^  answer  me,  and  I  will  tell  you  by  what  authority  I  do  these  things.     30  The  baptism 

*Or,thing.  of  John,—  31  —  Why  then  did  ye  not  believe  him  ?  32  But  if  we  shall  say,  Of  men  — . 

e  Matt.  21.  33.        Chap.  xii.    1  'And   he   began  to  speak  unto  them  by  parables,  "  A  certain  man  planted  a 

Luke  22.  9.  vineyard,  —  and  built  a  tower,  and  let  it  out  to  husbandmen,  and  went  into  a  far  country. 

2  And  at  the  season  he  sent  to  the  husbandmen  a  servant,  —  3  And  they  —  4  —  and  sent 

him  away  —  7  But  those  husbandmen  said  among  themselves.  This  is  the  heir  ;  come,  let  us 

kill  him,   and  the  inheritance  shall  be  ours.     8  And  they  took  him,  and  killed  him,  and 

cast  him  out  of  the  vineyard.     9  What  shall  therefore  the  lord  of  the  vineyard  do.="  — 

and   destroy    the  husbandmen,    and   will  give  the  vineyard  unto  others."     10  "  And 

have  3'e  not  read  this  Scripture  ; — 

/Ps.  118  22.  "  The  /Stone  which  the  builders  rejected 

Is  become  the  head  of  the  corner  : 
11  This  was  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes  ■''  " 

g' Matt. 21.45,46.   12  ^And  they  sought  to  lay  hold  on  him,  but  feared  the  people;  for  they  knew  that 

John'7'V)    30    he  had  spoken  the  parable  against  them  : — . 

44.  Luke  xx.  part  of  ver.  1,  ver.  3,  4,  5,  part  of  ver.  0,  7,  ver.  3,  part  of  ver.  9,  10,  11,   14, 

ver.  15,  part  of  ver.  1(),  ]7,ver.  18,  and  part'  of  ver.  19. — 1  — came  upon  him,  with  the 
elders,  3  and  he  answered  and  said  unto  them,  "  I  will  also  ask  you  one  thing  ;  and 
answer  me  :  4  "  The  baptism  of  John,  was  it  from  heaven,  or  of  men.'  "  5  And  they 
reasoned  with  themselves,  saying,  If  we  shall  say,  From  heaven  ;  he  will  say.  Why 
then  believed  ye  him  not  ?  6  But  and  if  we  say,  Of  men  ;  —  7  And  they  answered,  "  That 
they  could  not  tell  —  8  And  Jesus  said  unto  them,  "  Neither  tell  I  you  by  what  authority 
k  See  Matt.   21.   I  do  these  things."    9  "  A  ''certain  man  planted  a  vineyard,  and  let  it  forth  to  husbandmen, 

33.  Mark  12.  1,  g,j(j  ■w-cnt  into  a  far  country  —  10  —  that  they  should  give  him  of  the  fruit  of  the  vineyard  ; 
—  beat  him,  and  sent  him  away  empty.  11  And  again  he  sent  another  servant:  — 
14  But  when  the  husbandmen  saw  him, — saying.  This  is  the  heir:  come,  let  us  kill  him, 
that  the  inheritance  may  be  ours.  15  So  they  cast  him  out  of  the  vineyard,  and  killed 
him.  What  therefore  shall  the  lord  of  the  vineyard  do  unto  them  .'"  16  "  He  shall  come 
and  destroy  these  husbandmen,  and  shall   give  the  vineyard  to  others. — 

i  Ps  118.  22.  17 —  'Tlie  'Stone  which  the  builders  rejected, 

Matt.  21.  42.  rpj^^  same  is  become  the  head  of  the  corner.' ' 

"Dan  2  34  Z5.      18  Whosoever   shall   fall  upon   that  Stone  shall  be  broken  ;  but  .'on  whomsoever  it  shall 
Matt.  21.44.        fall,  it  will  grind  him  to  powder."     19  And  the  Chief  Priests — the  same  hour  sought  to 
lay  hands  on  him  ;  and  they  feared  the  people  :  for  they  perceived  that  he — . 


Sect.  XV.l  CHRIST  REPLIES  TO  THE  SADDUCEES.  155 

Section  XIV. —  Christ  replies  to  the  Herodians.  sect,  xiv. 

Matt.  xxii.  l;>-22.— Ma rk  xii.  13-17.— Luke  xx.   20-26.  V.JE..2Q. 

1  Matt.  xxii. 15.       1  -^Then  wciit  tliG  Piiarisecs,  and  took  counsel  how  they  J-  P-  4742. 

2  Luke  XX.  20.  j^jght  entangle  him  in  his  talk.     'And  they  watched  him,      ^^'"J^"'- 

3  Murk  xii.  1.3.  ^^^  ggj-jj.  fQj.j|,  3  ^y^iQ  jij,^^  certain  of  "  their  disciples  with  the 

*  Matt.  xxii.  16.  .  i-ii  1  ^    r    ■  i  i- 

5  Luke  XX.  20.  Herodians, "  spies,  which  should  leign  themselves  just  men, 

that  they  might  take  hold  of  his  words,  that  so  they  might 
deliver  him  unto  the  power  and  authority  of  the  governor. 

6  Mark  xii.  14.  « And  wlien   they  were   come,  '  they  asked  him,  **  saying, 
«  Matt!  xxiiae.  "  Master,  we  know  that  thou    art  true,  Uhat  thou   sayest 

9  Luke  XX.  21.  and  teachest  rightly,  neither  acceptest  thou  the  person  of 

10  Mark  xii.  14.  any,  '"  and  carest  for  no  man  ;  for  thou  regardest  not  the 

person  of   men,   but   teachest  the  way  of  God   in   truth. 

11  Matt.xxii.i7.  11  i^gll  yg  therefore,  what   thinkest  thou?    Is   it  lawful  to 

12  Mark  xii.  15.  giye  tribute  unto  Caesar,  or  not?   '"shall  we  give,  or  shall 

13  Matt,  xxii.18.  we  iiot  give  ?  "     '^  But  Jesus   perceived   their   wickedness, 

14  Mark  xii.  15.  and  said,   'M^nowing  their   hypocrisy,  '*"  Why  tempt  ye 

16  Man  xxii  19  "^^'  y^  hypocrites  ?   "*  Show  me  the  tribute  money, — "  bring 

17  Murk  xii.  15.  me  a  *pennv,  that  I  may  see  it."    '^  And  thev  brought  unto  *  valuing  of  our 

*■*/■'  J  ti  ■  CD  inoiiGV  seven 

1!*  Matt.  xxii.i9.  j^jj-jj  g^  penny.     '^  And  he  saith  unto  them,  "  Whose  is  this    pence  haif-penny 

19  Matt.  XXII.20.   .  ^      -i   I  ■     ,■  :i5j        sorriL  .        I-  a  f^  [15  cents],  as 

20  Matt.  xxii.2i.  image  and  tsuperscription  r  A  hey  say  unto  him,  "  Cre-  Matt.  i8.  28.  & 

sar's."     Then    saith    he   unto    them,    "  Render  "therefore  .^^■^■,,^p^;p,;„„^ 

unto  Caesar  the  things  which  are  Caesar's  ;  and  unto  God  aMatt.  n.  25. 

=1  Luke  XX.  26.  t^g  thiugs  that  are  God's.     ''  And  they  could  not  take  hold  Luke  20.  'k 

22Matt..xxii.22.  of  hig  words  bcforc   the   people.     And ''when  they  had  R°'"-i3-"- 

23  Luke  XX.  26.  }jgard   these   words,   they    marvelled '^  at   his    answer,  and 

24  Matt,  xxii.22.  \iq\({  i\xQ,\i[  peace  ;  ^^  and  left  him,  and  went  their  way. 

Matt.  xxii.  p«r«  ofvcrAiJ.     And  they  sent  out   unto  him  —  and   teachest  the  way  of 
God  in  truth,  neither  carest  thou  for  any  Tnan  :  for  thou  regardest  not  the  person  of  men." 

Mark  xii.  part  ofver.  13,  14, 15,  and  ver.  IG,  and  17. — 13  ^-And  they  send  —  the  Phar-  J  Matt.  22. 15. 

isees  and  of  the  Herodians,  to  catch  him  in  liis  words.     ]4  —  they  say  unto  him,  "  Master, 

'we  know  that  thou  art  true  —  Is  it  lawful  to  give  tribute  to  Cassar,  or  not .'"     15  —  But  c  Matt.  22. 16. 

he,  —  said  unto  them,  "  Why  tempt  ye  me  .'" — 16  And  they  brought  it.  And  he  saith  unto       ue     .     . 

them,  "  Whose  is  this  image  and  superscription  .''"     And  they  said  unto  him,  "  Ca?sar's."  .,, 

17  And  Jesus  answering  said  unto  them,  "  Render  ''to  Caesar  the  things  that  are  Cffisar's,     29.  21.  Luke  20. 

and  to  God  the  things  that  are  God's."     And  they  marvelled  at  him.  ^• 

e  Matt.  22.  16. 
Luke  xx.  part  of  vcr.  21,  ver.  22,  23,  24,  25,  and  part  of  ver.  2G. — 21  And  —  saying,     Mark' 12.  14." 

'•  Master,  'we  know  —  but  teachest  the  way  of  God  |truly  :  22  -^Is  it  lawful  for  us  to  give  |  Or,  of  a  truth. 

tribute  unto  CfBsar,  or  no."     23  But  he   perceived  their  craftiness,  and  said  unto  them,  •^^'•'"•^^-* 'J* 

"  Why  tempt  ye  me .'     24  show  me  a  ^penny.     Whose  image  and  superscription  hath   o-tiee  ;\Iatt.  18.28. 

it?  "  They  answered  and  said,  "  Caesar's."     25  And  he  said  unto  them,"  Render  ''there-     or  Mark  12.  15. 

fore  unto  Caesar  the  things  which  be  Ceesar's,  and  unto  God  the  things  which  be  God's."   ^^^'^oi'  M',fk'i2^ 

26  —  they  marvelled — .  17.  Rom.  13.  7. 


Section  XV. —  Christ  replies  to  the  Sadducees. 
Matt  xxii.  2.3-33.— Mark  xii.  18-27.— Luke  xx.  27-40.  sect.  xv. 

2  m"',\^  xxii^23       '  Then   came   to  Him,  '  the   same   day,  ^  certain  of  the      v".  K.  29. 

3  Luke  XX.  27.  Sadducccs,  "which  deny  that   there   is  any  "resurrection  ;     J.  P.  4742. 

4  Luke XX. 28.  and  they  asked  him,  'saying,  "  Master,  'Moses  wrote  unto      Jerusai^em. 

ar..xii.  19.  yg^  i  j|.  ^j^y  man's  brother  die,  *  and   leave   his  wife   behind  a  Acts 23.  6, 8. 
him,  and  leave  no  children,  that  his  brother  should  take  his  ^^'''^  Note  12. 

6  Matt.xxii.25.        -c  1  •  1  ^        I  •       l        iU        )        6  tvt  c,i  i  Deut.  2o.  5. 

7  Luke  XX.  29.  witc,  and  raise  up  seed  unto  his  brother.       "JNow    there 

8  Matt,  xxii.25.  were   with   us  '  therefore,   seven   brethren  :  and   the   first 


9  Luke  XX.  30. 


,„  J  ,        „,  when   he   had  married  a  wife,  deceased,  and  having  no 

10  Luke  XX.  31.  .                                          .                          .               '                             '                                & 

11  Mark  xii.  21.  issuc,  left  his  wifc  uuto  his  brother.    ®  And  the  second  took 

12  Luke  XX.  31.  Yyex  to  wifc,  aud  he  died  childless.     '"  And  the  third  "  like- 

13  Mark  xii.  22.  •         ,0  ,       ,     ,                    1    •        im                                 .1                             1         ,-,        , 

14  Luke  XX.  31.  wise      took  her,  and  in   like   manner  the  seven  also      had 

15  Luke  XX. 32.  her,  ''and  they  left   no  children,  and  died.     '*  Last  of  all, 


;    c  Tobit  3.  8. 


156  CHRIST  REPLIES  TO  THE  PHARISEES.  [Part  VI. 

the  woman   died    also.      '^In    the    resurrection  therefore, '*  Mark  xii.  23. 
when  they   shall   rise,  whose  wife    shall    she   be  ''^  of  the  '^  Matt.xxii.28. 
seven?  for  they  all  had  her  '*  to  wife."     '^  And  Jesus  an-  '*  Markxii.23. 
d  John  20. 9.        swering  said  unto  them,  "  Do  ye  not  therefore  err, ''because 
ye  know  not   the    Scriptures,  neither  the  power  of  God  ? 
^^  The  children  of  this  world  marry,  and  are  given  in  mar-  ^^  ^^^^  ""•  ^■'- 
riage.     ^*  In  the  resurrection   they  neither  marry,  nor  are  ^' *'''"■  ^''"■^°' 
given  in  marriage.     ^^  But  they  which  shall  be  accounted  "^  ^'^''''  ^"^  ^^• 
worthy  to  obtain  that  world,  and  the  resurrection  from  the 
dead,  "when  they  shall  rise  from  the   dead,  they  '*  neither  Z  J'"'' ''"•  .^5' 

.•'.  .  '>-iei  1      24  Luke  XX.  Jo. 

eRom.  8. 23.       marrv,  nor  are  given  m  marriaije  ;  *°but   are  as  the  ano-els  23  aiatt.  xxii.so. 

1  Cor.  15.42  49  ^  ^  .  o      '  _  0_ 

52. 1  John 3.' 2.'  of  God  ^®  which   are   in  heaven,     "Neither  can  they  die  ^^  Markxii. 25. 
any  more  ;  for  they  are  equal  unto  the  angels,  and  are  the 
children  of  God,  being  the  children  of  the   resurrection. 
^^  But  as  touchino;  the  resurrection  of  the  dead,  '''now  that  Z  f*"-'""'f^- 

o  29  Luke  XX.  37. 

/Exod.  3. 6, 16.    the  dead  are  raised,  •''even  Moses  showed:      have  ye  not  30  Mark  xii.  26 
Heb.  11. 16.       read  in  the  Book  of  Moses,  how  in  the  bush   God  spake 
unto  him,  saying,  '  I  am  the  God  of  Abraham,  and  the  God 
of  Isaac,  and  the  God  of  Jacob  ? '     ''  God  is  not  the  God  ''  Matt,  xxii.32. 

^  Rom.  6. 10, 11.  of   thg  (jgad,  but   of  the  living;  ^'^  for 'all  live  unto  him  :'' ^uke  xx.  38. 
''ye    therefore   do  greatly  err."     ''Then    certain    of  the '' ^r='^'' ^"- 2^- 

J  o  ./  ,34  Luke  XX.  39, 

Scribes  answering  said,    "  Master,   thou  hast    well    said." 
'*  And  after  that,  they  durst  not  ask  him  any  question  at  all. '"  "^"^^  ^''-  ^''* 
AMatt.  7. 28.       ^«  And  when  the   multitude   heard   this, '' they  were  aston- ^'^  Matt,  xxii.33. 
ished  at  his  doctrine. 

Matt.  xxii.  part  ofvcr.  23,  ver.  24,  part  of  ver.  2o,  ver.  2G,  27,  part  ofver.  28,  ver.  29. 

t  Acts  23.  8.  part  ofver.  30,  31,  and  32. — 23  —  came  to  him  the  Sadducees,  'which  say  that  there  is  no 

j  Deut.  25.  5.         resurrection,  and  asked  him,  24  saying,  "  Master,  >Moses  said,  '  If  a  man  die,  having  no 

children,  his  brother  shall  marry  his  wife,  and  raise  up  seed  unto  his  brother.'    25  —  seven 

*  Gr.  seven.  brethren  ;  and  the  first,  — 26  likewise  the  second  also,  and  the  third,  unto  the  *seventh. 

27  And  last    of  all  the    woman  died  also.      28  Therefore,  in  the  resurrection,  whose 

i  John  20.  9.  wife  shall  she  be  —  29  Jesus  answered  and  said  unto  them,  "  Ye   do   err,  '^not  knowing 

the  Scriptures,  nor  the  power  of  God.     30  For  —  in  heaven.     31  —  have  ye   not   read 

I  Exod.  3.  6, 16.      that  which  was  spoken  unto  you  by  God,  saying,  32  '  I  'am  the   God  of  Abraham,  and 

Luke  20.  37.         ^^^^  ^^'^  Isaac,  and  the  God  of  Jacob  .-'  '  — . 

Acts  7.32.  :Mark  xii.  ver.  18,  part  of  ver.  Id, ver.  20,  and  part  of  ver.  21,  22,  23,  25,  26,  a?id  27. 

"I  Matt  ^^2  23       —1®  ""Then  come  unto  him  the  Sadducees,  which  say  there  is  no  resurrection;    and 
Lulte  20.27.  '      they  asked  him,  saying,  19  "  Master,  "Moses  wrote  unto  us, '  If  a  man's  brother  die,- 
Acts23^  8.^  20  Now  there  were  "seven  brethren  :  and  the  first  took  a  wife,  and  dying  left  no  seed. 

21  And  the  second  took  her,  and  died  ;  neither  left  he  any  seed  ;  and  the  third  —  22  And 
the  seven — and  left  no  seed  :  last  of  all  the  woman  died  also.  23  —  of  them?  for  the 
P^ljCor.  15.42,49,  j,gygji  j^^d  her —  25  "  For  —  neither  marry,  nor  are  given  in  marriage  ;  but^are  as  the 
angels—  26  And  as  touching  the  dead,  that  they  rise:—  27  He  is  not  the  God  of  the 
dead,  but  the  God  of  the  living  : — . 

Luke  xx.  part  ofver.  28,  29,  ver.  33,  part  ofver.  34,  37,  and  38.-28  —  having  a  wife, 
and  he  die  without  children,  that  his  brother  should  take  his  wife,  and  raise  up  seed  unto 
his  brother.'  29  There  were  —  took  a  wife,  and  died  without  children.  33  Therefore,  in 
the  resurrection,  whose  wife  of  them  is  she  .'  for  seven  had  her  to  wife."  34  And  Jesus 
answering  said  unto  them,  — 37— at  the  bush,  when  he  calleth  the  Lord  the  God  of 
Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob.  38  For  he  is  not  a  God  of  the 
dead,  but  of  the  living  :  — . 


n  Deut.  25.  5 
0  Tobit  3 


52. 


SECT.  XVI.  Section  XVI. —  Christ  replies  to  the  Pharisees. 

V.  M.  29.  Matt.  xxii.  34-40.— Mark  xii.  28-34. 

J.  P.  4742.  '  But  when  the  Pharisees  had  heard  that  he  had  put  the  I  M>.tt.xxii.34. 

,  1  1  ^i  "  rm  -  iMutt.  xxu.3o. 

Jerusalem.      gadducces  to  silcncc,  tlicy  were  gathered  togetlicr.   -  1  hen 

« Luke  10. 25.      one  of  them,   which   it^as  "a  lawyer,  '  one   of  the   Scribes  3Markxii.28 

came,   and   having   heard    them    reasoning    together,  and  ^  ^^^^^  ^^_,  ^^ 

perceiving  that  he  had  answered  them  well,  "asked  him  a  /j,{^^ll'^^'-i,{ 

question,   tempting  him,  saying, '"  Master,  "which  is  the  a  Mark  xii.  28. 


Sect  XVII.]       CHRIST  INQUIRES  CONCERNING  THE  MESSIAH.  157 


7  Matt.xxii.36.  flist  Commandment  of  all  ?  '  which  is  the  great  command- 
»  Miirk  xii.  29.  lyjgj^t  i(^  the  Law?"     *  And  Jesus    answered  [and]  "  said 

10  Mark  .xii'.'ag.  unto  him,  '"  "  The  first  of  all  the  commandments  is,  '  Hear, 

11  Maikxii.  30.  ''O  Israel !  The  Lord  our  God  is  one  Lord  ;'  "  and  '  Thou  ^jq^j^  ^^3'%*^ 

shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with   2  kings  23. 25.' 
all  thy  soul,  and  with    all   thy    mind,  and    with    all  thy    Lukeio".27. 

12  Matt.xxu.38.  gjj.gj^g^]^ .'    |_j^jg    jg   ^]^g    ^j.g^  '^  aj^(^i    great    commandment. 

13  Matt.xxii.39.  i3^f,(^l   the    second  is  like  unto  it,  '*  namely  this,    'Thou 

'shalt  love  thy  neighbour  as  thyself.'     There  is  none  other  'M^t^'t  W^ig  & 

15  Matt. x.xii.4o.  commandment  greater  than  these.     ''  On  "^these  two  com-    22? 39.  Rom.' 13. 

16  Mark XI.. 32.  j^andments  hang  all  the  Law  and  the  Prophets."     '"  And    i.>mls-2.'e. ' 

the  Scribe  said  unto  him,  "Well,  Master,  thou  hast  said  ^^Tim.'i'.s^' 

the  truth;  for  there  is  One  God,  'and  there  is  none  other  eneut.4.39. 
n  Markxii.33.  ijut  He ;  '^and  to  love  Him  with  all  the  heart,  and  with  all    46.9?*  ^'  ^'^'  ^ 

the  understanding,  and  with  all  the  soul,  and  with  all  the  /isam.  15. 22. 

strength,  and  to  love  his  neighbour  as  himself,  is  •'njore  than    mZIu  g'.  t;',  7,8. 
13  Mark  xii.  34.  ^U  wholc  bumt  offerings  and  sacrifices."   '*  And  when  Jesus  ^  '^'""-  ^-  ^6- 

saw  that  he  answered  discreetly,  he  said  unto  him,  "  Thou    jo.  12!  &  30.  e. 

art  not  far  from  the  kingdom  of  God."     ^And  no  man  after    is.  i"°8.^^'  ^' 

Luke  10.  -27. 
i  Lev.  19.  18.  ch 

Matt.  xxii.  part  of  ver.  37,  3S,  and  39.-37  Jesus  —  "  '  Thou  ''shalt  love  the  Lord  thy     ^9-  '^-  ^'"^k  13. 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy  mind.'     36  This  is  the     i?o,n.  13.  9.' 

first  — 39  — ,'  Thou  *shalt  love  thy  neighbour  as  thyself.'  "  G«I-  5-  14. 

,,  ..  „  J  B  J  James  2.  8. 

Mark  xn.  part  of  ver.  23,  30,  and  31. — 28  And  —  asked  him,  —  30 — commandment. 
31  And  the  second  is  like  — 


that  durst  ask  him  any  question. 


Section  XVH. —  Christ  inquires  of  the  Pharisees  concerning  the         sect.  xvii. 

Messiah.  y  ~29 

M.4TT.  xxii.  41,  to  the  end. — Mark  xii.  35-37. — Luke  xx.  41-44.  j  p.  4742 

1  rjatt.xxii.4i.      •  While  "the  Pharisees  were  gathered  together,  Jesus      Jerusalem. 

2  Mutt.xxii.42.  asked  them,  ^  saying,  "  What  think  ye  of  Christ  ?  whose  son  „  MarklTss 

3  Mark  xii.  35.  jg  ]^gp  5'  rpj^^y  ^^^  ^^^^  j^-^^^  ,,  ,pj^^„  g^.^  ^^  David."    'And    ^"'''';;;''J3 

4  Luke  XX.  41.  Jesus  auswcrcd  and  said  ^  unto  them, '"  while  he  taught  in  the  "  ®*   °  *" 

s  Markxii.3.).  i        ,,  tt  i  r^       -i  /-^i     .        .         i        ^ 

temple,  "  How  say  the   Scribes  that  Christ  is  the  Son  of 
6Matt.xxii.43.  ])j^Yij|p"  «Hesaithunto  them,   "How   then   doth   David 
7  Mark  xii.  36.  iJ-^  gpij-it  ''call  Him  Lord  ?     ^  For  David  himself  said  'by  the  *  eccIus.si.  10. 
;  ul  xxiiS.  Holy  Ghost,  « in  the  "Book  of  Psalms,  « saying,-  fpf  ]- .^J;  ^• 

10  Matt. xxii. 44.  10 ,  rpj^g  j^oRD  Said  uuto  my  Loi'd,  ^^. S 

Sit  thou  on  my  right  hand,  ^Sj^^  i?4. 

m-11   Til  1  Cor.  15.  2o. 

Till  I  make  thine  enemies  thy  footstool.'  Heb.  1. 13.  &  10. 

!1  ^l!n  f^^^  "  David  therefore  himself  calleth  him  Lord  ;  '^  if  David  then  etZ'u.  6. 
13  Matt. xxii.46.  call  him  Lord,  iiow  is  he  his  son  ?  "     '"'And  'no  man  was    Lu'ke2o7  4o! 
able  to  answer  him  a  word :  -^neither  durst  any  one  from  ^J^-  ^12: ';. 

M   i\r     1      ■■    Q7        1  1  r        \  11-  •  ij     «  Matt.  22.  44. 

'4  Mark  XII.  J/,  ji^jj^^  (^g^y  ^orth  ask   him  anymore   questions.        And  the    Luke  20. 42. 
common  people  heard  him  gladly.  icorT'is.^o. 

Heb.  1.13.&10, 

Mark  xii.  part  of  ver.  36,  and  37. — 36  — '  The  ^Lord  said  to  my  Lord,  Sit  thou  on  ^->  ^^■ 

my  right  hand  till  I  make  thine  enemies  thy  footstool.'     37  —  and  whence  is  he  then  his  '^^Utk^Zb' 

son? — .  jPs.  110.  1. 

Luke  xx.  part  of  ver.  41,  42,  and  ver.  43,  and  44. — 41  And  he  said  —  "  How  '■say  they  j!""!.'  fo'-jr' 

that  Christ  is  David's  son?     42  And   David  himself  saith  —  'The 'Lord  said  unto  my  Acts 9.  34. 

Lord,  Sit  thou  on  my  right  hand,  43  till  I  make  thine  enemies  thy  footstool.'     44  David  jj^^^j  ^i^s'&'io 

therefore  calleth  him  Lord  ;  how  is  he  then  his  son  ?  "  j-2, 13. 


VOL.  II.  N 


158 


CHRIST  REPROVES  THE  PHARISEES. 


[Part  VI. 


SECT.  XVIII. 

V.  JE.  -29. 

J.  P.  4742. 

Jerusalem. 

a  Mark  4.  2. 


J  Rom.  2.  19,  &c. 

c  Luke  11.  46. 
Acts  15.  10. 
Gal.  6.  13. 

d  Matt.  6.  1,  2,  5, 

16. 
e  Num.  15.  38. 

Deut.  C.8.  &22. 

12.  Prov.  3.  3. 
/Luke  11.  43.  & 

20.  46.  3  John  9. 


Section  XVIII. —  Christ  severely  reproves  the  Pharisees. 
Matt,  xxiii.  1,  to  the  end. — Mark  xii.  38-40. — Luke  xx.  45,  to  the  end. 
^  Then,  in  the  audience  of  all  the  people,  ^  spake  Jesus 
to  the  multitude,  and  to  his  disciples.  ^  And  "he  said  unto 
them  in  his  doctrine,  * "  The  Scribes  and  the  Pharisees  sit 
in  Moses'  seat ;  '"  all  therefore  whatsoever  they  bid  you 
observe,  that  observe  and  do ;  but  do  not  ye  after  their 
works  :  for  'they  say  and  do  not.  '^  Beware  of  the  Scribes, 
"^  for  'they  bind  heavy  burdens  and  grievous  to  be  borne,  and 
lay  them  on  men's  shoulders  ;  but  they  themselves  will  not 
move  them  with  one  of  their  fingers.  **  But  ''all  their  works 
they  do  for  to  be  seen  of  men  ;  'they  ^  love  to  go  in  long 
clothing,  and  "^make  broad  their  phylacteries,  and  enlarge  ^'^  Matt.xxm.s. 
the  borders  of  their  garments,  "  and  •'love  the  uppermost  "  *iatt.  xxiii.  e, 
rooms  at  feasts,  and  the  chief  seats  in  the  synagogues,  '^  and  '^  Matt,  xxiii.  7 
greetings  in  the  markets,  and  to  be  called  of  men,  Rabbi !  13  Luke  xx.  47. 
Rabbi!  '^  which  devour  widows'  houses,  and  for  a  show,  1*  Mark  xii.  40. 
'^for    a    pretence,  '"make    lonjr    prayers;  the    same  shall '"  ^^"""^ "''''■  ■*^" 


1  Luke  XX.  45. 

2  Matt,  xxiii.  1. 

3  Mark  xu.  38. 

4  Matt,  xxiii.  2. 
6  Matt,  xxiii.  3. 


6  Mark  xii.  38. 

7  Matt,  xxiii.  4. 

8  Matt,  xxiii.  5. 

9  Mark  xii.  38. 


g  James  3.  1. 
See  2  Cor.  L  24. 
IPet.  5.  3. 

A  Mai.  1.6. 


t  Matt.  20.  2n,  27. 

jJob22.  29. 

Prov.  15.   33.  & 

29. 23.  Luke  14. 

11.  &  18.  14. 

James  4.  6. 

lPet.5.  5. 
ft  Luke  11.52. 


I  Mark  12.  40. 
Luke  20.  47. 
2  Tim.  3.  6. 
Tit.  1.  11. 


m  Matt.  15.  14. 

ver.  24. 
n  Matt.  5.  33,  34. 

0  Exod.  30.  29. 


*  Or,    dehtor,   or, 

bound. 
p  Exod.  29.  37. 


y  1  Kings  8.  13. 

2  Chron.  6.  2. 

Ps.  26.  8.  &  132. 

14. 
r  Matt.  5.  34. 

Ps.  11.  4.  .^018.7. 

49. 
s  Luke  11.  42. 
f  Gr.  fiiiriOnv,  dill, 
t  1  Sam.  15.  22. 

Hos.  e.O.Mic.  6. 

8   Matt.  9.  13.  & 

12.7. 


pretence,  '"make    long    prayers,   ...^ i6  Matt.xxm.t, 

receive  greater  damnation.  "^  But  °be  not  ye  called  Rabbi ;  to  the  end. 
for  One  is  your  Master,  [even  Christ]  ;  and  all  ye  are  brethren.  ^  And 
call  no  man  your  father  upon  the  earth  ;  ''for  One  is  your  Father, 
which  is  in  heaven.  ^^  Neither  be  ye  called  Masters  ;  for  One  is  your 
Master,  [even  Christ].  ^^  But  'he  that  is  greatest  among  you  shall  be 
your  servant.  ^- And  ^Whosoever  shall  exalt  himself  shall  be  abased  ; 
and  he  that  shall  humble  himself  shall  be  exalted. 

^^ "  But  *woe  unto  you,  Scribes  and  Pharisees,  hypocrites  !  for  ye 
shut  up  the  kingdom  of  heaven  against  men ;  for  ye  neither  go  in 
yourselves,  neither  suffer  ye  them  that  are  entering  to  go  in.  ^^  Woe 
unto  you,  Scribes  and  Pharisees,  hypocrites  !  'for  ye  devour  widows' 
houses,  and  for  a  pretence  make  long  prayer :  therefore  ye  shall  re- 
ceive the  greater  damnation. 

15  a  w/'qq  unto  you^  Scribes  and  Pharisees,  hypocrites  !  for  ye  com- 
pass sea  and  land  to  make  one  proselyte,  and  when  he  is  made,  ye 
make  him  twofold  more  the  child  of  hell  than  yourselves.  ^^  Woe 
unto  you,  '"ye  blind  guides  !  which  say,  '  Whosoever  "shall  swear  by 
the  temple,  it  is  nothing  ;  but  whosoever  shall  swear  by  the  gold  of 
the  temple,  he  is  a  debtor.'  ^''  Ye  fools  and  blind !  for  whether  is 
greater,  the  gold,  "or  the  temple  that  sanctifieth  the  gold  ?  ^^  And, 
'  Whosoever  shall  swear  by  the  altar,  it  is  nothing ;  but  whosoever 
sweareth  by  the  gift  that  is  upon  it,  he  is  *guilty.'  ^^  Ye  fools  and 
blind  !  for  whether  is  greater,  the  gift,  or  ^the  altar  that  sanctifieth 
the  gift  ?  ^^  Whoso  therefore  shall  swear  by  the  altar,  sweareth  by  it, 
and  by  all  things  thereon  ;  -^  and  whoso  shall  swear  by  the  temple, 
sweareth  by  it,  and  by  'Him  that  dwelleth  therein  ;  --and  he  that  shall 
swear  by  heaven,  sweareth  by  'the  throne  of  God,  and  by  Him  that 
sitteth  thereon. 

23  u  Woe  unto  you,  Scribes  and  Pharisees,  hypocrites  !  'for  ye  pay 
tithe  of  mint  and  tani.se  and  cummin,  and  'have  omitted  the  weightier 
matters  of  the  Law — judgment,  mercy,  and  faith :  these  ought  ye  to  have 
done,  and  not  to  leave  the  other  undone.  ^^Ye  bhnd  guides  !  which 
"strain  out  a  gnat,  and  swallow  a  camel  !     ~^  Woe  unto   you,  Scribes 


Sect.  XIX.]        CHRIST  APPLAUDS  THE  POOR  WIDOW.  ]59 

and  Pharisees,  hypocrites  !  "for  ye  make  clean  the  outside  of  the  cup  '"lll'^^{% 
and  of  the  platter,  but  within  they    are  full  of  extortion  and   excess. 
^^  Thou  blind  Pharisee !"  cleanse  first  that  which  is  within  the  cup  and  o  See  Note  14. 
platter,  that  the  outside  of  them  may  be  clean  also. 

~^"  Woe  unto  you,   Scribes  and  Pharisees,  hypocrites!  "for  ye  are  '"^^"j^^^ 3 '*'*' 
like  unto  whited  sepulchres,  which  indeed  appear  beautiful  outward, 
but  are  within  full  of   dead    men's  bones,  and    of  all   unclcanness. 
^^  Even   so  ye  also   outwardly  appear  righteous  unto  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity. 

29  a  ^oe  ""unto  you.  Scribes  and  Pharisees,  hypocrites  !  because  ye  1^11^611.47. 
build  the  tombs  of  the   prophets,  and  garnish  the   sepulchres  of  the 
righteous,  ^*^  and  say,  '  If  we  had   been  in  the  days  of  our   fathers, 
we  would    not  have  been  partakers  with  them  in  the  blood  of  the 
prophets.'     ^^  Wherefore  ye   be   witnesses  unto  yourselves,   that  ^ye  ^]'\':{fel'|'i5^' 
are   the  children  of  them  which  killed  the  prophets.     ^^  Fill  'ye  up  z  Gen.  15.  le. 
then  the  measure  of  your  fathers.     '•^'■^Ye  serpents!  ye  "generation  of  ^^J^^^^~:^\^ 
vipers  !  how  can  ye  escape  the  damnation  of  hell  ?  ^■^■ 

^"  Wherefore,  ''behold  !  I  send  unto  you  prophets,  and  wise  men,  *Luk"'n.'49.'^^" 
and  scribes  ;  and  "^some  of  them  ye  shall  kill  and  crucify  ;  and  ''some  c  Acts  5. 40.  &  7. 
of  them  shall  ye  scourge  in  your  synagogues,  and  persecute  them  dMatt.io.Tv. 
from  city  to  city:  ^^ that 'upon  you  may  come  all  the  righteous  2 cor.  11.24,25. 
blood  shed  upon  the  earth,  •'from  the  blood  of  righteous  Abel  unto /ccn. 4.8.1  Joim 
^the  blood  of  Zacharias,  son  of  Barachias,  whom  ye  slew  between  the    ^■^^■ 

111  ■?(- TT      -1       T  11       I  1  •  1      11   ^2  Chron.24. 20, 

temple  and  the  altar.     -^^  Verily  1  say  unto  you,  all  these  things  shall    21. 
come  upon  tliis  generation. 

2^  "  O  ''Jerusalem  !  Jerusalem  !  thou  that  killest  the  prophets,  'and  '>■  Uikc  ix  34. 
stonest  them  which  are  sent  unto  thee,  how  often  would  ^I  have  gath-  Jdcui.  32. 11,12'. 
ered  thy  children  together,  even  as  a  hen  gathereth  her  chickens  under  4 ^'a^Esdr  "l.^so. 
her  ^wings,!'  and  ye  would  not!  -'^Behold!  your  housed  is  left  unto  * Knapp & cries- 
you  desolate.  ^-'  For  I  say  unto  you,  Ye  shall  not  see  me  henceforth,  ter'rogat'ion'point 
till  ye  shall  say,  'Blessed  is  he  that  cometh  in  the  name  of  the  Lord !"    afi^f^"wings.'' 

Matt,  xxiii.  beginning  ofver.  1,  and  2.  — 1  Then  —  2  saying,  — .  P  ^ce  Note  15. 

Mark  x'li.  part  of  ver.  38,  and  vcr.  39,  and  part  of    ver.  40. — 38 — which  —  ^love  ^p^  jjg  (,g 
salutations  in  the   market-places,   39  and  the  chief  seats  in  the  synagogues,  and  the     Matt.  21.  9. 

uppermost  rooms  at  feasts  :  40  "which  devour  widows'  houses,  and  —  make  long  prayers  :  m  Luke  11.  43. 

these  shall  receive  greater  damnation."  "  Matt.  23. 14. 

Luke  xx.  ■part  ofver.  4.5,  and  ver.  4G. — 4.5  —  he  said  unto  his  disciples,  46  "  Beware  "of  0  Matt.  23.  5. 

the  Scribes,  which  desire  to  walk  in  long  robes,  and  -Plove  greetings  in  the  markets,  and  p  ch.  11.  43. 
the  highest  seats  in  the  synagogues,  and  the  chief  rooms  at  feasts  ; 


Section  XIX. —  Christ  applauds  the  Liberality  of  the  poor  Widow.       gj-^.^  ^ix. 

Mark  xii.  41,  to  the  end. — Luke  xxi.  1-4.  

1  Markxii.  ti.       'And    Jesus    sat    over    against    the    treasury,  ^and  he     t  p  j-Tq 
3  llarkxa.'ii.  looked  up,  'and  beheld  how  the  people  cast  *money  into      jerusaiLT 

the  treasury ;  and    many   that   were    rich   cast    in   much.  — 

5 1'u'e  xxi' ^"  '  ^"^^  there  came  'also   a  certain    poor  widow,  "and  she  ^tS' tee'"' 
6  Mark  xH.  42.  thrcw  in  two   tmitcs,  ""which  make   a  farthing.     '  And  he    2  Khigl^i2^.'9. 
V  :\[ark  xii.  !3.  called  wito  him  his  disciples,  and  saith  unto  them,  "  Verily  fit  is  the  seventh 

I  say  unto  you.  That  "this  poor  widow  hath  cast  more  in    of  that  brasr"*'^ 

8  Luke  xxi.  4.  than  all  they  which  have  cast  into  the  treasury.     ®  For  all    T''^" .  it 

iici'ii  •  "  '  INote  17. 

these  have  of  their  abundance  cast  in  unto  the  ofierings  of  a2Cor.  8. 12. 

9  .Mark  xii.  44.  Qq^j  .  j^^t  gj^g  ^^f  j^g^  peuury  hath  cast  in  '  all  that  she  had, 

''even  all  her  living."  Anent.  24.  g. 

®  IJohn3.  17. 

Mark  xii.  part  of  vcr.  43,  and  44. —  42  —  a  certain  poor  widow,  —  44  For  all  t]iey  did 
cast  in  of  their  abundance  ;  but  she  of  her  want  did  cast  in — . 

Luke  xxi.  partofver.  1,  2,  vcr.  3,  and  part  ofver.  4.— 1  —  ""and  saw  the  rich  men  cast-  c  Mark  12.  41. 
ing  their  gifts  into  the  treasury.     2  And  he  saw  —  casting  in  thither  two  tmites.     3  And  t  ^ee  Mark  12 
he  said,  "  Of  a  truth  I  say  unto  you,  '^That  this  poor  widow  hath  cast  in  more  than  they  ^^cq^  g  12 
all :  4  —  all  the  living  that  she  had." 


160 


DESTRUCTION  OF  JERUSALEM  FORETOLD.        [Part  VL 


SECT.    XX. 

V.  M.  29. 
J.  P.  4742. 

Jerusalem. 

s  See  Note  18. 
a  Luke  21.  5. 


6  1  Kings  9.  7. 
Jer.  26.  18.  Mic. 
3. 12.  Mark  13. 2. 
Luke  19.  44. 


c  1  Thes.  5.  1. 


d  Jer.  29.  8. 

Mark  13.  5. 

Luke  21.  8. 

Ephes.  5.  6. 

Col.  2.  8,  18. 

2  Thess.  2.  3. 

1  Jolin  4.  1. 
e  Jer.  14.  14.  & 

23.  2 1 ,  25.  Matt. 

24.  11,  24.  Mark 
13.  6.  Luke  21. 
8.  John  5.  43. 

*  Or,  and.  The 

time,  &c.    Matt. 

3.  2.  &  4.  17. 
/2  Chron.  15.  6. 

Is.  19.  2.  Hag. 

2.  22.  Zecli.  14. 

13.  Matt.  24.  7. 

JMark  13.  8. 


g  See  Mark  13.  8. 

A  Matt.  10.  17, 18. 
&;  --'4.  9.  John 

15.  20.  &  Ki.  2. 
Acts  4.  2,  3.  & 
5.  IS.  &  7.59. 
&  12.  ],&c.  & 

16.  24.  &  25.  23. 

1  Pet.  2.  13.  & 
4.  IH.  Rev.  2. 10, 
33. 

t  Phil.  1.  28. 

2  Thess.  1.  5. 
j  yV-M.  21.  14. 
ft  Matt.  10.  19. 

Luke  12.  11.  & 
21.  14. 


24 


I  Acts  6.  10. 


m  Acts  9.  4.  & 

4.  8,  31. 
n  Mic.  7.  C.  Matt. 

10.  21.  &24.  10. 

Luke  21.  16. 


0  Acts  7.  59. 
12.  2. 


Section  XX. —  Christ  foretells  the  Destruction  of  Jerusalem, 
of  the  Jeivish  Dispensation,  and  of  the  World.^ 
Matt.  xxiv.  1-35. — Mark  xiii.  1-31. — Luke  xxi.  5-33. 
'  And  "Jesus  went  out,  and  departed  from   the  temple.  ' 
^  And  as  he  went  out  of  the   temple,  one  of  his  disciples  ^ 
^  (his  disciples)  came  to  him  for  to  show  him  the  buildings  ^ 
of  the  temple  ;  ■*  how  it  was  adorned  with  goodly  stones  ^ 
and  gifts,  [and]  "  saith  unto  him,    "  Master,  see  what  man- 
ner of  stones  and  what  buildings  are  here  .'"     ^  And  Jesus 
answering  said  unto  him,  "  Seest  thou  these  great  build- 
ings ?     '  See  ye  not  all  these  things  ?     *  As  for  these  things  ' 
which  ye  behold,  ^  verily  I    say   unto  you,  "^  the  days  will  9 
come,  in  the  which  "  there  ''shall  not  be  left  here  one  stone  10 
upon  another  that  shall  not  be  thrown  down." 

'^  And  as  he  sat  upon  the  Mount  of  Olives  over  against  '^ 
the  temple,  '^  the  disciples,  "  Peter,  and  James,  and  John,  j^ 
and  Andrew,  '^came  unto  him  privately,  [and]  '"asked  15 
him  privately,  ^''  saying,  "  Master,  but  '®tell  "us  when  shall  '** 
these  things  be  ?  and  what  shall  he  the  sign  of  thy  com-  is 
ing,  and  of  the  end  of  the  world  ?  '^  when  all  these  things  '^ 
shall  be  fulfilled  ?"  '^°  And  Jesus  answering  them  began  '" 
to  say  ^'  unto  them,  "  Take  ''heed  that  no  man  deceive  ^' 
you.  "  For  'many  shall  come  in  my  name,  saying,  '  I  ^^ 
am  Christ ;'  and  shall  deceive  many.  ^^  *And  the  time  ^ 
draweth  near  ;  go  ye  not  therefore  after  them.  ^*  And  ye 
shall  hear  of  wars  and  rumors  of  wars  :   but  ^*  when  ye  shall 

hear  of  wars,  '"  and  rumors  of  wars,  ^''  and  commotions,  be  ^^ 

7  J  -'27 

not  terrified ;  ^**  see  that  ye  be  not  troubled  ;  for  all  these  2s 
things  ^^  must  needs  ^^  first  come  to  pass,  ^'  but  the  end  shall  ^ 
not  be  yet."  ^"Then  •'^said  he  unto  them,  "  Nation  shall  3, 
rise  against  nation,  and  kingdom  against  kingdom  ;  ^^and  32 
great  earthquakes  shall  be  in  divers  places  ;  ^*  and  there  ^^ 
shall  be  famines,  and  pestilences,  ^*  and  troubles,  ^°  and  35 
fearful  sights,  and  great  signs  shall  there  be  from  heaven 
^'  All  'these  are  the  beginning  of  sorrows. 

^^  "  But  Hake  heed  to  yourselves  ;  for  ^"before  all  these,  ^ 
they  shall  lay   their  hands  on    you,   and    persecute   you ; 
[and]   '"'  they   shall  deliver  you    up  to  councils  ;  ^'  to  the  \^ 
synagogues,  '*'"  (and   in  the  synagogues  ye   shall  be    beat-  42 
en  ;)  "  and  into  prisons,  ''^  to  be  afflicted  ;  ^'  and  ye  shall  *^ 
be  brought  before  rulers  and  kings  for  my    sake,    for  a  45 
testimony,  ""  for  my  Name's  sake.  *''  And  'it  shall  turn    to  ^^ 
you  for  a  testimony  ^^  against    them.     ''^And^the    Gospel  ^g 
must  first  be  published   among  all  nations.     ^°  But  *when  49 
they  shall  lead  you,  and  deliver  you   up,  take  no  thought "" 
beforehand  what  ye   shall    speak,  neither  do  ye  premed- 
itate.    *'  Settle  it  therefore  in  your  hearts,  not  to  meditate  ^' 
before  what  ye   shall  answer :   ^'^  but  whatsoever  shall  be  ^"^ 
given  you  in   tiiat  hour,    that   speak  ye  ;  "  for  I  will  give  ^^ 
you    a  mouth,  and   wisdom,  'which  all    your    adversaries 
shall  not  be  able  to  gainsay   nor  resist ;  *■*  for  it  is  not  ye  ** 
that  speak,  '"but  the  Holy  Ghost.     "  Now  "the  brother  shall '' 
betray  the  brother  to  death,  and   the    father  the   son  ;  and 
children  shall  rise  up  against  their  parents,  and  shall  cause 
them  to  be  put  to  death.     '"^  And  ye  shall  be  betrayed  both 
by  parents,  and  brethren,  and  kinsfolks,  and  friends  ;  and 
"some  of  you  shall  they  cause  to  be  put  to  death  ;  "  and  ye 


the  End 


Matt.  xxiv.  1. 
Mark  xiii.  1 
Matt.  xxiv.  1. 
Luke  xxi.  5. 
Mark  xxi.  1. 
Mark  xiii.  2. 


Matt.  xxiv.  2. 
Luke  xxi.  6. 
Matt.  xxiv.  2. 
Luke  xxi.  6. 
Matt.  xxiv.  2. 

Mark  xiii.  3. 
Matt.  xxiv.  3. 
Mark  xiii.  3. 
Matt.  xxiv.  3. 
Mark  xiii.  3. 
Luke  xxi.  7. 
Matt.  xxiv.  3. 
Mark  xiii.  4. 
Mark  xiii.  5. 
Matt.  xxiv.  4. 
Matt.  xxiv.  5. 
Luke  xxi.  8. 
Matt.  xxiv.  6. 
Luke  xxi.  9. 

Mark  xiii.  7. 
Luke  xxi.  9. 
Matt.  xxiv.  6. 
JIark  xiii.  7. 
Luke  xxi.  9. 
Mark  xiii.  7. 
Luke  xxi.  10. 
Luke  xxi.  11. 
Matt.  xxiv.  7. 
Jlark  xiii.  8. 
Luke  xxi.  11. 
Matt.  xxiv.  8. 

Mark  xiii.  9. 
Luke  xxi.  12. 

Mark  xiii.  9. 
Luke  xxi.  12. 
Mark  xiii.  9. 
Luke  xxi.  12. 
Matt.  xxiv.  9. 
Mark  xiii.  9. 
Luke  xxi.  12. 
Luke  xxi.  13. 
Mark  xiii.  9. 
Mark  xiii.  10. 
Mark  xiii.  11. 


Luke  xxi.  14. 
Mark  xiii.  11. 
Luke  xxi.  15. 

Mark  xiii.  11. 
Mark  xiii.  12. 


56  Luke  xxi.  IC. 


S7  Matt.  xxiv.  9. 


37 


Sect  XX.]      DESTRUCTION  OF  JERUSALEM  FORETOLD.  161 

68  iM;ut.  xxiv.    shall  be   hated  of  all  nations  for  my  name's  sake.     ^^  And 

^"'  then  shall  many  ''be  offended,  and  shall  betray  one  another,  ^g.^sy/oTtm*" 

69  Luke  xxi.  18.  and  shall  hate  one  another.  '"  But  'there  shall  not  a  hair  J^i^.  &  4.  lo, 
60  Liik,)  xxi.  19.  Qf  yQUf  head  perish.  '^°  In  your  patience  possess  ye  your  q  Matt.  lo.  so. 
ci  Matt. xxiv.    souis_     «' And  'many  false  prophets    shall  rise,  and  shall '■^^^^''^'-g^^  ^^j-^f^ 

62  Mat.  xxiv.  12.  deceive  many.     '^' And  because  iniquity  shall  abound,  the    l^■£^l'^^^.^]^ 

63  Matt.  xxiv.    i^yg  Qf  niany  shall  wax  cold  ;  ®^but  *he  that  shall  endure    a'pet.  2.  i.  * 

64  Mutt.  xxiv.    unto  the  end,  the  same  shall  be  saved.     "  And  this  'Gospel  ^  MatT.'io.  22. 
^^'  of  the  kingdom  shall   be  preached   in  all  the  world,  for  a    Hebl's.^e,^^! 

witness  unto  all  nations  ;  and  then  shall  the  end  come.  Rev.  2. 16. 

65  Mark  xiii.  14.      ^' "  But  "whcu  yc  sliall  SCO  tlio   Abomination  of  Desola- '9.35.Rom.io. 

tion,  [spoken  of  by  Daniel  the  prophet],  standing  where  it  ^^^°^^%^'^ 

66  Matt.  xxiv.    ought  not, '''' in   the  Holy  Place,  (whoso  "readeth,  let  him    Matt!  24. 15. 

67  Luke  xxi. 20.  understand  !)   "  and  ""when    ye  shall  see   Jerusalem  com-  ^Dan.s.'^/ns. 

passed  with  armies,  then  know  that  the  desolation  thereof  \l^^l\^\4^^- 

68  Luke.x.xi.2L  ig  j^jg)^^     ^*  Tlicu  let  them  which  are  in  Judaea  flee  to  the 

mountains  ;  and  let  them  which  are  in  the  midst  of  it 
depart  out ;  and  let  not  them   that  are  in  the  countries 

69  Mark  xiii.  15.  enter  thereinto  ;  ^^  and  let  him  that  is  on  the  housetop  not 

go  down  into  the  house,  neither  enter  therein,  to  take  any 

70  Matt.  xxiv.    xK\n^  out  of  his  house  ;  '"  neither  let  him  which  is  in  the 

71  Luke  xxi.  -22.  field  rctum  back  to  take  his  clothes.     "'  For  these  be  the 

days  of  vengeance,  that  ""all  things  which  are  written  may  ^;£^5^- ^-j'^i' ^^' 

72  Luke  xxi.  23.  ^^  fulfilled.    ''  But  ^voe  unto  them  that  are  with  child,  and  yaiatt.24'.  19. 

to  them  that  give  suck  in   those  days  !  for  there   shall  be 

73  Luke  xxi. 24.  great  distress  in  the  land,  and  wrath  upon  this  people  ;  "and 

they  shall  fall  by  the  edge  of  the  sword,  and  shall  be  led 
away  captive  into  all  nations ;  and  Jerusalem  shall  be 
trodden  down  of  the  Gentiles,  ""until  the  times  of  the  Gen-  ^j^"^-  ^■^^;-  j'^ 

74  Matt.  xxiv.    ^-jgg  gj-jj^ij  i^Q  fulfilled.     '''  But  pray  ye  that  your  flight  be  not   as!  ' 

75  Mark  xiii.  19.  in  the  winter,  neither  on  the  Sabbath  day  ;  "  for  "in  those  "j°5";^2~l'^  ^^ 

76  Matt.  xxiv.    j^yg  '«  shall  be  great  tribulation,  "shall   be  affliction,  such 

77  Mark  xiii.  19.  as  was  uot  from  tiie  beginning  of   the   creation  '*  of  the 

78  Matt.  xxiv.    y^Q^if^  79  ^i^ieh  God  created  unto  this  time,  neither  sliall  be, 

79  Mark  xiii.  19.  «**  no,  uor  cvcr  shall  be.  *'  And  except  that  the  Lord  had 
8u  Matt.  xxiv.  gi^Qj-tened  those  days,  ^^  there  should  no  flesh  be  saved  ; 
81  Markxiii.2o.  ^^  but  for  the  elect's  sake,  whom  he  hath  chosen,  he  hath 

83  MalL'xmlS  shortened  the  days. 

84  Mark  xiii. 21.      ^'  "  And  Hheu  if  any  man  shall  say  unto  you,  '  Lo,  here  *Luke"if  ^^'fe 

85  Matt.  xxiv.    is  Christ!'  or,    'Lo,  he  is   there!'  believe  him  not;  ''for   21"  s.  '' 


24. 


'there  shall  arise  false  Christs,  and  false  prophets,  and  shall  '^  °''"'-  ^^-  ^• 


AFatt.  24.  5,  11. 

show  great  signs  and  wonders :   insomuch  that,  ''if  it  were    jo^jf  "ifg/'ig 

86  Mark  xiii.  23.  possible,  they  shall  deceive  the  very  elect.     '^But  'take  ye    13! 

87  Matt.  xxiv.    heed;  behold!  I  have  foretold  you  aU  things.     "Where-  \Tm%9\L. 

fore,  if   they  shall    say  unto  you,    'Behold  he  is    in   the    3.1™^' ^19. 
desert ! '  go  not  forth  :   '  Behold  he  is  in  the  secret  cham-  « 2  Pet.  3. 17. 

88  Matt.  xxiv.    |jgj.g  I )  believe  it  not.  '^^  For  -^as  the  lightning  cometh  out  of  /Luke  n.  24. 

the  east,   and  shineth   even   unto   the  west ;  °so  shall  also  ^gg'^g^g^];,^^', 

89  Matt.  xxiv.    ^jjg  coming  of  the  Son  of  Man  be.    *®  For  ''wheresoever  the    51! 

carcase  is,  there  will  the  eagles  be  gathered  together.  ^LuL^n.^sV. 

90  Ma>kxiii.24.      90  u  g^^  91  immediately  'after  the  tribulation  of  those  days  t  is.  13.10.  Ezek. 

91  Matt,  xxiv       .„    ,  ,      ,1  ,  •  ■         ,  1-1  1     •         32.  7.  Dan.  7. 10, 

29.  "nhere  shall  be  siarns  in  the  sun,  and  in  the  moon,  and  in    ii,i2.joei2.io, 

92  Lukoxxi.25.  ^j^g  gl^j.g  .    g^j-j^i   upon   the   earth   distress  of  nations,  with    a^os5'.2o'.& 

93  Luke  xxi.  26.  perplexity  ;  the  sea  and  the  waves  roaring;  *^  men's  hearts    fg.^iark'lb.^k 

failing  them  for   fear,  and   for  looking  after  those  things    acu  2. 20.  Rev. 

94  ?,:arkxiii.24.  ^^,|^-^j^   arc  comiug  on   the   earth;  for  ^M  he  sun   shall  be 

95  Mat.  xxiv.29.  darkened,  and  the  moon  shall  not  give  her  light,  ^^  and  the 

VOL.  II.  21  N* 


62  DESTRUCTION  OF  JERUSALEM  FORETOLD.       [Part  VL 

jDan.  7. 13.  stsLYS  sliall  fall  from  heaven,  and  the  powers  of  the  heavens 

Matt.'ieis?!  shall  be  shaken.     ®®  And  •'then  shall  appear  the  sign  of  the  ^  M^tt-^f^'v- 

See' John  i.'si.  Son  of  Man  in  heaven  ;  and  then  shall  all  the  tribes  of  the 

fThe;s!4. 16.  earth  mourn.     ''  And  then  shall  they  see  the  Son  of  Man  ''  »'"k^i"-2G. 

|Thess._^i.7,io.  **  comiiig  in  the  clouds  of  heaven   with  power  and  great ''^  3^^"' '''''^■ 

ft  Watt.  13!  41.  glory.     *®And*then   shall   he    send   his  angels,  '  *with  a  99  j,„rkxiii.27. 

2  Thess^'4^%.  great  sound  of  a  trumpet,  and  they  shall  gather  together  '  Mark  sxiv. 

*  ^et' and  a''"reat  ^^^  ^^^^^  ivoui  the  four  wiuds,  ^  fiom  the  uttermost  part  of  2  Markxiii.27. 

voice.  the  earth,  to  the  uttermost  part  of  heaven,  ^from  one  end  ^  Matt.xxiv. 

^mmM<ii'^.'  ^^  heaven  to  the  other.     ^  And  when   these  things  begin  4Lukexxi.28. 

Mark  13. 28.  to  comc   to  pass,  then  look   up,  and  lift   up  your  heads;  sLukexxi.ao. 

"as!'!}".'  Mar^'it  fo-r  'your  redemption  draweth  nigh."  «  Matt.  xxiv. 

o^p^  wa'ael'il       '  ^"^^   ^^   ^P^'^^   *°   ^*^*^"^  a  parable  ;  « "  Now  learn  a  vSkexxi.og. 

40.8.  &  51. 6.  parable  of  the  fig  tree  ;  '^  behold  the  fig  tree,  and  all  the  s  Markxiii.28. 

Matt.  5. 18.   '  trees  !  **  when   her  branch  is  yet  tender,  and  putteth  forth  lOLukexxi  31! 

Luke 2?.' 33.'  leaves,  "when   they  now  shoot   forth,  ye  see  and  know  of  n  Matt.xxiv. 

"''V' '^<5  your  own  selves  that  summer  is  now  nigh   at  hand.     '"So  12  Markxiii.29. 

il  19.2.'  Hag.'  hkewise  ye,  "  when  ye  shall  see  all  these  things  '^conie  to  '3  Lukexxi.31. 

13.  Marria.  8."  pass,  "  kuow  ye  that  the  kingdom  of  God  is  nigh  at  hand,  "  j|!|'|^^|||'|^' 

'iv!a"rk"i'3"^  '■*  cven  at  the  doors.  ''  Verily  I  say  unto  you,  that  "this  gen-  le  mke  xxi.  32. 

Luke  21'.  12.  oration  shall  not  pass  '^  away,  "  till  all  these  things  be  ful- '^  Matt.  xxiv. 

JolinlS.  20.  &  /-i,      1       m  TT  01  I      1      II  1  ,  ^•*- 

16.2.  Acts  4. 2,  filled.       Heaven   and  earth  shall  pass  away  ;  but  my  words  i»  Matt.xxiv.35. 

3.  &7.  59.&  12.  1      11  .  5,  "^  "^ 

1,  &c.  1  Pet.  4.  shall  not  pass  away. 

Ki    Rev    2   10 

13!  '         Matt.  xxiv.  part  of  ver.  2,  3,  4,  6,  7,  9,  15,  ver.  16,  17,  19,  part  ofver.  21, 22,  cer.  2.3, 25, 

r  Dan.  9.  23-27.  and  part  of  ver.  29,  30, 31 ,  32,  33,  and  34.-2  And  Jesus  said  unto  them,  —  3  And  as  he  sat 

13.  14.  Luke  21.  upon  the  Mount  of  Olives,  —  saying,  —  4  And  Jesus  answered  and  said  —  6  —  must  come 

20.  to  pass,  but  the  end  is  not  yet.  7  For  ^nation  shall  rise  against  nation,  and  kingdom  against 

s  Mark  13.  15.  kingdom  :  —  and  earthquakes  in  divers  places.  9  *Then  shall  they  deliver  you  up  —  and 

t  Luke  23.  29.  shall  kill  you  : —  15  ""When  ye,  therefore,  shall  see  the  Abomination  of  Desolation,  spoken 

u  Dan.  9.  2fi.  &  of  by  Daniel  the  prophet,  stand  —  16  *Then  let  them  which  be  in  Judtea  flee  into  the  moun- 

12. 1.  Joel  2.  2.  tj^jj^g  .  17  let  him  which  is  on  the  housetop  not  come  down  to  take  any  thing  out  of  his  house  : 

Zech.  14.'2'3.  l^  ^^^  'woe  unto  them  that  are  with  child,  and  to  them  that  give  suck  in  those  days! 

jc  Mark  13.  21.  21  For  "then  —  such  as  was  not  since  the  beginning  —  to  this  time, —  22  And  except 

Luke  1/.  23.  &  jjjQgp  days  should  be  shortened,  —  "but  for  the  elect's  sake  those  days  shall  be  shortened. 

X  See  John  1.  51.  23  ""Then  if  any  man  shall  say  unto  you,  '  Lo,  here  is  Christ  I'  or  '  there  !'  believe  it  not. 

y  cb.  '3-  41  g-  gpijoj(j  I   J  have  told  vou  before.     29  —  shall  the  sun  be  darkened,  and  the  moon  shall 
1  (or.  15.  52.  •'  ' 

1  Thess.  4.  16.  not  give  her  light,  —  30  —  and  they  shall  see  "^the  Son  of  Man  —  31  ^  And  he  shall  send  his 

zJiimesS.  9.  angels  —  32  — When    his  branch  is   yet  tender,  and   putteth   forth  leaves,    ye  know 

a  Mi'tt.  16.  28.  that  summer  is  nigh:  33  so  likewise  ye,  —  know  'that  *it  is  near,  eren  at  the  doors. 

rt^'O  1"'  oY^.j^  ■^  Verily  I  say  unto  you,  "This  generation  shall  not  pass,  — . 
b  Mutt.  24.  3.  Mark  xiii.  part  of  ver.  2,  4,  5,  ver.  6,  part  of  ver.  7,  8,  ver.  13,  part  of  ver.  14,  ver.  16, 

/i'^^U.'li  &  17, 18,  part  of  ver.  20,  ver.  22,  part  of  ver.  24 ,  ver.  25,  part  ofver.  26, 27,  28, 29,  30,  and  ver. 

23.  21,  25.  31. — 2  —  there  shall  not  be  left  one  stone  upon  another,  that  shall  not  be  tlirown  down." 
24?'Lu"ke  21."!  4  "  Tell  ^us,  when  shall  these  things  be  ?  and  what  shall  be  the  sign—  5  —  "  Take  heed 
John  5.  43._  lest  any  man  deceive  you  :  6  "^for  many  shall  come  in  my  name,  saying,  I  am  Christ ; 
Is   19™2.  Ha<'. '  ^"^d  shall  deceive  many.     7  And  when  ye  shall  hear  of  wars  —  be  ye  not  troubled:  for 

2.  22.  Zech.  14.  such  things  —  be  ;.  —  8  ''For  nation  shall  rise  against  nation,  and  kingdom  against  kingdom  : 
Luke  2"  10.     '  and  there  shall  be  earthquakes  in  divers  places,  and  there   shall  be  famines — 'these  ai-e 

e  .Matt.  21.  8.  the  beginnings  of  Isorrows.     13  •''And  ye  shall  be  hated  of  all  men  for  my  Name's  sake  : 

^Ji'<^ina^'inlpon^  but  ^he  that  shall  endure  unto  the  end,  the  same  shall  be  saved.     14  —  (let  him  that  read- 

e\htliepain.^'ofa  eth  understand  !)  then ''let  them  that  be  in    Judtea  flee   to  the  mountains;  16 'and  let 

/mm? ■24!'^.'''''^^'  1""^  that  is  in  the  field  not  turn  back  again  for  to  take  up  his  garment.     17  JBut  woe  to 

Luke  21.  17.  them  that  are  with  child,  and  to  them  that  give  suck   in  those  days  !     18  And  pray  ye 

^MaTt.' 10.' 22.' &  that  your  flight  be   not  in  the  winter.     20 — no  flesh  should  be  saved; — 22  For  false 

21. 13. Rev.  2.10.  Christs  and  false  prophets  shall  rise,  and  shall  show  signs  and  wonders,  to  seduce,  if  t^ 

M "u   ^4  18  '"""'''  possible,  even  the  elect.    24  —  in  those  days,  after  that  tribulation,  —  25  And  the  stars 

;  Luke  21.  23.  &  of  lieaven  shall  fall,  and  the  powers  that  are  in  heaven  shall  be  shaken.     26  —  coming  in 

A  Ma^t  24  32  the  clouds,  with  great  pcnver  and  glory.     27  — and  shall  gather  together  his  elect  iiom 

T/uke  2l.29,&c.  the  four  winds,  —  28  '^Now  learn  a  parable   of  the  fig  tree  ;  — ye  know  that  summer  is 

I  Ps.  102.  26.  Is.  ^gj^]. .  20  so  ye  in  like  manner,  when  ye  shall  see  tliese  things  —  know  that  it  is  nigii, — 
40.  8   &■  ol.  ().  f  ^  c3  o    ' 

Jer.  31.  35,  36.  30  —  till  all  these  things  be  done.     31  'Heaven  and  earth  shall  pass  away  ;  but  my  words 

Mati.  5.  18.  &  g]j.j^]j  jjQt  pass  away. 

24.  3:).  Luke  21.  '  •' 

33.  Hcb.  1. 11.         Luke  xxi.partof  ver. r>  6, 7, 8, 9, l'i,l2,ver. 17, partof  ver. 23, 26, ver. 27, partof  ver. ',il, 


Sect.  XXL]  CHRIST'S  SECOND  ADVExNT.  163 

32,  and  vcr.  33. — 5  "'.Vnd  as  some  spake  of  tlie  temple,  — he  said,  6  — there  "shall  not  m  Matt.  24.  1. 

be  left  one  stone  upon  another,  tliat  shall  not  be  thrown  down."     7  And  they  asked  him,  ^  J^'  jg  "    " 

—  "  when  shall  these  things  be  ?  and  what  sign  will  there  be  when  these  things  shall  come  g  Matt.  24.  4. 

to  pass.''"     8  And  he  said,  "  Take  "heed  that  ye  be  not  deceived;  for  many  shall  come     M.irk  13.5. 

in  my  name,  saying, '  I  am  Christ ;'  —  9  —  for  tliese  things  must —  but  the  end  is  not  by    g  Thoss.  2.3. 

and  by.    11  But  —  and  famines,  and  pestilences  ;  —  12  —  ^being  brought  before  kings  and  p  See  Note  A. 

rulers  —  17  And  ''ye  shall  be  hated  of  all  men  for  my  name's  sake.     25  And  —  26  —  the  9  See  Note  o. 

powers  of  heaven  shall  be  shaken.     27  And  then  shall  they  see  '"the  Son  of  man  coming  '^pee  J  h    /'si 

in  a  cloud  with  power  and  great  glory.     31  —  when  ye  see  these  things  come  to  pass,  —    Rev.  1.  7.  &.  14 

32  Verily  I  say  unto  you,  This  generation  shall  not  pass — till  all  be  fulfilled.  33  'Heaven        ' 

and  earth  shall  pass  away  ;  but  my  word  shall  not  pass  away."  40.8.  &  51.  6.  ' 

^^^^^^^^^^^^^^^^^  Jer.  31.  35,  36. 

Matt.  5.  18.  & 

Section  XXI. — Christ  comfpares  the  Suddenness  of  his  Second  Advent  31.' Heb!'"  ii?' 

to  the  coming  of  the  Deluge.  - 

Matt.  xxiv.  36,  to  the  end. — Mark  xiii.  32,  to  the  end. — Luke  xxi.  34-36.  sect  xxr 
1  Markxiii.32.      i  a  g^^  -^^f  j^j^j^^  jj^y  ^j^j  ^^^j*  hour  knowcth  HO  mail,  no,  — 

not  the  angels  which  are  in  heaven,  neither  the  Son,  but     ^  V,  ..Z'.^ 

2  ■\lait.  xxiv.  ^  J.  P.  4742. 

3pl4i.  the  Father  ;  ^  but  'my  Father  only.'     ^"^  But  as  the  days  of      Jerusalem. 

Noe  we7-e,  ^so  shall  also  the  coming  of  the  Son  of  Man  be.     ^^  For  ''as         — 
in  the  days  that  were  before  the  flood,  they  were  eating  and  drinking,    Acts  i.~7.' 
marrying  and  giving  in  marriage,  until  the  day  that  Noe  entered  into    2  Pc^T^s."  i6.~" 
the  ark,  ^'^and   knew  not  until   the  flood  came,  and  took   them  all  i^-ec^.H.  7. 
away  ;  *so  shall  also  the   coming  of   the  Son  of  Man  be.     '*'^  Then  c  ^hlu.  24!  27, 
■^shall  two  be  in  the  field  ;  the  one  shall  be  taken,  and   the  other  left.    If  f^^eejoim'i. 
''^  Two  women  shall  be  grinding  at  the  mill :  the   one   shall   be   taken,  dOen.  6.3,4,5. 

3  Mark  xiii.  33.  and  tlic  otiicr  left.     ^Take  ^ye  heed,  watch  and  pray  ;   for    17.26.'  1  pit.  3. 

4  Matt. xxiv.    ye  know  not  when  the  time  is.    *  Watch,  therefore:  for  ye    ^'  „..  ^^  ^ 

4o_5i  i  ,  ,  Till  An -n         1  ever.  2/.  37.  Sea 

know  not  what  hour  your  Lord  doth  come,     "^-^liut  know    John  1.51. 
this,  that  if  the  good  man  of  the  house  had  known  in  what  watch  the  ^  j^'^J^  ^  jg    * 
thief  would  come,"  he   would   have   watched,   and    would  not  have    ^,"'\^, ^~; ''*'■  f., 

2J.  34.  Rom.  13. 


suffered  his  house  to  be   broken  up.     ^^  Therefore  be   ye  also   ready;    n.  iThess.s.e. 

u  See  Note  20. 
h  See  John  1.  51. 


for  in  such  an  hour  as  ye  think  not,  Hhe  Son  of  Man  cometh.  u  see  Note  20. 


45  u  WJio  'then  is  a  faithful  and  wi.se  servant,  whom  his  lord  hath 


i  Luke  12.  42. 


made  ruler  over   his   household,   to  give  them  meat  in  due  season  ?    ^^f^  ^;  ^ 

.    ~  1  Cor.  4.  2. 

'*''  Blessed  ^is  that  servant,  whom  his  lord  when  he  cometh  shall  find    Heb.  3. 5. 
so  doing !     ''^  Verily  I  say  unto  you,  That  *he  shall  make  him  ruler  i^hr25^2i^2a 
over  all  his  goods.     '^'^  But  and  if  that  evil  servant  shall  say  in  his  heart,    Luke  22. 29. 
My  lord  delayeth  his  coming  ;  "^'^  and  shall  begin  to  smite  his  fellow- 
servants,  and  to  eat  and  drink  with  the  drunken  ;  ^^  the  lord  of  that 
servant  shall  come  in  a  day  when  he  looketh  not  for  him,  and  in  an 
hour  that   he  is  not  aware    of,  ^^  and   shall  *cut  him  asunder,   and  *  or,  cut  Mm  off. 
appoint  him  his  portion  with  the  hypocrites  :   'there  shall  be  weeping  'ch.  8. 12.  &25. 
and  gnashing  of  teeth. 

5  Mark  xiii.  3!.      ^  "  For  '"the  Son  of  Man  is  as  a  man  taking  a  far  journey,  "\f*^  Matt.  25. 

who   left  his  house,  and  gave  authority  to  his  servants, 
and  to  every  man  his  work,  and  commanded  the  porter  to 

6  Mark  xiii.  35.  watch.     ^  Watch  "ye  therefore  ;   for  ye  know  not  when  the  "A\"-24-42.44- 

c     1         1  I 

master  of  the  house  cometh,  at  even,  or  at  midnight,  or  at 

7  Mark  xiii.  36.  the  cock-crowing,  or  in  the  morning;  Mest  coming  sud- 

8  Mark  xiii.  37.  (Jenly  he  find  you  sleeping.     *  And  what  I  say  unto  you  I 

say  unto  all,  Watch  ! 

9  Luke  xxi.  34.      9  a  ^j^(j  "take   heed  to  yourselves,  lest  at  any  time   your  "i^TiTess^^e* 

hearts  be  overcharged  with  surfeiting,  and  drunkenness,  and    V^.''  ^'  "^  « 

.~  ^  '  ;)  1  Ihess.  5.  2. 

cares  of  this  life,  and  so  that  day  come  upon  you  unawares  ;    2  Pet.  3. 10. 
*" '^^'"'"^^^'■^'"  *"  for  ^as  a  snare  shall  it  come   on   all  them  that  dwell  on    is!"^' 
11  Luke  xxi.  36.  ^j^g  fj^^g  ^f  ^j^g  ^^j^^j^  ^^^^^i.     "  Watch  'yc,  therefore,  and  ''^ft.nl^li^i 
pray  always,  that  ye  may  be  accounted  worthy  to  escape    J^-  ^-  ^""^^  ^^ 
all  these  things   that  shall  come  to   pass,  '^to  stand  before  rPs.  1. 5.  seo 
the  Son  of  Man."  '^^I'-tn. 


164  *                          THE  WISE  AND  FOOLiyil  VIRGINS.              [Part  VI. 

5  Mark  13.  32.  Matt.  xxiv.  part  of  vcr.3G.  "But  of  that  day  and  hour  knoweth  no  man,  no,  not  the 

1  Thess.  5.  2.  angels  of  heaven,  — . 

2  Pet.  3.  10. 


"^       Section  XXII. — The  Parable  of  the  Wise  and  Foolish  Virgins. 

SECT.  XXII.  Matt.  xxv.  1-13. 

V.  JE.  29.  ^  "  Then  shall  the  kingdom  of  heaven  be  likened  unto  ten  virgins, 

J.  P.  4742.     which   took  their   lamps,  and  went  forth  to  meet  "the  bridegroom. 

Jerusalem.      2  ^j^j  '■f^ye  of  them  wcro  wisc,   and   five   were   foolish.     ^  They  that 

a  Eph.Tag,  30.    were  foolish  took  their  lamps,  and   took   no   oil  with  them  ;  '*  but  the 

Rev.  19.7.  &  21.  ^jgg  ^qq]^  qj|  [^  their  vessels  with  their  lamps.  ^  While  the  bridegroom 
b  c'li.  13. 47.  &  tarried,  ^they  all  slumbered  and  slept.  ^  And  at  midnight  ''there  was 
cTThlss.  5. 6.  ^  ^^y  iTiade,  Behold  the  bridegroom  cometh  !  go  ye  out  to  meet  him  ! 
d  ch.  24. 31.  ■''  Then  all  those  virgins  arose,  and  'trimmed  their  lamps.  ^  And  the 
eLukHa. 35.  foolish  said  unto  the  wise,  'Give  us  of  your  oil;  for  our  lamps  are 
*  Or, going  out.  *gone  out.'  ^  But  the  wise  answered,  saying,  '  Not  so  ;  lest  there  be 
g-ch.  7.21,22,23.  not  cuough  for  us  and  you  ;  but  go  ye  rather  to  them  that  sell,  and 
*/n^'/h^9^'3i  ^^y  ^^^  yourselves.'  ^^  And  while  they  went  to  buy,  the  bridegroom 
i  ch.  24. 42, 44.     came  ;  and   they  that  were  ready  went   in  with  him  to  the  marriage, 

Luke  2i!  36l  ^^'  and -^the  door  was  shut.     ^^  Afterward   came  also  the    other  virgins, 

iThesg^s^e      sayiiig,  '  Lord  !   ^Lord !  open  to  us!'     i~  But  he  answered  and  said, 

1  Pet.  5. 8.  Rev.  <  Vcrily  I  say  unto  you,  ''I  know  you  not.'  ^^  Watch  'therefore,  for 
J  See  John  1. 51.    yc  kuow  neither  the  day  nor  the  hour   [wherein  ^  the   Son  of  Man 

cometh."] 


SECT.  XXIII.  Section  XXIII. — Parable  of  the  Servants  and  the  Talents. 

V.  JE.  29.  Matt.  xxv.  14-30. 

J.  P.  4742.  14  a  Yq^  "the  kingdom  of  heaven  is  as  a  man   travelling  into  a  far 

Jerusalem.      couutry,  who  Called  his  own  servants,  and   delivered  unto   them  his 

a  A  better  supply  goods  ;  ^^  and  uuto  ouc  hc  gave  five  *talents,  to  another  two,  and  to 

wouidhave been  another  ouc  ;  Ho   every  man  according   to  his  several  ability;  and 

MmU'lt^  "^  Straightway  took  his  journey.     ^^  Then  he  that  had  received  the  five 

Mark'is^'si  ch!  talcuts  wcut  and  traded  with  the  same,  and  made   thein  five  other 

21.  33.  Luke  19.  talcuts.     ^^  And  likewise   he  that  had  received   two,  he  also  gained 

*  A  talent  is  JE  187.  othcr  two.     ^^  But  hc  that  had  received  one  went  and  digged  in  the 

chtifj*!!!'  ^^"'^  earth,  and  hid  his  lord's  money.     ^^  After  a  long  time  the  lord  of  those 

iRom.  12. 6.        servants  cometh,  and  reckoneth  with   them.     ^°  And  so  he  that  had 

29.  Eph.  4. 11. '  received    five  talents  came  and  brought   five  other  talents,    saying, 

'  Lord,  thou  deliveredst  unto  me  five  talents  ;  behold  !  I  have  gained 

beside   them  five  talents  more.'     ^^  His  lord  said   unto  him,   '  Well 

done,  thou  good  and  faithful  servant !   thou  hast  been  faithful  over  a 

''n}-4^'^'^\  ''^''.^  few  thino-s,  T  will  make  thee  ruler  over  many  things :  enter  thou  into 

j4,  4d.  Luke  rZ.  »    '  i  •  i  i 

44.  a.  22. 29, 30.  ''thc  joy  of  thy  lord.'  ^^  He  also  that  had  received  two  talents  came 
'^2Tim.'2.^2.      and  said,  '  Lord,   thou   deliveredst   unto   me  two  talents;  behold!  I 

1  Pel.  1.8.  j^^^.Q  grained  two  other  talents  beside  them.'  ^^  His  lord  said  unto  him, 
aver. 21.  'Well  Monc,  good  and  faithful  servant!  thou  hast  been  faithful  over 

a  few  things,  I  will  make  thee  ruler  over  many  things :  enter  thou  into 
the  joy  of  thy  lord.'  ^^  Then  he  which  had  received  the  one  talent 
came  and  said,  '  Lord,  I  knew  thee  that  thou  art  a  hard  man,  reaping 
where  thou  hast  not  sown,  and  gathering  where  thou  hast  not  strawed ; 
'^^  and  I  was  afraid,  and  went  and  hid  thy  talent  in  the  earth  ;  lo, 
there  thou  hast  that  is  thine  !  '  ^^  His  lord  answered  and  said  unto  him, 
'  Thou  wicked  and  slothful  servant !  thou  knewest  that  I  reap  where 
I  sowed  not,  and  gather  where  I  have  not  strawed  ?  ~^  thou  ought(!st 
therefore  to  have  put  my  money  to  the  exchangers,  and  then  at  my 
rk  coming  I  should  have  received  mine  own  with  usury.'     ^8  Take  there- 

4. 25.  Luke 8. 18.  forc  thc  talcut  from  him,  and  give  it  unto  him  which  hath  ten  talents. 

&  19.  2b.  John  2y  p^^  /unto  cvcry  one  that  hath   shall  be  given,  and   he  shall   have 


Sect.  XXVI.]  CHRIST  FORETELLS  HIS  APPROACHING  DEATH.  165 

abundance :  but  from  him  that  hath  not  shall  be  taken  away  even  that 

which  he  hath.     ^'^  And  cast  ye  the   unprofitable  servant  ^into  outer  Vl"  ^"  ^~"  *"  ""* 

darkness  :  there  shall  be  weeping  and  gnashing  of  teeth."  ,,,,^,,,^,^^,^ 


SECT.  XXIV. 


Section  XXIV. — Christ  declares  the  Proceedings  of  the  Day  of 

Judgment.  V.  JE.  29. 

Matt.  xxv.  31,  to  the  end.  ^  ^-  ^'^■^- 

•      1  •        1  1      11     I        ri      1     -I         Jerusalem. 

31  u  When  "the  Son  of  Man  shall  come  m  his  glory,  and  all  the  [holyj  — 

angels  with  him,  then  shall  he  sit  upon  the  throne  of  his  glory  ;  ^^and  "chf'ifi'.  ar'.&ig. 
^before  him  shall  be  gathered  all  nations :  and  'he  shall  separate  them    f^i joi'm  ksu" 
one  from  another,  as  a  shepherd  divideth  the  sheep   from  the  goats ;    f-^Y,eis?4.  is. 
33  and  he  shall  set  the  sheep  on  his  right  hand,  but  the  goats  on  the    SThess.  i  -. 

J^  "  ^  Jude  14.  Rev. 

left.  1-  7. 

34 "  Then  shall  the  King  say  unto  them  on  his  right  hand,  '  Come,  *2^™;;  ^fj^o- 
ye  blessed  of  my  Father  !  ''inherit  the  kingdom  'prepared  for  you  from    ^''''■•_^'^-/'^- 
the  foundation  of  the  world.''     ^sp^^  /j  ^y^^g  g,  hungered,  and  ye  gave  %4!i7;2o.'ch.'i3. 
me  meat — I  was  thirsty,  and  ye  gave   me   drink — I  ^was  a  stranger,  /ro^.s.]?. 
and  ye  took  me  in — ^u  naked,  ''and  ye  clothed  me — I  was  sick,  and    ^  "jf '•pp\.'''.-?,-  f 
ye  visited  me — I  Svas  in  prison,  and  ye  came  unto  me.'    -"Tiien  shall  ech.20.23. 
the  righteous  answer  him,   saying,  '  Lord  !  when  saw  we  thee  a  hun-    fcoVi'Q!'" 
arered,  and  fed  thee  ?  or  thirsty,  and  gave  thee  drink  ?     ^8  When  saw    "'^''-  ^i-  '^ 

"'  ,  .    •' \  .^  .  ,,  ,,,,,,    X  See  Note  S 


we  thee  a  stranger,  and   took  thee  in  ?  or  naked,  and  clothed  thee?  fu.5s.7.  Ez'ek 

18.7.  James  ' 
o-  Heb.  13.  2. 


3'JOrwhen   saw   we  thee  sick,  or   in  prison,  and  came  unto  thee?'    18.7. James  1.27. 


Jude  6. 
I  Prov.  14.  31.  & 


''°  And  the  King  shall  answer  and   say  unto  them,  'Verily  I  say  unto  "3  John  5. 
you,  •'Inasmuch  as  ye  have  done  it  unto  one  of  the  least  of  these  my  foTTm'.t.ie'.'^' 
brethren,  ye  have  done  it  unto  me.'  j  piov.  i4. 31.  & 

41  "  Then  shall  he  say  also  unto  them  on  the  left  hand,  '  Depart  'from    MaJk'g"'''^* 
me,  ye  cursed  !  into  everlasting  fire,  prepared  for  the  Devil  and  his  j^^f'^'g^'^y^  7 
angels,     ^apoj- j  ^vas  a  hungered,  and  ye  gave  me  no  meat — I  was    23.'&"]3."4o,42! 
thirsty,  and  ye  gave  me  no  drink — 43];Yj;^asa  stranger,  and  ye   took    2Pet.2.'4  " 
me  not  in — naked,  and   ye  clothed  me  not — sick,  and  in  prison,  and 
ye  visited   me  not.'     ^4  Then    shall    they    also   answer    him,  saying,  "i7.|^jech.2, 
'Lord  !  when  saw  we  thee  a  hungered,  or  athirst,   or  a  stranger,  or  TOOan.  12.2. 
naked,  or  sick,  or  in  prison,  and  did  not  minister  unto  thee  ? '    ^5  Then    RoJJJ/g.f; &c. 

shall  he  answer  them,  saying,  '  Verily,  I  say  unto  you,  'Inasmuch  as  

ye  did  it  not  to  one  of  the  least  of  these,  ye  did  it  not  to  me.'     ^e  j^^^^  - 

'"these  shall  go  away  into  everlasting  punishment ;  but  the   righteous    sect,  xxv. 
into  life  eternal."  V.  M.  29. 

•  J.  P.  4742. 

Jerusalem. 

Section  XXV. —  Christ  retires  from  the  City  to  the  Mount  of  Olives.     ,  ,  7~  „ 

Luke  xxi.  37,  38.  j  ch.  22.  39. 

3^  And  "in  the  day  time  He  was  teaching  in  the  temple  ;  and  ""at  _ 

night  he  went  out,  and  abode  in  the  mount  that  is  called  the  Mount 
of  Olives.  38  And  all  the  people  came  early  in  the  morning  to  him  in 
the  temple,  for  to  hear  him. 


SECT.  XXVI. 

V.  R.  29. 
J.  P.  4742. 

===^=^^=^=^^^=^^^^^^^^^^^^^  Jerusalem. 

Section  XXVI. —  Wednesday,    second  Day   before  the  Crucifixion —  «i'"ke;22.i. 

^,      .  ,  77      7  •  1  •  T\       ji  Jol.nll.  5o.& 

Christ  foretells  his  approaching  Lfeatn.  w.  1. 

Matt.  xxvi.  1,  2.— Mark  xiv.  part  of  ver.  1 .  ''  ^'^  ■^°''"  ^ "  ^- 

'  J  ./  c  It  IS  a  common 

1  Mark  xiv.  1.        i  j(Vprpj,j^  "two  days  was  the  feast  of  the  Passover,  and  of   scriptural  usage 

2  Matt.  XXVI.  1.  Unleavened  Bread.  "  And  it  came  to  pass,  when  Jesus  had    eve^nTspoken  of 

3  Matt.xxvi.2.  finished  all  these  sayings,  he  said  unto  his  disciples,  ^  "Ye    K'^r'actuaii^ 

know  that  after  two  days  is  the  feast  of  the  Passover,  and    537'o"'"iWiIhf 
Hhe  Son  of  Man  'is  betrayed  to  be  crucified.  «•  ?■  ■^.''^'' J*"'^ 

•'  description  01 


past    occurren- 
ces.— Ed. 


166 


PREPARATION  FOR  THE  PASSOVER. 


[Part  VI. 


SECT.  XXVII. 


Section  XXVII. — The  Rulers  consult  how  they  may  take  Christ 

Matt.  xxvi.  3-5. — Mark  xiv.  part  of  ver.  1,  and  ver.  2. — Luke  xxii.  1,  2. 
'  Now  the  feast  of  Unleavened  Bread  drew  nigh,  which  '  ^^^'^  '''"'■  ^ 
is    called  the    Passover.     '^  Then  "assembled   together  the 
pb.  2.  2.  John  Chief  Priests,  and  the  Scribes,  and  the  elders  of  the  people, 
unto  the  palace  of  the  high  priest,  who  was   called  Caia- 
phas  ;  ^  and  consulted  Tandl  ^  sought  how  they  might  take  ^  Matt. xxvi. 4. 

-T  •  LJo  JO  g  Mark  xiv   I 

"  Jesus  by  subtilty,  ^  by  craft,  and  put  him  to  death.     '  But  7  Mark  xiv!  2! 
they  said,  "  Not  on  the   feast   day,  lest  there  be  an  uproar  "  Matt.  xxvi.  5. 
among  the  people  :"  'for  they  feared  the  people. y  '  ^"""^  ^"'-  ^- 

Matt.  xxvi. /?«ri  0/ 2Jer.  4,ared  5. — 4  —  that  they  might  take  —  and  kill  him.  5  But 
they  said,  "  Not  on  the  feast  day,  lest  there  be  an  uproar — . 

Mark  xiv.  part  of  ver.  1,  and  2. — 1  — and  the  Chief  Priests  and  the  Scribes —  him  — 
2  —  of  the  people." 

Luke  xxli.  part  of  ver.  2.  And  the  Chief  Priests  and  Scribes  sought  how  they  might 
kill  him ;  — . 


V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 


11.  47.  Acts  4 
25,  &c. 


y  See  Note  22.        8 


2  Matt.  xxvi.  3. 

3  Matt.  xxvi.  4. 

4  Mark  xiv.  1. 


SECT.  XXVIII. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 

z  See  Note  23. 

a  John  13.  2,  27. 

b  Zech.  11.  12. 
Matt.  27.  3. 

c  Probably  shekels 
or  stater.'i,  in  val- 
ue about  72  cts. ; 
the  sum,  there- 
fore, that  Judas 
received  was  no 
more  than  |S1. 
60c.  which  was 
the  price  paid  for 
thn  loss  of  the 
meanest  slave 
according  to  the 
Law  of  Moses ; 
Ree  Exod.21.32. 

*  Or,  without  tu- 
mult. 

d  Mark  14.  10. 

Luke  22.  3. 

John  13.  2,  30. 
f.ch.  10.  4. 
/Malt.  26.  14. 

Luke  22.  3,  4. 
§-Zoch.  11.  12. 
"  Mark  14.  11. 


1  Luke  xxii.  3, 

2  Luke  xxii.  4. 

3  Mark  xiv.  10. 

4  Luke  xxii.  4. 


Section  XXVIII. — Judas  agrees  with  the  Chief  Priests  to  betray 

Christ.^ 
Matt.  xxvi.  14-16. — Mark  xiv.  10,  11. — Luke  xxii.  3-6. 

'  Then  "entered    Satan   into   Judas  surnamed    Iscariot, 
being  of  the  number  of  the  Twelve.     '  And  he  went  his 
way  ^  unto  the  Chief  Priests,  to  betray  him  unto  them,  *  and 
communed  with  the  Chief  Priests,  and  captains,  how  he 
might  betray  him  unto  them.    *  And  said  unto  them,  "  What  *  Jg^"-  '"^'''• 
'will  ye  give  me,  and  I  will  deliver  him  unto  you?"    ^  And  «  Mark . xiv. il 
when  they  heard  it,  they  were  glad,  and  promised  to  give 
him  money.     ''  And   they  covenanted   with  him  for  thirty 
"pieces  of  silver.     ^And  from  that  time  he  sought  opportu-  ^  Matt.  x.xvi. 
nity  to  betray  him.     ^  And  he  sought  how  he   might  con-  g  Mark  xiv.  il 
veniently  betray   him.     '°  And  he  promised,    and    sought  'f*  Luke  xxii.  a 
opportunity  to  betray  him  unto  them  *in  the  absence  of  the 
multitude. 

Matt.  xxvi.  ver.  14.  '^Then  one  of  the  Twelve,  called  "Judas  Iscariot,  went  unto  the 
Chief  Priests. 

Mark  xiv.  part  of  ver.  10.    /And  Judas  Iscariot,  one  of  the  Twelve,  went — . 
Lde£  xxii.  ver.  5.  And  they  were  glad,  and  ^covenanted  to  give  him  money. 


7  Matt.  xxvi. 
15. 


SECT.  XXIX. 

V.  JE.  29. 
J.  p.  4742. 

Jerusalem. 

a  Exod.  12.  fi. 

M^itt.  26.  17. 
Luke  22.  7. 
*  Or,  sacrificed 


Section  XXIX. —  Thursday,    the  Day  before  the  Crucifixion — 
Christ  directs  two  of  his  Disciples  to  prepare  the  Passover. 
Matt.  xxvi.  17-19. — Mark  xiv.  12-16. — Luke  xxii.  7-13. 
'  And  "the  first  day  of  Unleavened   Bread,  when  they  '  ^^'"^  ^'^-  ^^ 
*killed  the  Passover,   his  disciples  '  came   to   Jesus   [and]  ^  ^^''"-  ^-^^'• 
^said  unto  him,  "  Where  wilt  thou  that  we  go  and  prepare  3  Mark  .xiv.  12. 
that  thou  mayest  eat  the  Passover  ?  "  "  And  he  sendeth  forth 
two  of  his  disciples,  "  Peter  and  John,  saying,   "Go  and 
prepare  us  the  Passover,  that  we  may  eat."  "  And  they  said 
unto  him,  "  Where   wilt   thou   that  we  prepare  ?"     ^  And 
[he]  saith  unto  them,  "  Go  ye  into  the  city,  *  and,  behold  ! 
when  ye  are  entered  into  the  city,  there  shall  ^  meet  you  a  ^  ^^"^  "'"•  ^^ 
man,  bearing  a  pitcher   of  water;  follow   him  '"into  the '"  ^"'"^''■^''•^'' 
house  where  he  entereth  in.     "  And  wheresoever  he  shall  "  Markx.v.  14, 
go  in,  say  ye  to  the  good  man  of  the  house,  The   Master 
saith  ''unto  thee,  "My  time  is  at  hand  ;  I  will  keep  the  '!  i^-'i^e "ii-n. 

^  J  _        _  ^  /  13   Matt.  XXVI, 

Passover  at  thy  house  with  my  disciples.     "  Where  is  the     is. 
guest-chamber,  where  T  shall  eat  the  Passover   with  my  "  ^'^'^ ^"- ^^ 


4  Mark  xiv.  13 

5  Luke  xxii.  8. 

6  Luke  xxii.  9. 

7  Mark  xiv.  13. 

8  Luke  xxii. 10. 


Sect.  XXXI.]  CHRIST  REPROVES  HIS  DISCIPLES.  167 

15  Mark  xiv.  15.  disciples  ?     '"Andhcwill   show  you  a  large  upper  room, 

16  Mark  xiv.  iG.  fumishcd  and  prepared  :  there  make  ready  for  us."  '*^  And 
"  Matt.  xxvj.  j^.^  disciples  went  forth,  and  came  into  the  city,  '^and  did 
18  Mark  xiv.  iG.  as  Jcsus  had  appointed  them,  '*^and  found  as  he  had  said 

unto  them  :  and  they  made  ready  the  Passover. 

Matt.  xxvi.  partofver.  17,  18,  and  19. — 17  ''Now  the  first  day  of  the  feast  of  Unleav-  6  Exod.  1-2.  6. 
ened  Bread  the  disciples  —  saying  unto  him,  "  Where  wilt  thou  that  we  prepare  for  thee     Luke  22!  7." 
to  eat  the  Passover  ?  "     18  And  he  said,  "  Go  into  the  city  to  such  a  man,  and  say  unto 
him,  The  Master  saith,  —  19  —  the  disciples  —  and  they  made  ready  the  Passover. 

Mark  xiv.  part  ofrcr.  13.  —  and  there  shall  — . 

Luke  xxii.  rer.  7,  pari  of  ve.r.  8,   10,   1],  and  ver.  VZ,   and  13. — 7  "Then  came  the  "^ji.^t".  2G  l?'. 
day  of  Unleavened  Bread,  when  the  Passover  must  be  ''killed.  8  And  he  sent  — 10  — he  said     Mark  14.  12. 
unto  them,  —  a  man  meet  you,  bearing  a  pitcher  of  water;  follow  him —  11  And  3'e  shall  (iSeeMark  14. 12. 
say  unto  the  goodman  of  the  house,  The  Master  saith  —  Where   is  the   guest-chamber, 
where  I  shall  eat  the  Passover  with  my  disciples?     12  And  he  shall  show  you  a  large 
upper  room  furnislied  :  there   make   ready."     13  And  they   went,   and  found  as  he  had 
said  unto  them  :  and  they  made  ready  the  Passover.  ' 


Section  XXX. —  Christ  partakes  of  the  last  Passover.^  -^ 

Matt.  xxvi.  20. — Mark  xiv.  17. — Luke  xxii.  14-18. — John  xiii.  1.  V.^.  29. 

1  John  xiii.  1.        1  jvjo^y  '^before   the   feast    of  the   Passover,   when  Jesus     ^-  ^  i''^^" 

1  ;  I   •      1  III  Jerusalem. 

knew  that   his  hour  was  come  that  he  should  depart  out  of         — 
this  world  unto  the  Father,   havine  loved  his   own  which  "^  ^f^f or"  .i**" 

"  o  a  Matt.  2b.  2. 

2  Mark -xiv.  17.  wcrc  iu  thc  world,  he  loved  them  unto  the  end.     ^  And  in  ftjohnia.  23.  & 

3  Lukexxii.14.  the  evening  he  cometh  with  the  Twelve.     ^  And  when  the    ^^"  ^' "" 

4  M;ut.  xxvi.    hQ^jj.   ^yjjg   come, — ^  when   the  even   was   come, — ^  he  sat 

5  Lukexxii.14.  dowu,  and   the  twelve  apostles  M'ith  him.     °  And  he  said 
6Lukexxii.i5.  unto  ^hcm,  "  *With  desire  I  have  desired  to  eat  this  Pass-  *pr  /AMcAeart- 

.    .  ,       ~  "'J  desired. 

7  Lukexxu.io.  Qvgj.  ^jth   you  before  I   suffer  ;  ''  for  I  say  unto  you,  I  will 

not  any  more  eat  thereof  'until  it  be  fulfilled  in  the  king-  ^\;"t''lo^'4p' 

8  Lukexxii.17.  dom  of  God."     ^And   he  took  the  cup,  and  gave  thanks,    iiev.  19. 9." 

9  Lukexxii.18.  j^j^j  g^id,  "  Take  this,  and  divide  it  among  yourselves  ; "  for 

''I  say  unto  you,  I  will  not  drink  of  the  fruit  of  the  vine,  ''u^^kif.'^.' 
until  the  kingdom  of  God  shall  come." 

Matt.  xxvi.  part  of  ver.  20.  Now  —  He  sat  down  with  the  Twelve.  


Section  XXXI. —  Christ  again  reproves  the  ambition  of  his  Disciples.   ^^^^'  ^'^^^- 

Luke  xxii.  24-27.— John  xiii.  2-16.  V.  JE.  29. 

1  .Tohn  xiii. 2.        >And  supper  being  ended    fcomel,  Mhere  "was  also  a     J- P- 4742. 

2   LiUke  \xii*  ,  ^^  Lj'  fi 

24--^7.  ■        Strife  among  them,  which  of  them  should  be  accounted  the        "^f""- 
greatest,     ^^^^^j^jje   g^jj  yj-,to  them,   "  The  kings  of  the   Gentiles  "*^f''„9-i?f 
•111-  1  111  ?  1      .  ^-'"'"'-  ^-  '*''• 

e.xercise  lordship  over  them  ;  and  tliey  that   e.xercise   authority  upon  *  Matt.  20.  25. 

them  are  called  benefactors.     ^^  But  'ye  shall  not  be  so  ;  ''but  he  that  /Ml'tl ^20.^26. 
is  greatest  among  you,  let  him  be  as  the  younger  ;  and  he  that  is  chief,    ^  Pe»-5. 3. 
as  he  that  doth  serve.     ^^For  'whether  is  greater,  he   that   sitteth  at  fLuteiVS. 
meat,  or  he  that  serveth  ?  is  not  he  that  sitteth  at  meat?  but  -^I  am  /.Matt. 20. 28. 
among  you  as  he  that  serveth."  pm""'"* 

John  xiii.  2-16.      ^The  °'Devil  having  now  put  into  the  heart  of  Judas  Is-  ^A"''1o~-o-?- 

™.  ,  i."T  1  •>.  John  iJ.  27. 

canot,  feimon  s  son,  to  betray  him  ;  •'Jesus  knowing  nhat  the  Father  a  Matt.  11.27.  & 
had  given  all  tilings  into  his  hands,  and  'that  he  was  come  from  God,    f^'.l^^t"  " 
and  went  to  God  ;  '^  he  ^riseth   from  supper,  and   laid  a.side  his  gar-    f  cor"'i5!'27 
ments  ;  and  took  a  towel,  and  girded  himself.    ^  After  that  he  poureth    Heb.  2.'e. 
water  into  a  bason,  and  began  to  wash  the  disciples'  feet,  and  to  wipe  'le.es.' 
them  with  the  towel  wherewith  he  was  girded. '^     "^  Then  rometh  he  to  ^lt!u''i~i's' 
Simon  Peter  :  and  *Peter  said  unto  him,  "  Lord,  *dost  thou  wash  my  bSeeNoteai. 
feet?"     Uesus    answered    and   said   unto   him,    "What  I   do  thou  *f  • 'T.,  „  ,^ 

k  11,,,,  ''  "^fis  -Matt.  J.  14. 

newest  not   now;    but  thou   shalt  know  hereafter."     ^ Peter  saitli  z ver.  12. 

unto  him,  "  Thou  shalt   never  wash  my  feet."     Jesus  answered  him, 


n  ch.  15.  3. 


16S  CHRIST  SPEAKS  OF  HIS  BETRAYER.  [Part  VI. 

"'6!H?EphL^°'■  "If  "I  wash  thee  not,  thou  hast  no  part  with  me."  ^  Simon  Peter 
Heb.' io!s2^.' ^'  saith  unto  him,  "Lord,  not  my  feet  only,  but  also  my  hands  and  my 
head."  ^^  Jesus  saith  to  him,  "  He  that  is  washed  needeth  not  save 
to  wash  his  feet,  but  is  clean  every  whit ;  and  "ye  are  clean,  but  not 

och.6. 64.  j^]]5'     11  For  "he   knew   who  should   betray  him;  therefore  said  he, 

»  Matt.  23  8, 10.  a  y©  are  not  all  clean." 

Luke  o.  4o. 

1  Cor.  8.6.  &  i~  So  after  he  had  washed  their  feet,  and  had  taken  his  garments, 

5 Luke 22. 27.  ^ud  was  sct  dowu  again,  he  said  unto  them,  "Know  ye  what  I  have 
rRom.  12. 10.      douc  to  you  ?     ^^  Yc  ^call  me  'Master'  and  'Lord:'  and  ye  say  well, 

1  Pet.'s.'aT  for  50  I  am,  ^^  If  'I  then,  your  Lord  and  Master,  have  washed  your 
''phn'.Vk  I^Pet.  f^et,  ''ye  also  ought  to  wash  one  another's  feet.     ^^  For  ^I  have  given 

2.21. 1  John  2.6.  you  au  examolc,  that  ye  should  do  as  I  have  done  to  vou.     ^^  Verilv, 

t  Matt  10  **4  .  i       ^  J  ^  J  J  7 

Luke'e. 4o~  John  'vcrily,  I  say  unto   you.  The   servant  is   not  greater   than   his  lord  ; 


15.20 


neither  he  that  is  sent  greater  than  he  that  sent  him." 


SECT.  xxxiL    Section  XXXIL — Christ,  sitting  at  the  Passover  and  continuing  the 
V.  M.  29.  Conversation,  speaks  of  his  Betrayer. 

J.  P.  4742.         Matt.  xxvi.  21-25.— Mark  xiv.  18-21.— Luke  xxii.  21-23.— Johm  xiii.  17-30. 
crubajm.  i  ^^  j^  a^^  kuow  thcsc  thiugs,  happy  arc  ye  if  ye  do  them.   '  J"''"  xiii.  n. 

a  James  1.25.      2  J  spcak  uot  of  you  all.  I  kuow  whom  I  have  chosen  ;  but  ^  •'°'"'  ^'"-is- 
26. '23.' John  13!  that  tlic  'Scriptuic  may  be  fulfilled, — 

'  He  that  eateth  bread  with  me 
Hath  lifted  up  his  heel  against  me.' 

/"(L^ioim'Tr  ^-^Now  I  tell  you  before  it  come,  that,  when  it  is  come  to  ^  John  xiii.ig. 
29.  &  16. 4.        pass,  ye  may  believe  that  I  am  He.  "Verily,  'verily,  I  say  *  J"''"  ""i-so. 
25. 40.  Luke' 10.  uuto  you,  Hc  that  receiveth  whomsoever  I  send  receive th 
^^'  me  ;    and  he  that  receiveth  me  receiveth  Him  that  sent 

me." 
^M\A'\t  '  When  ''Jesus  had  thus  said,  he  was  troubled  in  spirit.  '  ■'°'^"  •^'"•^i- 

Luke  22!  21!       ®  And  as  they  sat,  and  did  eat,  Jesus '' testified  and  said,  7fr'''"''m" 

Jolni  12  "7  .  .  B       1  •    T  John  xiii.  21. 

e  Acts  1.17.        "Verily,  verily,  I  say  unto  you.  That  'one  of  you,  *  which  «  Mark  xiv.  is. 
iJohn'2.i'9.       eateth  with  me,  'shall   betray  me.     '' But,  ^behold  !    the  ';"';"''"':  ^i- 

fPs.  41.9.  Matt.    ,  ,       ^    ,  .  ,  ,  ,        -^        .  .    ,  I  I  1      jj        Lukexxii.21. 

26.21,23.  Mark  hand  01  him  that  betrayeth  me  is  with  me  on  the  table. 
14.^8.  John  13.  1,  ^j^j  'they  began  to  inquire  among  themselves,  which  of  "  Lukexxii.23. 
s-,M'^"-~*^-~o^    them  it  was  that  should  do  this  thing.     **  And  they  began  '^  Mark  xiv.  19. 

Jolin  13.  22, 25.  in  ,.  ^i  i,  c     \ 

to  be      exceeding  sorrowful ;  and  began  every  one  01  them  i=*  Matt.  xxvi. 
;iPs.  41. 9.^         to  say  unto  him,  '•*  one  by  one,  '*  "  Lord,  is  it  I  ?  "   '*and  u  Mark  xiv.  19. 

jXus.Ts."       another  said,  "  Is  it  I  ?  "     "  And  he  answered  and  said  '^  Matt.xxvi.22. 
'Luke'lf.'-I!'      ""to  them,  "It  is  one  of  the  Twelve,  that  dippeth  with  me  JJ  j;^;^^';;^^; 

See  John  1 51.    in  thc  dish.     '*He  ''that  dippeth  his  hand  with  me  in  the  m  Matt.  xxvi. 

jAr^ts2.23.&  ^jj^,^^    ^j^^     ^,^^^^^     ^j^^jj     ^^^^,^^     ^^^^^         ,9  rpj^^    ig^^^    ^f    jyj^^j     1"-  19  Lk  xiv.  21. 

A:  Gen.^3. 15^^  5  ^ccd  gocth,  ""^  as^it  was  determined,  [and]  *'  as  *^it  is  written  20  Lukexxii.22. 
fee.  fess.""  ■  '  of  him  :  but  woe  unto  that  man  by  whom  'the  Son  of  Man  ^'  Matt.  xxvi. 
zech.  i2. 10.  &    is  betrayed  !    it  had  been  good  for  that  man,  if  he  had  not 
Luk;  Ki^;  '^6®"  "^orn  !  "  <=     -''  Then  the  disciples  looked  one  on  another,  "^  John  xiii.  22. 
;i6-  •'"''"i^--^  doubting  of  whom  he  spake.     '^^  Now  "'there  was  leaning  23  john  xiii.  23. 

28,  36, 37.    Acts  t  i   ■  i  i  t  i  i 

13. 27-29.  &  17.  on  Jesus   bosom  one  of  his  disciples,  whom  Jesus  loved. 

I.&l.l3'.^'^'  '"Simon  Peter  therefore  beckoned  to  him,  that  he  should  ^^  John  xiii.  21. 

}  PeT  f.'u.  ask  who  it  should  be  of  whom  he  spake.     ''  He  then  lying  "'  •'°""  •^»'-  ^■ 

J  See  John  1. 51.  ou   Jcsus'    brcast    saith   unto   him,   "Lord,   who   is   it?" 

c'sJe^Note  26.  ^'  Jcsus  answcrcd,  "  He  it  is,  to  whom  I  shall  give  a  tsop,  ="  J"'"'  ^"i•2G. 

7nJohni9. 20.  &  wlicu  I  liavc  dipped  ?V."     And  when  he  had  dipped  the 

20;  24.      ''  sop,  he  gave  it  to  Judas  Iscariot,  the  son  of  Simon.     27  ^j^^j  27  j„,,„  ,^11,.  07, 

\o,,  morsel.  "aftcr  thc  sop,  Satan  entered   into  him.     "*  Then  Judas,  ^^  Matt. xxvi. 

"jo'hn6.''7o. '  which  betrayed  him,  answered  and  said,  "  Master,  is  it  I  ?  " 


Sect.  XXXIIL]      JUDAS  GOES  OUT  TO  BETRAY  CHRIST.  169 

S9  John  xiii.27.  He  said  unto  him,  '*  Thou  hast  said.""^     ''Then  said  Jesus  ^  See  Note  S27. 
30  John  xiii.28.  uj^tQ  i^ijj^^  cc  'pj^g^^  ^i^q^  doBst,  do  quickly."     '^°  Now  no  man 
at  the  table  knew  for  what  intent  he  spake  this  unto  him. 
"  Johnxiii.29.  31  Pqj.  gQj^jg  ^y  fj^^^^  thought,  becausc  "Judas  had  the  bag,  "John  12. 6. 

that  Jesus  had  said  unto  him,  "  Buy  those  things  that  we 

have  need  of  against  the  feast ;  "  or,  that  he  should  give 

32  John  xiii.  30.  something  to  the  poor.     ^'  He  then  having  received  the  sop 

went  immediately  out :  and  it  was  night.^  p  Knapp    adds 

liere,  "  when  he 
Matt.  xxvi.  ver.  21 ,  and  part  of  ver.  22,  23,  and  24.— 21  And  as  they  did  oat,  he  said,    "'^"^  oitt."— Ed. 

"  Verily  I  say   unto  you,  That  one  of  you  shall  betray  me."     22  And    they  were  — 

23  And  he  answered  and  said,  —  24  'The  Son  of  Man  goeth  — .  q  sce  John  1.  51. 

Mark  xiv.  part  ofvcr.  18,  19,  and  21. — 18  —  said,  "  Verily  I  say  unto  you,  One  of  you 

—  shall  betray  me."  I'J  — sorrowful,  and  to  say  unto  him  — "  Is  it  I .'" —  21  — as  it  is      g     jy      . 

''written  of  him  :  but  woe  to  that  man  by  whom  "the  Son  of  Man  is  betrayed  I  good  were  g  see  John  1.  51. 

it  for  that  man,  if  he  never  had  been  born  !"  tMatt  "6  "4 

Luke  xxii.  part  of  ver.  22. — And  'truly  the  Son  of  Man  goeth,  —  but   woe   unto  that     Mark  14.  21. 
,,',."',,,,„  •'  b  >  SeeJohnl.51. 

man  by  whom  he  is  betrayed  ! 


Section  XXXHT. — Judas   goes    out  to  betrai/    Christ,  who  predicts  sect,  xxxiii. 
Peter^s  Denial  of  him,  and  the  Danger  of  the  rest  of  the  Apostles.        V.  M.  29. 
Luke  xxii.  28-38.— John  xiii.  31,  to  the  end.  J-  P-  4742. 

John  xiii.  31-35.  31  THEREFORE,  whcU  he  WaS    gOnC  OUt,  JcSUS  said,  "  Now         Jerusalem. 

"is  the  Son  of  Man  glorified,  and  God  is  glorified  in  him.  "10^03^14 'it" 
^^  If  ''God  be  glorified  in  him,  God  shall  also  glorify  him  in  himself,    1  Pet.  4. 11.' 
and  'shall  straightway  glorify  him.     ^^  Little  children,  yet  a  little  while  *ch"i2'23^'^'^' 
I  am  with  you.     Ye  shall  seek  me;  ''and,  as  I  said  unto  the  Jews,  <? ch. 7. 34. & 8. 
'Whither  I  go,  ye  cannot  come;'  .so  now  I  say  to  you.     ^"^A  'new  ^Lev.  19.  is. 
commandment  I  give  unto  you,  That  ye  love  one  another ;  as  I  have    ^'j^^^^-  ^^'^''^ 
loved  you,  that  ye  also  love  one  another.    ^^  By  ^this  shall  all  me7i  know    1  Thess.  4. 9. 
that  ye  are  my  disciples,  if  ye  have  love  one  to  another.        iPet.  i.'22. 
Lukexxii.28-38.      28  a  Ye  are  tlicy  which  have  continued  with  me  in  'my    l^f^.'l'lkf 
temptations  ;  ^^  and  ''I  appoint  unto  you  a  kingdom,  as  my  Father  hath  f^  ^°''"2-  ^-  ^ 
appointed  unto  me,  ^''that  'ye  may  eat  and  drink  at  my  table  in  my  o-iieb.4. 15. 
kingdom  ;  ^and  sit  on  thrones  judging  the  twelve  tribes  of  Israel."        'Vh'\"' 30  ^^' 

^^  And  the  Lord  said,  "Simon!   Simon!  behold!   *Satan  hath  de-   acor.'i."?.^ 
sired  to  have  you,  that  he  may  'sift    you  as  wheat;    ^^but  "'I  have  f  jiatus.  ii7ch. 
prayed  for  thee,  that  thy  faith  fail  not ;  "and  when  thou  art  converted,*'    J"*-  ^^  ^^''-  ^^ 
strengthen  thy  brethren."     ^^And  he  said  unto  him,  "  Lord  !  I  amjPs.49. 14. 
ready  to  go  with  thee,  both  into  prison,  and  to  death."     34^^^  °j^g    ?co;.6^'2^^' 
said,  "  I  tell  tliee,  Peter,  the  cock  shall  not  crow  this  day,  before  that  ^^j%'J'^^^ 
thou  shalt  thrice  deny  that  thou  knowest  me."  /Amos 9. 9. 

^^  And  ''he  said  unto  them,  "  When  I  sent  you  without  purse,  and  ™  John  17. 9,  11, 
scrip,  and  shoes,  lacked  ye  any  thing?  "     And  they  said,  "  Nothing."  nPs. 51. 13. 
2^ Then  said  he  unto  them,  "  But  now,  he  that  hath  a  purse,  let  him  Jseel^otl^^' 
take  it,  and  hkewise  his  scrip  J  and  he  that  hath  no  sword,  let  him  sell  0  Matt.  25. 34. 
his  garment,  and  buy  one.     ^" For  I  say  unto  you,  that  this  that  is    joi'm islls"' 
'written  must  yet  be  accomplished  in  me, — '  And  he  was  reckoned  ? -J'^'I*- lo- 9- 

,1  ^  1         -ri  1  1   •  ■  1  ch.  9. 3.  &  10. 4. 

among  the  transgressors.      t  or   the    things  concerning  me  have  an  g  u.  53. 12. 
end."      38A,-,(j  ^jjgy  gg^y^   "Lord,  behold!    here    are  two   swords."    ^^"^15.23. 
And  he  said  unto  them,  "  It  is  enough."  ^  fSeeNote29. 

John  xiii.  30-38.      36  gi^-^Q,^   ^etev   Said   unto  him,  "Lord,   whither   goest 
thou  ?  "     Jesus  answered  him,  "  Whither  I  go,  thou  canst  not  follow 
rne  now;  but  'thou  shalt  follow  me  afterwards."     ^-pg^g^  said  unto  ''a'pefi^H 
him,  "Lord,  why  cannot  I  follow  thee  now?     I  will  'lay  down  my  5 iMatt. 26. 3L35 
life  for  thy  sake."     ^^  jggug  answered  him,  "  Wilt  thou  lay  down  thy    ^^'.[^  'A~ifk 
life  for  my  sake  ?     Verily,  verily,  I  say  unto  thee.  The  cock  shall  not 
crow,  till  thou  hast  denied  me  thrice." 

VOL.  u.  22  o 


no 


CHRIST  CONSOLES  HIS  APOSTLES. 


[Part  VI. 


SECT.   XXXIV. 

V.  M.  29. 
J.  P.  4742. 

Jerusalem. 

g  See  Note  30. 

a  Mark  14.  ^2. 
Luke  22.  19. 
]  Cor.  11.23,24, 
25. 

*  aiaiiy    Greek 
copies  have,gave 
thanks.     See 
Mark  6.  41. 

6  1  Cor.  10.  16. 
or,  represents ; 
the   verb   of  ex- 
istence is    often 
tlius  used ;  com- 
pare Acts  10. 17. 
&;  17.  20.  where 
it   is   very  prop- 
erly    rendered 
mean  ;    see  also. 
Gen.  40.  26. 
Dan.  7.  24. 
M,ilt.  13.  38,  39. 
Luke  15.  26. 
John  7.  36.  &  10. 
6.    1  Cor.  10.  4. 
Gal.  4.  24.  Rev. 
1.  20. 

c  1  Cor.  11.  24. 

dScc  Exod.  24.8. 
Lev.  17.  11. 
Jer.  31.  31. 
Matt.  20.  28. 
Rom.  5.  15. 
Heb.  9.  22. 

«  1  Cor.  10.  16. 
j  See  Note  *. 

h  See  Note  31. 


Section  XXXIV. —  Christ  institutes  the  Eucharist. s 

Matt.  x.xvi.  26-29.— Mark  .xiv.  22-2.5.— Luke  xxii.  19,  20. 

'  And   "as    they   were    eating,    Jesus    took    bread,    and 

*blessed  it,  and  brake  it,  and  gave  it  to  the  disciples,  and 

said,  "  Take,  eat ;   this  *is  my  body,  ^  which  is  given  for 

you  :   "this  do  in  remembrance  of  me."     ^  Likewise  also 

*  he  took  *  the  cup  after  supper,  "  and  when  he  had  given 
thanks,  he  gave  it  to  them,  ^saying,  "  Drink  ye  all  of  it;" 

*  and  they  all  drank  of  it.  ^  And  he  said  unto  them,  "  This 
''is  my  blood  of  the  New  Testament,  which  is  shed  for  many. 
'°  This  'cup  is  the  New  Testament  in  my  blood,  which  is 
shed  for  you,  [and]  "for  many  for  the  remission  of  sins. 
'^  Verily  I  say  unto  you,  I  will  drink  no  more  '^  henceforth  of 
this  fruit  of  the  vine,  •'^until  that  day  when  I  drink  it  new  \l  ^^^IZlt 
with  you  in  my  Father's  ''kingdom ;  '*  in  the  kingdom  of  God."  m  Mark  xiv.  25. 

Matt.  xxvi.  pa7-t  of  ver.  27,  28,  and  29. — 27  And  he  took  the  cup,  and  gave  thanks,  and 
gave  it  to  them, —  28  ^for  this  is  my  blood  of  the  New  Testament,  wliich  is  shed  — 
29  ''But  I  say  unto  you,  I  will  not  drink — . 

]\LvnK  xiv.  ver.  22,  and  part  of  vcr.  23,  and  2.5. — 22  ^And  as  they  did  eat,  Jesus 
took  bread,  and  blessed,  and  brake  it,  and  gave  to  them,  and  said,  "  Take,  eat;  this  -'is 
my  body.  23  And  —  the  cup, — .  25  —  of  the  fruit  of  the  vine,  until  that  day  that  I 
drink  it  new  — . 

Luke  xxii.  part  of  vcr.  19,  and  20. — 19  *And  he  took  bread,  and  gave  thanks,  and  brake 
it,  and  gave  unto  them,  saying,  "  This  'is  my  body  —  20  —  saying,  — . 
/Acts  10.41.        ^  See  Note  5-.         A  Mark  14.  25.  Luke 22.  18.        i  Matt.  26.  26.  Luke  22.  19. 1  Cor.  11.  23 


1  Matt   XXVI. 
2G. 

ii  Luke  xxii. 19. 

3  Luke  xxii.20. 

4  Mark  xiv.  23. 

5  Luke  xxii.20. 

6  Mark  xiv.  23. 

7  Matt.  xxvi. 
27. 

8  Mark  xiv.  23. 

9  Mark  xiv.  24. 

10  Luke  xxii.20. 

11  Matt.  xxvi. 
28. 


k  Matt.  26.  26.  Mark  14.  22. 


I  See  Note  b. 


SECT.   XXXV. 

V.  M..  29. 
J.  p.  4742. 

Jerusalem. 

a  ver.  27.  ch.  16. 

3.  -2-2. 

h  ch.  13.33,36. 
c  ver.  18.  28. 

Acts  1.11. 
dch.  12.  2G.  & 

17.  24.  1  Thoss. 

4.  17. 
ech.l.  4,  17.  & 

8.32.  &  10.  9. 

&11.25.     Heb. 

9.8. 
/ch.  8.  19. 
g  ch.  12.  45.  Col. 

1.  15.  Heb.  1.  3. 
h  ver.  20.  ch.  10. 

38.  &  17.21,23. 
£  ch.  5.  19.  &  7. 

16.  &  8.  28.  & 

12.  49. 
j  ch.  5.  36.  &  10. 

38. 
k  Matt.  21.  21. 

Mark  16.  17. 

Luke  10.  17. 
I  Matt.  7.  7.  & 

21.  22.  .Mark  11. 

24.  Luke  11.  9. 

ch.  15.  7,  16. 

&  16.  23,  24. 

James  1.  .5. 

1  John  3.  22.  & 

5.  14. 

m  ver.  21,23.  ch. 

15.  10,  14. 

1  John  5.  3. 
n  ch.  15.  26.  & 

16.  7.  Rom.  8. 

15,  2t;. 

0  ch.  15.  26.  & 

16.  13.    1  Cor.  2. 
14.   I  John  4.  6. 

p  1  John  2.  27. 
q  M;:tt.  28.  20. 
vcr.  3,  28. 


Section  XXXV. —  Christ  exhorts  the  Apostles,  and  consoles  them  on 

his  approaching  Death. 
John  xiv. 

^  "  Let  "not  your  heart  be  troubled  :  ye  believe  in  God,  believe  also 
in  me.  ^  In  ray  Father's  house  are  many  mansions  ;  if  it  were  not 
so,  I  would  have  told  you.  I  ''go  to  prepare  a  place  for  you;  ^and 
if  I  go  and  prepare  a  place  for  you,  'I  will  come  again,  and  receive 
you  unto  myself;  that  "^where  lam,  thc7-e  ye  may  be  also.  ^.  And 
whither  1  go  ye  know,  and  the  way  ye  know." 

^  Thomas  saith  unto  him,  "  Lord,  we  know  not  whither  thou  goest ; 
and  how  can  we  know  the  way  ? "  ^  Jesus  saith  unto  him,  "  I  'am 
tiie  Way,  the  Truth,  and  the  Life  ;  no  man  cometli  unto  the  Father, 
but  by  me.  '''  If  •'ye  had  known  me,  ye  should  have  known  my  Father 
also  ;  and  from  henceforth  ye  know  him,  and  have  seen  him." 

^  Philip  saith  unto  him,  "  Lord,  show  us  the  Father,  and  it  sufficeth 
us."  '•*  Jesus  saith  unto  him,  ''  Have  I  been  so  long  time  with  you, 
and  yet  hast  thou  not  known  me,  Philip?  "'he  that  hath  seen  me  hath 
seen  the  Father ;  and  how  sayest  thou  then,  '  Show  us  the  Father  ? ' 
10  Believest  thou  not  that  "I  am  in  the  Father,  and  the  Father  in  me  ? 
the  words  that  I  speak  unto  you  'I  speak  not  of  myself ;  but  the 
Father  that  dwelleth  in  me,  he  doeth  the  works.  '^  Believe  me  that 
I  am  in  the  Father,  and  the  Father  in  me  ;  ^or  else  believe  me  for  the 
very  works'  sake.  '^  Verily,  *verily,  I  say  unto  you,  He  that  believeth 
on  me,  the  works  that  I  do  shall  he  do  also  ;  and  greater  ivoi-ks  than 
these  shall  he  do  ;  because  I  go  unto  my  Father  ;  i-'  and  'whatsoever 
ye  shall  a.sk  in  my  name,  that  will  I  do,  that  the  Father  may  be  glori- 
fied in  the  Son.     ^^  If  ye  shall  ask  any  thing  in  my  name,  I  will  do  it. 

15  a  jf  '"yg  |Q.^g  j^.jp^  i^ggp  ^^y  commandments  :    I'^and  I  will  pray  the 

Father,  and  "he  shall  give  you  another  Comforter,  that  he  may  abide 
with  you  for  ever,  ^^  (even  "the  Sj)irit  of  truth  ;)  whom  the  world  cannot 
receive,  because  it  sccth  liim  not,  neitiier  knowcth  him  ;  but  ye  know 


him  ;  for  he  (Ivvclleth  with 


you, 


'and  shall  be  in  you.      '^  I  'will  not 


Sect.  XXXVIL]  CHRIST  THE  TRUE  VINE.  j^j 

leave  you  *comfortless  :  I  will  come  to  you.     ^^  Yet  a  little  while,  and  *0"''<^A'"w- 
the  world  seeth  me  no  more  ;  but  ''ye  see  me  ;  because  I  live,  ye  shall  '^i^col^is^bo. 
live  also.     -"  At  that  day  ye  shall  know  that  *I  am  in  my  Father,  and  ^^'-  'o.  cb.  lo. 
ye  in  me,  and  I  in  you.     ^^  He  'that  hath  my  commandments,  and    ae!       •    '    > 
keepeth  them,  he  it  is  that  loveth  me  ;  and  he  that  loveth  me  shall  be  <^  Jo''n2.5.  t 
loved  of  my  Father  ;  and  I  will  love  him,  and  will  manifest  myself  to 
him." 

^- Judas  "saith  unto  him  (not  Iscariot),  "Lord,  how  is  it  that  thou  "Lukec.  le. 
wilt  manifest  thyself  unto  us,  and  not  unto  the  world?"     ^^ Jesus 
answered  and  said  unto  him,  "If  "a  man  love  me,  he  will  keep  my  "ver.  is. 
words;  and  my  Father  will  love  him,  "and  we  will  come  unto  him,  Vev^s"!)^^' 
and  make  our  abode  with  him.     ^^  He  that  loveth  me  not,  keepeth 
not  my  sayings;  and  ""the  word  which  ye  hear  is  not  mine,  but  the  xvei.w.  oh. 5. 
Father's  which  sent  me.     ^^  These  things  have  I  spoken  unto  you,    t's.  28.  &  12. 
being  yet  present  with  you  ;  ^^  but  ^the  Comforter  (which  is  the  Holy  y  ^.^^  jg.  Luke 
Ghost,  whom  the  Father  will  send  in  my  name),  he  shall  teach  vou    ?^-,l^-,^''-~-,?^- 

11       I  ■  II-  11      1  •  1  -^  &  12.  IG.  &  lo. 

all  thmgs,  and  brmg  all  tinngs  to  your   remembrance,  whatsoever  I    20.  &  16.7,13. 
have  said  unto  you.     ~~ Peace  *I  leave  with  you,  my  peace  I  give  unto  ^ Phn!'^.?.  coi! 
you :  not  as  the  world  giveth,  give  I  unto  you.     "Let  net  your  heart    ^-  '^• 
be  troubled,  neither  let  it  be  afraid.     ^^Ye  have  heard  how  *!  said  jveria^is. 
unto  you,  I  go  away,  and  come  again  unto  you.     If  ye  loved  me,  ye  ever.  12. ch. 5. 
would  rejoice,  because  [I  said],  "I  go  unto  the  Father;  for  my  Father    iti.  le.  &  20!  17. 
is  greater  than  I.     -'-'  And  "^now  I  have  told  you  before  it  come  to  pass,  <ich'.  13!  19.  & 
that,  when  it  is  come  to  pass,  ye  might  believe.  ^^-  '*• 

^""Hereafter  I  will  not  talk  much  with  you.     'For  the  prince  of    le.'ii." 
this  world  cometh,  and  hath  nothing  in  me.     ^^  But  that  the  world  •''p,^/,/2;  ^ "  Hei. 
may  know  that  I  love  the  Father ;  and  -^as  the  Father  gave  me  com-    ^-  ^• 
mandment,  even  so  I  do:  arise,  let  us  go  hence."  ' 


i  See  Note  32. 


Section  XXXVI. —  Christ  goes  with  his  Disciples  to  the  Mount  of     sect,  xxxvi. 

Olives.  y.'^.Qd. 

Matt.  xxvi.  30. — Mark  xiv.  26. — Luke  xxii.  39.  j  p  4742. 

I  Mark  xiv.  26.       >  And  when  they  had  sung  a  *hymn,  ^  he  "came  out,  and      Jerusalem. 
u  e  x.\ii.39.  ^gj^^  ag  hg  ^vas  wont,  to  the  Mount  of  Ohves ;  and  his  *ot,^^. 
disciples  also  followed  him,  a  John  is.  i. 

Matt.  xxvi.  30.     And  when  tliey  had  sung  a  thymn,  they  went  out  into  the  Mount  of  '     ^'^^  ™' 
Olives. 

Mark  xiv.  part  ofrer.  2G.  — they  went  out  into  the  Mount  of  Olives. 

Luke  xxii.  beginning  of  ver.  39.  And — .  ■ 


Section  XXXVII. —  Christ  declares  Himself  to  he  the  True  Vine.      sect. xxxvii. 

John  xv.  1-8.  V.  JE.  29. 

^  "  I  AM  the  true  Vine,  and  my  Father  is  the  Husbandman.     ^  Every     J-  P-  4742. 
"branch  in  me  that  beaveth  not  fruit  he  taketh  away  ;  and  every  branch      Jpra^aicm. 
that  beareth  fruit,  he  purgeth  it,  that  it  may  bring  forth  more  fruit,  a  jiatt.  15. 13. 
^Now  'ye  are  clean  through  the  word  which  I  have  spoken  unto  you.  *j-''i-^"p""u*; 
^  Abide  '"in  me,  and  I  in  you.     As  the  branch  cannot  bear  fruit  of  itself,    5.26.  ipot. 1.22. 
except  it  abide  in  the  vine  ;  no  more  can  ye,  except  ye  abide  in  me.  ''/j'oim'2^6. 
^  I  am  the  Vine,  ye  are  the  branches.     He  that  abideth  in  me,  and  I  <^  ho«-  '^\f-, 
in  him,  the  same  bringeth  forth  much  ''fruit ;  for  *without  me  ye  can    4. 13.  ' 
do  nothing.    ^  If  a  man  abide  not  in  me,  'he  is  cast  forth  as  a  branch,  *me.'T<Z'i^i?!* 
and  is  withered;  and  men  gather  them,  and  cast  them  into  the  fire,  eMait. 3. 10. & 
and  they  are  burned.     ''If  ye  abide  in  me,  and  my  words  abide  in 
you,  ^ye  shall  ask  what  ye  will,  and  it  shall  be  done  unto  you.     ^  Herein    \",\a. &16.23'. 
^is  my  Father  glorified,  that  ye  bear  much  fruit ;   so  shall  ye  be  my  s J^'^l^g^i' ^^-jg 
disciples."  35.'  pmi.'  1. 11. 


172  EXHORTATION  TO  MUTUAL  LOVE.  [Part  VL 

SEC.  XXXVIII.  gj^cTioN  XXXVIIL — Christ  exhorts  his  Apostles  to  mutual  Love,  and 

V.  JE.  29.  to  prepare  for  Persecution. 

J.  P.  4742.  John  xv.  9,  to  the  end ;  and  xvi.  1-4. 

Jerusalem.  9  j,  ^^  ^j^^  Father  hath  loved  me,  so  have  I  loved  you  :   continue  ye 

och.  14.35,21, 23.  jjj  jjjy  love.  ^"  If  "yc  keep  my  commandments,  ye  shall  abide  in  my 
^a./johni. 4. '  love;  even  as  I  have  kept  my  Father's  commandments,  and  abide  in 
\^hu^- ^1-  a      his  love. 

1  Thess.  4. 9.  1  .  1  1-  1  1  •  •     1 

1  Pet.  4. 8.  11 "  These  things  have  I  spoken  unto  you,  that  my  joy  might  remain 

4. 21'."  '  '  in  you,  and  Hhat  your  joy  might  be  full.  ^-  This  'is  my  commandment, 
'^Rom^'i^iji^'    That  ye  love  one  another,  as  I  have  loved  you.     ^^  Greater  ''love  hath 

f  john'3~'i6  no  man  than  tliis,  that  a  man  lay  down  his  life  for  his  friends.  ^'^  Ye 
e  ch.  14. 15, 23.  'are  my  friends,  if  ye  do  whatsoever  I  command  you.  ^^  Henceforth 
/See  Gen.  18. 17!  I  Call  you  not  servauts,  for  the  servant  knoweth  not  what  his  lord 

■ao'o?'^'^'  ^"^^  doeth  ;  but  I  have  called  you  friends,  -^for  all  things  that  I  have  heard 
^ch.  6.70.  &  13.  of  lYiy  Father  I  have  made  known  unto  you.     ^'^  Ye  'have  not  chosen 

19!  °  "  •  '  j^g^  \y^i  I  i^r^yg  chosen  you,  and  ''ordained  you,  that  ye  should  go  and 
''£k'if '15^"      bring  forth  fruit,  and  that  your  fruit  should  remain  ;  that  Whatsoever 

Col.  1. 6.  yg  gj^j^u  r^g\^  Qf  ti^g  Father  in  my  Name,  He  may  give  it  you.     ^''  These 

jler.  12!'  •'things  I  command  you,  that  ye  love  one  another. 

feijohns.  1,13.  18  a  jf  i^j^g  woild  hate  you,  ye  know  that  it  hated  me  before  it  hated 
m  ch!'i'7.  h!  you.  ^^  If  'ye  were  of  the  world,  the  world  would  love  his  own  ;  but 
n  Matt.  10.  24.      "'bccausc  yc  are  not  of  the  world,  but  I  have  chosen  you  out  of  the 

ch".i3. 16.  '  world,  therefore  the  world  hateth  you.  -"  Remember  the  word  that  I 
oEzek.3. 7.  j^  yj^^Q  yQ^   'The  "servant  is  not  greater  than  his  lord,'     If  they 

o  Matt.  10.  22.  &     ,  •'  ■,  1  -11       1  .  o-r    ^1  1  1  . 

24. 9.  ch.  16. 3.  have  persecuted  me,  they  will  also  persecute  you  ;  it  tliey  nave  kept 
I  Rom  f 'no        ^^y  saying,  they  will  keep  yours  also.     -^  But  ^  all  these  things  will 

James  4!  I?;  they  do  unto  you  for  my  Name's  sake,  because  they  know  not  Him 
IfjohnT^.  that  sent  me.  ^^If  'I  had  not  come  and  spoken  unto  them,  they  had 
tch.3. 2.&7.31.  not  had  sin  ;  '^but  now  they  have  no  *cloak  for  their  sin.  ^^He  'that 
i^Vs'.S.'i9.  &     hateth  me  hateth  my  Father  also.     ^^  If  I  had  not  done  among  them 

^^-  ^-  'the  works  which   none  other  man   did,  they  had  not  had  sin  ;    but 

"ch"  14. "17, 26.     now  have  they  both  seen  and  hated  both  me  and  my  Father.     ~^But 

Act^'2!'33!'        this  Cometh  to  pass,  that  the  word  might  be  fulfilled  that  is  written  in 
a;  1  John  5. 6.       ^\^Q\y.  Law,  '  Tlicy  "hatcd  me  without  a  cause.' 
''24."48.\cts^.        26  u  g^t  %vhen  the  Comforter  is  come,  whom  I  will  send  unto  you 

&3.']?.&4.2o;  from  the  Father  (even  the  Spirit  of  Truth,  which  proceedeth  from  the 

?o:  ^9.^&  "i3.*ii!  Father),  "he  shall  testify  of  me;  ^^and  "ye  also  shall  bear  witness, 

1  Pet.  5.  ].        because  ye  have  been  with  me  from  the  beginning. 

1  John  i.  i,'2.         1  "  These  things  have  I  spoken  unto  you,  that  ye  ^should     John  xvi.  1-4. 
'-'24^.1o.&26.3i.  not  be  offended.     ^They  ''shall   put  you  out  of  the  syna- 
z  ell.  9.  22, 34.  &  gogues  :  yea,  the  time  cometh,  "that  whosoever  killeth  you  will  think 
a  Act^s.  1.  &      that  he  doeth  God  service.     ^  And  Hhese  things  will  they  do  unto 
//'.■h'.'itli'.^"^^'  you,  because  they  have  not  known  the  Father,  nor  me.     ^  But  'these 

f  c";  2.' 8^.'        things   have   I  told   you,   that  when   the    time   shall    come,  ye  may 

1  T°m.~i.  13.      remember  that  I  told   you  of   them.     And  ''these  things  I  said  not 

c  ch.  13.  19.  cSt  1        1         •        •  1  T  -xl  5J 

14.29.  unto  you  at  the  beginning,  because  1  was  with  you. 

d  See  Matt.  9. 15. 


SECT.  XXXIX. 


V.  ^^20.         Section  XXXIX. —  Christ  promises  the  Gifts  of  the  Holy  Spirit. 
J.  P.  4742.  John  xvi.  .5,  to  the  end. 

Jerusalem.  5  u  g^j.j.  j^^j^  «[  g^  my  Way  to  Hiui  that  sent  me  ;  and  none  of  you 

aver.  10, 16.  ch.  askcth  1110,  'Whither  goest  thou?'  ^but  because  I  have  said  these 

7. 33. &  13. 3.  ^j^jj-^gg  yj-,^^  yoy^  'sorrow  hath   filled  your  heart.     "^Nevertheless  I  tell 

c  lh.'T^iti\i'  you  the  truth — it  is  expedient  for  you  that  I  go  away.     For  if  I  go 

'iG','2ti.&"i5.26.  j^Qt  away,  'the  Comforter  will  not  come  unto  you;  but  if  I  depart,  I 

Epif.4. 8.'  will  send  Him  unto  you.     ^And  when  He  is  come  He  will  *reprove 

^Acls2"t2-37.  the  world   of  sin,  and  of  righteousness,  and  of  judgment.     ^Of  "sin, 


Sect.  XL.]       CHRIST  INTERCEDES  FOR  HIS  FOLLOWERS.  I73 

because  they  believe  not  on  me;  ^^of  'righteousness,  because  I  go  to  ^^^-^J^^-^^^- 
my  Father,  and  ye  see  me  no  more;    ^^of  -^judgment,  because  the /Lukeio.  is. " 


ch.  12.31. 


14.  19. 
iver.28.  cli.13.3. 


prince  of  this  world  is  judged.     ^-I  have  yet  many  things  to  say  unto    Xctldl  is. 
you,  "but  ye  cannot  bear  them  now  ;   '^howbeit  when  He,  ''the  Spirit   f^ig  h^^  ^f^- 
of  Truth,  is  come.  He  will  guide  you  into  all  truth.     For  He  shall  not  s^  Mark  4. 33. 
speak  of  himself,  but  whatsoever  He  shall  hear,  that  shall  He  speak,    5.  Ts.'  '  '    ^ ' 
and  He  will  show  you  things  to  come.     ^''He  shall  glorify  me;  for  '^VV^ij^im 
He  shall  receive  of  mine,  and  shall  show  it  unto  you.     ^•''All  'things    2.20,27! 
that  the  Father  hath  are  mine ;  therefore  said  I,  that  He  shall  take  of  ^cl^f.-lt^h. 
mine,  and  show  it  unto  you.     ^^  A  ■'little  while,  and  ye  shall  not  see  .^;^^  J^- 1.^;  ^ 
me  ;  and  again,  a  little  while,  and  ye  shall  see  me,  ^because  I  go  to    33.  &  ib.  3a  & 
the  Father." 

^"^  Then  said  some  of  his  disciples  among  themselves,  "  What  is  this 
that  he  saith  unto  us,  '  A  little  while,  and  ye  shall  not  see  rne  ;  and 
again,  a  little  while,  and  ye  shall  see  me  ; '  and,  '  Because  I  go  to  the 
Father  ? '  "   ^^  They  said  therefore,  "  What  is  this  that  he  saith, '  A  little 
while  ? '  we  cannot  tell  what  he  saith."     ^^Now  Jesus  knew  that  they  'i^-^e- 17. 
were  desirous  to  ask  him,  and  said  unto  them,  "  Do  ye  inquire  among  n  Luke  24.41,52. 
yourselves  of  that  I  said,  'A  little  while,  and  ye  shall  not  see  me;'    20.00;  a  hI's*" 
and  again,  'A  httle  while,  and  ye  shall  see  me?'     ^o  y^j.jjy^  verily,  I    fp^'j^'g^^' 
say  unto  you,  That  ye  shall   weep  and  lament,  but  the  world  shall  oMat.7.7.cii.i4. 
rejoice;  and  ye  shall  be  sorrowful,  but  your  sorrow  shall  be  turned  pdis^u.' 
into  joy.     ^^  A  'woman  when  she  is  in  travail  hath  sorrow,  because  toi,  parables. 
her  hour  is  come  ;  but  as   soon   as  she  is  delivered  of  the  child,  she  j  v^/r.  ax°*''* 
remembereth  no  more  the  anguish,  for  joy  that  a  man  is  born  into  the  r  ch.  11. 21, 23. 
world.     ^^And  "'ye  now  therefore  have  sorrow;  but  I  will  see  you  svenso.ch.s.is. 
again,  and  "your  heart  shall  rejoice,  and  your  joy  no  man  taketh  from  (ch.'i3.3. 
you;  ^2 and  in  that  day  ye  shall  ask  me  nothing.     "Verily,  verily,  I  *or, parable. 
say  unto  you,  Whatsoever  ye  shall  ask  the  Father  in  my  Name,  He  "  ver.^ai.^^ch.  17. 
will  give  it  you.     ^'^  Hitherto  have  ye  asked  nothing  in  my  Name :    ^• 
ask,  and  ye  shall  receive,  'that  your  joy  may  be  full.  '^Mai'k  14.27. " 

^^"  These  tilings  have  I  spoken  unto  you  in  f  proverbs  ;  but  the  ^'■•'•20.10. 
time  cometh,  when  1  shall  no  more  speak  unto  you  in  Iproverbs,  but  jch.  s.  29.  &  14. 
I  shall  show  you  plainly  of  the  Father.     ^^  At  'that  day  ye  shall  ask  ^^^1,'  |,'"g  ^,^  ^^ 
in  my  Name  ;  and  I  say  not  unto  you,  that  I  will  pray  the  Father  for    27.' Ron,.  5.' 1.' 
you  ;  ^"^  for  'the  Father  himself  loveth  you,  because  ye  have  loved  me,    C0I.T26. 
and  'have  believed  that  I  came  out  from  God.     ~^I  'came  forth  from  "^^'-^^'^.^^^-^u 
the  Jbather,  and  am  come  mto  the  world;  again,  1  leave  the  world,  i ch.  14. 1.  Rom. 
and  go  to  the  Father."  4;&-5.4.''''''"''' 

^'^  His  disciples  said  unto  him,   "  Lo !  now  speakest   thou  plainly, 
and  speakest  no  *proverb.     ^^  Now  are  we  sure  that  "thou  knowest  = 

all  things,  and  needest  not  that  any  man  should  ask  thee.     Bv  this 

.  SFPT'    XT 

"we  believe  that  thou  camest  forth  from  God."     ^^  Jesus  answered      '    —^ 
them,  "Do    ye    now  believe?  ^-behold!   "the  hour  cometh,  yea,  is      V.  ^E.  29. 
now  come,  that  ye  shall  be  scattered,  ""every  man  to  this  own,  and     ^.  ^-  '*''^2- 
shall  leave  me  alone :  and  ^yet  I  am  not  alone,  because  the  Father  is 
with   me.     ^^  These   things  I  have  spoken  unto  you,  that  'in  me  ye 


a  ch.  72.  23.  & 
13.  32. 


might  have  peace.       In  the  world  ye  shall  have  tribulation;    but  be  *  Dan.  7. 13. 14. 

/■°  1       ,        '        T    1  U  1  1   >'  Matt.  11.27.  & 

01  good  cheer,  i  have  overcome  the  world.  ir.  93.  &  as.  is. 

Luke  1.  32.  & 


—  10.  22.  ch.  3.  35. 

&  5.  22,  27.  & 

Section  XL. —  Christ  intercedes  for  his  Followers.  a'cis  2. 36.  &  17. 

T  ..  3].Rom.  14. 9. 

JOHN    XVll.  J  Cor.  15.2.1,27. 

^  These  words  spake  Jesus,  and  lifted  up  his  eyes  to  heaven,  and    phli!^ 2.  Vio.^^' 
said,  "  Father !  "the  hour  is  come  ;  glorify  thy  Son,  that  thy  Son  also    "pet.''3~'22.^'^' 
may  glorify  Thee  ;  -  as ''Thou    hast  given   him   power   over  all  flesh,    Rnv.  17.14. 
that  he  should  give  eternal  life  to  as  many  '^as  Thou   hast  given  him.  '^c'h"c.37.'    ' 

VOL.  II.  o* 


174  CHRIST  PREDICTS  PETER'S  DENIAL.  [Part  VI. 

rf^is^53. 11.  Jer.  3  ^j-,f|  t/ji^jg  jg  ]jfg  eternal,  that  they  might  know  Thee,  'the  only  true 

e  1  Cor.  8. 4.       God,  and  Jesus  Christ,  Avhom  Thou  hast  sent.    ^  I  ^have  glorified  Thee 

/ch.  3!^34.  &  5.    on  the  earth,  I  have  finished  the  work  which  Thou  gavest  me  to  do  ; 

57'  &'7%9'  & '    ^  ^"^^  "^^'  ^  Father  !  glorify  Thou  me  with  thine  own  self,  with  the 

10. 3G.  &ii.42.  glory  ''which  I  had  with  Thee  before  the  world  was. 

*!5?3g!&1).'3.  &       "^  "  I  'have  manifested  thy  Name  unto  the  men  •'which  thou  gavest 

3i' &if  lo" &'  '^6  out  of  the  world.     Thine  they  were,  and  Thou  gavest  them  me  ; 

19. 30.  and  thev  have  kept  thy  word.     ^  Now  they  have  known  that  all  things 

]o.'3o'.&i4.  9.    whatsoever  Thou  hast  given  me  are  of  Thee  ;  ^for  I  have  given  unto 

h^'isfi?!  H^b'.  them  the  words  *  which   Thou   gavest  me  ;  and   they  have  received 

^-  ^'  '^-  them,  'and   have  known   surely  that  I  came  out  from  Thee,  and  they 

i  ver  26.    Ps.  22.  .  ?  j 

22. '    '      '  ~ '  have  believed  that  Thou  didst  send  me.     ^  I  pray  for  them  ;  ""I  pray 

^ch.'^6~37'39."&    '^ot  for  the  world,  but  for  them  which  Tiiou  hast  given  me,   for  they 

JO.  29.  &  15. 19.  g^j.g  thine  :  ^°  and  all  mine  are  thine,  and  "thine  are  mine  ;  and  I  am 

49.' i  14. 10.  ~'  glorified  in  them.     ^^  And  "now  I  am  no  more  in  the  world,  but  these 

'27'bo?"''^'^'^'    are  in  the  world,  and  I  come  to  Tliee.     Holy  Father!  ^keep,  through 

TOi'johno.  19.      thine  own  Name,  those  whom  Thou  hast  given  me,  that  they  may  be 

och"i3'i\  16.  °"®'  a^  ^^^  "''^'     ^^  While  I  was  with  them  in  the  world,  'I  kept  them 

as.'  in  thy  Name,   (those  that  Thou  gavest  me  I  have  kept,  and  '"none  of 

Vo!'3o^''i*PeJi."  them  is  lost,  but  the  Son   of  Perdition,   that   the  Scripture   might  be 

^ci/e^g  &  10   fulfilled,)  ^^and  now  come  I  to  Thee,  and  these  things  I  speak  in  the 

28.'H'eb.2. 13. '  vvorld,  that  they  might  have  my  joy  fulfilled  in  themselves. 

""(Tto! "ifi^is.        ^'*  "  I  'have  given  them  thy  word ;  'and  the   world  hath  hated  them, 

2o^tj'ohn2.'i9;  because  they  are  not  of  the  world,  "even  as  I  am  not  of  the  world. 

Tver.  8.  15 1  p,.r^y  not  that  Thou  shouldest  take  them  out  of  the  world,  but  "that 

'r'joim's.^ix^"     thou   sliouldest    keep  them  from    the  evil.     ^^  They  "are  not  of  the 

u  ch.  8.  23.  ver.  world,  cvcu  as  I  am  not  of  the  world.     ^^  Sanctify  ^them  through  thy 

« Matt.  6. 13.       truth  :  ^tlsy  word  is  truth.     ^^  As  "'Thou  hast  sent  me  into  the  world, 

2'Thes.sf'3. 3.      ^^cu  SO  havc  I  also  sent  them  into  the  world.     ^^  And  "for  their  sakes 

1  John  5. 18.       I  sanctify    myself,   that  they   also  might  be  *sanctified  through   the 

TO  ver.  14.  +       +1 

X  ch.  15.  3.    Acts    trUtll. 

1  Pet 'i''22^'^^'  ^^  "  Neither  pray  I  for  these  alone,  but  for  them  also  which  shall  be- 
j/2  Sam.  7. 28.     lievc  OH  me  through  their  word  ;  ^^  that  ''they  all  may  be  one  ;  as  Thou, 

du  8? v."*"'  ^^'"  Father,  art  in  me,  and  I  in  Thee,  that  they  also  may  be  one  in  us ; 
zch.20.21.  that  the  world  may  believe  that  Thou  hast  sent  me.  ^'  And  the  glory 
"1  Til'Jss.'4.'7.  ■  which  Thou  gavest  me  I  have  given  them  ;  'that  they  may  be  one, 
*ot'Ji/Lcti-  ^^'6"  a^  w®  ^''6  one  ;  ^^  (I  in  them,  and  Thou  in  me)  ;  "that  they  may 
S^<=^-  be  made  perfect  in  one,  and  that  the  world  may  know  that  Thou  hast 

ch^'io.  16^38.' &  sent  me,  and  hast  loved  them,  as  Thou  hast  loved  me. 

^;' (i),-,  ^Ts/^-  24  a  Father  !  'I  will  that  they  also,  whom  Thou  hast  given  me,  be 
cch.  i4.an.         with   me  where  I  am  ;  that  they  may  behold  my  glory,  which  Thou 

3.  -2}'."  ■  ■  hast  given  me,  ■'^for  Thou  lovedest  me  before  the  foundation  of  the 
rf Col. 3  14.         world.     ~^0  righteous  Father!  "the  world  hath  not  known  Thee  ;  but 

ti^.]  ch.  12. 26.  ''I  have  known  Thee,  and  these  have  known  That  thou  hast  sent  me  ; 

&14.3.  iThess.  23  ^^^^j  ^j  j^^^^^  declared  unto  them  thy  Name,  and  will  declare  it ;  that  the 
/ver.  5.  iQ^g  ^wherewith  Thou  hast  loved  me  may  be  in  them,  and  I  in  them." 

g  eh.  15.  21.  &  16.   3.        h  ver.  8.  ch.  7.  29.  &  8.  55.  &  10.  15.  &  16.  27.         i  ver.  G.  ch.  15.  15.        j  ch.  15.  9. 


SECT  XI.I.  Section  XLI. —  Christ  again  predicts  Peter's  Denial  of  Him. 

V.  JE.  29.  Matt.  xxvi.  31-35. — Mark  xiv.  27-31. 

J.  P.  4742.         '  Then  saith  Jesus  unto  them,  "  All  "ye  shall  be  offend-  '  H"^''-  '=''"'• 

Jerusalem.  ^^  becausc  of  uic  tliis  uiglit ;  for  it  is  ''written, — 

°Mntk'i"27:  '  I  wi^l  ^"lite  the  Shepherd, 

Tohn  16.' ;h.'  And  the  sheep  of  the  flock  shall  be  scattered  abroad.' 

b  Zech.  13.  7.  1      />  •  /^     1       -  IMatt   xxvl 

c  Matt. 28. 7, 10,  ^  But  after  I  am  risen  again,  'I  will  go  before  you  into  Ga!-     32. 

' ~  ilec."     ^ Peter  answered  and  said  unto  him,  "Though  all  3  Matt.xxvi.33. 


16.  Mark  14.  28. 
&  16.7. 


Skct.  XLIL]         CHRIST'S  AGONY  IN  THE  GARDEN.  175 

men  shall  be  offended  because   of  thee,  yd  will  I  never  be 
4  Mark  xiv. 30.  offended."     ^  And   Jesus  saith   unto  him,    "  Verily ''I   say  ''j'^^j^ke  22^33.34. 
6  Matt.  xxvi.    ^j^^^  i\\ee,  That  this  day,  even  in  this  night,  before  the  cock 

6  Matt.  xxvi.    crow  twice,  thou  shalt  deny  me  thrice."     *  Jesus  said  unto 

7  Mark  xiv.3i.  him,  "  Vcrily  I  say  unto  thee,  that  this  night,  before  the  cock 

crow,  thou  shalt  deny  me  thrice."    "  Peter  '  spake  the  more 

8  Matt. xxvi.    vehemently,  [andj  **  said  unto  him,  "Though  I  should  die 

9  Markxiv.31.  with  thcc,  yct  will  I  not  deny  thee  'in  any  wise."     '"Like- 
•0  Mat.xxvi.35.  -^yjigg  a,lso  said  all  the  disciples. 

Mark  xiv.   ver.  27,  28,  2D,  and  part  ofver.  31.— 27  *And  Jesus  saith  unto  them,  "  All  «  Matt.  26.  31. 

ye  sliall  be  offended  because  of  me  this  night :  for  it  is  /written, — '  I  will  smite  the  Shep-  /Zech.  13.  7. 

herd,  And  the  sheep  shall  be  scattered.'    28  But  ^after  that  I   am  risen,  I  will  go  before  ^  Matt.  28.  7,  10, 

you  into  Galilee."     29  ''But  Peter  said  unto  him,  "  Although  all  shall  be  offended,  yet  16.  ch.  11;.  7. 

will  not  I."     31  But  he  —  "  If  I  should  die  with  thee,  I  will  not  deny  thee—  'Likewise  '^ll^kei2.'i^'f». 

also  said  they  all.  Jolin  13.  37,  38. 

—  i  Matt.  26.  35. 

Section  XLIL — Christ  goes  into  the  Garden  of  Gethsemanc —  

His  Agony  there. 

Matt.  xxvi.  36-4(3.— Mark  xiv.  32-42.— Luke  xxii.  40-40.— John  xviii.  1,  2.  sect,  xlii. 

1  joiiixviii.  1.      'When  Jesus  had  spoken  these  words,  "he  went  forth  v.  ^.  2D. 

2  Matt.  x.wi.    ^\\\^  his  disciples  "  unto  a  place  called''  Gethsemane,  ^  over  j.  p.  4742. 

3  John  xviii.  1.  Hhe  brook  Cedron,  where  was  a  garden  into  the  which  he  Garden  of  Geth- 

"  S6l11!i.I]C 

4  John  xviii.  2.  entered,  and  his  disciples.  ^  And  Judas  also,  which  betrayed  — 

him,  knew  the  place,  'for  Jesus  ofttimes  resorted  thither  ^  s^jVote  x?'^"' 

5  Matt.  xxvi.    with  his  disciples;  *  and  saith   unto  the  disciples,  "  Sit  ye  *  2  sam.  15.23. 
«  Mark  xiv.  33.  hcrc,  whilc  I  go  and  pray  yonder."     '^  And  he  taketh  with  "fca^^fo.'^^" 

T  Matt.  xxvi.    him,  Peter  and  James   and  John,  ^  the  ''two  sons  of  Zebe-  d  Matt.  4.21. 

8  Luke  xxii.  40.  dee.     ^  And  when  he  was  at  the   place,  he 'began  to  be 

9  Mat.  xxvi.37.  sorrowful,  and  '"  to  be  sore  amazed,  and  to  be  very>  heavy.  1  ^^o  Note  34. 

10  Mark  xiv.  33.  „  rj.^       ^^j^j^  ^^  ^^^^  ^^^        ,,  j^j    .^^^j  -^  g^cceding  sorrow-  '^^l'\\^-^^- 

11   Mat.  XXVI. 00.  'J  o    _  John  12.  2(. 

ful,  even   unto  death  :   tarry  ye  here,  and  watch  with  me, 
12  i.uke xxii.4o.  r^j^jn  12  ^^^^^       ^^^^^  j-,qj  jjito  temptation.     '■*  And  he 

13  Mark  xiv.  35.   L  c  1         i-      1         u  11  •    1     1  c  1 

14  LukexxTi.4i.  wcut  torward  a  little,      and  he  was  withdrawn   irom  them 

15  Matt.  xxvi.    about  a  stone's   cast,  and  kneeled  down,  '*and  fell  on  his 

16  Miirk  xiv.  35.  face  '®  on  the  ground,  and  -'^prayed  that  if  it  were  possible,  /Heb.  5. 7. 

17  Mark  xiv.  36.  the   hour  might  pass   from  him.      "  And  he  said,  "  Abba, 

iH  Mat.  xxvi.39.  ^Pather !   "^  6  my  Father!  if  it  be   possible,  let  this  <^^y  ^^^^%l;~^,^^^ 

20  Luke  x.xn.43' P^^ss   from  me  :   '*  all  things   arc  possible  unto  Thee  ;  ^^  if  42.  Jojin5. 30.* 

21  i^uke  xxii.43.  Thou  be  *  willing,  remove  this  cup  from  me  ;  nevertheless,    27.  Rom.  8.  Ts. 

22  Lukexxii.44.  not  my  will  but  thine  be  done."     "'  And  there  appeared  ''an    ph'i.o.^g. 

ansrel  unto  him  from  heaven,  strengthening  liim.  "  And  'be-  *  cr.  wuunstore- 

s.  Ill-  more. 

mgin  an  agony  he  prayed  more  earnestly ;  and  his  sweat  was  a  Matt.  4. 11. 
as  it  were  great  drops  of  blood  falling  down  to  the  ground,  '^"h"}^^^'- 

23  Luke  xxii  45  o  i  i  Heb.  o.  /. 

24  jiatt_  ,;xvi.    ^^  And  when  he  rose  up  from  prayer,  "^  he  cometh  unto  the 
.  '"'■,      ..  .  disciples,  and   findeth  them  "  sleeping  for  sorrow,  "^  and 

26  Luke  xxii.46  said  unto  them,  "  Why  sleep  ye  ?"  "and   [he]  saith  unto 

27  Mark  xiv.  37.  Peter,    "Simon,    sleepest    thou?     "**  What,  could  ye  not 
2H  Mitt.  XXVI.    ^j^t^h  with  me  one  hour  ?     "'  Watch  ye,  ^°  rise  and  pray, 

29  Mark  xiv.  38.  31  that  yc  cntcr  not  into  temptation:  ^the  spirit  indeed  is  i^'j"^'^^'^,^ 
31  ALm'.  xxvi!*^'  willing  but  the  flesh  is  weak."  ''  He  went  away  again  the  GlT.'h.'ir 
.^4^-  second   time,  and  prayed,  ^^  and  spake  the    same    words, 

-^^att.  XXVI.    34  gg^yjj^g   a  Q  j^-jy  pjj^ther !  if  this   cup  may  not  pass  away 
33  Mark  xiv.  39.  {^om  mc,  cxccpt  I  drink  it,  thy  will  be  done."  ^'  And  when 
43!  " ''''"'    he  returned,  he  found  them  asleep  again,  (for  their  eyes 
35  Mark  xiv.  40.  ^ygj.g  hcavv,)  ncithcr  wist  they  what  to  answer  him.    "'^  And 

36  Matt.  xxvi.       ,,«,•''  ,  ,  •'  .  ,  1      1         .1   •     J 

44.  he  lelt   them,  and  went  away  again,  and  prayed  the  thud 

37  Matt.  xxvi.    tin^e^   saying  the  same  words.     "  Then  cometh  he  to  his 

38  Mark  xiv.  41.  disciplcs  ^^  tlic  third  time,  and  saith  unto  them,  "  Sleep  on 


38. 
23. 


176 


CHRIST'S  BETRAYAL  AND  APPREHENSION.       [Part  VI. 


k  Knapp  punctu- 
ates this  sen- 
tence so  as  to 
require  this  ren- 
dering —  "  Sleep 
ye  still  and  take 
your  rest  7  it  is 
enough .'  the  hour 
is  come." — Ed. 

I  See  John  1.  51. 

m  Matt.  25.  46. 
John  18.  1,2. 

n  Mark  14.  32-.35. 
Luke  22.  39. 
John  18.  1. 

0  John  5.  30.  & 
6.  38.  Phil.  2.  8. 

p  Mark  13.  33. 
&  14.  38.    Luke 
22.  40,  46. 
Ephes.  6.  18. 

q  See  Joiin  1.  51. 

r  Mark  14.  42. 
John  18.  12. 

s  iMatt.  26.  36. 
Luke  2-2.  39. 
John  18.  1. 

t  Matt.  26.  38. 
John  12.  27. 

u  John  5.  30.  &  6. 
38. 

V  Matt.  26.  42. 
Rom.  7.  23.  Gal. 
5.  17. 


now,  and  take  your  rest :  it  is  enough,  tlie  hour  is  come  ','' 
behold !  'the  Son  of  Man  is  betrayed  into  the  hands  of  sin- 
ners.    ''  Rise  "up,  let  us  go  ;  lo  !  he  that  betrayeth  me  is  ^  Mark xiv. 42. 
at  hand." 

Matt.  xxvi.  pa,rt  of  ver.  36,  37,  39,  40,  41,  ver.  43,  part  of  vcr.  45,  and  ver.  46. — 
36  "Then  cometh  Jesus  with  them  —  37  And  he  took  with  him  Peter  and  —  and  —  very- 
heavy.  39  And  he  went  a  little  farther,  —  and  prayed,  saying,  —  nevertheless,  "not  as  I 
will,  but  as  Thou  wilt.''  40  And  —  and  findeth  them  asleep,  and  saith  unto  Peter, — 

41  ?'Watch  and  pray,  —  43  And  he  came  and  found  them  asleep  again,  (for  their  eyes  were 
heavy.)  45  — and  saith  unto  them,  "  Sleep  on  now,  and  take  yoxtr  rest :  behold  !  the  hour 
is  at  hand,  and  'the  Son  of  Man  is  betrayed  into  the  hands  of  sinners.  46  ''Rise,  let  us 
be  going  :  behold  !  he  is  at  hand  that  doth  betray  me." 

aiARK  xiv.  vtr.  32,  part  of  vcr.  33,  ver.  34,  part  of  vcr.  35,  36,  37,  38,39,  and  41.— 
32  'And  they  came  to  a  place  which  was  named  Gethsemane  :  and  he  saith  to  his  disciples, 
"  Sit  ye  here,  while  I  shall  pray."  33 — and  began —  34  And  saith  unto  them,"  My 
'soul  is  exceeding  sorrowful  unto  death  :  tarry  ye   here,   and  watch."     35  —  and  fell  — 

36  — take  away  this  cup  from  me  :  "nevertheless  not  what  J  will,  but  what  Thou  wilt." 

37  And  he  cometh,  and   findeth  them  sleeping,  —  couldest  not  thou  watch  one  hour?" 

38  — and  pray,  lest  ye  enter  into  temptation.  "The  spirit  truly  is  ready,  but  the  flesh  is 
weak."     39  And  again  he  went  away,  and  prayed, —  41   And  he  cometh  — . 

Luke  xxii.  part  of  ver.  40,  41,  42,  45,  and  46.— 40  —  said  unto  them,  —  41  —  and  prayed, 

42  saying,  "Father,  —  45 — and  was  come  to  his  disciples,  he  found  them  —  46  lest 
ye  enter  into  temptation." 


SECT.  XLIII. 

V.^.29. 
J.  P.  4742. 

G/.rden  of  Geth- 


a  Matt.  26.  47. 
Luke  23.  47. 
Acts  1.  16. 


6  2  Sam.  20.  9. 

cPs.  41.  9.  &.55. 

13. 
d  See  John  1.  5!. 


Section  XLIII. —  Christ  is  betray ed  and  apprehended — The  Resistance 

of  Peter. 
Matt.  xxvi.  47-56.— Mark  xiv.  43-50.— Luke  xxii.  47-53. — John  xviii.  3-11. 
'And  "immediately,  while  He  yet  spake,  cometh  Judas  '  Mark  xiv.  43. 
one  of  the  Twelve,  Hhen,  having  received  a  band  of  men 
and  officers  from  the  Chief  Priests  and  Pharisees,  cometh 
thither  with  lanterns  and  torches  and  weapons  ;  ^  and  with 
him  a  great  multitude,  with  swords  and  staves,  from  the 
Chief   Priests  and    the    Scribes    and    the    elders  "of   the 
people,     *  Now  he  that  betrayed  him  '^  had  given   them  a 
token,  saying,  "  Whomsoever  I  shall  kiss,  that  same  is  he  ; 
take    him,  '  hold    him    fast,  '^  and   lead  him  away  safely." 
®  And  as  soon  as  he  was  come,  [he]  '°  went  before  them, 
and  drew  near  unto  Jesus  to  kiss  him.     "  And  forthwith 
he  came  to  Jesus,  and  said,  "  Hail,  Master !  "   'and  kissed 
him.      '^  And    Jesus  said  unto  him,  "  Friend,  %vherefore 
art  thou  come  ?     '^  Judas,  betrayest  thou  ''the  Son  of  Man 
with  a  kiss?  "     '"Jesus  therefore,  knowing  all  things  that  ujohn 
should  come  upon  him,  went  forth,  and  said  unto  them 


m  See  Note  35. 


e  John  17.  12. 


2  John  xviii.  3, 


3  Mark  xiv.  43. 


4  Matt.  xxvi. 
47. 

5  Matt.  xxvi. 
4S. 

6  Mark  xiv.  44. 

7  Matt.  xxvi. 
48. 

8  Mark  xiv.  44. 

9  IMark  xiv.  45. 
lu  Lukexxii.47 

11  Matt.  xxvi. 
49. 

12  Matt.xxvi.50. 

13  Luke  xxii.  48. 

i.  4. 


"  Whom  seek   ye 


15  1 


15  John  xviii.  5. 


/Luke  22.  50. 


They  answered   him,   "Jesus  of 
Nazareth."     Jesus    saith  unto  them,  "  I  am  Ac."      (And 
Judas  also,  which  betrayed  him,  stood  with  them.)     "As  '« John  xviii.  e. 
soon  then  as  he  had  said  unto  them,  "I  am  Ae,"  they  went 
backward,  and  fell  to  the""  ground.     "  Then  asked  he  them  "  John  xviii.  7. 
again,  "  Whom    seek    ye  ?  "     And  they  said,  "Jesus  of 
Nazareth."     '*  Jesus  answered,  "  I  have  told  you  that  I  am  ''  •'<'^"  ^^''"-  ^• 
he  ;  if  therefore  ye  seek  me,  let  these  go  their  way."     ''That ''  J°''"  '^"»-  ^^ 
the  saying  might  be  fulfilled  which  he  spake,  "  Of  'them 
which  Thou  gavest  me  have  I  lost   none."     ""  Then  came  '°  ^J;'"-  '^""• 
they,  and  laid  hands  on  Jesus,  and  took  him.     °' When  21  Luke xxii.49. 
they  which  were  about  him  saw  what  would  follow,  they 
said  unto  him,  "Lord,  shall  we  smite  with  the  sword?"  ^  ^^^^^  ^^  . 
^'^And,   behold!    one   of   them    whicli    were    with   Jesus,     51! 
-■'Simon     Peter,    =' stretched     out     his    hand,    and    drew  "  Jf"''^"'-.^"- 

.  "■*   i\l;itt    XXVI. 

his  sword,  and  -^struck   a  servant  of  the  high  priest,  and     51. 


Sect.  I.]  CHRIST  IS  TAKEN  TO  ANNAS.  177 

25  John. xviii.  11.  smote  off  "^his  right  ear.     The  servant's  name  was  Mal- 

26  Lukoxxii.51.  chug^     ^"^  And  Jesus  answered  and  said,  "  Suffer  ye   thus 

27  joiinxviii.il.  far!"     And  he  touched  his  ear,  and  healed  him.     "Then 
2t<  Mutt.  xxvi.    g^j(j  Jesus  unto  Peter,  ^*  "  Put  up  again  thy  sword  into  his 

place :  ° for  all  they  that  take  the  sword  shall  perish  with  ^i^^i'o^' ^'  ^'''' 
89  Matt.  xxvi.    the  sword.     ^*  Thinkest  thou  that  I  cannot  now  pray  to  my 

Father,  and  he  shall  presently  give  me  ''more  than  twelve  ^^  n'T^o  ^'^' 

30  Matt.  xxvi.    legions  of  angels  ?     ^°  But  how  then  shall  the  Scriptures  be 

31  joiin xviii.ii.  fulfilled,  'that  thus  it  must  be  ?     ^'  The  ■'cup  which  my  Father  ^lliu.'^e.  24!* 

32  Matt.  xxvi.    hath  given  me,  shall  I  not  drink  it  ?  "     ""'^  In  that  same  hour   ^^^^  ^-  ^'  **» 

33  Mark  xiv.  48.  ^^  Jesus  auswcrcd  and  said  ^^  unto  the  Chief   Priests,  and  j  Matt.  20. 2-2.  & 

34  Luke xxii.52.  captains   of  the  temple,   [and!  'Ho  the  multitudes,  ''and    ^'^•=^^'^- 

35  Matt.  xxvi.         ,   '         ,  ,  ,  •    ,  1        '     L  J  •,,,,. 

55.  the   elders,  which  were  come  to  hrni,      "  Are  ye  come  out, 

36  Luke  xxii.52.  g^g  agaiust  a  thief,  with  swords  and  staves  for  to  take  me  ? 

37  Matt.  xxvi.  ~        .  .  .  . 

55.      '    '    I  sat  daily  with  you  teaching  in  the  temple,  and  ye  laid  no 
3s  Luiifi xxii.-'is.  hold  on  me,  '*"  ye  stretched  forth  no  hands  against  me  ;  '"but 
Z  u^uexxiLS  'the  Scriptures  must  be  fulfilled  ;  ^"but  'this  is  your  hour,  \^Xfll^:f 
41  Matt.  xxvi.    and  the  i)ower  of  darkness."     ^'  But  all  this  was  done,  that    20.  Matt.26.54. 
the  Scriptures  of  the  Prophets  might  be  fulfilled.     "'Then    &'24.44.  ~" 
all  the  disciples  forsook  him  and  fled.  L^Ma"rk  h^so 

Matt.  xxvi.  part  ofver.  47,43,  -51,  52,  and  55. — 47  And  while  "he  yet  spake,  lo  !  Judas,  See  John  18.  15. 

one  of  the  Twelve,  caine,  and  with  him  a  great  multitude  with  swords  and  staves,  from  "Luke  22.  47.' 

the  Chief  Priests  and  elders  —  48  —  gave  them  a  sign,  saying,  "  Whomsoever  I  shall  John  18.  3. 
kiss,  that  same  is  he  : — .51  —  his  ear.  52  Then  said  Jesus  unto  him,  —  55  —  said  Jesus — .       *^'^    '     ' 

Mark  xiv.  part  of  ver.  44,  45,  ver.  40,  47,  part  of  ver.  48,  49,  and  ver.  50. — 44    And 

he  that  betrayed  him  —  45  —  he  goeth  straightway  to  him,  and  "saith,  "  Master  !  master  !"  "  Matt.  26.  49. 
and  kissed  him.     46  And  they  laid  their  hands  on   him,  and  took  him.     47  And  ^one  of  p  Matt.  26.  51. 

them  that  stood  by  drew  a  sword,  and  smote  a  servant  of  the  high  priest,  and  cut  off  his  jjfm^ig  'jq  ' 

ear.     48  And  —  unto  them,  "  Are  'ye  come  out,  as  against  a  thief,  with  swords  and  icith  q  Matt.  26.  55. 

staves  to  take  me  ?    49  I  was  daily  with  you  in  the  temple  teaching,  and  ye  took  me  not : —  ^""^^  ^"  ^^• 

50  ''And  they  all  forsook  him,  and  fled.  ""g^g  joiin  18.15 

Luke  xxii.  part  ofver.  47,  48,  ver  50,  part  of  ver.  52,  and  53. — 47  And  *  while  he  yet  s  Matt.  26.  47. 

spake,  behold  a  multitude,  and  he  that  was  called  Judas,  one  of  the  Twelve,  —  48  But  j^„  iq'^_  ' 

Jesus  said  unto  him,  —  50  And  'one  of  them  smote  the  servant  of  the  high  priest,  and  t  Matt.  26.  51. 

cut  off  his  right  ear.     52  "Then  Jesus  said  —  "  Be  ye  come  out,  as  against  a  thief,  with    ^^'''^^i''-  '^''^ 
,  ,     °         ,     ,-0  TXT,        T  ,  .,        •  ,  •      ,  ,  John  18  10. 

swords  and  staves  ?     5J   W  hen  1  was  daily  with  you  in  the  temple, — .  ^  jj^^^j  og  55 

JoHii  xvni.  part  of  ver.  3,  10,  and  11. — 3  Judas  — 10  "Then — having  a  sword,  drew  it,     Mark  14.  48. 

and  smote  the  high  priest's  servant,  and  cut  — 11  —  "  Put  up  thy  sword  into  the  sheath  : — .    "jui'^"  14^47^" 

Luke  22.  49, 50. 


PART    VII. 

FROM  THE  APPREHENSION  OF  CHRIST  TO  THE  CRUCIFIXION. 


Section  I. —  Christ  is  taken  to  Annas,  and  to  the  Palace  of  sect.  i. 

Caiaphas.  V..^.  29. 

Matt.  xxvi.  57. — Mark  xiv.  51-5-3. — Luke  xxii.  54. — John  xviii.  12-14.  j.  p.  4742. 

1  johnxviii.i2.      'Then  the  band,  and  the  captain,  and  officers  of  the      Jerusalem. 

2  johnxvii..i3.  jg^g  ^qqJ^  Jesus,  and  bound  him,  "and  "led  him  away  to  aSeeMlt7.26.57. 

Annas^  first  (for  he  was  father-in-law  to  Caiaphas),  which    ^"'"'?"^' 

3  john.xvi.i.i4.  ^^g  j.j^g  j^jgj^  priest  that  same  year.*     '  Now  'Caiaphas  was  I ^7d  Annas' smt 

he,  which  gave  counsel  to  the  Jews,  that  it  was  expedient    ^'''cJaph^  th^ 
*  Mark  xiv.  51.  that  onc  man  should  die  for  the  people.     *  And  there  fol-    /"«''.?",<■*'.  Job" 

1  J    U  •  •  11  xviii.  24. 

lowed  him  a  certain  young  man,  having  a  linen  cloth  cast  j John  11.50. 
about  his  naked  bodi/ ;  and  the  young  men  laid  hold  on 
5  Mark  xiv.  52.  him.     'And  he  left  the  linen  cloth,  and  fled  from  them 
VOL.  II.  23 


178 


CHRIST  IS  CONDEMNED. 


[Part  VIL 


e  Matt.  26.  58. 
John  18.  15. 


SECT.  II. 

V.^.  29. 
J.  P.  4742. 

Jerusalem. 

a  Matt.  26.  69. 
Mark  14.  66. 
Luke  22.  54. 


i  John  18.  25. 


8  Matt.  xxvi. 

'"and  with  him     ^''■ 


naked.  ^  And  ihey  tliat  had  laid  hold  on  Jesus,  '  then  took  *  "^t-  xxvi.57. 
him,  and  led  him  ^  away  to  Caiaphas  the  high  priest,  ^  and  '  ^"''®  ''''"■^' 
brought  him  into  the  high  priest's  house 
were  assembled  all  the  Chief  Priests,  and  the  elders,  and  10  Jlurk  xS'S. 
the  Scribes.     "  And  "Peter  followed  afar  off.  >'  Lukexxii.54. 

Matt.  xxvi. part  qfver.  57.  —  led  him —  where  the  Scribes  and  the  elders  were  assembled. 
Mark  xiv.  part  ofver.  53.     And  they  led  Jesus  away  to  tlie  high  priest :  — . 
Luke  xxii.  part  ofver.  54.  —  they  — . 


Section  II. — Peter  and  John  follow  their  Master. 
Matt.  xxvi.  58. — Mark  xiv.  54. — Luke  xxii.  55. — John  xviii.  15,  16. 
'And  Simon  Peter  followed  Jesus,  ^afar  off,  unto  the  '  Johnxviii.is. 
high  priest's  palace,  'and  so  did  another  disciple.     That     58? 
disciple  was  known  unto  the  high  priest,  and  went  in  with  '  John^viii.is. 
Jesus  into  the  palace  of  the  high  priest ;  "but  "Peter  stood  ^  Johnxviii.i6. 
at  the  door  without.     Then  went  out  that  other  disciple, 
which  was  known  unto  the  high  priest,  and  spake  unto 
her  that  kept  the  door,  and  brought  in  Peter,     '"  And  when  ^  ^"""^  xxii.55. 
they  had  kindled  a  fire  in  the  midst  of  the  hall,  and  were 
set  down  together,  Peter    sat    down    among    them  "  (the  *  ^^'^''^  '''''•  ^^• 
servants),  and  'warmed  himself  at  the  fire;   'and  sat  with  'Matt.  xxvi. 
the  servants,  to  see  the  end. 

Matt.  xxvi.  partofvcr.  58.     But  Peter  followed  him  —  and  went  in, — . 
Mark  xiv.  part  of  ver.  54.  And  Peter  followed  him  afar  off,  even  unto  the  palace  of 
the  high  priest :  and  he  sat  with  — . 


SECT.  III. 

V.  JE.  29. 

J.  P.  4742. 

Jerusalem. 

a  Matt.  26.  55. 
Luke  4.  15. 
John  7.  14,  26, 
28.  &  8.  2. 


b  Jer.  20.  2.  Acts 
25.  2. 
*  Or,  with  a  rod. 

e  Matt.  26.  57. 


d  Ps.  27. 12.  & 
35.  11.  Mark  14. 
55.  So  Acts  6.13. 

e  Deut.  19.  15. 


/John  2.  19. 


g  Is.  53.  7.  Matt. 
27.  12, 14. 


Section  III. —  Christ  is  first  examined  and  condemned  in  the  House 

of  the  High  Priest. 
Matt.  xxvi.  59-66. — Mark  xiv.  55-64. — John  xviii.  19-24. 
'The  high  priest  then  asked  Jesus  of  his  disciples,  and  1  Johnxvih.ig- 
of  his  doctrine.     ^'^  Jesus  answered  him,  "  I  "spake  openly 
to  the  world  ;  I  ever  taught  in  the  synagogue,  and  in  the  temple, 
whither  the  Jews  always  resort ;  and  in  secret  have  I  said  nothing. 
^^  Why  askest  thou  me  ?  ask  them  which  heard  me,  what  I  have  said 
unto  them  ;  behold  !   they  know  what  I  said."     ^^  And  when  he  had 
thus  spoken,  one  of  the  officers  which  stood  by  ''struck  Jesus  *with 
the  palm  of  his  hand,  saying,  "  Answerest  thou  the  high  priest  so  ?  " 
-^ Jesus  answered  him,  "If  I  have  spoken  evil,  bear  witness  of  the 
evil ;  but  if  well,  why  smitest  thou  me  ?  "     ^^  Now  'Annas  had  sent 
him  bound  unto  Caiaphas  the  high  priest.     *  Now  the  Chief  *  Matt.xxvi.59. 
Priests,  and  elders,  and  all  the  Council,  sought  false  witness 
against  Jesus,  to  put  him  to  death  ;  '  but  found  none  :  yea, 
"^though  many  false  witnesses  came,  yet  found  they  none  ; 
■•  for  many  bare  false  witness  against  him,  but  their  witness 
agreed  not  together.     *  At  the  last  came  'two  false  witnesses, 
^and  bare  false  witness  against  him,  sayine,  ^"  This  fcHow  *  Mark  xiv.  57. 

'         .'        O'  ■'  7  .Mat.  xxvi.til. 

said,  Sve  heq,rd  liim  say,  ^ '  I  ^am  able  to  destroy  the  temple  s  Marie  xiv.ss! 
of  God,  and  to  build  it  in  three  days  ;  '"I  will  destroy  this  »  Matt. xxvi. 
temple  that  is  made  with  hands,  and  within  three  days  1 10  Mark  xiv.  58. 
will  build  another  made  without  hands.'"      "  But  neither  "  Mark  xiv.  59. 
so  did  their  witness  agree  together.     '^And  the  high  priest  "  Matt.xxvi.es. 
arose,  ''and  stood  up  in  the  midst,  and  asked  Jesus,  '^and  "  Mark  xiv.  eo. 
said  unto  him,  "  Answerest  thou  notjiing?  what  is  it  ivhich     ca. 
these  witness  against  thee  ?  "      '^  But  "Jesus  held  his  peace,  '^  j^.'""-  ""'''■ 
'"and  answered  nothing.     Again  the  high  priest  asked  him,  le  iMarkxiv.ei. 
and  said  unto  him,  "  Art  thou  The  Christ,  the  Son  of  The 


3  Matt.xxvi.60. 

4  Mark  xiv.  56. 
*  Matt.xxvi.60. 


Sect.  V.]  PETER'S  FIRSl'  DENIAL  OF  CHRIST.  I79 

Blessed?     "I  ''adjure  thee  by  the  living  God,  that  thou  a  Lev.  5.1 
tell  us  whether  tliou  be  The  Christ,  'the   Son  of  God."  iSeeMarki.'i.' 
'®  Jesus  saitli  unto  him,  "  Thou  hast  said  :   '^  I  am  ;   '°  never- 
theless I  say  unto  you,  Hereafter''  shall  ye  see  ^the  Son  of  bSeeNotea 
Man  sitting  on  the  right  hand  of  Power,  and  coming  in  the  ■'vl^is^Vatt^ie! 
clouds    of  heaven."      -'Then  *the    high    priest    rent  his    Lukt li.' I?.' & 
clothes,'^  saying,  "  He  hath  spoken  blasphemy  f  what  fur-    25-  3i  seejohn 
ther  need  have  we  of   witnesses  ?  behold !   now  ye  have    Rom.  14. 10. 
heard  his  blasphemy.    "' What  think  ye  ?  "     They  answered    Rev.TV.' 
Ma>kxiv.64.  and  said,  "He  'is  guilty  of  death."     "And  they  all  con-  *|f^"f^®-^ 
demned  him  to  be  guilty  of  death.  c  seeNote3. 

Matt,  x.xvi.  part  of  ver.  CI,  and  03. — Gl  And  said,  —  63 — And  the  high  priest  an-  ^  j^ev  '>4  16* 
swered  and  said  unto  him,  — .  John  19.  7. 

Mark  xiv.  mr.  55,  part  of  -bct.  57,  60,  61 ,  62,  ver.  63,  and  part  of  ver.  64. — 55  "And  the  »»  Matt.  26. 59. 
Cliief  Priests  and  all  the  Council  sought  for  witness  against  Jesus  to  put  him  to  death  ; 
and  found  none.    57  And  there  arose  certain,  —  60  —  the  high  priest  —  saying, "  Answer- 
est  thou  nothing  .'  -whdX  is  it  lohich  ihese  witness  against  thee  .^"     61  "But  he   held  his  n  Is.  53.  7.  Matt, 
peace, —  62  And  Jesus  said,  — and  "ye   shall  see  the  Son  of  Man  sitting  on  the  right     s'    N  t    • 
hand  of  Power,  and  coming  in  the  clouds  of  heaven."    63  Then  the  high  priest  rent  his 
clothes,  and  saith,  "  Wliat  need  we  any  further  witnesses .-"     64  Ye  have  heard  the  blas- 
phemy :  what  think  ye  ^  — .  ^________^^ 


17  Matt. 

xxvi. 

G3. 

18  Matt. 

xxvi. 

C4. 

19  Mark 

xiv.  62. 

20  Matt. 

xxvi. 

64. 

21  Matt. 

xxvi. 

t)5. 

22  Matt. 

xxvi. 

66. 

2.3  Rlaik 

xiv.  64. 

Section  IV. — Twelve  at  Night — Christ  is  struck  and  insulted  by  the      sect,  iv. 

Soldiers.'^  V.  JE.  29. 

Matt.  xxvi.  67,  68.— Mark  xiv.  65.— Luke  xxii.  63-65.  J.  P.  4742. 

1  Lukexxii.63       '  And  the  men  that  held  Jesus  mocked  him,  and  smote      Jerusalem. 

2  Mark  xiv.  65.  him;  ^  and  some  began  "to  spit  on  him,  and  to  cover  his  eSeeNotes. 

face,  and  to  buffet  him,  and  to  say  unto  him,  '•  Prophesy  !  "  V Matt'''of  30' 
and  the  servants  did  strike  him  with  the  palms  of  their   Jo'>n  i9-  3. 

3  Matt.  xxvi.    hands.     ^  Then  did  they  spit  in  his  face,  and  buffeted  him ; 

and  others  smote  him  with   *the  palms   of   their    hands,  *0r,  rorfy. 

4  Lukexxii.64.  •»  ^.nd  whcu  they  had  bhndfolded  him,  they  struck  him  on 

the  face,  and  asked  him,  saying,  "  Prophesy  !  who  is  it  that 
6  Mat.xxyi.68.  smote  thcc  ?     *  Prophesy  unto  us,  thou  Christ!''  who  is  he  fSeeNotee. 
«  Lukexxii.65.  that  smotc  thcc  ?  "     ^  And  many  other  things  blasphemously 

spake  they  against  him.  == 


Section  V. — Peter'' s  first  Denial  of  Christ,  at  the  Fire,  in  the  Hall  — '- 

of  the  High  Priest's  Palace.^  V.  M.  29. 

Matt.  xxvi.  69,  70.— Mark  xiv.  66-68.— Luke  xxii.  56,  57.— John  xviii.  17,  18,        •'•  ^  ^'^^'^■ 

and  25-27.  Jerusalem. 

'  69?"'  ^'""'  '  Now  Peter  sat  without  in  the  palace.  '  And  as  Peter  g  see  Note  7. 
2  Mark  xiv.  66.  was  beneath  in  the  palace,  there  cometh  one  of  the  maids 
3johnxviii.i7.  Qf  t}^g  j^jgi^  p^jggt  ^  (^xhe  damsel  that  kept  the  door)  unto 
4Lukexxii.56.  pg^gj.^  [and]  ^  bchcld  him  as  he  sat  by  the  fire.  Mnd 
'•  when  she  saw  Peter  warming  himself,  she  looked  upon 
«  Luke xxii.50.  him  ^earnestly,  and  said,  "This  man  was  also  with  him: 
7  John  xviii.17.  7  ^j.^  j^Q^  ^i^Q^  j^jgQ  ^^jg  Qj-  ^j^jg  man's  disciples  ? "     He  saith, 

8  Mark  xiv.  67.  u  J  j^,^  j^^^  ..        8  ^,^^|    ^^^^^    g^J^J^   u  ^j,^   ^1^^^,    ^Jg^j  ^^^^  ^J^j^ 

9  Matt.  xxvi.    jgg^g  ^f  Nazareth,  « of  Galilee."     '"And  he  denied  him, 

10  Luke xxii.57.  ^' bcforc  them  all,  saying,  "I  know  not  what  thou  sayest. 
^^iitt.  XXVI.    '2  Woman,  I  know  him  not.     '^I  know  not,  neither  under- 

12  Lukexxii.57.  staud  I  what  thou  sayest."   '*  And  the  servants  and  officers 

14  johnxvui.is!  stood  there,  who  had  made  a  fire  of  coals,  for  it  was  cold, 

and  they  warmed  themselves ;  and  Peter  stood  with  them, 

u  John  .viii.25.  ^j^^  warmed  himself.     '"  They  said  therefore  unto  him,  "  Art 

not  thou  also  one  of  his  disciples  ? "     He  denied  it,  and 

said,  "  I  am  not."     '^  One  of  the  servants  of  the  high  priest. 


180 


PETER'S  SECOND  AND  THIRD  DENIAL. 


[Part  VII. 


h  See  Note  8. 


being  his  kinsman  whose  ear  Peter  cut  off,  saith,  "  Did  I 
not  see  thee  in  the  garden  with  him  ?  "   "  Peter  then  denied  "  iohnxvui.^i. 
again.     "*  And  he  went  out  into  the  porch  ;  '"  and  imme-  '^  Mark  xiv.  68. 
diately  the  cock  crew.^  ''  Johnxviii.27. 

Matt.  xxvi.  part  of  ver.  69,  and  70. — 69  —  and  a  damsel  came  unto  him,  saying, 
"  Thou  also  wast  with  Jesus —  70  But  he  denied — . 

Mark  xiv.  part  of  ver.  68.  But  he  denied,  saying, —  and  the  cock  crew. 

Luke  xxii.  part  of  ver.  56,  and  57.  But  a  certain  maid — and  — looked  upon  him, — 
57  —  saying,  — . 

John  xviii.  part  of  ver.  17,and2o. — 17  Then  saith —  25  And  Simon  Peter  stood  and 
warmed  himself.  — . 


SECT.  VI. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 


Section  VL — After  Midnight — Peter's  second  Denial  of  Christ,  at 
the  Porch  of  the  Palace  of  the  High  Priest. 
Matt.  xxvi.  71,  72. — Mark  xiv.  69,  and  part  of  ver.  70. — Luke  xxii.  58. 
'  And  when  he  was  gone  out  into  the  porch,  ^ after  a 
Uttle  while  another  saw  him,  and  said,  "  Thou  art  also  of 
them."     And  Peter  said,  "Man,  I  am  not."      [And]  ^an- 
other maid  saw  him,  *  and  began  to  say  to  them  that  stood 
by,  ^  "  This  fellow  was  also  with  Jesus  of  Nazareth  ;  **  this 
is  one  of  them."     ^And  again  he  denied  with  an  oath,  "I 
do  not  know  the  man." 


1  Malt.  xxvi. 
71. 

2  Lukexxii.58. 

3  Matt.  xxvi. 
71. 

4  Mark  xiv.  69. 
*  Matt.  xxvi. 

71. 
6  Mark  xiv.  69. 
^  Matt.  xxvi. 

7-2. 


Matt.  xxvi.  part  of  ver.  71.  —  and  said  unto  them  that  were  there, — . 
Mark  xiv.  part  of  ver.  69,70. — 69  And  a  maid  saw  him  again, —  70  And  he  denied  it 
again.  — . 

Luke  xxii.  beginning  of  ver.  58.  And — . 


SECT.  vn. 

V.  JE.  29. 
J.  p.  4742. 

Jerusalem. 


i  See  Note  9. 


a  Acts  2.  7. 
b  Luke  22.  59. 


c  Matt.  26.  34. 
Mark  14.  30. 
Luke  22.  34. 


*  Or,  7tc  wept  abun- 
dantly, or,  he  be- 
gan to  weep. 


d  Mark  24.  30. 
Luke  22.  34. 


Section  VII. — Friday,  the  Day  of  the  Crucifixion — Time,  about  three 
in  the  Morning.     Peter's  third.  Denial  of  Christ,  in  the  Room  where 
Christ  7vas  ivaiting  among  the  Soldiers  till  the  Daion  of  Day. 
Matt.  xxvi.  73,  to  the  end. — Mark  xiv.  part  of  ver.  70,  to  the  end. — Luke  xxii. 


59-62. 


1  Luke  xxii.59. 


2  Luke  xxii. GO. 

3  Mark  xiv.  70. 


'  And  about  the  space  of  one  hour  after,  another  con- 
fidently affirmed,  saying,  "Of  a  truth  this  fellow  also  was 
with  him  ;  for  he  is  a  ^Galilean."     '  And  Peter  said,  "  Man, 
I  know  not  what  thou  sayest."     ^  And  they  that  stood  by 
said  again  to  Peter,  "^ "  Surely  thou  also  art  one  of  them,  *  l^^^^-  '''^^'• 
*  for  "thou  art  a  Galilean,  and  thy  speech  agreeth  thereto,  s  Mark  xiv.  70. 
"  for  thy  'speech   bewrayeth  thee."     ^  Then  began  he  to  «  Matt.  xxvi. 
curse  and  to  swear,  saying,  "I  know  not    the   man;  *I  7  Mat.xxv1.74. 
know  not  this  man  of  whom  ye  speak."     ^  And  immediately  **  Mark  xiv.  71. 
while  he  yet  spake,  tiie  cock  crew  ;  '°  the  second  time  the  ,0  ^ark X'S 
cock  crew.     "And  the    Lord    turned,  and    looked   upon  n  Luke  xxii.6i. 
Peter.     "And  Peter   remembered  the  word  of   the  Lord, 
how  he  had  said  unto  him,  "  Before  the  cock  crow,  thou 
shall  deny  me  thrice  ;  '-before  the  cock  crow  twice,  thou  '■  i^'^rk xiv. 72. 
shall  deny  me  thrice."     And  *when   he  thought  thereon, 
''he  went  out,  and  wept  bitterly. 

Matt.  xxvi.  part  of  ver.  73,  74,  and  75. — 73  And  after  a  while  came  unto  him  they  that 
stood  by,  and  said  to  Peter,  —  74  —  And  immediately  the  cock  crew.  75  And  Peter  re- 
membered the  word  of  Jesus,  which  said  unto  him,  "  Before  '^the  cock  crow,  thou  shalt 
deny  me  thrice.  — . 

Mark  xiv.  part  of  ver.  70,  71,  and  72.— 70  —a  little  after,  —  "  Surely  thou  art  one  of 
them  :"  —  71  But  he  began  to  curse  and  to  swear,  saying,  —  72  And  —  And  Peter  called 
to  mind  the  word  that  Jesus  said  unto  him, —  lie  wept. 

Luke  xxii.  62.  And  Peter  went  out,  and  wept  bitterly. 


13  Matt.  xxvi. 


Sect.  X.]              CHRIST  IS  ACCUSED  BEFORE  PILATE.  181 

Section  VIII. —  Christ  is  taken  before  the  Sanhedrin,  and  condemned,  sect,  viir. 

Matt,  xxvii.  1. — Mark  xv.  part  of  vcr.  1. — Luke  xxii.  66,  to  the  end.  v.  JE.  29. 

1  Mark  xv.  1.        i  ji^^jy  "straiglitway  in  the  morning,  *  as  soon  as  it  was  J.  P.  4742. 

I  Mark  xv.'f  ■  day,  '  the  Chief  Priests  held  a  consultation  with  the  elders  Jerusalem. 

4  Matt,  xxvii.  ■•  of  the  people,  *  and  [the]  Scribes,  and  the  whole  Council,  a  Ps.  2. 2.  John 

8  Mark  XV  1     [and]   ^took  counsel  against   Jesus  to  put  him  to  death.  i3;&'4. 26.V 

6  m!u.  xl'vii'.    "  And  [they]  led  him  into  their  Council,  saying,  ^  "  Art  thou  ^'^^^a.s. 

7  Luke  xxii  66.  thc  Christ  ?  tell  us."     And  he  said  unto  them,  "If  I  tell 

8  Luke  xxii.67.  you,  yc  will  not  believe ;  ^  and  if  I  also  ask  you,  ye  will 

» i,uke  xxii.68.  ^^^  answer  me,  nor  let  me  go.     '**  Hereafter  ''shall  the  Son  b  See  John  i.  5l 

10  T,uke  xxii.69.                                        '        •    i^i          i      r  xi                           r  ri      l  ;?       iiT"!  Heb.  1.5.&8. 1. 

II  Luke  x>;ii.7o.  of  Man  Sit  ou  the  right  hand  of  the  power  oi  (jod.  1  hen 

said  they  all,  "  Art  thou  then  ^the  Son  of  God  ?  "     And  he  '  ^''  ^'""^  '■  ^■ 

12  Lukexxii.71.  g^i^j  unto  tlicm,  "  Ye  say  ;  "that  I  am."     ''  And  'they  said,  "^^^y^l/.^^- 

"  What  need  we    any  further  witness?  for  we   ourselves  64.  Mark  i4. eb. 

,              ,            1       r    I  •                               it    55  e  Matt.  26.  65. 

have  heard  ot  his  own  mouth.  Mark  14.  ea. 

Matt,  xxvii.  pari  of  ver.  1.  When  the  morning  was  come,  all  the  Chief  Priests  and 
elders  — . 

Luke  xxii.  part  of  ver.  6G.  And  — the  elders  of  the  people,  and  the  Chief  Priests,  and  

tlie  Scribes  came  togetlier,  — . 


Section  IX. — Judas  declares  the  Innocence  of  Christ.^  sect,  ix. 

Matt,  xxvii.  3-10.  V.  M.  29. 

3  Then  "Judas,  which  had  betrayed  him,  when  he  saw  that  he  was     J.  P.  4742. 
condemned,  repented  himself,  and  brought  again   the  thirty  pieces  of      Jerusalem. 
silver  to  the  Chief  Priests  and  elders, ''  saying,  "  I  have  sinned  in  that  k  see  Note  10. 
I  have  betrayed  the  innocent  blood."     And  they  said,  "  What  is  that  «<='>• ''^'^- 1^'^^- 
to  us  ?  see  thou  to  that."     ^  And  he  cast  down  the  pieces  of  silver  in 
the  temple,  ^and    departed,    and  went  and  hanged  himself.^     '^  And  *|JisT  is.' ^^' 
the  Chief  Priests  took  the  silver  pieces,  and  said,  "It  is  not  lawful  for  1  see  Note  11. 
to  put  them  into  the  treasury,  because  it  is  the  price  of  blood."     ~  And 
they  took  counsel,  and  bought  with  them  The  Potter's  Field,  to  bury 
strangers  in.     ^Wherefore  that    field   was    called,   'The    Field    of  =  Acts  1.19. 
Blood,  unto  this  day.     ^  Then  was  fulfilled  that  which  was   spoken 
by  ''Jeremy  the  prophet,""  saying,—  m?e'e  No'tela.^' 

"  And  they  took  the  thirty  pieces  of  silver 
(The  price  of  Him  that  was  valued, 

*Whom  they  of  the  children  of  Israel  did  value),  \?ughtl,}ZeM. 

^^  And  gave  them  for  The  Potter's  Field  ;  drmofisrad. 

As  the  Lord  appointed  me." 


Section  X. — Christ  is  accused  before  Pilate,  and  is  by  him  also  sect\  x. 

declared  to  be  innocent.  V.  JE.  29. 

Matt,  xxvii.  2,  and  11-14.— Mark  xv.  latter  part  of  ver.  1,  anrf  2-5.— Luke  xxiii.  1-4.      J.  P.  4742. 

John  xviii.  28-38.  Jerusalem 

I  Luke  xxiii.  L       >  And  the  whole  multitude   of  them  arose,  "and  bound 

3  Mau.  xxvii'.   Jesus.    '  And  when  they  had  bound  him,  they  led  him  away 

4  John  xviii  OS  'fi'O'^  Caiaphas,  unto  *  the  hall  of  judgment;  'and  "deliv-  ^^'^.f  Matt.  27. 
6  Mau."xviL2.  ered  him  to  Pontius  Pilate  the  governor  ;  *  and  it  was  early,  /j;^,^  ^^  jg 

6  johnxviii.os.  ''And  they  themselves  went  not  into  the  judgment-hall,  lest    Acts3.''i3. 

they  should  be  defiled,  but  that  they  might  eat  the  Passover.  *  a;='^  lo- 28.  & 
'  'oil"  "viii.ag.  7piij^tg  i^i^g,-,  y^Q^x.  out  unto  them,  and  said,  "  What  accusa- 

8  .ioimxviii.3o.  ^Jqj^  bring  ye  against  this  man  ?"    *  They  answered  and  said 

unto  him,  "  If  he  were  not  a  malefactor,  we  would  not  have 

9  joimxviii.31.  ^gliygj-gjj   i^jjj^   yp  m^tQ  thee."     'Then   said  Pilate    unto 

them,  "  Take  ye  him,  and  judge  him  according  to  your 

Law."     The  Jews   therefore   said   unto   him,  "  It   is   not 

'"  J"i.nxviii.3^  ijj^yf^i  for  us  to  put  any  man  to  death."     '"  That  ^the  say-  'Joh"S,^k 

VOL.    11.  P 


182 


CHRIST  IS  SENT  BY  PILATE  TO  HEROD.         [Part  VII. 


n  See  Note  13. 

d  Acts  17.  17. 

e  See  Matt.  17. 

27.  &22.  21. 

Mark  12.  17. 
/John  19.  12. 


g  Dan.  2.  44. 
&.  7.  14.      Luke 
12.  14.    John  6. 
15.  &  8.  15. 
1  Tim.  6.  13. 


h  [Or,  for  I  am  a 
king. — Ed.] 


i  John  8.  47. 
1  John  3.  19.  & 
4.6. 


j  1  Pet.  2.  22. 


15  John  xvin.35. 


16  John  xviii.36. 


*  Is.  53.  7. 


2  See  Note  g. 


SECT.  xr. 

V.  JE.  29. 

J.  p.  4742. 

Jerusalem, 


ach.  3   1. 


/(  ch.  9.  9. 
c  Malt.  14.  1. 
Mark  6. 14. 


d  Is.  53.  3. 


ing  of  Jesus  might  be  fulfilled,  which  he   spake,  signifying 
what  death  he  should  die."     "  And  they  began   to  accuse  ''  Lukexxiii.2. 
him,  saying,  "We  found  this /eZ/ow ''perverting  the  nation, 
and  forbidding  to  give  tribute  to  Caesar,  saying,  ■'^that  he 
himself  is  Christ,  a  King."     '^  Then  Pilate  entered  into  the  ^^  John  xviii.33. 
judgment-hall  again,  and  called  Jesus.     ^^  And  Jesus  stood  "  fif '"  ^'^''"' 
before  the  governor :  and  the  governor  asked  him,  saying, 
"  Art  thou  the  King  of  the  Jews  ?"     "  Jesus  answered  him,  '*  J°hn  xviii.34. 
"  Sayest  thou  this  thing  of  thyself,  or  did  others  tell  it  thee 
of  me?"     '^Pilate  answered,  "Am  I  Jew  ?  thine  own  na- 
tion and  the   Chief  Priests   have   delivered  thee  unto  me  : 
what  hast  thou  done  ?  "    '®  Jesus  ^answered,  "  My  kingdom 
is  not  of  this  world.     If  my  kingdom  were  of  this  world, 
then  would  my  servants  fight,  that  I  should  not  be  dehv- 
ered  to  the  Jews  ;  but  now  is  my  kingdom  not  from  hence." 
'^  Pilate  therefore  said  unto  him,  "  Art  thou  a  king  then  ?"  "  John xviii.37. 
Jesus  answered  ^^  and  said  unto  him,  ^^  "  Thou  sayest  ''that  '*  '^'"'^  ""f-.'^- 
I  am  a  king.     To   this  end  was  I  born,  and  for  this  cause 
came  I  into  the  world,  that  I  should  bear  witness  unto  the 
truth.     Every  one  that  Hs  of  the  truth  heareth  my  voice." 
"'  Pilate  saith  unto  him,  "  What  is  truth  ?"     And  when  he  '"  J°i'n  xviii.38. 
had  said  this,  he  went  out  again  to  the  Jews,  and  saith  unto 
^'  the  Chief  Priests  and  to  the  people,  "  I  ^find  no  fault  in  ^'  Lukexxiii.4. 
this  man  ; — ''  I  find  in  him  no  fault  at  all."  ''  And  the  Chief  '^  John xviii.ss. 
Priests  accused  him  of  many  things  ;  but  *^  when  he  was  ac-  24  Matt.  xxvu. 
cused  of  the  Chief  Priests  and  elders,  he  answered  nothing.     ^'^■ 
^°Then  said  Pilate  unto  him,  "  Hearest  thou  not  how  many     13^ 
things  they  witness  against  thee  ?"  ^^  And  he  answered  him  ^*  jj*^"-  ''''^'"• 
to   never  a  word.      "  And  *Pilate  asked    him  again,  say-  27  Mark  xv.  4. 
ing,  "Answerest  thou  nothing?  Behold!  how  many  things 
they  witness  against  thee!"     ^^  But    Jesus  yet  answered ''^  ^"'"''- ^: 
nothing  ;  ""  insomuch  that  the  governor  marvelled  greatly.      14. 

Matt,  xxvii.  part  ofver.  11,  and  12. — 11  —  And  Jesus  said  unto  him,  "  Thou  sayest, 
—  12  And—. 

Mark  xv.  part  ofver.  1,  2,  3,  aiid  5. — 1  —  and  carried  liim  away,  and  delivered  him  to 
Pilate.  2  And  Pilate  asked  him,  "  Art  thou  the  King  of  the  Jews  .''"  — he  answering  — 
"  Thou  sayest  it."     3  —  he  answered  nothing.     5  — so  that  Pilate  marvelled. 

Luke  xxiii.  part  of  ver.  1,  ver.  3,  and  part  of  vcr.  4. — 1  — and  led  him  unto  Pilate. 
3  And  Pilate  asked  him,  saying,  "  Art  thou  the  King  of  the  Jews.'"  and  he  'answered 
him,  and  said,  '•  Thou  sayest  it."     4  Then  said  Pilate  to  — . 

John  xviii.  part  ofver.  28,  33,  and  38. —  28  Then  led  they  Jesus  —  33  —  and  said  unto 
him,  "  Art  thou  the  King  of  the  Jews  .'"     38  —  the  Jews,  and  saith  unto  them,  — . 


Section  XI. —  Christ  is  sent  by  Pilate  to  Herod. 
Luke  xxiii.  5-12. 

^  And  they  were  the  more  fierce,  saying,  "  He  stirreth  up  the  people, 
teaching  throughout  all  Jewry,  beginning  from  Galilee  to  this  place." 

^  When  Pilate  heard  of  Galilee,  he  asked  whether  the  man  were  a 
Galilean  ;  ''  and  as  soon  as  he  knew  that  he  belonged  unto  "Herod's 
jurisdiction,  he  sent  him  to  Herod,  who  himself  also  was  at  Jerusalem 
at  that  time.  ^  And  when  Herod  saw  Jesus,  he  was  exceeding  glad  ; 
''for  he  was  desirous  to  see  him  of  a  long  season,  because  '^he  had 
heard  many  things  of  him ;  and  he  hoped  to  have  seen  some  miracle 
done  by  him.  ^  Then  he  questioned  with  him  in  many  words  ;  but 
he  answered  him  nothing.  ^^  And  the  Chief  Priests  and  Scribes  stood 
and  vehemently  accused  him.  ^^  And ''Herod  with  his  men  of  war  set 
him  at  nought,  and  mocked  him,  and  arrayed  him  in  a  gorgeous  robe, 
and  sent  him  again  to  Pilate. 


Sect.  XII.]    PILATE  AGAIN  DECLARES  CHRIST  INNOCENT.  183 

^^  And  the  same  day  Tilate  and  Herod  were  made  friends  together  ;  ^  ^'^"'  ''•  -^• 
for  before  they  were  at  enmity  between  themselves."  o  see  Note  u. 


Section  XII. —  Christ  is  brought  back  again  to  Pilate,  who  again  tie-     sect.  xn. 
dares  Him  innocent,  and  endeavours   to  persuade  the  People   to  ask     y  ~^oq 
for  His  release.  j  p  4-43 

Matt,  xxvii.  15-20. — Mark  xv.  6-11. — Luke  xxiii.  1.3-19. — JoHNXviii.  .39.  Jerusalem. 

iLukexxiii.         'And  "Pilate,   when   he   had  called   together  the  Chief  „  MnttTa?!  a?. 

2  Luke  xxiii.    Priests  and  the  rulers  and   the  people,  "said   unto  them,    ?'f'^^i\J,'*-, 

14  IT-       /I  1  1  1   ■  II'  3      John  18.  3«.  & 

"  1  e  "have  brought  this  man  unto  me,  as  one  that  pervert-    i^-  ''• 

eth  the  people  ;  and,  behold  !  I,  having  examined  him  be-      "  023.1,2. 

fore  you,  have  found   no   fault  in  this  man  touching  those 

3  Luke  xxiii.    things  whercof  ye  accuse  him  ;  ^  no,  nor  yet  Herod  ;  for 

I  sent  you   to   him,  and,  lo  !  nothing  worthy  of  death  is 
*  Luke  xxiii.    ^i^j^g  yj^^^  j^-j^^     4  J  ^jjj  therefore  'chastise  him,  and  release  'i°'i!K^T' 
s  Mutt,  xxvii.   liini."  *  Now  at  that  feast  the  governor  was  wont  to  release    J'?"'-^'^-  ^• 

6  Mark  XV.  G.    uuto  tliB  Ppcoplc  "  onc  prisoucr,  whomsoever  they  desired,  pSee  Note  1.5. 

7  autt.  xxvii.   7  ,Yi^(j    tiiey    had   then  a  notable  prisoner,  called    Barab- 

8  Murk  XV.  7.    bas,  ^  which  lay  ''bound  with  them  that  had  made  insurrec-  ''Lukeaa.  i9. 

tion  with  him,  who  had  committed  murder  in  the  insurrec- 

9  Mark  xv.  8.    ^Jq,^^     9  ^,^(j  ^j^g  niultitudc  Crying  aloud   began   to  desire 

10  Luke  xxiii.    j^-^^   fQ   ^^  j^g  j^g  j^j^j  gygj.  (jone   unto  them.     ^^  (For    of 

necessity   he  must  release  one  unto  them  at  the  feast.) — 

11  Matt. xxvii.    "Therefore  when  they  were  gathered  together,  Pilate  said 

12  joi,iixv,ii.39.  unto  them,  '*  "  Ye  have  a  custom  that  I  should  release  unto 

13  Matt,  xxvii.   y^y  Qi^g  ^^  tj^g  Passover  ;  '^  whom  will  ye  that  I  release  unto 

14  joiin  xviii.39.  you  ?   Barabbas,  or  Jesus  which  is  called  Christ  ?  '^  will  ye 

therefore  that  I  release  unto   you  the  King  of  the  Jews  ?" 

15  Mark  XV.  10.  15  Pqj.  j^g  j^j^g^  ^j^^t  t-j-jg  Q}^-gf  priggts  ]^ad  delivered  him  for 

16  Matt,  xxvii.  gjivy.     "^  When  he  was  set  down  on  the  judgment  seat,  his 

wife   sent  unto   him,   saying,  "  Have   thou  nothing  to  do 
with  that  just  man  ;  for   I  have  suflered  many   things  this 

17  Matt,  xxvii.  (j^y  j,^  a,  dream  because  of  him."     "  But  the  Chief  Priests 

and  elders  persuaded  the  multitude  that  they  should  ask 

18  Luke  xxiii.    Barabbas,  and  destroy  Jesus.     '*  And  'they  cried  out  all  at  « Acts  3.  h. 

once,  saying,  "  Away  with  this  man !  and  release  unto  us 
Barabbas.'- 

Matt,  xxvii.  purt    of  ver.  15,  and  ver.  18. — 15  —  a  prisoner,   whom  they   would. 
18  -/"For  he  knew  that  for  envy  tiiey  had  delivered  him.  /Mark  15.  10. 

Mark  xv.  part  of  ver.  0,  7,  and  ver.  9,  and  11. — G  Now  at  that  feast  lie  released  unto 
them  —  7  And  there  was  one  named  Barabbas,  — 9  But  Pilate  answered  them,  saying, 
"  Will  ye  that  I   release  unto  you  the  King  of  the  Jews  ?"'     11  But  ^the  Chief  Priests  ^  Matt.  27.  30. 
moved  the  people,  that  he  should  rather  release  Barabbas  unto  them.  *^*^    "     ' 

Luke  xxiii.  ver.  19.  "who  for  a  certain  sedition  made  in  the  city,  and  for  murder,  was  A  Mark  15.  7. 
cast  into  prison. 

JoH}i  xv'in.  heginnliig  of  ver.  2^.     But — .  =^^i=^= 


Section  XIII. — Pilate  three  times  endeavours  again  to  release  Christ,      sect,  xhl 
Matt,  xxvii.  '21-']3. — Mark  xv.  12-14. — Luke  xxiii.  20-2-3. — John  xviii.  40.  V.  JE.  29. 

I  Lukexxiii.-2n.      I  PiL  VTE  '  the  govcmor,^  therefore  willing  to  release  Jesus,     j.  p.  4742. 

3  Luk9xxiii.2o.  *  answered,  [and]  *  spake   again  to  them,  "  and  said  unto      Jerusalem. 

4  Mat.xxvii.2i.  them,   "  Whether  of  the  twain  will  ye  that  I  release   unto 

6  Mat!x\vli!2L  yo^  ?"  They  said,  '•  Barabbas."  '  Then  "cried  they  all  again, 

7  John  xviii.4o.  saying,  "  Not  this  man,  but'i  Barabbas  !  "    (Now  Barabbas  qSeeNoteie. 
9  Mat'^x.xviiS.  ^^^  ^  robber.)     ^  And  Pilate  answered  and  said  again  unto 

10  Mark  xv.  12.  them,  "What  will  ye  then  that  I  shall  do  'with  Jesus  which  is 

II  Mark  XV.  13.  galled  Chi'ist,  ''  whom  ye  call  the  King  of  the  Jews  ?"   "  And 

1»  Matt,  xxvil.        ,  .      -  .  •'^^  ..       ,   .         n,      r  »        n    lo  11 

22.  they  cried  out  again,  "  Crucily  him  !      [And]      they  all  say 


a  Acts  3.  14. 


184 


PILATE  RELEASES  BARABBAS. 


[Part  VII 


b  [Or,  instruct 
him. — Ed.] 
Matt.  97.  (5. 
Luke  23.  16. 


unto  him,   ""Crucify  him!    crucify  him  !     '"Let   him  be  "  J^j'j'"' '''''"• 
crucified  !"     '°  Then  Pilate  said  unto  them, '"  the  third  time,  i-i  Matt.  xxvu. 
"  Why,  what  evil  hath  he  done  ?     I  have  found  no  cause  15  Maikxv.  h. 
of  death  in  him  ;  I  will  therefore  ''chastise  him,  and  let  him  '^  Luke  xxiii. 
go."     '^  And  they  cried  out  the  more  exceedingly,  "  Cruci-  17  Ma^k  xv.  14. 
fy  him!"     '*  And  they  were  instant  with  loud   voices,  re-  ^^ Luke xxiii.23. 
quiring  that  he  might  be  crucified  ;  and  the  voices  of  them 
and  of  the  Chief  Priests  prevailed. 

Matt,  xxvii.  part  ofver.  22,  and  ver.  23. — 22  Pilate  saith  unto  them,  "  What  shall  I  do 
then  —  23  And  the  governor  said,  "  Why,  what  evil  hath  he  done.'  "  But  they  cried 
out  the  more,  saying,  "  Let  him  be  crucified  !  " 

Mark  xv.part  ofver.  12,  and  14. — 12  —  unto  him  —  "  Why,  what  evil  hath  he  done  .?"  — . 

Luke  xxiii.  part  ofver.  21 ,  and  22. — 21  But  they  cried,  saying,  —  22  And  he  said  unto 
them  — . 


SECT.  XIV. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 

a  Deut.  21.  6. 

6  Deut.  19.  10. 

Josh.  2.  19. 

1  Kings  2.  32. 

2  Sam.  1.  16. 
Acts  5.  28. 

r  Sec  Note  17. 


SECT.   XV. 

V.  m.  29. 
J.  p.  4742. 

Jerusalem. 

*  Or,  assented. 

Exod.  23.  2. 
a  Mark  15.  7. 

Luke  23.  19. 

John  18.  40. 
5Is.  .53.  5.    Matt. 

20.  19.  &27.  26. 

Mark  15.  15. 

Luke  18.  33. 
s  See  Note  18. 
t  Or,  governor''s 

house. 
c  Luke  23.  11. 
t  See  Note  19. 
d  Ps.  69.  19. 

Is.  53.  3. 
u  See  Note  20. 


e  Is.  50.  6.   Matt. 

26.  67. 


/John  18.  38.  & 
19.6. 


g  Acts  3.  13. 


h  Lev.  24.  16. 

i  Matt.  26.  65. 
See  Mark  1.  1. 
John  5.  18.  & 
10.  33. 


_;•  Is.  53.  7.     Matt. 
27.  10,  14. 
X  See  Note  21. 


Section  XIV. — The  Jews  imprecate  the  Pimishment  of  Christ's 

Death  upon,  themselves. 

Matt,  xxvii.  24,  25. 

^^  When  Pilate  saw  that  he  could  prevail  nothing,  but  that  rather  a 

tumult  was  made,  he  ''took  water,  and   washed  his  hands   before   the 

multitude,  saying,  "  I  am  innocent  of  the  blood  of  this   just  person ; 


see  ye  to  it."     ^^  Then  answered  all  the  people,  and  said, 
be  on  us,  and  on  our  children  !" '' 


His  'blood 


Section  XV. 


-Pilate  releases  Barabbas,  and  delivers  Christ  to  be 

crucified. 

Matt,  xxvii.  26-30. — Mark  xv.  15-19. — Luke  xxiii.  24,  25. — JohnxIx.  1-15, 

and  part  ofver.  16. 

'  And  so  Pilate,  willing  to  content  the  people,  ^  *gave 
sentence  that  it  should  be  as  they  required.  ^  And  he  re- 
leased unto  them  "him  that  for  sedition  and  murder  was 
cast  into  prison,  whom  they  had  desired.  ■*  Then  ''Pilate 
therefore  took  Jesus,  and  scourged  him  ;  ^  and  when  he 
had  scourged  him,  Mie  delivered  Jesus  to  their  will,  '  to  be 
crucified.'  ®  Then  the  soldiers  of  the  governor  took  Jesus, 
[and]  ^  led  him  away  '°  into  the  tcommon  hall,  "  called  Prie- 
torium  ;  and  they  call  together  the  whole  band  '"  of  soldiers. 
'^  And  they  stripped  him.  and  they  put  on  "^him  a  scarlet '"  Mt. xxvii.  27. 
robe,  '"a  purple  robe.'  ''And  "when  they  had  platted  a  1^  jj"'";^^;.;  ^^^^ 
crown  of  thorns,"  they  put  it  upon  his  head,  and  a  reed  in  13  Mt.  xxvii.  28. 
his  ritfht  hand  ;  and  they  bowed  the  knee  before  him,  "^  and  "  •'°''"  ^^^-  ^ 

.  .  .  .  X       •       T    •  I\it.  xxvii. S 


1  Mark  xv.  15. 

2  Luke  xxiii. 

24. 

3  Luke  xxiii 
25. 

■*  John  xix.  1. 

5  fllark  XV.  15. 

6  Luke  xxiii. 
25. 

"^  Matt,  xxvii. 
26. 

8  Matt,  xxvii 
27. 

9  Mark  xv.  16. 


worshipped  him, 
of  the  Jews  !  " 


and  mocked  him,  saying,  "  Hail,  King  le  Mark  xv. 


29 

19. 

And  they  smote  him  with  their  hands.  ^''  Mat.xxvii.29. 
^^  And  'they  spit  upon  him,  and  took  the  reed,  and  smote  ,3  M,'"xxl^i.'3o. 
him  on  the  head.  ""  Pilate  therefore  went  forth  again,  and  20  jn.xix.  4-16. 
saith  unto  them,  "  Behold  !  I  bring  him  forth  to  you,  ^that  ye  may  know 
that  I  find  no  fault  in  him."  ^  (Then  came  Jesus  forth,  wearing  the  crown 
of  thorns,  and  the  purple  robe.)  And  Pilate  saith  unto  them,  "  Behold 
the  man  !  "  ^  When  "'the  Chief  Priests  therefore  and  officers  saw  him, 
they  cried  out,  saying,  "  Crucify  him  !  ciucify  him  !  "  Pilate  saith 
unto  them,  "  Take  ye  him,  and  crucify  him  ;  for  I  find  no  fault  in 
him."  'The  Jews  answered  him,  "We  ''have  a  Law,  and  by  our 
Law  he  ought  to  die,  because  'he  made  himself  the  Son  of  God." 

^  When  Pilate  therefoie  heard  that  saying,  he  was  the  more  afraid  ; 
^and  went  again  into  the  judgment-hall,  and  saith  unto  Jesus, 
"Whence  art  thou?"  ^But  Jesus  gave  him  no  answer."  ^^  Then 
saith  Pilate  unto  him,  "  Speakest  thou  not  unto  me  ?  knowest  thou 
not  that  I  have  power  to  crucify  thee,  and  have  power  to  release 


Sect.  XVT.]  CHRIST  IS  LED  TO  MOUNT  CALVARY.  185 

thee?"     1^  Jesus  answered,  "  Thou '^couldest  have  no  power  at  a/?^L"ke22  53 

•  1  r  1  irii  John  7.  JO. 

against  me,  except  it  were  given  thee  from  above  ;  therefore  he  that 
dehvered  me  unto  thee  hath  tlie  greater  sin."  ^^  And  from  thence- 
forth Pilate  sought  to  release  him  ;  but  the  Jews  cried  out,  saying, 
"If  'thou  let  this  man   go,  thou  art  not  Caesar's  friend:  "'whosoever  '^"''^^j^' 

t-i      '  fH  ^cts  17.  7. 

makcth  himself  a  king  speaketh  against  Caesar." 

1^  When  Pilate  therefore  heard  that  saying,  he  brought  Jesus  forth, 
and  sat  down  in  the  judgment-seat  in  a  place  that  is  called  the  Pave- 
ment, but  in  the  Hebrew,  Gabbatha  ;  ''*  (and  "it  was  the  preparation  nWatt.  27. 62. 
of  the  Passover,  and  about  the  sixth  hour ;)  and  he  saith  unto  the 
Jews,  "Behold  your  King!"  ^''But  they  cried  out,  "Away  with 
him  !  away  with  him  !  crucify  him  !  "  Pilate  saith  unto  them,  "  Shall 
I  crucify  your  King?"  The  Chief  Priests  answered,  "We  "have  no  « cen. 49. 10. 
king  but  Caesar."     ^'^Then  ''delivered  he  him  therefore  unto  them  to  ^^/''IS^J-,^^^'^' 

o  Mark  15.  15. 

be  crucified.  Luke  23. 24. 

Matt,  xxvii.  ]!fi,rt  of  ver.  26,  and  27. — 26  Then  released  he  Barabbas  unto  them  ;  and 

when  'he  had  scourged  Jesus,  he  dehvered  him  —  27  —  and  gathered  unto  him  the  whole  ^J^-^?-  ^-  .'^'"'^ 
,        ,  °  "  15.  15.  Luke  23. 

band—.  16,24,25.  John 

Mark  xv.  pcxrt  of  ver.  15,  16,  ver.  17,  18,  and  part  of  vr.r.  19. — 1.5  — released  Barabbas        '    '     ' 
unto  them,  —  delivered  Jesus, — to  be  crucified.     IG  And  the   soldiers — into  the  hall, 
—  17  And  they  clothed  him  with  purple,  and  platted  a  crown  of  thorns,  and  put  it  about 
his  head,  18  and   began  to  salute  him,  "  Hail,  King  of  the  Jews  !"     19  And  they  smote 
him  on  the  head  with  a  reed,  and  did  spit  upon  him  —  bowing  their  knees — .  ==:=^= 

Luke  xxiii.  beginning  of  ver.  24.     And  Pilate  — . 

John  xix.  part  of  ver.  2,  and  3. — 2  And  the  soldiers  platted  a  crown  of  thorns,  and  put 
it  on  his  head,  and  they  put  on  him  —  3  And  said,  "  Hail,  King  of  the  Jews  !  — . 


Section  XVI. —  Christ  is  led  mvay  from  the  Judgment-Hall  of  Pilate  ^^ct.  xvi. 

to  Mount  Calvary.  V.  JE.  29. 

Matt,  xxvii.  31,  32.— Mark  xv.  20,  21.— Luke  xxiii.  26-32.— John  xix.  part  of  J.  P.  4247. 

ver.  16,  and  ver.  17.  On  the  way  to 

1  John  xix.  IG.  1  ^^^    tl^g      tQQ],     Jgj.y       ^^^     ]g^|  ]^-j^^  ^  2  ^j^^      f^  Calvary. 

*  Miitt.  xxvii.  ''  ,  -^ 

31.  that  they  had  mocked  him,  ^  they  took  ofi'  the  purple  from 

3  Mark  .XV.  20.  j^jj^   ^^^       ^  ^ns  owR  clothes  ou  him,  and  led  him  out  to  „  „,  „„ 

4  Johnxix.  17.  T      1  •  4    A       1    ai         1  •  ,  •  ,  r        ,     ■  a  Matt.  27. 31, 33. 

ft  Lukexxiii.26.  cruciiy  uim.       And    he  bearing  his  cross  'went  forth  into    Mark  15.21,22. 

6  Matt,  xxvii.   a  place  called  the  place  Of  a  Skull,  whicli  is  called  in  the  6^tmb!'i5"^36^^' 

7  Luke  xxiii.    Hebrew,  Golgotha.    '"  And  as  they  led  him  away,  "^  as  '^they    ^<^^- 1'^-  ]-■ 
8Mirkxv.2i.  came  out,  Uhey  laid  hold  upon  one  Simon,  a  Cyrenian,  %  Khlgs  2T.  13. 

9  Matt,  xxvii.   ®  who  passed  by,  coming  out  of  the  country,  the  father  of    Heb.ibfib. 

10  Luke  xxiii.    Alexander  ancly  Rufus  ;  ^him  they  compelled  to  bear  his  y  See  Note  ^. 
26-32.  cross ;  '°  and  on  him    they  laid  the  cross,  that  he  might 

bear  it  after    Jesus.     ~^And    there    followed    him  a  great  company 

of  people,  and  of  women,  which  also  bewailed  and  lamented  him. 

^^But  Jesus  turning  unto  them  said,  "  Daughters  of  Jerusalem  !  weep 

not  for  me  ;  but  weep  for  yourselves,  and  for  your  children.     ^^  For, 

''behold  !  the  days  are  coining,  in  the  which  they  shall  say.  Blessed  are  "^HfeA^'^' 

the  barren,  and  the  wombs  that  never  bare,  and  the  paps  which  never 

gave  suck!     ^''Then  'shall  they  begin  to  say  to  the  mountains,  Fall  'wJ.'^ev.lil'. 

on  us  !  and  to  the  hills,  Cover  us  !     ^^  For  ■''if  they  do  these  things  in    ^  ^-  *^- 

a  green  tree,  what  shall  be  done  in  the  dry  ? "     ^~  And  "'there  were  ■^Jer!^25!29.^' 

also  two  others  (malefactors)  led  with  him  to  be  put  to  death.  &^2L3,°4.^^' 

Matt,  xxvii. ;>a7-«  of  ver.  31,  and  32.-31  —they  took  the  robe  off  from  him,  and  put  \f'^53'*i.r* 
his  own  raiment  on  him,  ''and  led  him  away  to  crucify  him.  32  And  —  they  found  a  man  Matt.  27 .38. 
of  Cyrene,  Simon  by  name  :  — .  h  Is.  53.  7. 

Mark  xv.  part  of  ver.  20,  21.-20  And   when  they  had  mocked  him, —  21  And  they 
compel  one  Simon,  a  Cyrenian,  —  to  bear  his  cross. 

Luke  xxiii.  pari  of  ver.  26.  — coming  out  of  the  country, — . 


VOL.  II.  24  * 


p 


186 


CHRIST  IS  CRUCIFIED. 


[Part  VIL 


SECT.  XVII. 

V.  M.  20. 
J.  P.  4742. 

Calvary. 

a  It  ia  doubted  by 
some      whether 
Calvary    was    a 
mount.    Perhaps 
its  present   con- 
dition is  not  a 
criterion  by 
which  to  judge  of 
its  former  state. 
—Ed. 

z  See  Note  23. 

*  Or,  Place  of  a 
Skull. 

b  Matt.  27.  38. 
Mark  15.  27. 
John  19.  18. 

c  Is.  53.  12. 
Mark  15.  28. 
Luke  23.  33. 
John  19.  18. 

a  See  Note  24. 


1  Matt,  xxvii. 
33. 

2  Matt,  .\xvii. 
34. 

3  Mark  xv.  23 


4  Luke  xxiii. 
33. 


6  John  xix.  18. 
6  Mark  xv.  28. 


7  John  xix.  19, 

8  Mark  xv.  26. 

9  Matt,  xxvii. 
37. 

10  John  xix.  19. 


19. 


SECT.  XVIII. 

V.  JE.  29. 
J.  P.  4742. 

Calvary. 

a  Matt.  5.  44. 
Acts  3.  17.  & 
7.  60.    1  Cor.  4, 
12. 


SECT.  XIX. 

V.  JE.  29. 
J.  P.  4247. 

Calvary. 

b  Pee  Note  25 
*  Or,  wrought. 
a  Ps.  22. 18. 


Section  XVII. —  Christ  arrives  at  "Mount  Calvary,  and  is  crucified. 

Matt,  xxvii.  33,  34, 37,  38.— Mark  xv.  22,  23,  2G,  27,  28.— Luke  xxiii.  33, 38.- 

JoHN  xix.  18-22. 

'  And  when  they  were  come  unto  a  place  called  Golgo- 
tha (that  is  to  say,  a  place  of  a  skull),  "they  gave  him 
vinegar  to  drink  mingled  with  gall :  and  when  he  had 
tasted  thereof,  he  would  not  drink.  ^  And  they  gave  him 
to  drink  wine  mingled  with  myrrh ;  but  he  received  it 
not.^  *  And  when  they  were  come  to  the  place  which  is 
called  *Calvary,  Hhere  they  crucified  him,  and  the  male- 
factors, one  on  the  right  hand,  and  the  other  on  the  left, 
*  and  Jesus  in  the  midst.  ®  And  the  ^Scripture  was  fulfilled, 
which  saith,  "  And  he  was  numbered  with  the  trans- 
gressors." 

'  And  Pilate  wrote  a  'title,  *  the  superscription   of   his 
accusation,   "and    set    up    over    his    head    his    accusation 
written,  '"  and  put  it  on  the  cross.     And  the  writing  was 
"in  letters  of  Greek,  '""Jesus  of  Nazareth  the  King  u  Luke  xxiii. 
OF  THE  Jews  ;  "  '^  and  Latin,  '*"The  King  of  the  Jews  ; "  j^  j^",^^  ^^^ 
'*and  Hebrew,  "*"This  is  Jesus  the  King  of  the  Jews."  is  Luke  xxiii. 
^'  This  title  then  read  many  of  the  Jews  ;    for  the  place  j^  ^^^^^  ^^  ge. 
where  Jesus  was  crucified  was  nigh  to  the  city  ;  and  it  was  is  mke  xxiii. 
written  in  Hebrew,  and  Greek,  and  Latin.     '*  Then  said  the  ,g  j^j^^^  ^^^.-^^ 
Chief  Priests  of  the  Jews  to  Pilate,  "Write  not,  '  The  King  ^^  37. 
of  the  Jews  ; '  but  that  he  said, '  I  am  King  of  the  Jews.'  "  13  j°J,  ^|^;  01.' 
'"Pilate  answered,  "  What  I  have  written  I  have  written."   19  John  xix.  22. 

Matt,  xxvii.  ver.  38.  "Then  were  there  two  thieves  crucified  with  him,  one  on  the 
right  hand,  and  another  on  the  left. 

Mark  xv.  ver.  22,  part  of  ver.  26,  and  ver.  27.-22  And  they  bring  him  unto  the 
place  Golgotha,  which  is,  being  interpreted,  the  place  of  a  skull.  26  And  —  was  written 
over,  — .  27  "^ And  with  him  they  crucify  two  thieves ;  the  one  on  his  right  hand,  and  the 
other  on  his  left. 

Luke  xxiii.  part  of  ver.  38.  And  a  superscription  also  was  written  over  him  —  "  This 
IS  THE  King  of  the  Jews." 

iorna  xxx.part  of  ver.lS.  "^ Where  they  crucified  him,  and  two  others  with  him,  on 
either  side  one,  — . 

Section  XVIII. —  Christ  pi-ays  for  his  Murderers. 
Luke  xxiii.  part  of  ver.  .34. 
Then  said  Jesus,  "  Father  !  "forgive  them  ;  for  they  know  not  what 
they  do."  

Section  XIX. — The  Soldiers  divide  and  cast  Lots  for  Christ's  Raiment. 
Matt,  xxvii.  35,  36.— Mark  xv.  24,  25.— Luke  xxiii.  part  of  ver.  34. — 

John  xix.  23,  24. 

'  And  they  crucified  him.^  '  Then  the  soldiers,  when 
they  had  crucified  Jesus,  took  his  garments,  and  made  four 
parts,  to  every  soldier  a  part ;  and  also  his  coat.  Now  the 
coat  was  without  seam,  *  woven  from  the  top  throughout. 
'They  said  therefore  among  themselves,  "Let  us  not  rend  '  John  xix.  24 
it,  but  cast  lots  for  it,  whose  it  shall  be."  "  And  they 
parted  his  raiment,  and  cast  lots  ;  '  [that  the  "Scripture 
might  be  fulfilled,  ''which  was  spoken  by  the  Prophet,  ^§''^-'' 
'  which  saith, — 

"  They  parted  my  raiment  among  them. 
And  for  my  vesture  they  did  cast  lots."] 
These  things  therefore  the  soldiers'  did.     '  And  it  was  the  '  ^^"'^  "^-  '^ 
tliird  houri  and  they  crucified  him.     "And  sitting  down  »  M"**- ''='''» 
they  watched  him  there. 


1  Matt,  xxvii. 
35. 

2  John  xix.  23. 


4  Luke  xxiii. 
34. 

5  John  xix.  24. 
xvii. 

7  John  xix.  24. 


Sect.  XXIIL]  THE  DEATH  OF  CHRIST,  I97 

Matt,  xxvii.  part  ofver.  35.  —  and  parted  his  garments,  casting  lots  :  that  it  might  be  ful- 
filled —  "  They  "parted  my  garments  among  them,  and  upon  my  vesture  did  they  cast  lots."  "  ^^-  ^-  '^• 

Mark  xv.  24.  And  when  they  had  crucified  him,  they  "parted  his  garments,  casting  lots 
upon  them,  what  every  man  should  take.  ■ 


Section  XX. —  Christ  is  reviled,  when  on  the  Cross,  by  the  Chief  Priests,     sect,  xx. 

the  Rulers,  the  Soldiers,  the  Passengers,  and  the  Malefactors.  V.  JE.  29. 

Matt,  xxvii.  39-44.— Mark  xv.  29-32.— Loke  xxiii.  35-37.  J.  P.  4247. 

1  Luke  xxiii.         1  ^j,jj  "jIjp  people  stood  beholding.     And  the  rulers  also       ^"^y- 

with  them  derided  him,  saying,  "  He  saved  others  ;  let  him  aPs.23. 17. 

2  Luke  xxiii.     g^^,g  himself,  if  he  be  Christ,  the  chosen  of  God."     *  And    mTu!  27' 39.' 

the  soldiers  also  mocked  him,  coming  to  him,  and  offering    ^^'^"^  ^^'  ^' 

3  Luke  x,Mu.     j^jj^  vinegar,  ^  and  saying,  "  If  thou  be  the  King  of  the  Jews, 

4  Matt,  xxvii.    save  thyself."    "  And  Hhey  that  passed  by  reviled  him,  and  *jgy  ^-  '''•  ^ 

6  Mark  XV.  29.  *  railed  on  him,  wagging  their  heads,  and  saying,  "  Ah  !  thou 

""that  destroyest  the   temple,  and  buildest  it  in  three  days,  "j^^'^^^^^' 

7  m"^'"^  *^'  ^°*  ^  save  thyself,  and  come  down  from  the  cross.     ^  If  thou  be 

4o:'"'  •"''''■    ''the  Son  of  God,  come  down  from  the  cross."     « Likewise  '^  ^"^  ^'""^  ^-  ^• 
s  Matt,  xxvii.   ^jgQ  jj^g  Chief  Priests  mocking  him,  with  the  Scribes  and 

9  Mark  xv.  31.  eldcrs,  Said,  "  among  themselves,  "  He  saved  others  ;  liim- 

10  Matt,  xxvii.    gg]^  j^g  cannot  save.     '"  If  he  be  the  King  of  Israel,  let  him 

now  come   down   from  the  cross,  and  we  will  believe  him. 

11  Matt,  xxvii.   11  fjg  ^trusted  in  God ;  let  him  deliver  him  now,  if  he  will  'w^gf  a^'ie,  17, 

12  Mark  XV.  32.  havc  him  :  for  he  said,  I  am  -^the  Son  of  God.    '"  Let  Christ,    is. 

the   King  of  Israel,  descend  now  from  the  cross,  that  we  •'  ®^    ''' 
may  see  and  believe."     And  they  that  were  crucified  with 

13  Matt,  xxvii.    jjjjj^  reviled  him.     '^  The  thieves  also,  which  were  crucified 

with  him,  cast  the  same  in  his  teeth. 

Matt,  xxvii.  part  of  ver.  39,  40,  and  42. — 39  —  wagging  their  heads,  40  and  saying, 
"  Thou  ^that  destroyest  the  temple,  and  buildest  it  in  three  days,  save  thyself.  —  42  He  ^  Matt.  26.  6L 
saved  others  ;  himself  he  cannot  save.  on.     . 

Mark  xv.  part  of  ver.  29,  arid  31. — 29  —  they  that  passed  by  —  31  Likewise   also  the 
Chief  Priests  mocking  said  —  with  the  Scribes,  — .  ■ 


Section  XXL — Christ,  when  dying  as  a  Man,  asserts  his  Divinity  in    sect,  xxi. 

his  Answer  to  the  Penitent  Thief.''  V.  JE.  29. 

Luke  xxiii.  39-43.  J.  P.  4742. 

^^  And  "one   of  the  malefactors  which  were  hanged,  railed  on  Him,        Caivary. 

saying,  "  If  thou  be  the  Christ,  save  thyself  and  us."     '^^  But  the  other  cSeeNote26. 

answering  rebuked  him,  saying,  "  Dost  not  thou  fear  God,  seeing  thou  oMatt.  27. 44. 

art  in  the  same  condemnation  ?  ^^  And  we  indeed  justly  ;  for  we  re-  ^ 

ceive  the  due   reward  of  our  deeds :  but  this  man  hath  done  nothing    gECT.  xxii. 

amiss."     '^-  And  he  said  unto  Jesus,  "  Lord  remember  me  when  thou  — 

comest  into  thv  kino;dom  !"     "^^And  Jesus  said   unto   him,  "  Verily  I      V.  iE.  29. 

•  J   P  4742 

say  unto  thee.  To-day,  shalt  thou  be  with  me  in  Paradise."  caivar 

Section  XXII. —  Christ  commends  his  Mother  to  the  care  of  John,      '^u^ik^b.'^.' 

John  xix.  25-27.  '  ^Luke23.49. 

^^  Now  "there  stood  by  the  cross  of  Jesus,  his  mother,  and  his  mother's    Luke  24.  is. 
sister,  Mary  the  wife  of  *Cleophas,  and   Mary  Magdalene.     ^6  When  K2^^iif;^fi, 
Jesus  therefore  saw  his  mother,  and  Hhe  disciple  standing  by,  whom  cch.  2. 4. 
he    loved,    he    saith    unto  his  mother,  "  Woman,  'behold  thy  son  !"  ^^t  ^'  ^^'  ^  ^^" 
^"^  Then  saith  he  to  the  disciple,  "  Behold   thy  mother  !  "     And  from  _ 

that  hour  that  disciple  took  her  ''unto  his  own  home. 

'  SECT.  XXIII. 


Section  XXIII. — The  Death  of  Christ,  and  its  attendant  Circiimstances.      V.  JE.  29. 

Matt,  xxvii.  45-51, 54-56.— Mark  xv.  33-41.— Luke  xxiii.  44-49.— John  xix.  28-37.      J-  P-  ^'^2. 

1  Mark  xv.  33.       I  ji^^^^  when  the  sixth  hour  was  come,  ^  there  was  a  dark-  avary- 

»  Lu.  XXIII.  44.  ' 

»  Lu.  xxiii.  45.  ness  over  all  the  *earth  until  the  ninth  hour  ;  '  and  the  sun  *  ^''  '<""'• 


188 


THE  DEATH  OF  CHRIST. 


[Part  VH. 


a  Pa.  23.  1. 

d  See  Note  27. 


■4  Mark  xv.  34. 
*  Mat.xxvii.46, 


h  Ps.  69.  21. 


e  John  17.  4. 
e  See  Note  28. 

d  Ps.  31.  5. 

1  Pet.  2.  23. 

f  See  Note  29. 
e  Exod.  26.  31. 

2  Chron.  3.  14. 


/See  Mark  1.  1 


g  Ps.  38.  11. 

Matt.  27.  55. 
Mark  15.  40. 
See  John  19.  25 


h  Luke  8.  2,  3. 


tDeut.  21.23. 
Mark  15.  42. 
John  19.  42. 


1  John  5.  6,  8. 


k  Exod.  12.  46. 

Numb.  9.  12. 

Ps.  34.  20. 
I  Ps.  22.  16,  17. 

Zech.  12.  10. 

Rev.  1.7. 

m  Amos  8.  9. 

Mark  15.  33. 

Luke  23.  44. 
n  Heb.  5.  7. 
0  V^.  22.  1. 


p  Luke  8.  2,  3. 
q  Mark  15.  40. 


6  Mark  xv   34. 

7  Mark  xv.  35 

8  John  xix.  28. 

9  John  xix.  29 


was  darkened.  ^  And  at  the  ninth  hour  Jesus  cried  with  a 
loud  voice,  saying,  "  Eloi',  "Eloi,  lama  sabachthani  \^  ^  Eli, 
Eli,  lama  sabachthani ! "  **  which  is,  being  interpreted.  "  My 
God,  my  God,  why  hast  thou  forsaken  me  !"  ^  And  some  of 
them  that  stood  by,  when  they  heard  it,  said,  "  Behold!  he 
calleth  Elias."  ^  After  this,  Jesus,  knowing  that  all  things 
were  now  accomplished,  that  the  ^Scripture  might  be  ful- 
filled, saith,  "  I  thirst."  *  Now  there  was  set  a  vessel  full  ^°  Matt,  xxvii. 
of  vinegar  ;  '°  and  straightway  one  of  them  ran,  and  took  a  n  joimxix.29. 
sponge,  and  filled  it  with  vinegar,  "  and  put  it  upon  hyssop,  '^  Matt,  xxvii. 
'^and  on  a  reed,  ^'^  and  put  it  to  his  mouth,  'Uo  drink.  13  joim  xix.  29. 
'*  The  rest  said,  "  Let  be  ;  let  us  see  whether  Elias  will  '^  ^i^"-  ^''^"- 
come  to  save  him, — '®  will  come  to  take  him  down."  '^  When  15  Matt,  xxvii. 
Jesus  therefore  had   received  the  vinegar,  he  said,  "  It  "is  ,„\^;  ,       r,a 

.    c5      '      _  '  16  Mark  xv.  36. 

^finished  !"  '*  Jesus,  when  he  had  cried  again  with  a  loud  n  johnxix.  so. 
voice,  '®  he  said,  "  Father, ''into  thy  hands  I  commend  my  ^^  m^u.  xxvii. 
spirit !"  And  having  said  thus,  ^^  he  bowed  his  head,  and  is  Luke  xxiii. 
gave  up  the  ghost.*"  "'  And,  behold  !  ^the  veil  of  the  tem-  20  joim  xix.  30. 
pie  was  rent  in  twain,  "^  in  the  midst,  ^^  from  the  top  to  the  21  Matt,  xxvii. 
bottom 


51. 


the 

26 


and  the  earth  did  quake,  and  the  rocks  rent ;  ^^  and  22  Luke  xxiii. 
were    opened.     "'  Now    when    the    centurion     '*^- 


graves 
which  stood  over  against  him,  ^'  and  they  that  were  with     51! 


35  Mark  xv.  41. 
31- 


him,  watching  Jesus,  saw  the  earthquake,  and  those  things  ^^  ?^''"-  ^''™ 
that  were  done  ;  [and]  ^'  that  he  so  cried  out,  and  gave  up  25  Matt,  xxvii. 
the  ghost,  ^^  they  feared  greatly,  saying,  "  Truly   this  was  ^^  ^^^^  ^^  39 
•'^the  Son  of  God  !  "  [and]  ^°  he  glorified  God,  saying,  "Cer-  27  Matt,  xxvii. 
tainly,  this  was  a  righteous  man  !  "     ^'  And  all  the  people  ^  Mark  xv.  39. 
that  came  together  to  that  sight,  beholding  the  things  which  29  Matt,  xxvii. 
were    done,   smote   their  breasts,  and  returned.      ^"  And  30  Lukexxiii.47. 
*^all  his  acquaintance,  and  the  women  that  followed  him  from  31  mke  xxiii. 
Galilee,   stood    afar  off,   beholding  these  things  ;  "  among  33  nlke  xxiii. 
whom  was  Mary  Magdalene,  and   Mary,  the  mother    of     ^^■ 
James  the  Less  and  of  Joses,  and  Salome,  ^^  the  mother  of  34  Matt,  xxvii. 
Zebedee's  children,  ^^  who  also,   when  he  was  in  Galilee,     ^^• 
''followed  him,  and  ministered  unto  him  ;  and  many  other  ..^  ,  , 

1  •    1  •   1     1  •  T  iR        1        •>*'  John  XIX 

women,  which  came  up  with  him  unto  Jerusalem.  The  37. 
Jews  therefore,  'because  it  was  the  Preparation,  that  the  bodies  should 
not  remain  upon  the  cross  on  the  Sabbath  day  (for  that  Sabbath  day 
was  a  high  day),  besought  Pilate  that  their  legs  might  be  broken, 
and  that  they  might  be  taken  away.  •'-  Then  came  the  soldiers,  and 
brake  the  legs  of  the  first,  and  of  the  other  which  was  crucified  with 
him.  "^^  But  when  they  came  to  Jesus,  and  saw  that  he  was  dead  already, 
they  brake  not  his  legs  ;  ^^  but  one  of  the  soldiers,  with  a  spear,  pierced 
his  side,  and  forthwith  ^came  thereout  blood  and  water.  ^^  And  he 
that  saw  it  bare  record,  and  his  record  is  true  ;  and  he  knoweth  that 
he  saith  true,  that  ye  might  believe,  '^^  For  these  things  were  done 
that  the  ^Scripture  should  be  fulfilled,  "  A  bone  of  Him  shall  not  be 
broken."  ^^  And  again,  another  'Scripture  saith,  "They  shall  look  on 
Him  whom  they  have  pierced." 

Matt,  xxvii.  ver.  45,  part  ofver.  46,  ver.  47,  part  of  ver.  48,  50,ver.  55,  and  part  ofver. 
ry6. — 45  ™Now  from  the  sixth  hour  there  was  darkness  over  all  the  land  unto  the  ninth 
hour.  40  And  about  the  ninth  hour  "Jesus  cried  with  a  loud  voice,  saying,  —  that  is  to 
say,  "  My  "God,  my  God,  why  hast  thou  forsaken  me  !"  47  Some  of  them  that  stood 
tliere,  when  they  heard  that,  said,  "  This  ijiaii  calleth  for  Elias."  48  —  put  it —  and  gave 
him  —  50 — yielded  up  the  ghost.  55  And  many  women  were  there  beholding  afar  oiF, 
^which  followed  Jesus  from  Galilee,  ministering  unto  him  ;  56  'among  which  was  Mary 
Magdalene,  and  Mary,  the  mother  of  James  and  Joses,  and — . 

Mark  xv.  pni-t  of  ver.  33,  36,  ver.  37,  38,  part  of  ver.  39,  and  40. — 33  — there  was  dark- 
ness over  the  whole  land  until  the  ninth  hour.     36  And  one  ran  and  filled  a  sjwnge  full 


Sect.  1.]  JOSEPH  AND  NICODEMUS  BURY  CHRIST. 


189 


of  vinegar,  and  put  it  on  a  reed,  and  ''gave  him  to  drink,  saying,  "  Let  alone  ;  let  us  see  r  Ps.  69.  21. 
whether  Elias  —  37  And  Jesus   cried  witli  a  loud  voice,  and  gave  up  the  ghost.  38  And 
*the  veil  of  the  teznple  was  rent  in  twain  from  the  top  to  the  bottom.     39  And  when  the  ^I^^}^'^-  ^}- 
centurion  —  saw  —  he  said,  "  Truly  this  man  was  'the  Son  of  God."     40  There  were  also  j  g^g  ^^^^^^  j " 
women  looking  on  "afar  off' :  — .  u  Ps.  38.  11. 

Luke  xxiii.  part  ofver.  44,  45,46,  and  47. — 44  And  it  was  about  the  sixth  hour,  and  — 
45  —  and  the  veil  of  the  temple  was  rent  —  46  And  when  Jesus  had  cried  with  a  loud 
voice,  —  he  gave  up  the  ghost.     47  Now  when  the  centurion  saw  what  was  done, — .        

John  xlx.part  of  ver.  29,  30. — 29 — and  they  filled  a  sponge  with  vinegar, — 30  —  and — . 


PART    VIII. 


FROM  THE  DEATH  OF  CHRIST  TO  HIS  ASCENSION  INTO 

HEAVEN. 


SECT.  I. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 


Section  I. — Joseph  of  Arimathfta  and  Nicodemus  bury  the  Body  of 

Christ. 

Matt,  xxvii.  57-60. — Mark  xv.  42-46. — Luke  xxiii.  50-54. — John  xix.  38,  to  the  end. 

1  John  xix.  38.       i  ^^j^  after  this,  ^  when  the  even  was  come,'^  because  it 

2  Jlark  XV.  42.  .  .  

3  Mat.xxvii.57.  was  thc  Preparation  (that  is,  the  day  before  the  Sabbath),  aSeeNote.  i. 

4  Lu.  xxiii.  51.  3  there  came  a  rich  man  of  Arimathcea,  "  a  city  of  the  Jews, 

6  MLk'xv!'43.  ^  named  Joseph,  ®  an  honorable  counsellor  ;  '  and  he  was  a 

7  Lu.  xxiii.  50.  good  man,  and  a  just ;  ®  who  also   himself  waited  for  the 
kingdom  of  God  ;  *  being  a  disciple  of  Jesus,  but  secretly, 
"for  fear  of  the  Jews,  '° (the  same  had  not  consented  to  the  ''i^^^^' ^' ^ 
counsel  and  deed  of  them  ;)  "  this   man  '^came,  and   went 
in  boldly  unto  Pilate,  and  cravedthebody  of  Jesus  ;  '^  [and] 
besought  Pilate,  that  he  might  take  away  the  body  of  Jesus. 
**  And  Pilate  marvelled  if  he  were  already  dead  ;  and  call- 
ing unto  him  the  centurion,  he  asked  him   whether   he  had 
been  any  while  dead  ?     '"  And  when  he  knew  it  of  the  cen- 
turion, "^  Pilate  gave  hiin   leave  ;   [and]  "  commanded  the 
body  to  be  dehvered  '**  to  Joseph.*"    '^  And    he  bought  fine  bSeeNotea. 
linen,  and  ^^  he  came  therefore,  and  took  the  body  of  Jesus. 
^^  And  when  Joseph  had  taken  the  body,  he  wrapped  it  in 
a  clean   linen   cloth  ;  "'''  and   there  came   also  'Nicodemus  *  •'"s^n"  ^'  ''  ^'  ^ 
(which  at  the  first  came  to  Jesus  by  night),  and  brought  a 
mi.xture  of  myrrh   and   aloes,    about    an    hundred  pound 
weight.     "^  Then  took  they  the  body  of  Jesus,  and  "wound  'Acts 5. 6. 
it  in  clean  linen    clothes  with  the  spices,  as  the  manner  of 
the  Jews  is  to  bury.     ^*  Now  in  the  place   where  he  was 

crucified  there  was  a  garden,  and  in  the  garden  a  new  sep- 
S5  Mat.xxvii.6o.  ulchre  ;  ^*  and  [Joseph]  ''laid  it  in  his  own  new  tomb.which  '^i^-sa-s- 
he  had  hewn  out  in  the'^  rock,  ^'^  wherein  was  never  man  cSeeNotes. 
yet  laid.  "  There  laid  they  Jesus  therefore,  because  of  the 
Jews'  Preparation  day  ;  for  the  sepulchre  was  nigh  at  hand. 
^®  And  that  day  was  the  Preparation,  and  the  Sabbath  drew 
on  ;  ^^  and  he  rolled  a  great  stone  to  the  door  of  the  sep- 
ulchre, and  departed. 

Matt,  xxvii.  part  ofver.  57,  andSS. — 57  When  the  even  was  come —  who  also  himself 
was  Jesus'  disciple  :  58  he  went  to  Pilate,  and  begged  the  body  of  Jesus.    Then  Pilate  — . 

Mark  xv.  part  of  ver.  42,  43,  45,  46. — 42  And  now  —  43  Joseph  of  Arimathaea,  —  which 
also  waited  for  the  kingdom  of  God, —  45  —  he  gave  the  body  — 4G  — took  him  down, 
and  wrapped  him  in  the  linen,  and  laid  him  in  a  sepulchre  which  was  hewn  out  of  a  rock, 
and  rolled  a  stone  unto  the  door  of  the  sepulchre. 

Luke  xxiii.  part  of  ver.  50,  51,  52,  and  ver.  53. — 50  And,  behold  !  there  icus  a   man 


8  Lu.  xxiii.  51 

9  .Tolin  xix.  38. 

10  Lulie  xxiii. 
51. 

11  Luke  xxiii. 
5i. 

12  Mark  xv.  43. 

13  John  xix.  38. 

14  Mark  xv.  44. 


15  Mark  xv.  45. 

16  John  xix.  38. 

17  Matt,  xxvii. 
58. 

18  Mark  xv.  45. 

19  Mark  xv.  46. 
ao  John  xix.  38. 

21  Mat.xxvii.59 

22  John  xix.  39. 


23  John  xix.  40. 


24  John  xix.  41. 


26  John  xix.  41, 

27  John  xix.  42- 


28  Luke  xxiii. 
.54. 

29  Matt,  xxvii. 
CO. 


190 


THE  CHIEF  PRIESTS  PREPARE  A  GUARD.         [Part  VIII, 


e  Is.  53.  9. 
John  19.  39. 


SECT.  II. 

V.  M.  29. 

J.  P.  4742. 

The  Sepulchre. 

d  See  Note  4. 
a  Luke  8.  2. 


SECT.  III. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 

a  Mark  16.  1. 
b  Exod.  20.  10. 


SECT.  IV. 

V.  JE.  29. 
J.  p.  4742. 

The  Sepulchre. 

e  See  Note  5. 


SEC  i'.  V. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 

f  See  Note  6. 
a  ch.  16.  21.  &. 

17.  23.  &,  20.  19. 
&26. 61.     Mark 
8.  31.  &  10.34. 
Luke  9.  22.  & 

18.  33.  &  24.  6, 
7.  John  2.  19. 

b  Dan.  6.  17. 


SECT.  VI. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 

a  Matt.  28.  1. 

Luke  24.  1. 

John  20.  1. 
b  Luke  23.  56. 
■;  See  Note  7. 


SECT.  VII. 

V.  JE.  29. 
J.  P.  4742. 

The  Sepulchre, 
h  See  Note  8. 


named  Joseph,  a  counsellor ;  —  51  — he  was  of  Arimathwa,  —  .52  — went  unto  Pilate,  and 
begged  the  body  of  Jesus.     53  And  he  took  it  down,  and  wrapped  it  in  linen,  and  'laid 
it  in  a  sepulchre  that  was  hewn  in  stone,  wherein  ne^er  man  before  was  laid. 
John  xix.  part  ofver.  38. —  Joseph  of  Arimathsea — . 


Section  II. — Mary  Magdalene,   and  the  other  Mary,  and  the  Women 

from  Galilee  observe  ivhere  the  Body  of  Christ  was  laid.^ 

Mark  xv.  47. — Luke  xxiii.  55. 

^"^  And   Mary  Magdalene  and  Mary,  the   mother  of  loses,  beheld 

where  he  was  laid.     ^^  And  the  women  also,  "which  came  with   him 

from  Galilee,  followed  after,  and  beheld  the  sepulchre,  and  how  his 

body  was  laid. 


Section  III. — The  Women  from  Galilee  hasten  to  return  Home  before  the 
Sabbath  began,  to  prepare  Spices. 
Luke  xxiii.  56. 
And  they  returned,  and  "prepared  spices  and  ointments  ;  and  rested 
the  Sabbath  day  ''according  to  the  commandment. 


Section  IV. — Mary  Magdalene  and  the  other  Mary  continue  to  sit 
opposite  the  Sepulchre  till  it  is  too  late  to  prepare  their  Spices. 

Matt,  xxvii.  61. 
And  there  was  Mary  Magdalene,  and  the  other  Mary,  sitting  over 
against  the  sepulchre. "^ 


Section  V, — The  Sabbath  being  ended,  the  Chief  Priests  prepare  a 
Guard  of  Soldiers  to  ivatch  the  Sepulchre.^ 
Matt,  xxvii.  62,  to  the  end. 
^-  Now  the  next  day,  that  followed  the  day  of  the  Preparation,  the 
Chief  Priests  and  Pharisees  came  together  unto  Pilate,  ^^  saying,  "  Sir, 
we  remember  that  that  deceiver  said,  while  he  was   yet  alive,  '  After 
"three  days  I  will  rise  again.'  "^^  Command  therefore  that  the  sepulchre 
be  made  sure  until   the   third  day,  lest  his  disciples  come   [by  night,] 
and  steal  him  away,  and  say  unto  the  people.   He  is  risen  from   the 
dead  ;  so  the   last  error  shall  be  worse  than  the  first."     ^^  Pilate  said 
unto  them,  "  Ye  have  a  watch  ;  go  your  way,  make  it  as   sure  as  ye 
can."     ^^  So  they  went,  and  made   the   sepulchre  sure,  'seahng  the 
stone,  and  setting  a  watch. 


Section  VI. — The  Sabbath   being   over,  Mary   Magdalene,    the  other 
Mary,  and  Salome  purchase  their  Spices  to  anoint  the  Body  of  Christ. 

Mark  xvi.  1. 
And  "when  the  Sabbath  was  past,  Mary  Magdalene,  and  Mary,  the 

mother  of  James,  and   Salome,  ''had  bought   sweet  spices,  that  they 

might  come  and  anoint  him.e 


Section  VII. — The  Morning  of  Easter-Bay — M.  Magdalene,  the  other 
Mary,  and  Salome,  leave  their  Homes  very  early  to  go  to  the  Sepulchre. 

Matt,  xxviii.  1. — Mark  xvi.  part  ofver.2. — John  xx.  part  ofver.  1. 
1  In  the  end  of  the'>  Sabbath  '  very  early  in  the  morning,  I  ^;^^;;;'^ 

the  first  day  of  the  week,  ^  when  it  was  yet  dark,  ^  as  it  3  johu  xx.  1. 

began  to  dawn,   toward  the  first  day  of  the  week,  came  *  f^'^ll^'^j}"^^ 

Mary  Magdalene  and  the  other  Mary  ^  unto  the  sepulchre,  e  Mat.'xxvi'ii.'i. 

*  to  see  the  sepulchre. 


Sect.  XII.]  CHRIST  RISES  FROM  THE  DEAD.  I9] 

Mark  xvi.  part  ofvcr.  2.  And  —  they  came  — . 

John  xx.  part,  of  ver.  1.   The  first  day   of  the  week  Cometh  Mary  Magdalene  early, — 
unto  the  sepulcliri', — . 


:  SECT.  VIII. 

Section  VIII. — After  they  had  left  their  Homes,  and  before  their  y  ]e~29 

Arrival  at  the  Sejjulchre,  Christ  rises  from  the  Dead.  j.  p.  4742. 

Matt,  xxviii.  2-4.  The  Sepuidiro. 

2  And,  behold  !  there  *was  a  great  earthquake  ;  for  "the  Angel  of  the  *  or,  i^been. 
Lord  descended  from  heaven,  and  came  and  rolled  back  the  stone  « see  Mark  ic.  5. 
from  the  door,  and  sat  upon  it.'  ^  His  ''countenance  was  hke  lightning,    io\m  ^K li. 
and  his  raiment   white   as  snow,    '^  And  for  fear  of  him  the  keepers  j,  jj'||;/'^°o%^' 
did  shake,  and  became  as  dead  men. 


Section  IX. —  The  Bodies  of  many  come  out  of  their  Graves  and  go         sect.  ix. 

to  Jerusalem.  V.  /E.  29. 

Matt.  -^xvii.  part  of  ver.  52,  and  ver.  53.  J.  P.  4742. 

^^  And  many  bodies  of  the  saints  which  slept''  arose,  ^-^  and  came  J^^iusaiem. 
out  of  the  graves  after  his  resurrection,  and  went  into  the  holy  city,  k  see  Note  10. 
and  appeared  unto  many.  _^_____^ 


Section  X. — Mary  Magdalene,  the  other  Mary,  and  Salome  arrive  at      ^ect^x. 
the  Sepulchre,  and  find  the  Stone  rolled  away.  V.  .^..29. 

Mark  xvi.  part  of  ver.  2,  and  ver.  3,  4. — John  xx.  part  of  ver.  I.  J.  P.  4742. 

1  Mark  xvi.  3.        i  p^^^  j|-,gy  ^^^^  amoug   thcmselvcs,  'at  the  rising  of  'the   '^"'"'  Sepulchre. 

3  Mark  xvi!  3!   suu,  ^  "  Who  sliall  roll  us  away  the  stone   from  the  door  of  i  see  Note  ii. 

4  Mark  xvi.  4.   the  scpulchrc  ?"  ■*  for  it  Was  very  great.     And  when  they 

5  John  XX.  1.     looked,  they  saw  that  the  stone  was  rolled'"  away  '  from  the  ""  ^"  ^°*®  ^■ 

sepulchre. 

John  xx.  i)art  of  ver.   1.  —  and  seeth  the  stone  taken  away — .  === 


Section  XI. — Mary  Magdalene  leaves  the  other  Mary  and  Salome  sect,  xi. 

to  tell  Peter.  V.  M.  29. 

John  xx.  2.  J-  P.  4742. 

Then  she  runneth,  and  cometh  to  Simon  Peter,  and  to  the  "other  Jeiusaiem. 

disciple   whom   Jesus  loved,  and  saith  unto  them,  "  They  have  taken  ach.  13.23.  & 

away  the  Lord  out  of  the  sepulchre,  and  we  know  not  where  they  20' It  "^  ^^' ^' 
have  laid  him." 


Section  XII. — Salome  and  the  other  Mary,  during  the  absence  of  Mari)     sect.  xii. 
Magdalene,  enter  the  Porch   of  the   Sepulchre,   and  see  one  Angel,      y  ]^oo 
who  commands  them  to  inform  the  Disciples  that  Jesus  ivas  risen.  j  *p  ^-.^2 

Matt,  xxviii.  5-7. — Mark  xvi.  5-7.  The  Sepulchre. 

1  Mark  XVI.  5.        '  And  "entering  iuto  the  sepulchre,"  they   saw  a  young  ^j^^^~3 

man  sitting  on  the  right  side,  clothed  in  a  long  white  gar-    John  20. 11, 12. 

2  Mat.xxviii.5.  n^gj^j .  ^jj^  ^j^gy  ^^.gj.g  aftnghted.     '[But]    the  angel  an-  "  ^'^'"'^''•" '=^- 
» iTarkxvi.  6.  swcrcd  and  said  unto  the  women,  "  Fear  not  ye  ;  ^be  not 

4   M'lt  wviii  5  J       ' 

6  Marie  xvi.  6.  affrighted  ;  ^  for  I  know  that  ye  seek  Jesus  ^  of  Nazareth, 

6  Mit.  xxviii.e.  which  was  crucified  ;  ®  he  is  not  here  :  for  he  is  risen,  ''as  JMatt.  12. 40.  & 

7  Mark  xvi.  6.  he  Said.     Come,  see  the  place  where  the  Lord  lay,  '  behold    &'2o.'i9. 

9  Maf  xxviii!?.  *^^  place  where  they  laid  him  !  ^  But  go  your  way, "  quickly, 

10  iiaik  xvi.  7.  '°  tell  his  disciples  and  Peter  ' '  that  he  is  risen   from    the 
Is  Mark'^xvi''?'"  ^^^^  '  ^"'^'  ^eliold  !  '"  that  he  goeth  before  you  into  Gali- 

13  Mat..xxviii.7.  lee  :  there  shall  ye  see  him,  'as  he  said  unto  you,  'Mo  !  I  ''Itll'u.'-^.' 
have  told  you." 

Matt,  xxviii.  part  ofvcr.  5,  and  7. — 5  And  —  which  was  crucified.  7  And  go  —  and 
tell  his  disciples — he  goeth  before  you  into  Galilee  ;  there  shall  ye  see  him. 

Mk-rk  XVI.  part  of  ver.  Q.  And  he  saith  unto  them  —  ye  seek  Jesus  —  he  is  risen; 
he  is  not  here  :  — . 


192 


CHRIST  APPEARS  TO  MARY  MAGDALENE. 


[Part  VIII. 


SECT.  XIII.  Section  XIII. — Salome  and  the  other  Mary  leave  the  Sepulchre. 

V.  M.  29.  Matt,  xxviii.  8. — Mark  xvi.  8. 

J.  P.  4742.         'And  they  went  out  quickly  ^from  the  sepulchre,  with  '  Mark  xvi.  s. 

^  ^  Matt   xxviii 

The  Sepulchre,   fear,  ^  and  fled  from  the  sepulchre  ;  for  they  trembled,  and     s. 

were  amazed,  neither  said  they  any  thing  to  any  man,  for  ^  ^""^  ^'''•.^; 
o  See  Note  14.      they  were°  afraid;  "and  [with]  great  joy  did  run  to  bring     8.    " 

his  disciples  word. 
■  Matt,  xxviii.  beginning  ofver.  8.  And  they  departed  quickly  — . 


SECT.  XIV. 

V.  JE.  29. 
J.  P.  4742. 

The  Sepulchre. 

a  Luke  24.  12. 
p  See  Note  15. 


b  eh.  19.  40. 


c  ch.  11.  44. 


q  See  Note  16. 
rfPs.  16.  10. 

Acts  2.  25-31.  & 

13.  34,  35. 


SECT.   XV. 


Section  XIV. — Peter  and  John,  as  soon  as  they  hear  the  report  of 
Mary  Magdalene,  hasten  to  the  Sepulchre,  which  they  inspect,  and 
immediately  depart. 

John  xx.  3-10. 
^  Peter  "therefore!'  went  forth,  and  that  other  disciple,  and  came 
to  the  sepulchre.  ^  So  they  ran  both  together  ;  and  the  other  disciple 
did  outrun  Peter,  and  came  first  to  the  sepulchre.  ^  And  he,  stoop- 
ing down,  and  loohing  in,  saw  'the  linen  clothes  lying ;  yet  went  he 
not  in,  ^  Then  cometh  Simon  Peter  following  him,  and  went  into  the 
sepulchre,  and  seeth  the  linen  clothes  lie,  ^  and  "the  napkin  that  was 
about  his  head,  not  lying  with  the  linen  clothes,  but  wrapped  together 
in  a  place  by  itself.  ^  Then  went  in  also  that  other  disciple,  which 
came  first  to  the  sepulchre,  and  he  saw,  andi  believed  ;  ^  for  as  yet 
they  knew  not  the  ''Scripture,  that  He  must  rise  again  from  the  dead. 
^^  Then  the  disciples  went  away  again  unto  their  own  home. 


V.  M.  29.     Section  XV. — Mary  Magdalene,  having  followed  Peter  and  John, 
J.  P.  4742.  remains  at  the  Sepulchre  after  their  departure. 

The  Sepulchre.  JoHN   XX.  part  of  VCr,  11. 

But  "Mary  stood  without,  at  the  sepulchre,  weeping."" 


a  Mark  16.  5. 
r  See  Note  17, 


SECT.  XVI. 


Section  XVI. — M.  Magdalene  holes  into  the  Tomb,  and  sees  two  Angels. 

John  xx.  part  ofver.  11,  ver.  12,  13,  and  part  ofver.  14. 

V.  ^.  29.  ^1  And  as  she  wept,  she  stooped  down  and  looked  into  the  sepulchre, 

J.  P.  4742.     12  j^j^^  seeth  two  angels'  in  white,  sitting  the  one  at  the  head,  and  the 

The  Sepulchre.   qi\^qy  at  the  fcct,  whcrc  the  body  of  Jesus  had  lain.     ^^  And  they  say 

B  See  Note  18.      uuto  hcr,   "  Womau,   why   weepest  thou?"     She    saith   unto   them, 

"  Because   they  have   taken  away  my  Lord,  and   I  know  not  where 

they  have  laid  him."     ^^  And   "when  she   had   thus  said,   she  turned 

herself  back,  and  saw  Jesus  standing. 


a  Matt.  28.  9 
Mark  16.  9. 


SECT.  XVII. 

V.  M.  29. 
J.  P.  4742. 

The  Sepulchre. 

t  See  Note  19. 
a  Luke  8.  2. 
6  LuliR-14.  16,31. 
John  21.  4. 


u  See  Note  20. 
X  See  Note  21. 
crs.22.22.  Matt. 

28.    10.   Rom.  8. 

'j!l.   Hoh.  2.  II. 
(i.Iohn  16.28. 
e  Ephes.  1.  17. 


Section  XVII. —  Christ  first  appears  to  Mary  Magdalene,  and  com- 
mands her  to  inform  the  Disciples  that  he  had  risen. 
Mark  xvi.  9. — John  xx.  part  ofver.  14,  and  ver.  15-17. 
'  Now  when   Jesus  was  risen  early   the  first  day  of  the  I  ]^"J^  '""'•  f; 
week,   he    appeared'    first   to  Mary   Magdalene,    "out    of     i7. 
whom  he  had  cast  seven  devils,  ^  and  [she]  ''knew  not  that  it  was  Jesus. 
^^  Jesus  saith  unto  her,  "  Woman,  why  weepest  thou  ?  whom  seekest 
thou  ?  "     She,  supposing  him   to  be  the  gardener,  saith  unto   him, 
"  Sir,  if  thou  have  borne  him  hence,  tell  me  where  thou  hast  laid  him, 
and  I  will  take  him  away."     ^^  Jesus  saith  unto  her,  "  Mary  !"     She 
turned  herself,"  and  saith   unto  him,  "  Rabboni !"    (which  is  to  say, 
Master).     ^"  Jesus  saith  unto  her,  "  Touch  me  not ;"  for  I  am  not 
yet  ascended   to  my  Father  ;  but   go  to  '^my  brethren,   and  say  unto 
them,  'I  ascend  unto  my  Father  and  your  Father,  and  to  'my  God  and 
your  God." 


Sect.  XXII.]  CHRIST  APPEARS  TO  THE  WOMEN.  193 

Section  XVIII. — Mary  Magdalene,  when  going  to  inform  the  Disciples    sect,  xviii. 

that  Christ  had  risen,  meets  again  loiih  Salome  and  the  other  Mary      v.  JE.  29. 

—  Christ  appears  to  the  three  Women.  J.  P.  4742. 

Matt,  xxviii.  9,  10.— John  xx.  18.  '^^^  Sepulchre. 

^^  Mary  Magdalene  came  and  told  the  disciplesy  that  she  had  seen  y  see  Note  22. 
the  Lord,  and  that  he  had  spoken  these  things  unto  her.     ^  And  as    „    „ 

...  ,  a.  See  Mark  IG.  9, 

they  went  to  tell  his  disciples,  behold  !  "Jesus  met  them,  saying,  "  All  John  20. 14. 

hail!"     And  they  came  and   held  him   by  the   feet,  and  worshipped  Rom.  8.29. " 

him.     ^°  Then  said  Jesus  unto   them,  "Be  not  afraid;  go  tell  'my  "'*'*•  2- "• 
brethren  that  they  go  into  Galilee,  and  there  shall  they  see  me."  ^^ 


^=^^=^=^====  SECT.  XIX. 

Section    XIX. — T^he    Soldiers,    who   had  jled  from    the   Sepulchre,      v.^E.  29. 
report  to  the  High  Priests  the  Resurrection  of  Christ.  J.  P.  4742. 

Matt,  xxviii.  11-15.  Jerusalem. 

^^  Now  when  they  were  going,  behold  !  some  of  the  watch  came 
into  the  city,  and  showed  unto  the  Chief  Priests  all  the  things  that 
were  done.  ^^  And  when  they  were  assembled  with  the  elders,  and 
had  taken  counsel,  they  gave  large  money  unto  the  soldiers,  ^^  saying, 
"  Say  ye.  His  disciples  came  by  night,  and  stole  him  away  while  we  z  See  Note  23. 
''.slept.  ^"^  And  if  this  come  to  the  governor's  ears,  we  will  persuade 
him,  and  secure  you."     ^^  So  they  took  the  money,  and  did  as  they 

were  taught :  and  this  saying  is  commonly  reported  among  the  Jews  , 

until  this  day. 

Section  XX. — The  second  Party  of  Women,  from  Galilee,   who  had     sect,  xx. 

bought  their  Spices  on  the  Evening  previous  to  the  Sabbath,  having     V.  M.  29. 

had  a  longer  iv ay  to  come  to  the  Sepulchre,  arrive  after  the  Departure     J-  P-  4742 

of  the  others,  and  find  the  Stone  rolled  away.  '^^^  Sepulchre. 

Luke  xxiv.  1-3. 

^  Now  "upon  the  first  day  of  the  week,  very  early  in  the  morning,  aMatt.  28. 1. 
they  came  unto  the  ""sepulchre  'bringing  the   spices  which  they  had    John 20.2.' 
prepared,  and  certain  othcjs  with  them.     ^  And  "they  found  the  stone  *  ^^^  ^°'^  ^■ 
rolled  away  from  the  sepulchre  ;  ^  and  they  entered  in,  and  found  not  c  Matt.  28.'2. 
the  body  of  the  Lord  Jesus.  ^'""^  ^^-  ^■ 


Section  XXI. — Ttvo  Angels  appear  also  to  the  second  Party  of  Women, 

from  Galilee,  assuring  them  that  Christ  was  risen,  and  reminding  them    sect,  xxi. 
of  his  foretelling  this  Fact.  V.  JE.  29. 

Luke  xxiv.  4-9.  J.  P.  4742. 

^  And  it  came   to  pass,  as  they  were  much  perplexed  thereabout,    ^'"^  ^""P"'"'"^' 

"behold!    two  men  stood  by  them  in  shining  garments.     ^  And,  as  a  John  20. 12. 

.  •./  _  o    o  ^    ^         Acts  1   10 

they  were  afraid,  and  bowed  down  their  faces  to  the  earth,  they  said  *  ot,  him  ijiat  uv- 
unto  them,  "  Why  seek  ye  *thc  living  among  the  dead?     "^^  He  is  not    «'*' 
here,  but  is  risen.     'Remember   how  He  spake  unto  you  when  He    17.23'.  Mark's. 
was  yet  in  Galilee,  '^  saying,  '  The   'Son  of  Man  must  be   delivered    ch'.  9.  li^^ 
into  the  hands  of  sinful  men,  and  be  crucified,  and  the  third  day  rise  c  see  John  1. 51. 
again.'"  ^  And  ''they  remembered  his  words,  ^and  ''returned  from  the  eMatt. 2878. 
sepulchre,  and  told  all  these  things  unto  the  Eleven  and  to  all  the  rest.''     ^^^''^  ^^-  ^°- 

'^  *=  b  See  Note  25. 


Section  XXII. — Mary  Magdalene  unites  her  Testimony  to  that  of  the  "^^ 

Galilean  Women.  ^^^"^^  ^^"■ 

Mark  xvi.  10. — Luke  xxiv.  10,  V  iE  29 

1  Luke  xxiv.         1  j^  ^.g^g  ]y[j^j.y  cjvjj^gjialene, "  and  "she  went  and  told  them  J.  P.  4742. 

2  Ma:kxvi.  10.  that  had  been  with  him,  as  they  mourned  and  wept,  ^and  Jerusalem. 

3  Luke  XXIV.     'Joanna,  and  Mary,  the  mother  of  James,  and  other  u-ome7i  cSeeNote26. 
that  toere  with  them,   which   told  these  things   unto  the 
apostles. 

VOL.  II.  25  Q 


10. 


a  John  20.  18. 
b  Luke  8.  3. 


194 

SECT,  xxiri. 

V.  JE.  29. 

J.  p.  4742. 

Jerusalem. 


CHRIST  APPEARS  TO  CLEOPAS. 


[Part  VIIL 


Section  XXIII. — The  Apostles  are  still  incredulous. 
Mark  xvi.  11. — Luke  xxiv.  11. 
'  And  they,  when  they  had  heard  that  He  was  ahve,  and  '  Mark  xvi.  il 
had  been  seen  of  her,  beheved   not.     ^  And   their  words  ^  ^^^^^  ""'v- 
seemed  to  them  as  idle  tales,  and  they  believed  them  not.      ^^' 


SECT.  XXIV. 

V.  JE.  29. 

J.  p.  4742. 

The  Sepulchre. 

a  John  20.  3,  6. 


SECT.  XXV. 

V.  JE. 29. 
J.  P.  4742. 

Jerusalem. 

d  See  Note  27. 


SECT.  XXVI. 

V.  M.  29. 
J.  P.  4742. 

On  the  way  to 
Emmaiis. 

e  See  Note  28. 


a  Matt.  18.  20. 

ver.  .36. 
b  John  20.  14.  & 

21.  4. 
c  John  19.  25. 
dMatt.  21.  11. 

ch.  7.  16. 

John  3.  2.  &4. 

19.  &  6.  14. 
Acts  2.  22.  & 
7.22. 

e  ch.  23.  1.  Acts 

13.  27,  28. 
/ch.  1.  C8.  & 

2.38.  Act3  1.  6. 
g  Matt.  28.  8. 

Mark  Ifi.  10. 

ver.  9,  10.    John 

20.  18. 

h  ver.  12. 

i  ver.  46.  Acts  17. 

3.  1  Pet.  1.  11. 
J  Gen.  3.  15.  & 

22.  18.  &  2(1.  4. 
&  49.  10.    Num. 

21.  9.    Dcut.  18. 
15, 18.  Ps.  16.  9, 

10.  &  22.  &  132. 

11.  Is.  4.  2.  & 
7.  14.  &  9.  6,7. 
&  40.  10,  11.  & 
50.  6.  &  53.  2. 
Jer.  23.  5.  &  33. 
14,15.  Ezek.34. 

23.  &  37.  25. 
Dan.  7.  13,  14. 
&  9.  24.    Mic. 

5.  2.  &  7.  20. 
Zech.6.  12.  &  9. 
9.  &  13.  7.   Mai. 
3.  1.  &  4.  2. 

f  See  Note  29. 
k  See  Gen.  32. 26. 
&  42.   7.    Mark 

6.  48. 

J  Gen.  19.  3. 

Acts  16.  15. 
m  Matt.  14.  19. 
*  Or,  cpn.icd  to  be 

seen  ofthnm.  See 

ch.  4.  30.    John 

8.53. 


Section  XXIV. — Peter  goes  again  to  the  Sepulchre. 
Luke  xxiv.  former  paii  of  ver.  12. 
"Then  arose  Peter,  and   ran  unto  the   sepulchre  ;    and  stooping 
down,  he  beheld  the  linen  clothes  laid  by  themselves. 


Section  XXV. — Peter,  who  had  probably  seen  Christ,  departs  from 

the  Sepulchre. 
Luke  xxiv.  latter  paH  of  ver.  12. 
And  [Peter]  departed,   wondering  in  himself  at  that   which  was 
come  to  pass.*^ 


•  Lu.  xxiv.  13. 

2  ftlark  xvi.  12. 

3  Luke  xxiv. 
13-32. 


Section  XXVI. —  Christ  appears   to    Cleopas,  and  another  Disciple, 

going  to  Emma'ds.^ 
Mark  xvi.  12.— Luke  xxiv.  13-32. 
'  And,  behold  !  ^  after  that  he  appeared  in  another  form 
unto  two  of  them,  as  they  walked,  and  went  into  the  coun- 
try ^  that  same  day  to  a  village  called  Emmaijs,  which  was 
from  Jerusalem  about  threescore  furlongs,  ^^and  they  talked  together 
of  all  these  things  which  had  happened.     ^^And  it  came  to  pass,  that, 
while  they   communed   together  and  reasoned,  "Jesus    himself  drew 
near,  and  went  with  them  ;  ^^  but  ''their  eyes  were  holden,  that  they 
should  not  know  him.     ^"^  And  he  said  unto  them,  "  What  manner  of 
communications  are  these  that  ye   have  one  to  another,  as  ye  walk, 
and  are  sad  ?"     ^^  And  the  one  of  them,  Vhose  name  was  Cleopas, 
answering,  said  unto  him,  "  Art   thou   only  a  stranger  in  Jerusalem, 
and  hast  not  known  the  things  which  are  come  to  pass  there  in  these 
days  ?  "     ^^  And  he  said  unto  them,  "  What  things  ?  "     And  they  said 
unto  him,  "Concerning  Jesus  of  Nazareth,  ''which  was  a  prophet  mighty 
in  deed  and  word  before  God  and  all  the  people  ;  -^  and  'how  the  Chief 
Priests  and  our  rulers  delivered  him  to  be  condemned  to  death,  and  have 
crucified  him.     ^^  But  we  trusted  -^that  it  had  been  he  which  should 
have  redeemed  Israel :  and  beside  all  this,  to-day  is  the  third  day  since 
these  things  were  done.     ~-  Yea,  °and  certain  women  also  of  our  com- 
pany made  us  astonished,  which  were  early  at  the  sepulchre;  ~^and 
when  they  found  not  his  body,  they  came,  saying.  That  they  had  also  seen 
a  vision   of  angels,  which  said  that  he  was  alive.     ^^  And  '^certain  of 
them  which  were  with  us  went  to  the   sepulchre,  and   found  it  even 
so  as  the  women  had  said  ;  but  him  they  saw  not."     ~^  Then  he  said 
unto  them,  "  O  fools,  and  slow  of  heart  to  believe  all  that  the  prophets 
have  spoken  !    ~^  Ought  'not  Christ  to  have  suftered  these  things,  and 
to  enter  into  his  glory  ?  "     -''  And,  ^beginning  at  Moses  and  all  the 
Prophets,  he  expounded  unto  them  in  all  the   Scriptures  the  things 
concerning'^  himself.     ^®  And  they  drew  nigh  unto  the  village,  whither 
they  went ;  and   'he   made  as  though  he  would  have  gone  further. 
^^  But  'they  constrained  him  saying,  "  Abide  with  us  ;  for  it  is  toward 
evening,  and  the   day  is  far  spent."     And   he  went  in  to  tarry  with 
them.     ^'^  And  it  came  to  pass,  as  he  sat  at  meat  with  them,  "'he  took 
bread,  and  blessed  it,  and  brake,  and  gave  to  them.    ^'  And  their  eyes 
were  opened,  and   they  knew  him  ;  and  he  *  vanished  out  of  their 
^~  And  they  said   one  to  another,  "  Did  not  our  heart  burn 


sight 


Sect.  XXIX.]         CHRIST  APPEARS  TO  HIS  APOSTLES. 


195 


within  us,  while  he  talked  with  us  by  the  way,  and  while  he  opened 
to  us  the  Scriptures  ?" 

Luke  xxiv.  ])art  of  ver.  13.  —  two  of  them  went — . 


Section  XXVII. —  Clcopas  and  his  Companion  return  to  Jerusalem,   sect,  xxvii. 
and  assure  the  Apostles  that  Christ  had  certainly  risen.  V.  JE.  29. 

Mark  xvi.  13.— Luke  .xxiv.  33-35.  J-  P-  4742. 

1  Mark  xvi.  13.      '  And  they  wcnt  and  told  it  unto   the  residue  ;  neither       erusa^em. 
*  33^35''^''^'    believed  they  them.     ^And  they  rose  up  the  same  hour, 
and  returned  to  Jerusalem,  and  found  the  Eleven  gathered 
together,  and  them  that  were  with  them,  •^'* saying,    "The  Lord  is  oicor.  15.5. 
risen  indeed,  and  "hath  appeared  to  sSimon."     ^^  And  they  told  what  g  See  Note  30. 
things  were  done  in  the  way,  and  how  he  was  known  of  them  in 
breaking  of  bread.  =====; 


Section  XXVIII. —  Christ  appears  to  the  assembled  Apostles,  Thomas 
only  being  absent,  convinces  them  of  the  Identity  of  the  Resurrection 
Body,  and  blesses  them. 

Luke  xxiv.  36-43. — John  xx.  19-23. 
'Then  "the  same  day  at  evening,  being  the  first  day  of 
the  week,  when  the  doors  were  shut  where  the  disciples 
were  assembled  for  fear  of  the  Jews,  came  Jesus,  ^  as  they 
thus  spake,  and  stood  in  the  midst  of  them,  and  saith  unto 
them,  "  Peace  be  unto  you  !  "  ^  But  they  were  terrified  and 
affi-ighted,  and  supposed  that  they  had  seen  ''a  spirit.  ■•  And 
he  said  unto  them,  "  Why  are  ye  troubled  ?  and  why  do 
thoughts  arise  in  your  hearts  ?  *  Behold  my  hands  and  my 
feet,  that  it  is  I  myself ;  "handle  me,  and  see  ;  for  a  spirit 
hath  not  flesh  and  bones,  as  ye  see  me  have."  *  And  when 
he  had  thus  spoken,  he  showed  them  his  hands,  and  his  feet, 
''  and  his  side.  ''Then  were  the  disciples  glad,  when  they 
saw  the  Lord.  *  And  while  they  yet  believed  not  'for 
joy,  and  wondered,  he  said  unto  them,  "  Have  ^ye  here 
any  meat  ? "  *  And  they  gave  him  a  piece  of  broiled  fish, 
and  of  a  honeycomb.  '"  And  ^he  took  it,  and  did  eat  be- 
fore them.  "  Then  said  Jesus  to  them  again,  "  Peace  be 
unto  you  :  ''as  my  Father  hath  sent  me,  even  so  send  I  you." 
'^  And  when  he  had  said  this,  he  breathed  on  them,  and 
saith  unto  them,  "  Receive  ye  the  Holy  Ghost.  '^  Whose 
'soever  sins  ye  remit,  they  are  remitted  unto  them ;  and 
whose  soever  sins  ye  retain,  they  are  retained." 

Luke  xxiv.  part  of  ver.  36.  —  [Jesus]  himself — . 

John  xx.  part  of  ver.  19,  and  20. — 19  —  and  stood  in  the  midst,  and  saith  unto  them, 
"  Peace  be  unto  you  !  "  20  And  when  he  had  so  said,  he  showed  unto  them  his  hands  — . 


1  John  XX.  19. 


2  Luke  xxiv. 
36. 

3  Luke  xxiv. 
37. 

*  Luke  xxiv. 

38. 

6  Luke  xxiv. 
39. 

*  Luke  xxiv. 
40. 

7  John  XX.  20. 

8  Luke  xxiv. 
41, 

9  Luke  xxiv. 
42. 

10  Luke  xxiv. 
43. 

11  John  XX.  21. 

12  John  XX.  22. 
>3  John  XX.  23. 


SECT,  xxvnj. 

V.  JE.  29. 

J.  P.  4742. 

Jerusalem. 

a  Mark  16.  14. 
1  Cor.  15.  5. 


ft  Mark  6.  49. 


c  John  30.  27. 


d  John  16.  22. 
e  Gen.  45.  26. 
/John  21.  5. 

g  Acts  10.  41. 


h  Matt.  28.  18. 
John  17.  18,  19. 
Heb.  3.  1. 
2  Tim.  2.2. 

t  Matt.  10.  19.  & 
18.  18. 


Section  XXIX. — Thomas  is  still  incredulous. 
John  xx.  24,  25. 
^^  But  Thomas,  one  of  the  Twelve,  called  Didymus,  was  not  with 
them  when  Jesus  came.  ^^  The  other  disciples  therefore  said  unto 
him,  "  We  have  seen  the  Lord."  But  he  said  unto  them,  "  Except  I 
shall  see  in  his  hands  the  print  of  the  nails,  and  put  my  finger  into  the 
print  of  the  nails,  and  thrust  my  hand  into  his  side,  I  will  not  believe." 


sect.  XXIX. 

V.  ^.  29. 

J.  P.  4742. 

Jerusalem. 


196  CHRIST  APPEARS  AT  THE  SEA  OF  TIBERIAS.  [PartVIII. 

SECT^^jtx.  Section  XXX. —  Christ  appears  to  the  Eleven,  Thomas  leing  present. 
V.  E..  29.  Mark  xvi.  14.— John  xx.  26-29. 

J.  P.  4742.  '  Afterward  "He  appeared  unto  the  Eleven  as  they  sat  ^  Mark  xvi.  i4 

Jerusalem.  #^1  meat,  and  ^Upbraided   them   with   their   unbeUef  and 

a  Luke  24. 36.  hardness  of  heart,  because  they  beheved  not  them  which 

*  or'^'togeihcr.  I^^d  sccu  him  after  he  was  risen.     ""  And  after   eight  days     2<j.  "  ''^' """ 

h  See  Note  31.  iagaiu  his  disciples  were  within,  and  Thomas  with  them.      Then  came 

Jesus,  the  doors  being  shut,  and  stood  in  the  midst,  and  said,  "  Peace 


b  1  John  1.  1 


k  See  Note  33. 


be  unto  you  !  "  ^^  Then  saith  he  to  Thomas,  "  Reach  hither  thy  finger, 
and  behold  my  hands,  and  ''reach  hither  thy  hand,  and  thrust  it  into 
my  side  ;  and  be  not  faithless,  but  believing.  -^  And  Thomas  answered 
and  said  unto  him,  "  My   Lord  and  my  ''God  !  "     ^9  Jesus  saith  unto 


'iFet.'i.'l'        h"^j  "  [Thomas,]  because   thou  hast    seen  me,  thou   hast  believed 
'^blessed  are  they  that  have  not  seen,  and  yet  have  believed  !  " 


__  '  ■  Section  XXXI. —  Christ  appears  to  a  large  number  of  his  Disciples 

V-  ^-  29.  on  a  Mountain  in  Galilee, 

ilontltn'  Matt,  xxviii.  ver.  16,  17,  and  pari  of  ver.  18. 

Galilee."'"  ^^ Then  the  cleveu  disciplcs  wcut  away  iuto  Galilee,  into  a  moun- 

<zch.26~32  &  *^^^  "where  Jesus  had  appointed  them.     ^^  And  when  they  saw  him, 

2s.  7.  they  worshipped  him  ;  but  some'  doubted.     '®  And  Jesus  came  and 

l%'JZ!i.  spake  unto  them.- 


n  See  Note  36, 
a  ch.  1.  45. 


SECT.  XXXII.    Section  XXXII. —  Christ  appears  again  at  the  Sea  of  Tiberias — His 

-.r  TT^^  Conversation  with  Peter.^ 

V.  JE.  29.  T  •  1  cA 

J  P  4742  John  xxi.  1-24. 

Sea  of  Tiberias.  ^  After  thcsc  thiugs,  Jcsus  showcd  himself  again  to  the  disciples 
at  the  sea  of  Tiberias.  And  on  this  wise  showed  he  himself.  ^ There 
were  together  Simon  Peter,  and  Thomas  called  Didymus,  and  "Na- 
thanael  of  Cana  in  Galilee,  and  Hhe  sons  of  Zebedee,  and  two  other  of 
his  disciples.  ^  Simon  Peter  saith  unto  them,  "  I  go  a  fishing."  They 
say  unto  him,  "  We  also  go  with  thee."  They  went  forth,  and  en- 
tered into  a  ship  immediately,  and  that  night  they  caught  nothing. 
^  But  when  the  morning  was  now  come,  Jesus  stood  on  the  shore  ; 
'/''•,^V.^- ,  but  the  disciples  "knew  not  that  it  was  Jesus.  ^  Then  ''Jesus  saith 
*  Or,  s^s.  unto  them,  "  *Children,  have  ye  any  meat?"     They  answered  him, 

e  Luke  5. 4, 6, 7.  "  ]Vo."     ^  ^^^j  |^g  g^j^j  ^^j-q  them,  "  Cast  'the  net  on  the  right  side  of 
the  ship,  and  ye  shall  find."     They  cast  therefore,  and  now  they  were 
/ch.  13.23. & 20.  j^Qt  g^iyiQ  tQ  draw  it  for  the  multitude  of  fishes.      '^Therefore  •'^that 
disciple  whom  Jesus  loved  saith  unto  Peter,  "It  is  the  Lord  ! "     Now 
when  Simon  Peter  heard  that  it  was  the  Lord,  he  girt  his  fisher's  coat 
unto  him  (for  he  was  naked),  and  did  cast  himself  into  the  sea.   ^  And 
the  other  disciples   came  in  a  little  ship  (for  they  were  not  far  from 
land,  but  as  it  were  two  hundred  cubits),  dragging  the  net  with  fishes. 
^  As  soon  then  as  they  were  come  to  land,  they  saw  a  fire  of  coals 
there,  and  fish  laid  thereon,  and  bread.     '°  Jesus  saith  unto  them, 
"  Bring  of  the  fish  which  ye  have  now  caught."    ^^  Simon  Peter  went 
up,  and  drew  the  net  to  land  full  of  great  fishes,  an  hundred  and  fifty 
and  three ;  and  for  all  there  were  so  many,  yet  was  not  the  net  broken. 
g- Acta  10. 41.       12  jggyg  gj^jtj^  yj^^Q  them,  "Come  ^and  dine."     And  none  of  the  dis- 
ciples durst  ask  him.  Who  art  thou?  knowing  that  it  was  the  Lord. 
13  Jesus  then  cometh,  and  taketh  bread,  and  giveth  them,  and  fish 
^26?^  "''■  ~°' ^^'    likewise.     '''This  is  now  Hhe  third  time°  that  Jesus  showed  himself 
o  See  Note  37.      to  his  disciples,  after  that  he  was  risen  from  the  dead. 

'•''  So  when  they  had  dined,  Jesus  saith  to  Simon  Peter,  "  Simon, 
son  of  Jonas,  lovest  thou  me  more  than  these?  "     He  .saith  unto  him. 


Sect.  XXXIV.]  CHRIST  ASCENDS  TO  HEAVEN.  197 


'5 


"  Yea  Lord,   thou   knowest  that   I  love  thee."     He  saith  unto  him, 
"  Feed  my   lambs.'-'      ^^  He  saith  to  him  again  the  second  time,  "  Si- 
mon,  son   of  Jonas,   lovest   thou  me?"     He  saith  unto  him,  "  Yea, 
Lord,  thou  knowest  that  I  love   thee."     He  'saith  unto   him,  "  Feed  ^^^f  lalo' 
my  sheep."     ^''He   saith   unto  him,   the  third  time,  "  Simon,  son  of  i  Pet.  a!  25!  & 
Jonas,  lovest  thou  me  ?  "    Peter  was  grieved  because  he  said  unto  him  j  cii72. 24, 25.  &. 
the  third  time,  "  Lovest  thou  me?"  and  he  said  unto  him,   "Lord,    ^^■^^; 
■"thou  knowest  all  things  ;  thou  knowest  that  I  love  thee."    Jesus  saith    12. '3, 4. 
unto  him,  "  Feed  my  sheep.     ^^  Verily,  ^verily,  I  say  unto  thee.  When  ^i^ll^f\f' 
thou   wast  young,  thou  girdedst    thyself,  and  walkcdst  whither  thou  mch.i3.23,25.& 
wouldest ;  but  when  thou  shalt  be  old,  thou  shalt  stretch  forth  thy  hands,  ^^^^^^  ^^  ^  ^ 
and  another  shall   gird   thee, p  and  carry  thee  whither  thou  wouldest    «^?5. 31  icor. 
not."    ^^  This   spake    he,   signifying 'by  what  death  he  should  glorify    Rev.  2.25.  &' 
God.     And  when  he  had  spoken  this,  he  saith  unto  him,  "  Follow  me."    20.  '  ' 

-^  Then  Peter,  turning  about,  seeth  the  disciple  "whom  Jesus  loved  "^^'l^-^- 

following  (which  also  leaned  on  his  breast  at  supper,  and  said,  "  Lord,  ' 

which  is  he  that  betrayeth  thee  ?  ")     ~^  Peter  seeing  him  saith  to  Jesus, 
"  Lord,  and  what  shall  this  man  do?"     ^^  Jesus  saith  unto  him,  "  If  I  sect^xxui. 
will  that  he  tarry  "till  I  come,  what  is  that  to  thee?  follow  thou  me."      v.  JE..  29. 
^^  Then  went  this  saying  abroad  among  the  brethren,  that  that  disciple     J-  P-  4742. 
should  not  die.     Yet   Jesus  said    not  unto   him.   He  shall  not  die ;      Jerusalem. 
but,  "'  If  I  will  that  he  tarry  till  I  come,  what  is  that  to  thee  ?  "    ^4  This  * J^thJwufthL 
is  the  disciple  which  testifieth  of  these  things,  and  wrote  these  things  ;  q  see  xote  39. 
and  "we  know  that  his  testimony  is  true.  "27°';^  \t  ^g.  & ' 

IG.  7.  Acts  2. 33. 
—  JMatt.  3.  11. 

Acts  11.  16.  & 
19.  4. 

Section  XXXIII. —  Christ  appears  to  his  Apostles  at  Jerusalem,  and  cJoeis.  is. 

commissions  them  to  convert  the  World.  f^^^  ^-  "*•  ^  ^^* 

Luke  xxiv.  44-49. — Acts  i.  4,  5.  d  Matt.  I6. 21.  & 

1  Acts  i.  4.  1  ^jjj,  *being  assembled  together  with  them,   [He]  com-    Mark's.  31. " 

manded  them  that  they  should  not  depart  from  Jerusalem,i    ]s^ii^'  ^' ^ 
but  wait  for  the  promise  of  the  Father,  "which,  saith  he,  ye  eSeeLuke24.27. 

2  Acts  i.  5.       have  heard  of  me  ;  ^  for  'John  truly  baptized  with  water,  \^  Lu^e  24. 46. 

'but  ve  shall  be  baptized  with  the  Holy  Ghost  not  many  °^^-.J^- ^^^•^• 
3  Luke  xxiv.       ,  /  Till  -1  ^       ^i  ,,  mi  ,;  1         &33. 2,  &c. 

44-49.  days  hence.       And  he  said  unto  them,  "  ihese    are  the    Acts  17.3. 

words  which  I  spake  unto  you,  while  I  w-as  yet  with  you,  that  all  things  ''acu'iI. Is,  45. 
must  be  fulfilled  which  were  written  in  the  'Law  of  Moses,  and  in  the  .y^^'V^'P' 
Prophets,  and  in  the  Psalms,  concerning  me."    ^^  Then  -^opened  he  their    ps.  22.'27.* 
understanding,  that  they  might  understand  the  Scriptures,  ^''and  said    jeV.  31.34.' 
unto  them,  "Thus  °'it  is  written,  and  thus  it  behoved  Christ  to  suffer,    ^,%'.m^,'i'^Ii', 
and  to  rise  from  the  dead  the  third  day,  ^^  and  that  repentance  and ''re-  J  ^"}''^  ^^- -J;-^ 
mission  of  sins  should  be  preached  in  his  Name  'among  all  nations,  be-    2. 33.  &3.T5. 
ginning  at  Jerusalem.  ^^  And  'ye  are  witnesses  of  these  things.    "^^  And,  ^^'osfjoh/n.' 
*behold  I  I  send  the  promise  of  my  Father  upon  you  ;  but  tarry  ye  in    ^'i|%'*' ^cts^f 
the  city  [of  Jerusalem,]  until  ye  be  endued  with  power  from  on  high."    4.&'2.  i,'&c. 


SECT.  XXXI V. 


Section  XXXIV. —  Christ  leads  out  his  Apostles  to  Bethany,  within     y  ~^oa 

sight  of  Jerusalem,  gives  them  their  final    Commission,  blesses  them,     j  p  4742. 

a7id   ascends  up  visibly  into  Heaven — -from  whence  he  will  come   to       Bethany. 

judge  the  Living  and  the  Dead  J  rSeeXm^4o. 

Matt,  xxviii.  partofver.  18,  ver.  19,  20. — Mark.  xvi.  15,  to  the  end. — Luke  xxiv.  50,  '  ^''^  ^'°'^  ^^- 

to  the  end.-AcTS  i.  6-12.  «  fi"^"- ^f •  ^- 

bis.  1.  26.  Dan. 

1  Luke  XXIV.         1^^^  jjg   ]g^  ^j^gj^  out  as  far  as  to  Bethany.'     "When    7.27.  Amos  9. 
«  Actsi.  6.       they  therefore  were  come  together,  they  asked  of  him.  say-  cMatt.  24. 36. 
ing,  "  Lord,  "wilt  thou  at  this  time  'restore  again  the  king-    j  Thegs^'s^i 
3  Acts  i.  7.       dom  to  Israel  ?  "     ^  And  he  said  unto  them,  "  It  'is  not  for 

VOL.  II.  *Q 


198 


CONCLUSION  TO  THE  GOSPEL  HISTORY.      [Part  VIIL 


d  Act3  2.  1,  4. 
*  Or,  Ihe  power  of 

the    Holy    Ohost 

comina  upon  you. 

Luke  24.  49. 
t  See  Note  42. 
e  Luke  24.  48. 

John  15.  27. 

Acts  1.  22.  &  2. 

33. 
/Dan.  7.  13,  M. 

Matt.  11.  27. 

&  16.  28.  Luke 

1.  32.  &  10.  22. 

John  3.  35.  & 

5.  22,  27.  &  12. 

34.  &  13.  3.  & 

17.2.  Acts  2.  36. 

&  17.  31.  Rom. 

14.  9.  1  Cor.  15. 

25,27.  Ephes. 

1.  10,  21.    Phil. 

2.  9,  10.  lleh.  1. 

2.  &  2.  8.  1  Pet. 

3.  22.  Rev.  17. 
14. 

g  Col.  1.  23. 
f  Or,  make  disci- 
ples, or,    Cliriji- 

tiaiis  of  all   nOr- 

tions. 
h  Acta  2.  42. 
t  John  3.  18,  36. 

Acts  2.  38.  & 

16.  30,  31,  32. 

Rom.  10.  9. 

1  Pet.  3.  21. 
j  John  12.  48. 
k  Luke  10.  17. 

Acts  5.  16.  &  8. 

7.  &  16.  18.  & 

19.  12. 
Z  Acts  2.  4.  &  10. 

46.  &  19.  6. 

1  Cor.  12.10,28. 
m  Luke  10.  19. 

Acts  28.  5. 
n  Acts  5.  15,  16. 

&9.  17.  &28.  8. 

James  5. 14,  15. 
0  2  Kings  2.  11. 

Ephes.  4.  8. 
p  Ps.  110.  1. 

.Acts  7.  55. 
g  Acts  2.  7.  &  13. 

31. 
r  Dan.  7.  13. 

Matt.  24.  30. 

Mark  13.  26. 

Luke  21.  27. 

John  14.  3. 

1  Thess.  1.  10. 

&4.  16.  2Thes. 

1.  10.  Rev.  1.  7. 
u  See  Note  43. 
s  Acts  2.  46.  &; 

5.42. 
t  Acts  5.  12.  & 

14.  3.  1  Cor.  2. 

4.  5.  Heb.  2.  4. 


you  to  know  the   times  or  the  seasons  which  the  Father 

hath  put  in  his  own  power  ;  "  but  "^ye  shall  receive  *power,*  ''  ^'^^^  '•  ^ 

after  that  the  Holy  Ghost  is  come  upon  you  ;  and  'ye  shall 

be  witnesses  unto  me  both  in  Jerusalem,  and  in  all  Judaea, 

and  in  Samaria,  and  unto  the  uttermost  part  of  the  earth." 

*  And  he  said  unto  them,  "  "All  -'^power  is  given  unto  me  in 

heaven  and   in   earth.     ''  Go  °ye,  therefore,  **  into  all    the 

world,  "  and  tteach  all  nations,  '°  and  preach  the  Gospel  to 

every  creature,  "  baptizing  them  in  the  name  of  the  Father, 

and  of  the  Son,  and  of  the  Holy  Ghost  ;   '^  teaching  ''them 

to  observe  all  things  whatsoever  I  have  commanded  you. 

'"He  'that  believeth  and  is  baptized  shall  be  saved;  ■'but 

he  that  believeth  not  shall  be  damned.     '"'  And  these  signs 

shall  follow  them  that  believe  ;  *In  my  name  shall  they  cast 

out    devils  ;  'they  shall    speak  with  new  tongues ;  '^  they 

'"shall  take  up  serpents  ;  and  if  they  drink  any  deadly  thing, 

it  shall  not  hurt  them  ;  "they  shall  lay  hands   on  the  sick, 

and  they  shall  recover  :   '^  and,  lo  !  I  am  with  you  alway, 

even  unto  the  end  of  the  world  !  "   [Amen.] 

"  So  then  after  the  Lord  had  spoken  unto  them  '®  these 
things,  "he  lifted  up  his  hands  and  blessed  them.  *°  And 
"it  came  to  pass,  while  he  blessed  them, '"''  while  they  beheld, 
"■  he  was  parted  from  them,  ^^  [and]  he  was  taken  ^^  and 
carried  up  into  heaven,  ""  and  a  cloud  received  him  out  of 
their  sight ;  ^"^  he  was  received  up  into  heaven,  and  ^sat 
on  the  right  hand  of  God.  "  And  they  worshipped  him. 
^*  And  while  they  looked  steadfastly  toward  heaven,  as  he 
went  up,  behold  !  two  men  stood  by  them  in  white  apparel ; 
'^^  which  also  said,  "•  Ye  'men  of  Galilee,  why  stand  ye 
gazing  up  into  heaven  ?  this  same  Jesus,  which  is  taken  up 
from  you  into  heaven,  '^shall  so  come  in  like  manner  as  ye 
have  seen  him  go  into  heaven." 

^°  Then  returned  they  unto  Jerusalem  from  the  mount 
called  Olivet,  which  is  from  Jerusalem  a  Sabbath-day's" 
journey,  ^'  and  returned  to  Jerusalem  with  great  joy,  ^^  and 
were  continually  *in  the  temple,  praising  and  blessing  God. 
[Amen.]  ^'  And  they  went  forth,  and  preached  every  where, 
the  Lord  working  with  thetn,  'and  confirming  the  word  with 
signs  following.      [Amen.] 

Matt,  xxviii.  part  ofver.  18.  —  Saying  — 

Mark  xvi.  part  of  ver.  15.  —  Go  ye  — . 

Luke  xxiv.  part  of  ver.  50.  —  and  — . 

Acts  i.  beginning  of  ver.  9.  And  when  he  had  spoken  — . 


5 

Mark 

xvi. 

15 

6 

Matt. 
18. 

xxviii. 

7Mat.xxviii 

.19. 

8 

Mark 

xvi. 

15. 

9 

Mat.xxviii 

.19. 

10 

Mark 

xvi. 

15. 

u 

Mat.xxviii 

.19. 

12 

Matt. 
20. 

xxviii. 

13 

Mark 

xvi. 

16. 

14 

Mark 

xvi. 

17. 

15 

Mark 

xvi. 

18. 

16 

Matt. 
20. 

xxviii. 

17 

Mark 

xvi. 

19. 

18 

Acts  i 

1.9. 

19 

Luke 
50. 

xxiv 

■• 

20 
21 

Luke 
51. 

Acts  i 

xxiv 

i.  9. 

22  Luke 
51. 

xxiv. 

23 

Actsi 

.9. 

24  Luke 
51. 

xxiv. 

25 

Acts  i 

.9. 

26 

Mark 

xvi. 

19. 

27  Luke 
52. 

xxiv. 

28 

Acts  i 

.10. 

29 

Acts  i 

.  11. 

30 

.\cts  i 

.  12. 

31  Luke 
52. 

xxiv 

32 

Luke; 

xxiv. 

.53. 

33 

Mark 

xvi. 

20. 

SECT.  XXXV.       Section  XXXV. — ^S"^.  John's  Conclusion  to  the  Gospel  History  of 

Jesus  Christ. 
John  xx.  30,  31,  and  xxi.  25. 
^^  And  many  other  signs  *truly  did  Jesus  in  the  presence  of  his  dis- 
cii)les,  which  are  not  written  in  this  book  ;  ^^  but  these  are  written, 
that  ye  might  believe  that  Jesus  is  the  Christ,  "the  Son  of  God,  and 
that  believing  ye  might  have  life  through  his  Name.  '■^^  And  there  are 
also  many  other  things  which  Jesus  did,  the  which  if  they  should  be 
written  every  one,  ''I  suppose  that  even  the  world  itself  could  not  con- 
tain the  books  that  should  be  written.     [Amen.] 


V.  iE.  '29. 
J.  P.  4742. 

X  See  Note  44. 

a  See  Matk  1.  1. 


b  Amos  7.  10. 


THE 


NEW  TESTAMENT 


PAUT   IX. 


FROM  THE  ASCENSION  OF  CHRIST  TO  THE  TERMINATION  OF  THE  PERIOD 

IN  WHICH  THE  GOSPEL  WAS  PREACHED  TO  THE  PROSELYTES 

OF  RIGHTEOUSNESS,  AND  TO  THE  JEWS  ONLY. 


PRELIMINARY    OBSERVATIONS. 

Having  thus  far  proceeded  through  the  magnificent  temple  of  the  Christian  religion,  till  we 
have  arrived  at  that  holy  altar  on  which  the  Great  Sacrifice  was  offered,  we  are  about  to  con- 
template the  wonderful  gift  of  the  Holy  Spirit  which  the  now-glorified  Victim  sent  down  from 
the  Holy  of  Holies.  We  will  pause,  however,  at  the  threshold  of  the  rising  Church,  and  appeal 
to  all  who  have  hitherto  refused  to  enter  in  and  worship,  if  they  have  been  able  to  discover  any  God 
so  worthy  of  their  homage,  as  the  God  of  Christianity  ;  or  any  temple  so  firmly  established  as  this 
beautiful  fabric  of  eternal  truth.  The  Christian  cliallenges  the  world  to  produce  another  system 
which  is  at  all  comparable  to  Christianity,  in  the  evidences  of  its  truth,  the  purity  of  its  precepts,  the 
philosophy  of  its  discoveries,  both  concerning  God  and  man;  or  in  all  the  other  essential  qualities 
which  the  speculations,  the  fancy,  or  the  sober  reason  of  the  reflecting  or  the  learned  in  all  ages 
have  considered  essential  to  any  proposed  scheme  of  religion.  The  Christian  world  have  hitherto 
been,  for  the  most  part,  too  patient  under  the  repeated  attacks  of  their  antagonists.  They  have 
been  contented  with  defence,  and  with  maintaining  the  walls  of  their  fortress ;  in  replying  to, 
rather  than  assailing  the  enemies  of  their  sublime  and  holy  faith.  It  is  true  that  one  considerable 
advantage  has  accrued  to  the  cause  of  trutli  from  this  plan  of  action.  Every  argument  which 
sophistry  has  been  able  to  invent,  and  ignorance  or  vice  to  advance,  has  been  fully  and  fairly 
met,  discussed,  and  refuted.  Tlie  external  and  internal  evidence  of  Christianity  has  been  so 
amply  displayed — the  facts  on  which  the  whole  system  rests  have  been  so  ably  and  repeatedly 
established,  that  no  possible  danger  can  be  apprehended,  if  the  Church  of  God  continues  its 
vigilance,  from  any  future  efforts  of  the  great  adversary  of  mankind.  The  danger  to  which  alone 
it  is  exposed,  is  the  oifence  wliicli  arises  from  the  negligent  lives  of  its  professed  followers,  or 
their  too  indolent  security  in  the  goodness  of  their  cause. 

Let  us  then  leave  for  a  short  time  the  impregnable  walls  of  the  Christian  truth,  and  make  our 
incursion  into  the  entrenched  camp  of  the  enemy.  Let  us  at  once  inquire  who  are  these  proud 
boasters  who  have  so  long  encouraged  themselves  in  their  empty  blasphemies  against  the  light 
of  Revelation  ?  What  are  their  claims  to  our  veneration  ?  What  are  their  discoveries  ?  What 
will  they  substitute  in  the  place  of  Christianity  ?  Where  is  to  be  found  a  complete  and  perfect 
system  of  truth  and  morals  among  these  pretended  illuminators  of  the  human  race  ?  I  appeal  to 
the  records  of  all  ages  for  an  answer,  and  implore  the  impartial  inquirer  to  search  into  the  history 
of  all  nations,  in  all  periods  from  the  day  of  the  creation  to  the  present  moment,  and  see  whether 
human  reason  has  been  able  to  frame  a  consistent  religion  for  itself.  If  tlie  same  one,  only  true 
religion,  which  is  revealed  in  Scripture  under  the  three  several  forms  of  the  Patriarchal,  Levitical, 
and  Christian  dispensations,  had  been  withheld  from  the  world,  have  we  any  reason  whatever  to 
suppose,  that  its  advantages  could  have  been  supplied  to  the  world  by  any  human  discovery  ? 

One  thing  only  is  necessary  to  be  premised — the  Christian  in  this  great  controversy  appeals  to 
facts,  experience,  and  history.  While  he  shrinks  from  no  abstract  reasoning,  from  no  metaphysical 
inquiry,  from  no  supposed  philosophical  deductions,   he   asserts  that  his  religion  is  established 


200  PRELIMINARY  OBSERVATIONS.  [Part  IX. 

throughout  upon  divinely- attested  and  undeniable  facts.  He  demands  only  of  the  opponents  of 
Christianity,  that  the  religion  they  would  establish  in  its  place  be  founded  upon  facts  equally  well 
attested,  and  upon  evidences  equally  satisfactory  and  undeniable. 

It  is  certain  that  evil  is  every  where  around  us.  It  is  concealed  in  our  hearts  within — it  is 
visible  in  our  bodies  without,  in  a  countless  train  of  infirmities,  diseases,  and  afflictions.  It  is 
seen  above  us  in  tlie  storms  of  heaven,  around  us  in  the  evils  of  life,  and  beneath  us  in  the  graves 
of  the  dead. 

The  question.  Whence  and  why  is  evil  permitted  in  this  world  ?  baffles  all  but  the  Christian. 
If  God  could  prevent  evil  and  did  not,  where  is  his  benevolence  ?  if  he  wished  to  prevent  evil, 
and  could  not,  where  is  his  power  ?  Here  the  infidel  is  baffled,  and  iiis  proud  reason  stayed. 
Reason  without  Revelation  has  not  solved,  and  cannot  solve,  the  dark  and  mysterious  difficulty. 
Christianity  alone  unfolds  to  man  the  origin  of  evil  in  this  world,  and  while  it  explains  the  cause 
appoints  the  remedy.  "  An  enemy  hath  done  this," — and  "  the  seed  of  the  woman  shall  bruise  the 
serpent's  head."  We  are  assured  that  an  evil  and  malignant  spirit,  superior  to  man,  influenced 
the  mind  of  man  to  an  act  of  disobedience.  This  is  the  recorded  fact,  and  daily  experience 
confirms  its  reasonableness  and  probability.  Evil  is  still  continued  by  the  same  means  by  which 
it  originated.  Thousands  are  hourly  misled  by  one  powerful  or  depraved  mind.  The  sophistries 
of  infidelity,  the  splendor  of  ambition,  the  gold  of  avarice  are  demons  all  pointing  to  the  forbidden 
fruit — to  a  transgression  of  the  sacred  Law  :  and  the  authority  of  custom,  the  fear  of  ridicule,  the 
false  shame  of  the  cowardice  tliat  dares  not  differ  from  the  multitude,  are  all  the  enemies  of  our  vir- 
tue, and  poisoners  of  our  happiness.  Man  tempts  man  to  sin :  if  wicked  men,  ambitious  conquerors, 
&c.  can  continue  the  dominion  of  evil  solely  from  their  superiority  of  talent  (and  such  has  been 
in  every  age  the  history  of  crime);  if  their  own  habits  of  evil  were  induced  by  the  prior  example 
of  others  acting  upon  minds  liable  to  sin ;  is  it  irrational  to  believe  that  the  influence  and  mental 
superiority  of  an  Evil  Being  originated  the  first  crime  that  contaminated  the  human  race  ?  The 
causes  which  continue  evil  may  naturally  be  supposed  to  bear  some  analogy  to  the  cause  which 
primarily  produced  it ;  and  no  cause  is  more  probable  than  the  influence  of  mental  superiority 
over  a  mind  capable  of  error,  and  endowed  with  the  liberty  of  choice.  Hence  we  find,  "  that 
they  who  remain  in  the  state  in  which  the  fall  left  them  are  called  the  children  of  the  devil ;  and 
it  is  their  pleasure  to  propagate  that  sin  and  death  which  their  father  introduced.  As  he  was  a 
liar  from  the  beginning,  so  they  are  liars  against  God,  as  well  as  man ;  he  was  a  murderer,  and 
they  are  murderers  ;  he  was  a  tempter,  a  deceiver,  a  subtle  serpent,  a  devouring  lion  ;  and  their 
works,  like  his,  abound  with  deceit,  enmity,  subtlety,  avarice,  and  rapacity.  There  have  been 
two  parties  from  the  beginning — the  sons  of  God,  and  the  seed  of  the  serpent.  Their  opinions  are 
contrary,  and  their  works  contrary.  Christianity  is  at  the  head  of  one  party,  and  infidelity  at  the 
head  of  the  other.  As  time  is  divided  into  light  and  darkness,  so  is  the  world  between  these  two. 
The  dispute  between  them  has  subsisted  throughout  all  ages  past,  it  is  now  in  agitation,  and  it 
will  never  cease  till  the  consummation,  when  the  Judge  of  men  and  angels  shall  interpose  to 
decide  it"." 

We  are  called  upon  to  believe  rather  than  to  fathom  these  depths  of  Omnipotence  ;  and  we 
know  and  are  assured,  that  the  two  great  works  of  the  Destroyer,  sin  and  death,  shall  be  finally 
annihilated  by  the  Saviour  of  mankind,  who  was  revealed  from  the  beginning  as  the  conquerer 
of  evil. 

But  what  are  the  discoveries  of  infidelity  which  could  supersede  this  religion  ?  What  philoso- 
pher in  ancient  days,  or  what  speculator  in  modern  times,  who  has  dared  to  reject  that  account  of 
the  origin  of  evil  in  the  world  which  is  given  us  in  revelation,  has  been  able  for  one  moment  to 
propose  any  satisfactory  explanation  of  this  great  mystery  ;  or  offer  any  thing  either  to  allay  its 
bitterness,  or  to  remove  its  sting  ?  All  is  wild  and  vain  conjecture :  they  know  only  that  evil 
exists,  and  they  have  no  remedy  whatever  for  the  melancholy  conviction,  but  a  gloomy  patience 
without  hope  of  future  good,  or  deliverance  from  present  sorrow. 

Shall  we  go  on  to  the  next  great  event  after  the  birth  of  the  world  ?  The  testimony  of 
Revelation  has  sometimes  been  rejected  in  this  question  also.  If,  however,  the  discoveries  of  our 
present  eminent  geologist,  and  the  conclusions  of  scientific  or  curious  observers,  both  at  home 
and  abroad,  may  be  received  as  arguments,  there  is  sufficient  evidence  to  assure  us  that  at  no 
very  remote  period  a  universal  deluge  overspread  the  whole  surface  of  the  globe,  the  traces  of 
which  are  every  where  distinguishable.  The  traditions  of  all  nations  confirm  the  same  truth. 
Their  records  in  no  one  instance  proceed  higher  than  this  event ;  the  chronology  of  the  Egyp- 
tians, and  of  the  Hindoos,  which  boasted  a  more  ancient  descent,  have  been  long  since  consigned 
to  oblivion.     Let  me  then  ask.  Whether  any  invention  of  natural  religion,  that  vain  idol  of  the 

"  Jones'  (of  Nayland)  Works,  vol.  vii.  p.  294. 


Part  IX.]  PRELIMINARY  OBSERVATIONS.  201 

imagination,  can  discover  an  adequate  cause  of  this  universal  deluge  ;  or  does  tradition  relate 
any  thing  concerning  it,  which  does  not  confirm  the  only  rational  and  consistent  account  which 
is  revealed  to  us  in  Scripture''  ?  There  is  abundant  evidence  to  prove  that  the  most  absurd  and 
superstitious  ceremonies,  and  the  most  inconsistent  and  irrational  theories  of  the  pagan  world 
were  at  first  useful  emblems  or  remembrances  instituted  in  commemoration  of  tliis  great  event, 
though  they  were  subsequently  perverted  ;  and  every  species  of  idolatry,  from  the  Hindoo  to 
the  savage,  originated  in  the  corruption  of  some  primeval  truth  revealed  to  their  patriarchal 
ancestors". 

On  this  view  of  the  subject,  every  difficulty  respecting  the  polytheism  of  antiquity  is  solved. 
All  the  mystery  of  its  early  origin,  and  the  causes  of  the  institution  of  barbarous  rites  and  absurd 
notions  respecting  the  Deity,  are  easily  and  satisfactorily  explained.  Let  him,  who  rejects 
Revelation,  and  yet  believes  in  the  power  of  the  unassisted  reason  of  man  to  frame  for  itself  a 
consistent  system  of  rational  religion,  contemplate  the  history  of  his  species,  and  account  for  the 
incomprehensible  series  of  mysterious  absurdities  he  there  surveys.  Was  it  not  the  real,  genuine, 
undoubted  majesty  of  human  reason  which  fully  displayed  itself  when  the  scientific  Chaldean  paid 
his  homage  to  fire,  as  to  a  God — when  the  dignified  Persian  bowed  down  to  the  host  of  heaven 
— and  the  deeply-learned  Egyptian  acknowledged  the  divinity  of  the  reptile  or  the  vegetable? 
If  the  advocate  of  the  supremacy  of  human  reason  would  be  further  gratified,  I  would  refer  him  to 
the  contemplation  of  the  more  northern  nations,  and  bid  him  there  behold  its  triumphs  in  the 
massacre  of  human  victims,  when  the  blood-bedewed  priest,  as  in  the  plains  of  Mexico,  in  a 
subsequent  period,  tore  the  palpitating  heart  from  the  still  living  breast  of  the  sacrifice,  and  spoke 
in  his  mystic  augury  the  will  of  a  ferocious  deity.  Human  reason  proposed  the  worship  of  the 
sword  of  God,  Attila,  and  revelled  in  the  banquet  of  those  warriors,  who  drank  mead  from  the 
skulls  of  tlieir  enemies  in  the  halls  of  Valhalla.  Human  reason,  unencumbered  by  Revelation, 
gradually  instructed  the  passive  population  of  Hindostan  to  burn  their  widows,  to  murder  their 
infants,  and  to  torture  their  own  bodies.  Cruelty,  lust,  and  ignorance  assumed  the  place  of 
repentance,  faith,  and  knowledge  ;  and  the  conquest  of  unassisted  reason  over  the  mind  of  man, 
was  consummated  in  the  golden  clime  of  India,  till  the  white  horse  of  Brunswick  pastured  on  its 
fair  meadows,  and  the  sons  of  Japhet  forsook  the  shores  of  England  to  overthrow  this  proud 
temple  of  the  idol  god. 

Wg  will  now  consider  human  reason  in  its  most  admired  form  in  the  schools  of  philosophy  in 
Greece,  of  which  the  Pythagorean  or  Italic  was  the  most  distinguished  for  the  reasonableness  of 
its  doctrines,  the  purity  of  its  precepts,  and  the  excellence  of  its  discipline.  Among  the  Pytha- 
goreans was  taught  the  existence  of  a  Supreme  Being,  the  Creator,  and  providential  Preserver  of 
the  Universe,  the  immortality  of  tlie  soul,  and  future  rewards  and  punishments.  Though  these 
opinions  were  blended  with  many  sentiments  which  are  not  warranted  by  Revelation,  there  is 
certainly  much  to  be  admired  and  wondered  at  in  the  systems  of  Pythagoras.  Yet  even  here,  it 
the  advocates  of  the  sufficiency  of  human  intellect  should  feel  inclined  to  triumph,  they  must 
do  so  upon  Christian  principles  only ;  for  it  is  demonstrable  that  this  great  philosopher  kindled 
his  faint  taper  at  the  ever-burning  fire  on  the  holy  altar  of  truth.  He  conversed,  we  have  reason 
to  believe,  with  those  favored  people  who  held  in  their  hands  the  sacred  records  of  Moses  and  the 
prophets.  For  Pythagoras,  it  is  asserted  by  all  the  remaining  evidence,  travelled  among  the 
Jews  in  their  dispersion,  both  in  Egypt  and  in  Babylon,  and  also  with  the  remnant  of  them  who 
were  left  in  their  own  country  at  Mount  Carmel.  Before  he  proceeded  on  these  travels  he  visited 
Thales,  at  Miletus,  who  happened  to  be  in  Egypt  at  the  time  when  Jehoahaz  was  brought  there  a 
prisoner  of  Avar  by  Pharaoh-Necho'',  with  many  of  his  captive  countrymen ;  and  these  wore  the 
two  men  who  founded  the  Ionic  and  Italic  schools,  from  which  descended  ail  the  schools  of 

'  That  which  the  modern  speculators  call  natural  religion  is  the  offspring'  of  cultivated  minds,  tho- 
roughly imbued  with  an  early  and  extensive  knowledge  of  rehgion,  and  endeavourino',  by  subtle  dis- 
tinctions, to  separate  the  doctrines  and  duties  which  could  only  have  been  known  by  Revelation,  from 
those  which  they  suppose  to  be  discoverable  by  tlie  power  of  human  reason  only.  After  all  the  reason- 
ings of  Wollaston,  Clarke,  and  others  on  this  subject,  the  only  point  of  real  importance  has  been  disre- 
garded. The  qvicstion  is.  Whether  there'lias  ever  been  found  a  nation  who  has  been  governed  by  natural 
religion  ?  or,  Whether  this  natural  religion  has  made  any  discoveries  concerning  God,  or  the  soul  of 
man,  or  the  nature  of  the  future  world,  or  on  any  of  these  sublimer  subjects,  which  are  at  all  comparable 
to  those  which  are  givon  to  us  in  Revelation.  Natural  religion,  saysFaber,  denotes  that  rehgion  which 
man  might  frame  to  himself  by  the  unassisted  exercise  of  his  intellectual  powers,  if  he  were  placed  in 
the  world  by  his  Creator,  witliout  any  communication  being  made  to  him  relative  to  that  Creator's  will 
and  attributes. — Faber  On  the  Three  Dispcitsations,  vol.  i.  p.  74. 

"  See  Stillingfleet's  Orlgincs  Sacra  ;  Faber's  Origin  of  Pagan  Idolatry ;  Gale's  Court  of  the  Gentiles; 
Young  On  Idolatry. 

"^  See  Gale's  Court  of  the  Gentiles  ;  Enfield's  Origin  of  Philosophy  ;  and  Note  40,  in  the  Arrangement 
of  the  Old  Testament,  Period  VIL  part  iv.  sect.  8. 

VOL.  II.  26 


202  PRELIMINARY  OBSERVATIONS.  [Part  IX, 

philosophy  in  Greece.  Their  predecessors  had  by  no  means  such  clear  ideas  of  a  Supreme  God 
and  a  Superintending  Providence  ;  and  the  reason  seems  to  be,  that  they  had  no  communication 
with  the  depositaries  of  truth,  but  were  embarrassed  with  the  mixed  traditions  of  ancient  times. 
and  the  stupid  idolatry  of  their  own  days.  Socrates  and  Plato  were  the  two  principal  philosophers 
who  next  distinguished  themselves  by  their  superiority  to  their  countrymen.  These  seem  to  have 
been  permitted  to  show  to  the  world  to  what  height  of  excellence  the  intellect  of  man  could 
attain  without  the  possession  of  the  Inspired  Volume.  Both  taught  the  existence  of  one  God, 
though  both  practised  the  worship  of  the  numerous  gods  of  their  country.  And  such  is  the 
superiority  of  Revelation,  that  a  little  child,  of  our  own  day,  who  has  been  made  acquainted  with 
the  common  truths  of  Christianity,  is  a  wiser  philosopher  than  either  of  them. 

If,  then,  the  learned,  deeply-reasoning,  and  talented  Greek  was  not  able,  by  his  own  powers  of 
reasoning,  to  frame  any  consistent  code  of  religion  by  which  to  govern  himself,  or  to  benefit  man- 
kind, much  less  shall  we  find  tliat  the  more  modern  philosophers,  who  have  ventured  to  reject 
Christianity,  are  more  perfect  guides,  or  are  favored  with  greater  discernment.  Shall  we,  for 
instance,  follow  Lord  Herbert  of  Cherbury,  who  assures  us  that  the  indulgence  of  the  passions  is 
no  greater  crime  than  the  quenching  of  thirst,  or  yielding  to  sleep  ? — Or  shall  we  believe,  with 
Mr.  Hobbes,  that  inspiration  is  madness,  and  religion  ridiculous,  and  that  the  civil  law  of  a  country 
is  the  only  criterion  of  right  and  wrong  ? — Shall  we  agree  Avith  Blount,  the  disappointed,  self- 
possessed  suicide,  that  the  soul  is  material  ? — Or  with  Lord  Shaftesbury,  that  the  Scriptures  are  an 
artful  invention,  that  the  idea  of  salvation  is  absurd,  and  join  in  his  untranscribable  blasphemies 
against  the  meek  and  blameless  Jesus  ?  Shall  the  Jew  Spinoza  direct  us,  when  he  teaches  us 
that  God  is  the  soul  of  the  world  and  not  the  ruler  ;  and  that  all  things  proceed,  not  from  the 
will  or  government  of  an  All-wise  Creator,  but  from  a  necessary  emanation  from  the  physical 
energy  of  the  material  universe,  the  passive  fountain  of  existence  ?  Shall  we  agree  with  him 
that  there  is  no  Creator,  no  providence,  no  necessity  for  worship,  nor  any  well-grounded  expec- 
tation of  a  future  state  ? — Or  shall  we  rather  become  the  votaries  of  Collins,  and  believe  that 
man  is  a  mere  machine,  and  the  soul  is  material  and  mortal  ? — Or  praise,  with  Tindal  and  Morgan, 
and  Chubb  and  Bolingbroke,  the  dignity  of  reason,  the  excellence  of  natural  religion,  professing 
to  admire  Christianity,  while  we  deny  its  doctrmes  and  ridicule  its  truths? — If  these  hiero- 
phants  are  not  received  as  our  guides  into  the  temple  of  their  natural  religion,  shall  we  turn  to 
Gibbon,  to  pander  to  our  frailties,  and  lead  us  to  the  shrine  of  vice,  "  a  worthy  priest,  where 
satyrs  are  the  gods  ?" — Or  shall  we  rather  submit  our  intellects  to  the  wisdom  of  Hume,  to  learn 
from  him  that  we  cannot  reason  from  cause  and  effect,  and  therefore  (oh  sublime  discovery  !)  the 
beauty  of  the  visible  creation  does  not  prove  the  existence  of  God  ?  or,  that  experience  is  our 
only  guide,  and  therefore  miracles  are  impossible,  and  not  to  be  credited  on  any  evidence  -whatever ! 
If  these  lights  of  the  world  are  not  to  have  the  honor  of  conducting  us,  shall  we  rather  barter  our 
veneration  for  the  Christian  Scriptures,  for  the  reveries  of  Drummond,  who  would  change  the 
Bible  into  an  almanac ;  or  the  still  worthier  votaries  of  infidelity,  who  are  alike  distinguished 
from  their  countrymen  by  the  double  infamy  of  their  politics  and  their  religion  ?  The  good  prin- 
ciples of  England  have  rejected  the  teaching  of  such  men  with  scorn  and  contempt.  "  The 
etherial  light  has  purged  off  its  baser  fire  victorious."  Not  even  their  names  shall  pollute  my 
pages.  In  otlier  lands,  the  follies  of  the  rejectors  of  Revelation  have  been  known  in  the  misery 
of  millions.  These  were  the  men,  who,  professing  themselves  wise,  became  indeed  fools.  God, 
with  them,  was  the  sensorium  of  the  universe,  or  the  intelligent  principle  of  nature.  They 
rejected,  therefore,  all  idea  of  a  Providence,  and  a  moral  Governor  of  the  world.  They  ascribed 
every  effect  to  fate  or  fortune,  to  necessity  or  chance  ;  they  denied  the  existence  of  a  soul  distinct 
from  the  body  ;  they  conceived  man  to  be  nothing  more  than  an  organized  lump  of  matter,  a 
mere  machine,  an  ingenious  piece  of  clock-work,  which,  when  the  wheels  refuse  to  act,  stands 
still,  and  loses  all  power  and  motion  for  ever.  They  acknowledged  notliing  beyond  the  grave  ; 
no  resurrection,  no  future  existence,  no  future  retribution  ;  they  considered  death  as  an  eternal 
sleep,  as  the  total  extinction  of  our  being;  and  they  stigmatized  all  opinions  different  from  these 
with  the  name  of  superstition,  bigotry,  priestcraft,  fanaticism,  and  idolatry^ 

Let  us  now  advert,  for  a  moment,  to  the  effects  produced  by  these  principles  on  an  entire  people, 
and  also  on  individuals^.  The  only  instance  in  which  the  avowed  rejectors  of  Revelation  have 
possessed  the  supreme  power  and  government  of  a  country,  and  liave  attempted  to  dispose  of 
human  happiness  according  to  their  own  doctrines  and  wishes,  is  tliat  of  France  during  the 
greater  part  of  the  revolution,  which  it  is  now  well  known  was  effected  by  the  abettors  of 
infidelity.     The  great  majority  of  the  nation  had  become  infidels.     The  name  and  profession  of 


*  Bishop  Porteus's  CImrge,  Tracts  266,  267.     Home's  Critical.  Introduction,  vol.  i.  p.  32.- 
/  Home,  vol.  i.  p.  31-35. 


Part  IX.]  PRELIMINARY  OBSERVATIOxNS.  203 

Christianity  was  renounced  by  the  legislature.  Death  was  declared,  by  an  act  of  the  republican 
government,  to  be  an  eternal  sleep.  Public  worship  was  abolished.  The  churches  were  con- 
verted into  "  temples  of  reason,"  in  which  atheistical  and  licentious  homilies  were  substituted  for 
the  proscribed  service  ;  and  an  absurd  and  ludicrous  imitation  of  the  pagan  mythology  was 
exhibited,  under  the  title  of  the  Religion  of  Reason.  In  the  principal  church  of  every  town  a 
tutelary  goddess  was  installed,  with  a  ceremony  equally  pedantic,  frivolous,  and  profane  ;  and  the 
females  selected  to  personify  this  new  divinity  were  mostly  prostitutes,  who  received  the  adora- 
tions of  the  attendant  municipal  officers,  and  of  the  multitudes,  whom  fear,  or  force,  or  motives  of 
gain,  had  collected  together  on  the  occasion.  Contempt  for  religion,  or  decency,  became  the 
test  of  attachment  to  the  government ;  and  the  gross  infraction  of  any  moral  or  social  duty  was 
deemed  a  proof  of  civism,  and  a  victory  over  prejudice.  All  distinctions  of  right  and  wrong  were 
confounded.  The  grossest  debauchery  triumphed.  Then  proscription  followed  upon  proscription, 
tragedy  followed  after  tragedy,  in  almost  breathless  succession,  on  the  theatre  of  France ;  the 
whole  nation  seemed  to  be  converted  into  a  horde  of  assassins.  Democracy  and  atheism,  hand  in 
hand,  desolated  the  country,  and  converted  it  into  one  vast  field  of  rapine  and  of  blood.  The  moral 
and  social  ties  were  unloosed,  or  rather  torn  asunder.  For  a  man  to  accuse  his  own  father  was 
declared  to  be  an  act  of  civism  worthy  of  a  true  republican  ;  and  to  neglect  it  was  pronounced  a 
crime  that  should  be  punished  with  death.  Accordingly  women  denounced  their  husbands,  and 
mothers  their  sons,  as  bad  citizens  and  traitors.  While  many  women — not  of  the  dress  of  the 
common  people,  nor  of  infamous  reputation,  but  respectable  in  character  and  appearance — seized 
with  savage  ferocity  between  their  teeth  the  mangled  limbs  of  their  murdered  countrymen.  The 
miseries  suffered  by  that  single  nation  have  changed  all  the  histories  of  the  preceding  sufferings 
of  mankind  into  idle  tales.  The  kingdom  appeared  to  be  changed  into  one  great  prison  ;  the 
inhabitants  converted  into  felons ;  and  the  common  doom  of  man  commuted  for  the  violence  of 
the  sword  and  the  bayonet,  the  sucking  boat  and  the  guillotine.  To  contemplative  men  it  seemed, 
for  a  season,  as  if  the  knell  of  the  whole  nation  was  tolled,  and  the  world  summoned  to  its  execu- 
tion and  its  funeral.  Within  the  short  space  of  ten  years  not  less  than  three  millions  of  human 
beings  are  supposed  to  have  perished  in  that  single  country,  by  the  influence  of  atheism,  and  the 
legislature  of  infidelity.  I  well  know  it  will  be  thought  by  many,  that  this  part  of  the  subject  has 
been  exhausted.  But,  in  one  sense,  it  can  never  be  exhausted.  The  fearful  warnings  of  that 
dreadful  revolution  ought  to  be  indelibly  impressed  upon  society,  so  long  as  a  sovereign,  or  a 
state,  remams  in  the  civilized  world. 

Thus  it  appears  that  man  has  never  yet  been  able,  by  the  mere  light  of  nature  to  attain  to  a 
competent  knowledge  of  religious  truth.  Let  us  now  take  a  different  view  of  the  subject,  and 
endeavour  to  show,  by  arguments  of  another  kind,  how  impossible  it  is  for  him  to  lay  any  founda- 
tion for  such  knowledge,  other  than  that  which  is  already  laid  in  the  revealed  will  of  God. 

Fi'om  a  consideration  of  the  powers  and  faculties  of  the  human  understanding,  it  is  demonstra- 
ble that  it  cannot  attain  to  knowledge  of  any  kind  without  some  external  communication.  It 
cannot  perceive  unless  the  impression  bo  made  on  the  organs  of  perception ;  it  cannot  form  ideas 
without  perceptions  ;  it  cannot  judge  without  a  comparison  of  ideas  ;  it  cannot  form  a  proposition 
■without  this  exercise  of  its  judgment ;  it  cannot  reason,  argue,  or  syllogize,  without  this  previous 
formation  of  propositions  to  be  examined  and  compared.  Such  is  the  procedure  of  the  human 
understanding  in  the  work  of  ratiocination  ;  whence  it  clearly  follows  that  it  can,  in  the  first 
instance,  do  nothing  of  itself;  that  is,  it  cannot  begin  its  operations  till  it  be  supplied  with  the 
materials  to  work  upon,  which  materials  must  come  from  without ;  and  that  the  mind,  unfurnished 
with  these,  is  incapable  of  attaining  even  to  the  lowest  degree  of  knowledge. 

Without  Revelation,  therefore,  it  is  certain  that  man  never  could  have  discovered  the  mind  or 
will  of  God,  or  have  obtained  any  knowledge  of  spiritual  things.  That  he  never  did  attain  to  it 
appears  from  a  fair  and  impartial  statement  of  the  condition  of  the  heatlion  world  before  the 
preaching  of  Christianity,  and  of  the  condition  of  barbarous  and  uncivilized  countries  at  the 
present  moment  That  he  could  never  attain  to  it  is  proved  by  showing  that  human  reason, 
unenlightened  by  Revelation,  has  no  foundation  on  which  to  construct  a  solid  system  of  religion ; 
that  all  human  knowledge  is  derived  from  external  communications,  and  conveyed  either  through 
the  medium  of  the  senses,  or  immediately  by  divine  inspiration  ;  that  those  ideas  %vhich  are 
formed  in  the  mind  through  the  medium  of  the  senses  can  communicate  no  knowledge  of  spiritual 
things  ;  and  that,  consequently,  for  this  knowledge  he  must  be  indebted  wholly  to  Divine 
Revelation^. 

If,  then,  we  find,  from  the  very  nature  of  man,  as  well  as  from  the  records  of  all  history,  that 

^  Bishop  Van  Mildert's  Boyle's  Lectures,  vol.  ii.  p.  68.     This  is  one  of  the  most  valuable  books  ever 
given  to  the  world.     See  also  Dr.  Dwight's  excellent  Discourses  on  Infidelity. 


204 


MATTHIAS  APPOINTED  TO  THE  APOSTLESHIP. 


[Part  IX. 


he  has  never  been  able  to  invent  for  himself  a  consistent  scheme  of  religion  ;  if  his  human  reason  is 
utterly  incapable  of  arriving  at  any  satisfactory  conclusions  respecting  God  and  his  Providence, 
the  nature  of  the  soul,  or  liis  own  destiny  in  another  state — if  all  liis  ideas  on  these  subjects  are 
clearly  traceable  to  Revelation,  and  as  soon  as  he  steps  over  tliis  boundary  he  launches  at  once 
into  the  chaos  of  conjecture  and  uncertainty  ;  we  have  the  most  undoubted  evidence  in  our  favor, 
to  prove  that  Revelation  was  necessary  to  man,  and  that  he  is  unable  of  himself  to  discover  those 
interesting  and  important  truths  which  relate  both  to  his  present  and  future  existence  ;  and  the 
decided  superiority  of  Revelation  over  every  other  system  which  the  ingenuity  or  sagacity  of  man 
has  either  invented  or  proposed  is  the  hallowed  and  ratifying  seal  of  its  divine  origin.  Who,  then, 
will  yet  refuse  to  enter  this  holy  temple  of  Christianity  ?  who  will  still  reject  the  religion  of 
Christ,  for  infidel  philosophy  and  metaphysical  uncertainty — for  endless  and  useless  theories — for 
premises  without  conclusions — death  without  hope — and  a  God,  without  other  proofs  of  his  mercy 
than  he  has  bestowed  alike  upon  the  beasts  of  the  field  and  the  fowls  of  the  air? 


SECT.  I. 

V.  M.  29. 
J.  P.  4742. 

Jerusalem. 

a  See  Note  1. 
a  Luke  1.  3. 

b  Mark  ]6.  19. 
Luke  9.51.  &  24. 
5Lver.9.  1  Tim. 
3.  16. 

c  Matt.  28.  19. 

Mark  16.  15. 

John  20.  21. 

ch.  10.41,  42. 
dMark  16.14. 

Luke  24.36. 

John  20.  19,26. 

&21.  1,  14. 

1  Cor.  15.  5. 

e  Luke  24.  52. 
/ch.  9.  37,  39.  & 

20.  8. 
^  Matt.  10.2,3,4. 
k  Luke  6.  15. 
i  Jude  1. 
jch.2. 1,46. 
k  Luke  23.  49, 55. 

&  24.  10. 

I  Matt.  13.55. 


SECT.  II. 

V.  JE.  29. 
J.  P.  4742. 

Jerusalem. 

b  See  Note  2. 
a  Rev.  3.  4. 
b  Ps.  41,  9. 

John  13.  18. 

c  Luke  22.  47. 
John  18.  3. 

d  Matt.  10.  4. 
Luke  6.  16. 

e  ver.  25.  ch.  12. 

25.  &  20.  24.  & 

21.  19. 
/Matt.  27.5,7,8. 

g  Matt.  26.  15. 

2  Pet.  2.  15. 
c  See  Note  3. 
h  Ps.  69.  25. 
t  Ps.  109.  8. 
*  Or,  office,  or, 

charge. 
il  See  Note  4. 
jMark  ].  1. 
h  ver.  9. 
ZJohn  15.27. 

ver.  8.  ch.  4. 33. 


^Section  I. — After  the  Ascension  of  Christ  the  Apostles  return  to 

Jerusalem. 
Acts  i.  ver.  1-3,  and  12-14. 
^  The  former  treatise  have  I  made,  "O  Theophilus !  of  all  that 
Jesus  began  both  to  do  and  teach,  ^  until  Hhe  day  in  which  he  was 
taken  up,  after  that  he,  through  the  Holy  Ghost,  "had  given  com- 
mandments unto  the  apostles  whom  he  had  chosen.  ^  To  ''whom  also 
he  showed  himself  alive  after  his  passion  by  many  infallible  proofs  ; 
being  seen  of  them  forty  days,  and  speaking  of  the  things  pertaining  to 
the  kingdom  of  God.  ^~  Then  ''returned  they  unto  Jerusalem  from  the 
mount  called  Olivet,  which  is  from  Jerusalem  a  Sabbath  day's  journey. 
^"^  And  when  they  were  come  in,  they  went  up  ■'^into  an  upper  room, 
where  abode  both  'Peter,  and  James,  and  John,  and  Andrew,  Philip, 
and  Thomas,  Bartholomew,  and  Matthew,  James  the  son  of  Alpha^us, 
and  ''Simon  Zelotes,  and  'Judas  the  brother  of  James.  ^"^  These  ^all 
continued  with  one  accord  in  prayer  [and  supplication,]  with  Hhe 
women,  and  Mary  the  mother  of  Jesus,  and  with  'his  brethren. 


Section  II. — Matthias  hy  lot  appointed  to  the  Apostlcship,  in  the 

place  of  Judas.^ 
Acts  i.  15,  to  the  end. 
^^And  in  those  days  Peter  stood  up  in  the  midst  of  the  disciples, 
and  said,  (the  number  "of  the  names  together  were  about  an  hundred 
and  twenty,)  ^''  "  Men  and  brethren !  this  Scripture  must  needs  have 
been  fulfilled,  Hvhich  the  Holy  Ghost  by  the  mouth  of  David  spake 
before  concerning  Judas,  "which  was  guide  to  them  that  took  Jesus ; 
^^  for  ''he  was  numbered  with  us,  and  had  obtained  part  of  'this  minis- 
try. ^^  Now  '^this  man  purchased  a  field  with  "the  reward  of  iniquity  ; 
and  falling  headlong,  he  burst  asunder  in  the  midst,  and  all  his  bowels 
gushed  out.  ^^  (And  it  was  known  unto  all  the  dwellers  at  Jerusalem ; 
insomuch  as  that  field  is  called  in  tb.eir  proper  tongue,  Aceldama,  that 
is  to  say.  The  Field  of  Blood.)'=  ~^  For  it  is  written  in  the  Book  of 
''Psalms, — 

'  Let  his  habitation  be  desolate. 
And  let  no  man  dwell  therein  ;' 
'And, — 

'  His  *bishoprick  let  another  take.'*' 

^^  Wherefore  of  these  men  which  liave  companied  with  us  all  the  time 
that  the  Lord  Jesus  went  in  and  out  among  us,  ^-beginning  'from  the 
baptism  of  John,  unto  that  same  day  that  *he  was  taken  up  from  us, 
must  one  be  ordained  'to  be  a  witness  with  us  of  his  resurrection !  " 


Sect.  IV.]         PETER'S  ADDRESS  TO  THE  MULTITUDE.  205 

m  ch.  15.  22. 


-^And  they  appointed  two,  Joseph,  called  ""Barsabas  (who  was 
surnamed  Justus),  and  Matthias.  ^*  And  they  prayed,  and  said,  "  Thou,® 
Lord  !  "which  knowest  the  hearts  of  all  men,  show  whether  of  these  i  chron.'as.'o. 
two  thou  hast  chosen,  ^^  that  "he  may  take  part  of  this  ministry  and  2or&i7.  ladi. 
^apostleship,  from  which  Judas  by  transgression  fell,  that  he  might  go  ^l'^^'^^^'^''^' 
to  his  own  place. "^  ^"^  And  they  gave  forth  their  lots  ;  and  the  lot  fell  ^[or,  apostushtp 
upon  Matthias,  and  he  was  numbered  with  the  eleven  apostles.  7^fd.-BDY'' 


e  See  Note  5. 
n  1  Pam.  16.  7. 


fSee  Note  6. 


Section  III. — Descent  of  the  Holy  Spirit  on  the  Day  of  Pentecost. s 

Acts  ii.  1-13.  SECT^iir. 

^  And  when  "the  day  of  Pentecost  was  fully  come,*"  they  were  all  with      v.  JE.  29. 
one  accord  in  one   place."  ^  And   suddenly  there  came  a  sound  from     J-  P-  4742. 
heaven  as  of  a  rushing  mighty  wind,  and  'it  filled  all  the  house  where      Jerusalem. 
they  were  sitting.     ^  And  there  appeared  unto  them  cloven  tongues  s  see  Note  7. 
like  as  of  fire,  and  it  sat  upon  each  of  them,  '^and  "^they  were  all  filled  "itai.fe'.l^.' 
with  the  Holy  Ghost,  and  began  to  speak  with  other  tongues,  as  the    ^^.  1.14.  &  20. 
Spirit  gave  them  utterance.  h  See  Note  8. 

^  And  there  were  dwelling  at  Jerusalem  Jews,  devout  men,  out  of  'SeeNoteg. 
every  nation  under  heaven.  "^Now  *when  this  was  noised  abroad,  the  ccb.i.s.  iiurk 
multitude  came  together,  and  were  tconfounded,  because  that  every  man    i^-,i^;  '^IV^*'' fS' 
heard  them  speak  m  his  own  language.      '  And  they  were  all  amazed,    10,28, 30.  &  13. 
and  marvelled,  saymg  one  to  another,  "  Uehold  I  are  not  all  these  *  cr.  jr/tra  «<« 
which  speak  ''Galileans?  ^and  how  hear  we  every  man  in  our  own    ■^oUe was mad^.. 
tongue,  wherein  we  were  born  ?    ^  Parthians,  and  Modes,  and  Elamites,  ^  mlnd."^^^''^ '" 
and  the  dwellers  in  Mesopotamia,  and  in  Judaea,  and  Cappadocia,  in  f^ch.  1. 11. 
Pontus,  and  Asia,  ^^Phrygia,  and  Pamphylia,  in  Egypt,  and  in  the 
parts  of  Libya  about  Cyrene,  and  strangers  of  Rome,  Jews  and  Pro- 
selytes, ^^  Cretes  and  Arabians,  "do  we  hear  them  speak  in  our  tongues  ^^d^'kn^pp  mjin't 
the  wonderful  works  of  God  ? "   '^  And  they  were  all  amazed,  and  were    this  sentence  in- 
in  doubt,  saying  one  to  another,  '^  What  meaneth  this  ? "     ^^  Others    — ed". 
mocking  said,  "  These  men  are  full  of  new  wine  !  "'*  k  See  Note  10. 


Section  IV. — Address  of  St.  Peter  to  the  Multitude.  sect.  iv. 

Acts  ii.  14-3G.  ,,  ~Zr ^^ 

V  JE  29. 
^^  But  Peter,  standing  up  with  the  Eleven,  lifted  up  his  voice,  and     j  p  4740 

'said  unto  them,  "  Ye  men  of  Juda3a,  and  all  ye  that  dwell  at  Jerusa-      Jerusalem. 

1cm,'  be  this  known  unto  you,  and  hearken  to  my  words.    ^^  For  these    t,.  Z    1      ^ 

'  ....  *^  1  he  irreelv  wora 

are  not  drunken,  as  ye  suppose,  ''seeing  it  is  but  the  third  hour  of  the    here  implies  that 
day  ;  ^'^  but  this  is  that  which  was  spoken  by  the  prophet  Joel : —  vine  impulse.— 

^''  ^  And  'it  shall  come  to  pass  in  the  last  days,  saith  God,  iseeNoteiK 

I  ''will  pour  out  of  my  Spirit  upon  all  flesh  :  ^  j^  ^^^^  ^^^^ 
And  your  sons  and  '^your  daughters  shall  prophesy,  V'}t' ^a^^~^' 

And  your  young  men  shall  see  visions,  zech.J2.'io." 

And  your  old  men  shall  dream  dreams;  d°h"io  45 

^**  And  on  my  servants  and  on  my  handmaidens  ech.21. 9. 
I  will  pour  out  in  those  days  of  my  Spirit, -^and  they  shall  prophesy.  •'^[co^r!'i2!  ib^aa 

1^  And  °I  will  siiow  wonders  in  heaven  above,  &14.  ],&c. 

And  signs  in  the  earth  beneath,  gJoei^. 30,31. 
Blood,  and  fire,  and  vapor  of  smoke. 

^"The  ''sun  shall  be  turned  into  darkness,  AMatt.  24. 29. 

A        I    xi  •     X      1  1         1  Mark  13.  24. 

And  the  moon  into  blood,  Luke2i.25. 

Before  that  great  and  notable  day  of  the  Lord  come. 
-^  And  it  shall  come  to  pass, 

That  'whosoever  shall  call  on  the  name  of  the  Lord  shall  be  saved.'  'Eom  lo.  13. 

Ye  men  of  Israel,  hear  these  words  !  Jesus  of  Nazareth,  a  man  ap- 

VOL,.   II.  R 


22 


206  EFFECTS  OF  ST.  PETER'S  ADDRESS.  [Part  IX. 

■'lo'Ti^'ch'ioss'  proved  of  God  among  you^by  miracles  and  wonders  and  signs  (which 
Heb. 2. 4.  God  did  by  him  in  the  midst  of  you,  as  ye  yourselves  also  know), 

^hXe'il'M.' sl  ^^  Him,  ''being  delivered  by  the  determinate  counsel  and  foreknowledge 
24-  44.  ch.  3. 18.  Qf  God,  'yc  havc  taken,  and  by  wicked  hands  have  crucified  and  slain. 

ich.5. 30.  ^^Whom^'God  hath  raised  up,  having  loosed  the  pains  of  death  ;  be- 

m  ver.  32.  ch.  3.    causc  it  was  uot  possiblc  that  he  should  be  holden  of  it.     ^^  For  David 

15.  &  4. 10.  &.  ,      ^,  •  I  • 

10. 40.  &  13. 30,  speaketh  concerning  him, — 

34.  &  17.31. 

Kom.  4. 24.  &  '  J  "forcsaw  the  Lord  always  before  my  face, 

8.  11.  1  Cor.  6.  -n         1         •  •     1        1  1        1  T      1  1  1  1  1 

14.  &  15. 15.  J^or  he  IS  on  my  right  hand,  that  1  should  not  be  moved. 

GaLL  1.  Eph.  1.        ^^  Therefore  did  my  heart  rejoice,  and  my  tongue  was  glad; 

1  The°ss."i.^i6.  Moreover  also,  my  flesh  shall  rest  in  hope  ; 

fpet  ^'aT'  ^^  Because  thou  wilt  not  leave  my  soul  in  hell, 

TiPs.  16. 8.  Neitlier  wilt  thou  suffer  thine  Holy  One  to  see  corruption."* 

m  See  Note  12.         28  Xhou  liast  made  kuowu  to  me  the  ways  of  life  ; 

Thou  shalt  make  me  full  of  joy  with  thy  countenance.' 
*  Or,  imay.        29  ]y[gj^  ^j^^  brethren  !   *let  me  freely  speak  unto  you  °of  the  patriarch 
"ch.  vs/di.'    '     David,  that  he  is  both  dead  and  buried,  and  his  sepulchre  is  with  us 
p  2  Sam.  7. 12,13.  uuto  this  day.     ""^  Therefore  being  a  prophet,  ^and  knowing  that  God 

Luke  I.  's-2,  G9.    had  swom  with  an  oath  to  him,  that  of  the  fruit  of  his  loins,  [according 

2Ti'm!'2^8.  to  the  flesh,  he  would  raise  up  Christ]  to  sit  on  his  throne;  ^Mie,  see- 
q  Ps.  16. 10.  ing  this  before,  spake  of  the  resurrection  of  Christ,  that  '  ['his  soul]  was 
r  ver.  24.  "ot  left  iu  hcll,  neither  his  flesh  did  see  corruption.'     -^^This  '"Jesus 

s  ch.  1. 8.  hath  God  raised  up,  'whereof  we  all  are  witnesses.    ^^  Therefore  'being 

'o^g^iieb  io.*i2!  ^^y  the  right  hand  of  God  exalted,  and  "having  received  of  the  Father 
u  John  14. 26.  &    the  promise  of  the  Holy  Ghost,  he  "hath  shed  forth  this,  which  ye  now 

is!  ch.1^.4!'^'  see  and  hear."  ^"^  For  David  is  not  ascended  into  the  heavens;  but  he 
r  ch.  10. 45.         saith  himself, — 

Eph.  4.  8.  ' 

n  See  Note  13.  i  The  "LoRD  Said  unto  my  lord, 

"ivratt.^2a.  44.  Sit  thou  on  my  right  hand, 

Eph.'i.^lo^^'  ^^  Until  I  make  thy  foes  thy  footstool.' 

ich.5.31.  "^^  Therefore  let  all  the  house  of  Israel  know  assuredly,  that  God  ""hath 

made  that    same  Jesus,   whom    ye    have   crucified,  both  Lord    and 
■  Christ." 


SECT.  V. 


Section  V. — Effects  of  St.  Petcrh  Address. 
y-J^:_29-  Acts  ii.  37-42. 

'^^  Now  when  they  heard  this,  "they  were  pricked  in  the  heart,  and 
said  unto  Peter,  and  to  the  rest  of  the  apostles,  "  Men  and  brethren ! 
"Sb^y"'      what  shall  we  do?"     ^^^Then  Peter  said  unto  them,  "Repent,  *and 

,'.''■?■  *!;f!^'^°"  be  baptized  every  one  of  you  in  the  name  of  Jesus  Christ  for  the  re- 
ft i.uke  24. 47.  I  .  •'  1     ii  •  1         •  f      c    1       TT   1     /^  I       i      -^q  "n 
ch.  3. 19.           mission  of  sins,  and  ye  shall  receive  the  gitt  01  the  Holy  Ghost.    •^■^  r  or 

"o^rl" ■]o.\5.''&'  the  promise  is  unto  you,  and  'to  your  children,  and  to  all  that  are  afar 

&& isii i  it:  off'  ^^^^'  ^^  '"^"y  ^^  *'^^  ^^^""^  ^"*'  ^^^  ^'^^^^  ^^'^•"    ^"  ^"^  ^'^^^  "^^"^ 
Eph.  2. '13, 17.  ■  other  words  did  he  testify  and  exhort,  saying,  "  Save  yourselves  from 

''uom.''f2.'i2.^"^'*"  this  untoward  generation."      ^i  Then  they  that  gladly  received    his 

^'aiieb^io ''^5   word  were  baptized  ;  and  the  same  day  there  were  added  mito  them 

~ '  about  three  thousand  souls  ;  '•^and  ''they  continued  steadfastly  in  the 

~  apostles'  doctrine  and  fellowship,  and  in  breaking  of  bread  and  in 

SECT.  VI.     prayers. 

V.  iE.  29.  "' 


J.  P.  4742. 

Jerusalem. 


J.  P.  4742.  Section  VL — Union  of  the  first  Converts  in  the  primitive  Church. 

Jerusalem.  'AcTS    ii.    43,   to  the  eiul. 

a  Mark  16. 17.  43  ^j^p  fg^r  camc  upou  cvcrv  soul,  and  "many  wonders  and  signs 

/ch.^^ili!''^'  were  done  by  the  apostles.     ^^^And  all  that  believed  were  together, 

o  See  Note  14.  and  *had  all  things  common,  ''•^  and  sold  their  possessions"  and  goods, 


S£CT.  VIII.]      PETER  AGAIN  ADDRESSES  THE  PEOPLE.  207 

and  "parted  them  to  all  men,  as  every  man  had  need;  '^'' and  "^they,  ^^^  ■■^■"" 
continuing  daily  with  one  accord  ^in  the  temple,  and  •'breaking  bread  e  Luke  24. 53. 
*lroni  iiouse  to  house  p  did  eat  their  meat  with  gladness  and  singleness  f\'  ^'^i 

.    .  ^  .  .  ~  ~  /cli.  20.  7. 

of  heart,  ''''praising  God,  and  'having  favor  with  all  the  people.     And  *or, at iwme. 
''the  Lord  added  to  the  Church  daily  such  os  should  be  saved.  pSeeNoteis. 

•'  g  Luke  2.  52.  ch. 

4.  33.  Rom.  14. 

=^^^^=^=^=^=^^^  18. 

Section  VII. — A  Cripple  is  miraculously  and  jjublichj  healed  by       24." 

St.  Peter  and  St.  John.  

Acts  iii.  1-10 
^  Now  Peter  and  John  went  up  together  "into  the  temple  at  the 


SECT.  vn. 


hour  of  prayer,  ''being  the  ninth  hour.     ^  And   'a  certain  man  lame      ^-  ^-  ^^■ 
from  his  mother's  womb  was  carried  ;  whom  they  laid  daily  at  the     ^'  ^  ^Z^"^' 

ri  1  i-i-  iiiT-»  ,111  r-      t  Jerusalem. 

gate  ot  the  temple  wlncli  is  called  Beautiful,    to  ask  alms  01  them  — 

that  entered  into  the  temple.     ^Who  seeino-  Peter  and  John  about  ",*;''•  ^•"**^- 

0  Is    ^i>    IT 

to  go  into  the  temple  asked  an  alms.     "^  And  Peter,  fastening  his  eyes  ccii.]4.8. 

upon  him  with  John,  said,  "Look  on  us."     ^And  he  gave  liced  unto  'iJoimo. 8. 

them,  expecting  to  receive  something  of  them.     ^  Then  Peter  said, 

"  Silver  and  gold  have  I  none  ;  but  such  as  I  have  give  T  thee:   'In  ^'"•^•^°- 

the  name  of  Jesus  Christ  of  Nazareth  rise  up  and  walk  !  "     '^  And  he  /is.  35.  g. 

took  him  by  the  right  hand,  and  lifted  him  up.     And  immediately  his  f  Lijce John 9' 8 

feet  and  ancle  bones  received  strength,  ^and  he  -^leaping  up,  stood, 

and  walked  ;  and  entered  with  them  into  the  temple,  walking,  and  — 

leaping,  and  praising  God.     ^  And  'all  the  people  saw  him  walking 

and  praising  God  ;   1^'  and  they  knew  that  it  was  he  which  ''sat  for  — 

alms  at  the  Beautiful  gate  of  the  temple;  and   they  were  filled  with      V./E.  30. 

wonder  and  amazement  at  that  which  had  liappened  unto  him.  ^-  ^-  ^'^'^^• 

Jerusfilum. 


flJohn  10.23. 

Section  VIII. — St.  Peter  again  addresses  the  People.  t  ch.  5. 30. 

Acts  iii.  11,  to  the  end.  ^•!,"''"  V-^; -^  12. 

11*11  T  1/.  1. 

And  as  the  lame  man  which  was  healed  held  Peter  and  John,  all  <i  Matt.  27. 2. 
the  people  ran  together  unto  them  in  the  porch  "that  is  called  Solo-  *jV.;'r"]fif • 
mon's,  greatly  wondering.     ^~  And  when  Peter  saw  it,  he  answered    i-"'^''  -^-  '•*.  20, 

I1  ^        ,,^T  ^T  11         1  1  1  •     ->  .  21.  Johu  18.  40. 

unto  the  people,  "  le  men  01  Israel!   why  marvel  ye  at  this?  or  why    &  19.  i.i. .  h.  13. 
look  ye  so  earnestly  on  us,  as  though  by  our  own  power  or  holiness  ,pj  j^  ^^  j,^^^ 
we  had  made  this  man  to  walk?     ^^  The  ''God  of  Abraham,  and  of   l24.  LukVi.35. 
Isaac,  and  of  Jacob,  the  God  of  our  fathers,  ""hath  glorified  his  Son  ^ cii. 7.52. & 22. 
Jesus,  whom  ye  ''delivered  up,  and  'denied  him  in  the  presence  of  ^^'*- 
Pilate,  when  he  was  determined  to  let  him  go.     1^  But  ye  denied  -^the    iieb.  2'.' ior&  5. 
Holy  One  'and  the  Just,  and  desired  a  murderer  to  be  granted  unto  „  ^,,  2! 24. '    ' 
you,  ^^and  killed  the  *Prince  of  Life  ;   Svhom  God  hath  raised  from  ich.2. 32. 
the  dead,  'whereof  we  are  witnesses.     ^^  And  'his  Name,  through  faith  •^ci',"4"io;&"i4.9. 
in  his  Name,  hath  made  this  man  strong,  wliom  ye  see  and  know  :  yea,  i- Luke  23. 34. 
the  faith  which  is  by  him  hath  given  him  this  perfect  soundness  in  the    Js.'oVl'ic^r'iL's. 
presence  of  you  all.  ^  '^'"';  ^-  '^• 

^■^  "  And  now,  brethren,  I  wot  that  ''through  ignorance  ye  did  it,  as  ? Luke  24.44.  ch. 
did  also  your  rulers. 1     ^^But  'those  thinos.   which  God    before  had    ^l'^'       ,,, 
showed  '"by  the  mouth  of  all  his  Prophets,  that  Christ  should  sutler,  he    &  h~l,j^c. 
hath  so  fulfilled.     ^'^  Repent  "ye  therefore,  and  be  converted,  that  your    1  PeuL  10,  ii. 
sins  may  be  blotted  out,  when  the  times  of  refreshing''  shall  come  from  ^<^^>--^^-  _ 
the  presence  of  the  Lord,  ~°  and  he  shall  send  Jesus  Christ,  which  ^  |^3  ^l[l  Jg! 
before  was   preached'  unto  you;  -'whom  "the   heaven  must  receive  och.i.ii. 
until  the  times  of  ^'restitution  of  all  'things,  'which  God  hath  spoken  by  ^|^^  ^oiig! 
the  mouth  of  all  his  holy  Prophets  [since  the  world  began].     ~"^  For  , Luke  1.70.' 
IVIoses  truly  said  unto  the  fathers,   '  A  Trophet  shall  the  Lord  your  '•,i|«"'- 1^- p' i^. 

r^      J        •  ■  19.  ch.  <.37. 

Godrai.se  up  unto  you  of  your  brethren,  like  unto  me;"  Him  shall  ye  uSeex\ote2o. 


208 


s  ell.  9.  39.  Rom. 
9.  4,  8.  &  15.  8. 
Gal.  3.26. 

£  Gen.  19.  3.  &  18. 

18.  &  22.  18.  & 

26. 4.  &  28. 14. 

Gal.  3.  8. 
u  Matt.  10.  5.  & 

15.  24.  Luke  24. 

47.  ch.  13. 39, 33, 

46. 

V  ver.  22. 

w  Matt.  1.  21. 


PETER'S  ADDRESS  TO  THE  SANHEDRIN.  [Part  IX. 

hear  in  all  things  whatsoever  he  shall  say  unto  you.  ~^  And  it  shall 
come  to  pass,  that  every  soul,  which  will  not  hear  that  Prophet,  shall 
be  destroyed  from  among  the  people.'  ^^  Yea,  and  all  tlie  Prophets 
from  Samuel  and  those  that  follow  after,  as  many  as  have  spoken, 
have  likewise  foretold  of  these  days.  ^^  Ye  *are  the  children  of  the 
prophets,  and  of  the  covenant  which  God  made  with  our  fathers, 
saying  unto  Abraham,  '  And  'in  thy  seed  shall  all  the  kindreds  of  the 
earth  be  blessed.'  2*^  Unto  "you  first  God,  having  raised  up  his  Son 
[Jesus],  "sent  him  to  bless  you,  '"in  turning  away  every  one  of  you 
from  his  iniquities." 


SECT.  IX. 

V.  JE.  30. 

J.  P.  4743. 

Jerusalem. 

*  Or,  ruler.  Luke 
22.  4.  ch.  5.  24. 

a  Matt.  22.  23. 
Acts  23.  8. 


b  Luke  3.  2.  John 
11.  49.  &  18.  13. 

X  See  Note  21. 

cMatt.  21.23. 
ch.  7.  27. 


Section  IX. — St.  Peter  and  St.  John  are  imprisoned  by  Order 

of  the  Sanhedrin. 
Acts  iv.  1-7. 

^  And  as  they  spake  unto  the  people,  the  priests,  and  the  *captain 
of  the  temple,  and  the  Sadducees,  came  upon  them,  ^  being  "grieved 
that  they  taught  the  people,  and  preached  through  Jesus  the  resurrec- 
tion from  the  dead.  ^  And  they  laid  hands  on  them,  and  put  them  in 
hold  unto  the  ne.xt  day  :  for  it  was  now  eventide.  ^  Howbeit  many  of 
them  which  heard  the  word  believed  ;  and  the  number  of  the  men  was 
about  five  thousand. 

^  And  it  came  to  pass  on  the  morrow,  that  their  rulers,  and  elders, 
and  Scribes,  "^and  ''Annas  the  high  priest,  and  Caiaphas,  and  John, 
and  Alexander,  and  as  many  as  were  of  the  kindred  of  the  high 
priest,  were  gathered  together  at  Jerusalem."  ^  And  when  they  had 
set  them  in  the  midst,  they  asked,  "  By  "what  power,  or  by  what  name, 
have  ye  done  this?  " 


SECT.  X. 

V.  JE.  30. 
J.  P.  4743. 

Jerusalem. 

a  Luke  12.  11,12. 


ich.  3.6,  16. 
c  ch.  2. 24. 

dPs.  118.22. 
Is.  28.  16. 
Matt.  21.42. 

eMatt.  1.  21.  cli. 
10.43.  lTim.2. 
5,6. 

/Matt.  11.9.'5. 
1  Cor.  1.  27. 


S 


ECTION 


g-ch.S.  11. 


A  John  11.  47. 
tch.3.  9,10. 


J  Again,  ch.  5.  40. 

k  ch.  5.  29. 

y  See  Note  92. 

I  ch.  1.  8.  &  2.  32. 

m  ch.  22.  15. 
IJohn  1.1,3. 


X. — St.  Peter^s  Address  to  the  assembled  Sanhedrin. 
Acts  iv.  8-22. 

^Then  "Peter,  filled  with  the  Holy  Ghost,  said  unto  them,  "Ye 
rulers  of  the  people,  and  elders  of  Israel !  ^  if  we  this  day  be  exam- 
ined of  the  good  deed  done  to  the  impotent  man,  by  what  means  he 
is  made  whole  ;  ^^  be  it  known  unto  you  all,  and  to  all  the  people  of 
Israel,  Hhat  by  the  Name  of  Jesus  Christ  of  Nazareth,  whom  ye  cruci- 
fied, "whom  God  raised  from  the  dead,  even  by  him  doth  this  man 
stand  here  before  you  whole.  ^^  This  ''is  the  Stone  which  was  set  at 
nought  of  you  builders,  which  is  become  the  head  of  the  corner. 
^~  Neither  ''is  there  salvation  in  any  other  ;  for  there  is  none  other 
Name  under  heaven  given  among  men,  whereby  we  must  be  saved." 

^^Now  when  they  saw  the  boldness  of  Peter  and  John,  •''and  per- 
ceived that  they  were  unlearned  and  ignorant  men,  they  marvelled ; 
and  they  took  knowledge  of  them,  that  they  had  been  with  Jesus  ; 
^^  and  beholding  the  man  which  was  healed  "standing  with  them,  they 
could  say  nothing  against  it.  ^^  But  when  they  had  commanded  them 
to  go  aside  out  of  the  Council,  they  conferred  among  themselves, 
^**  saying,  "  What  ''shall  we  do  to  these  men  ?  for  that  indeed  a  nota- 
ble miracle  hath  been  done  by  them  is  'manifest  to  all  them  that  dwell 
in  Jerusalem,  and  we  cannot  deny  it;  ^^but  that  it  spread  no  further 
among  the  people,  let  us  straitly  threaten  them,  that  they  speak  hence- 
forth to  no  man  in  this  Name."  ^^  And  ^they  called  them,  and  com- 
manded them  not  to  speak  at  all  nor  teach  in  the  name  of  Jesus. 
^^But  Peter  and  John  answered  and  said  unto  them,  "  Whether  ''it  be 
risJit  in  the  sii>lit  of  God  to  hearken  unto  vou  more  than  unto  God, 
judged  ye !    ~°  For  'we  cannot  but  speak  the  things  which  "we  have 


Sect.  XIIL]         DEATHS  OF  ANANIAS  AND  SAPPHIRA.  209 

seen  and  heard."     ~^  So  when  they  had  further  threatened  them,  they 
let  them  go,  finding  nothing  how  they  might  punish  them,  "because  of  "^t^^'^^-^^- 
the  people  ;  for  all  mew  glorified  God  "for  that  which  was  done.     ^^For    &  2-2.2.  ch.'s.-is. 
the  man  was  above  forty  years  old,  on  whom  this  miracle  of  healing  "<=*'•  3- ',8. 
was  showed. 


Section  XI. — The  Prayer  of  the  Church  on  the  Liberation  of  sect,  xi. 

St.  Peter  and  St.  John.  V.  JE.  30. 

Acts  iv.  23-31.  J-  P-  4743. 

^^  And  being  let  go,  "they  went  to  their  own  company,  and  reported        erusa^em. 
all  that  the   Chief  Priests  and  elders  had  said  unto  them.     ^"^  And  ach.  12. 12. 
when  they  heard  that,  they  lifted  up  their  voice  to  God  with  one  ac- 
cord, and  said,  "Lord  !   ''Thou  art  God,  which  hast  made  heaven  and  ftSKingsig.  is. 
earth,  and  the  sea,  and  all  that  in  them  is,  -^  who  by  the  mouth  of  thy 
servant  David  hast  said, — 

'  Why  "did  the  heathen  rage,  c  Ps.  2. 1. 

And  the  people  imagine  vain  things  ?  ^Uife'ii%\ 

-^  The  kings  of  the  earth  stood  up,  22. 1,  s.' 

And  the  rulers  were  gathered  together  t^"^^l'f^' 

A         ■  ,        r  /Luke  4.  18. 

Against  the  Lord,  and  against  his  Christ.'  John  lo.se. 

ff  ch.  2.  23.  &  3. 

^^  For  "^of  a  truth,  against  'thy  holy  child  Jesus,  -^whom  thou  hast  an-  ^^■ 
ointed,  both  Herod,  and  Pontius  Pilate,  with  the  Gentiles,  and  the  ^  ve7.  S'^sf  "ch. 
people  of  Israel,  were  gathered  together,  ~^for  ^to  do  whatsoever  thy  ^  j!^'  ^^'Jg 
hand  and  thy  counsel  determined  before  to  be  done.''  ^^  And  now,  &  ae.  2fi.  &  23! 
Lord!  behold  tlieir  threatenings,  and  grant  unto  thy  servants  ''that  jch.s.Va^&s.is! 
with  all  boldness  they  may  speak  thy  word,  ^^  by  stretching  forth  j  ci..  3.  e,  ic. 
thine  hand  to  heal,  'and  that  signs  and  wonders  may  be  done,  ^bv  the  ''  '"•  ^'^' 

r  ,.,,,,,.,,    J  ,P  -^  '        •'  ;ch.2.2,4.  &16. 

name  ol    thy  holy  child  Jesus.  26. 

^^  And  when  they  had  prayed,  'the  place  was  shaken  where  they  '"^"-sa. 

were   assembled   together ;   and  they  were  all  filled   with   the  Holy  

Ghost,  '"and  they  spake  the  word  of  God  with  boldness. 


SECT.  XII. 


Section  XII. — The  Union  and  Munificence  of  the  Primitive  Church.      ^'  ^-  ^^• 

A         ■     00  4    .J        7                                                      J-  P-  4743. 
Acts  iv.  32,  to  the  end.  

^^And  the  multitude  of  them  that  believed  "were  of  one  heart  and  ach.5.12.  Rom. 
of  one  soul  ;  'neither  said  any  of  them  that  aught  of  the  things  which    13.'  n.  piTii.  °i." 
he  possessed  was  his  own,  but  they  had  all  things  common.     ^^And   f,'t^'~'^^'''^' 
with  'great  power  gave  the  apostles  '^witness  of  the  resurrection  of  the  *  ch.  2. 44. 
Lord  Jesus;    and   'great  grace  was  upon  them  all.     ^"^  Neither  was  ^^^'''J'^ 
there  any  among  them  that  lacked  ;  •'for  as  many  as  were  possessors  ech.2.47. 
of  lands  or  houses  sold  them,  and  brought  the  prices  of  the  things  that  /ch.2.45. 
were  sold,  ^^and  ^^laid  them  down  at  the  aposUes'  feet;  ''and  distri-  LT2.45'^&6  1 
bution  was  made  unto  every  man  according  as  he  had  need.  iver.  34,35. 

^^  And  Joses,  who  by  the  apostles   was  surnamed  Barn.vbas  (which  a''seeNote24. 
is,  being  interpreted.  The  Son  of  Consolation),  a  Levite,  onf/ of  the 
country  of  Cyprus,  '"''  having  'land,  sold  it,  and  brought  the  money,  and  "^ 

laid  it  at  the  apostles'  feet.^  sect,  xiil 

=  V.  M.  31. 

J.  P.  4744. 
Section  XIIL — Deaths  of  Ananias  and  Sapphira.  Jerusalem. 

Acts  v.  1-10.  

^  But  a  certain  man  named  Ananias,  with  Sapphira  his  wife,  sold  a  6  Num.  30. 2. 
possession  ;  -  and  kept  back  part  of  the  price,  his  wife  also  being  privy    Eccies^5.4!' 
to  it;  "and  brought  a  certain  part,  and  laid  it  at  the  apostles'  feet.  cLuke22. 3. 
3 But  *Peter  said,  "Ananias?  why  hath  "Satan  filled  thine  heart  *to  * o^ 'g"/^"'"'- 
VOL.  II.  27  *R 


210  THE  APOSTLES  DELIVERED  FROM  PRISON.        [Part  IX. 

lie  to  the  Holy  Ghost,  and  to  keep  back  i^art  of  the  price  of  the  land  ? 

"*  Whiles  it  remained,  was  it  not  thine  own  ?  and  after  it  was  sold,  was 

it  not  in  thine  own  power  ?  Why  hast  thou  conceived  this  thing  in 
b  See  Note  25.  thine  heart  P'' thou  hast  not  lied  unto  men,  but  unto  God."  ^And 
dver.io,  11.        Ananias  hearing  these  words  ''fell  down,  and  gave  up  the  ghost.    And 

great  fear  came  on  all  them  that  heard  these  things.  ^And  the 
e  John  19. 40.       youug  mcu  arosc,  'wound  him  up,  and  carried  him  out,  and  buried 

him. 

^  And  it  was  about  the  space  of  three  hours  after,  when  his  wife, 

not  knowing  what  was  done,  came  in.     ^  And  Peter  answered  unto 

her,  "  Tell  me  whether  ye  sold  the  land  for  so  much  ?  "     And  she  said, 

"  Yea,  for  so  much."  ^  Then  Peter  said  unto  her,  "  How  is  it  that  ye 
/ver.3.  Mau.4.7.  jj^ve  agreed  togetlier  •''to  tempt  the  Spirit  of  the  Lord  ?  behold  !  the 

feet  of  them  which  have  buried  thy  husband  are  at  the  door,  and  shall 
^ver.  5.  carry  thee  out."     ^"^  Then  ^fell  she  down  straightway  at  his  feet,  and 

yielded  up  the  ghost.  And  the  young  men  came  in,  and  found  her 
'  =  dead,  and,  carying  her  forth,  buried  her  by  her  husband. 


SECT.  XIV. 

y  ]^3j  Section  XIV. — State  of  the  Church  at  this  time. 

J.  P.  4744.  Acts  v.  11-16. 

Jerusalem.  n  And  "great  fcar  came  upon  all  the  Church,  and  upon  as  many  as 

a  ver.  5.  ch.  2. 43.  heard  thcsc  things.  ^-^  And  'of  the  rest  durst  no  man  join  himself''  to 
..'^  !^'  //ht  »      them  :  "but  the  people  magnified    them.     ^'^  And  believers  were  the 

©John  9. 92.  &  i         t  i  i    •         i  i         i         p 

12.42.  &  19.38.  more  added  to  the  Lord,  multitudes  both  of  men  and  women.     ^~  And 
c  See  Note  26      ''they  wcrc  all  with  one  accord  in   Solomon's  Porch.     And   'by  the 

c  ch.  2.47.  &  4. 21  "^  "^ 

<ich.3.ii.&4!32!  hands  of  the  apostles   were  many  signs  and  wonders  wrought  among 

e  ch.  2. 43.  &  14.  the  pcoplc  ;   ^^  insomuch  that  they  brought  forth  the  sick  *into  the 

15. 19. 2  Cor.  12!  streets,  and  laid  them  on  beds  and  couches,  •'^that  at  the  least  the 

*  Or,  in'emn       shadow  of  Pctcr  passiug  by  might  overshadow  some  of  them.    ^^  There 

street.  came  also  a  multitude  out  of  the  cities  round  about  unto  Jerusalem, 

H.^'se.  cii"  19.12.  bringing  ^sick  folks,  and  them  which  were  vexed  with  unclean  spirits  ; 


^  Mark  10. 17, 18.  and  they  were  healed  every  one. 

John  14.  12.  ^  ■^ 


SECT.  XV. 


Section  XV. — An  Angel  delivers  the  Apostles  from  Prison. 
Acts  v.  17-20,  and  part  of  ver.  21. 


V.  M.  32.  I'''  Then  "the  high  priest  rose  up,  and  all  they  that  were  with  him 

J.  P.  4745.  (which  is  the  sect  of  the  Sadducees),  and  were  filled  with  *indigna- 

erusa^em.  ^Jqj-j^  18  g^j^^j  tjjjj^j  thcir  hauds  ou  thc   apostlcs,  and  put  them  in  the 

acii.  4. 1,2,6.  common  prison.     ^^  But  "^the  Angel  of  the  Lord  by  night  opened  the 

6  Luke "2^12.  prison  doors,  and  brought  them  forth,  and  said,  ^^  "  Go,  stand  and 

«ch.  12. 7.  &16.  speak  in  the  temple  to  the  people  ''all  the  words  of  this  life."    ^^  And 

/j!^hii  6  68  &  when  they  heard  that,  they  entered  into  the  temple  early  in  the  morn- 

17. 3. 1  Joiin  5.  ing,  and  taught. 


SECT    XVI. 


Section  XVL — The  Sanhedrin  again  assemble — St.  Peter  asserts 
before  them  the  Messiahship  of  Christ. 
V.  EL.  32.  Acts  v.  part  of  ver.  21,  and  ver.  22-33. 

J.  P.  4745.  21  guT  "the  high  priest  came,  and  they  that  were  with  him,  and 
—  '  called  the  Council  together,  and  all  the  Senate  of  the  cliildren  of 
ach.  4. 5, 6.  Israel,  and  sent  to  the  prison  to  have  them  brougiit.  ~- But  when  the 
officers  came,  and  found  them  not  in  the  prison,  they  returned,  and 
told,  2^ saying,  "The  prison  truly  found  we  shut  with  all  safety,  and 
the  keepers  standing  without  before  the  doors  ;  but  when  we  had 
opened,  we  found  no  man  within."     ~^  Now  when  the  high  priest  and 


Sect.  XVm.]    THE  APPOINTAIENT  OF  THE  SEVEN  DEACONS.  211 

Hhe  captain  of  the  temple  and  the  Chief  Priests  heard  these  things,  6Luke22.4.  cj. 
tliey  doubted  of  them  whereunto  this  would  grow.     --^Then  came  one  cMatt.  ai.ao. 
and  told  them,  [saying,]   "Behold!   the  men  whom  ye  put  in  prison  "^/^'t'S'^sG  & 
are  standing  in   the  temple,  and  teaching  the  people."     ^^Then  went  ^'i'is.'&T.sa. 
the  captain  with  the  officers,  and  brought  them  without  violence ;  "(or  f^^^^^^-^-^ 
they  feared  the  people,  lest  they  should  have  been  stoned.     -''And  dSeeNoteS?. 
when  thev  had  brought  them,  they  set  them  before  the  Council.     And  f '=^l•i^•  ,^  , 
the  high  priest  asked  them,  ^*saymg,  "  Did  "not  we  straitly  command    22. 14. 
you  that  ye  should  not  teach  in  this  Name?  and,  behold!  ye  have  '  29'.  Ge^ifa.  ^!^' 
filled  Jerusalem  with  your  doctrine,  'and  intend  to  bring  this  man's    1  Pet.  2.24. 

_  ,         ,    ,  15?  ?■  ch.  2.  33, 36. 

■Malood  ""upon  us  !  Phii.  2. 9. 

29 Then  Peter  and  the  other  apostles  answered  and   said,    "We    H«b-2io.&J2. 
^ought  to  obey  God  rather  than  men.     ^o  The  ''God  of  our  fathers  ich.s.  15. 
raised  up  Jesus,  whom  ye  slew  and  'hanged  on  a  tree  ;  ^^  Him  •'hath  '^J''":^:f- 
God  e.xalted  with  his  right  hand  to  be  *a  Prmce  and  'a  Saviour,    lor  to    ch.  3.  20.  &  13. 
give  repentance  to  Israel,  and  forgiveness  of  sins.     ^"^  And  "we  are  his    coi.  1'.' h. ' 
witnesses  of  the.se  things,  and  so  is  also  the  Holy  Ghost,  "whom  God  "John  15.26,27. 

,  11  TT-        ))  0  ch.  2.  4.  &  10. 

hath  given  to  them  that  obey  Him.  44. 

^^  When  ^they  heard  that,  they  were  cut  to  the  heart,  and  took  coun-  p^-^-^-  &^7- 
sel  to  slay  them. 


SECT.  XVII. 

V.  JE.  32. 

J.  P.  4745. 

Jerusalem. 

a  ch.  22.  3. 

e  See  Note  28. 

*  Or,  believed. 

Section  XVH. — By  the  Advice  of  Gamaliel  the  Apostles  are 

dismissed. 
Acts  v.  34,  to  the  end. 
^''Then  stood  there  up  one  in  the  Council  (a  Pharisee,  named  "Ga- 
maliel," a  doctor  of  the  Law,  had  in  reputation  among  all  the  people), 
and  commanded  to  put  the  apostles  forth  a  little  space.     ^^  And  said 
unto  them,  "  Ye  men  of  Israel,  take  heed  to  yourselves  what  ye  intend  MTioliiau. 
to  do  as  touching  these  men.     ^^  For  before  these  days  rose  up  Then-  J^-  '3. 

1  •  1  r-  1  11  !  ir  The  third  Year 

das,  boasting  himself  to  be  somebody,  to  whom  a  number  ot  men,    before  the  ac- 
about  four  hundred,  joined  themselves;  who  was  slain,  and  all,  as    a,""o  Domini. 
many  as  *obeyed  him,  were  scattered,  and  brought  to  nought.  ^^  After  fSecNote29. 
this  man  rose  up  Judas  of  Galilee,  in  the  days  of  the  taxing,  and  drew  ScorlW 
away  much  people  after  him  ;  he  also  perished,  and  all,  even  as  many  '^^^^xq!'^^'^' 
as  obeyed  him,  were  dispersed.     ^^And  now  I  say  unto  you.  Refrain  ech.4.  is. 
from  these  men,  and  let  them  alone  :   ''for  if  this  counsel  or  this  work  •'"4'.''34.^siaVki3. 
be  of  men,  it  will  come  to  'nought ;  ^^but  'if  it  be  of  God,  ye  cannot   ^■'    '  ^  _^ 
overthrow  it,  lest  haply  ye  be  found  even  ''to  fight  against  God."  "V.m.'s.^ 2Cor. 

''"And  to  him  they  agreed:  and  when  they   had  'called  the  apos-    ^^l[uJ%\]^, 
ties,  -^and  beaten  them,  they  commanded  that  they  should  not  speak    fj^^^lfg  jg 
in  the  name  of  Jesus,  and  let  them  go.     '^^  And  they  departed  from  Ach.2.46.  ' 
the  presence  of  the  Council,  ^rejoicing  that  they  were  counted  worthy  ich.4.20,29. 
to  sutler  shame  for  his    Name;  "^^and  daily ''in  the  temple,  and  in  ^^^^^^^^^^^^^ 
every  house,  'they  ceased  not  to  teach  and  preach  Jesus  Christ. 


SECT.  XVIII. 


Section  XVIII. — The  Appointment  of  the  seven  Deacom.  v.  M.  32. 

Acts  vi.  1-6.  J.  P-  4745. 

1  And  in  those  days,  "when  the   number  of  the  disciples  was  multi-      J^usaiem. 
plied,  there  arose  a  murmuring  of  the  ''Grecians  against  the  Hebrews,  ach.2.41  &4.4. 

I  '  ^         -         ^.  ,,.,'-..  .  o  rnL  &,o.  14.&  ver.  7. 

because  their  widows  were  neglected    in  the  daily  ministration.  -  1  hen  ^  ^,,  9  gg  ^  jj^ 
the  Twelve  called  the  multitude  of  the  disciples  unto  them,  and  said,    20 
"  It  ''is  not  reason  that  we  should  leave  the  word  of  God,  and  serve  ^  p^^^,'  jg  17, 
tables.     3  Wherefore,  brethren,  'look  ye  out  among  you  seven  men  of  eDeut.^.^is.^ch. 
honest  report,  full  of  the  Holy  Ghost  and  wisdom,  whom  we  may  ap-    ifim.  3. ?! 
point  over  this  ebusiness  ;  '*  but  we  •'^will  give  ourselves  continually  to  ^.^^"„^^'®  ^• 
prayer,  and  to  the  ministry  of  the  word." 


212  THE  SPEECH  OF  ST.  STEPHEN.                     [Part  IX. 

fch.  11.24.  5 And   the   savinar  pleased   the  whole  multitude:  and  they  chose 

h  cli.  8. 5  26&'  tr                                           < 

21. 's."  '    '  Stephen  (°a  man  full  of  faith  and  of  the  Holy  Ghost),  and  ''Philip, 

!.  o^'^\^■'''!^  and  Prochorus,  and  Nicanor,  and  Timon,  and  Parmenas,  and  'Nicolas 

h  Sec  Note  31.  7                                     ^                                  ^                                          ? 

jch.  1. 24.  (a  proselyte  of  •'Antioch),  ''whom  they  set  before  the  apostles  :  and 

'^u'&.'if'i^^'  ^''^hen  they  had  prayed,  *they  laid  their  hands  on  them. 

1  Tim.  4. 14.  &; 

5.  22.  2  Tim.  1.  = 

6. 

Section  XIX. — The  Church  continues  to  increase  in  Number.^ 

Acts  vi.  7. 

SECT\jcix.  ^^^  o^j^g  word  of  God  increased,  and  the  number  of  the  disciples 

V.  JE.  33.  multiplied  in  Jerusalem  greatly  ;  and  a  great  company  ''of  the  priests 

J.  P.  4746.  were  obedient  to  the  faith. 

Jerusalem. 


SECT.  XX. 


i  See  Note  32 

«c|i.i2. 24.&19.  Section  XX. — Stephen,  having    boldly  asserted  the  MessiaJiship    of 
6  John  12. 42.  Ckrist,  is  accuscd  of  Blasphemy  before  the  Sanhedrin. 

Acts  vi.  8-14. 

^And  Stephen,  full  of  faith  and  power,  did   great  wonders  and 

miracles  among  the  people. 

V.  iE.  33  or  4.       ^  Then  there  arose  certain  of  the  synagogue,  which  is  called  the 

J.  P.  4746  or  7.  synagogue  of  the  Libertines,^  and  Cyrenians,  and  Alexandrians,  and  of 

erusa^em.      ^-jjgjjj  Qf  Cilicia  and  of  Asia,  disputing  with  Stephen  ;   ^^  and  "they 

k  See  Note  33.      were  uot  able  to  resist  the  wisdom  and  the  spirit  by  which  he  spake. 

5. 39.  See  Exod!  ^  ^  Thcii  Hhcy  subomcd  men,  which  said,  "We  have  heard  him  speak 

6iKiries2]  10    blasphcmous  words  against  Moses,  and  against  God."     ^- And  they 

13.  Matt.  26. 59,  stirrcd  up  the  people,  and  the  elders,  and  the  Scribes,  and  came  upon 

him,  and  caught  him,  and  brought  him  to  the  Council,  ^-^and  set  up 

false  witnesses,  which  said,  "  This  man  ceaseth  not  to  speak  [blasphe- 

cch.  2.5.8.  mousl  words  against  this  holy   place,  and  the  Law.     ^'^  For  "we  have 

d  Dan  9. 26.  Jo  j      i  ' 

*OT,rites.  '        heard  him  say,  that  this  Jesus  of  Nazareth  shall  ''destroy  this  place, 
and  shall  change  the  *customs  which  Mo.ses  delivered  us." 


SECT.  XXI.  Section  XXL — Stephen  defends  himself  before  the  Sanhedrin. 

V.  K.  33  or  4.  Acts  vi.  15,  and  vii.  1-50. 

J.  P.  4746  or 7.       15  }^^y^  ^11  that  sat  in  the  Council,  looking  steadfastly   on  him,  saw 

Jerusalem.  j^j^   ^^^^  ^^  j^  j^^^j  j^^^^^   ^j^^   ^^^^  ^^  ^^  angcl. 

^  Then  said  the  high  priest,  "Are  these  things   so?"     ^And  he 
ach.22. 1.  gj^jj^^  u  Men,  "brethren,  and  fathers,  hearken  !'     The  God  of  glory  ap- 

jG^el.  12.V        peared  unto  our  father  Abraham,  when  he  was  in  Mesopotamia,  before 
he  dwelt  in  Charran,  ^and  said  unto  him,  '  Get  Hhee  out  of  thy  coun- 
try, and  from  thy  kindred,  and  come  into  the  land  which  I  shall  show 
"i2^4  y'^*'  *"    thee.'  '^  Then  'came  he  out  of  the  land  of  the  Chaldeans,  and  dwelt  in 
Charran  ;  and  from  thence,  when  his  father  was  dead,  he  removed  him 
d  Gen.  12. 7.  &     ij^to  this  land,  wherein  ye  now  dwell ;  ^and  He  gave  him  none  inheritance 

18. &  17. 8.  & '  in  it,  no,  not  so  much  as  to  set  his  foot  on  ;  ''yet  He  promised  that  He 
e  Gen.  15. 13  16.  would  givc  it  to  liim  for  a  possession,  and  to  his  seed  alter  him,  when, 
/Exod.  12.40.  as  vet  he  had  no  child.  ^  And  God  spake  on  this  wise,  'That  his  seed 
m  See  Note  35.  should  sojoum  in  a  straugc  land  ;  and  that  they  should  bring  them  into 
^Ex.  3. 12.  bondage,  and  entreat  them  evil  -'four  hundred  years.'"  "  And  the  nation 
A  Gen.  17. 9, 10,  ^^  whom  they  shall  be  in  bondage  will  I  judge,  said  God;  and  after 
iGen.21.2,3,4.  that  sliall  they  come  forth,  and  "'serve  Me  in  this  j)lace. 
fc  Gen.29.3ii  &c.       ^  (''  ^ud  ''Hcgavc  him  the  covenant  of  circumcision  :  'and  so  Abraham 

felsfs^'  begat  Isaac,  and  circumcised  him  the  eighth  day  ;  ^  and  Isaac  begat 
i Gen. 37.4, 11,     Jacob  ;  and  ''Jacob  begat  the  twelve  patriarchs. 

^en'39°l2i  ^ "  And  'the  patriarchs,  moved  with  envy,  sold  Joseph  into  Egypt; 
"23.^"'  ■  '  '  "but  God  was  with  him,  ^'^and  delivered  him  out  of  all  his  afflictions, 
"J.^6."  '^^'  ^^'  ^    "and  gave  him  favor  and  wisdom  in  the  sight  of  Pharaoh  king  of  Egypt ; 


Sect.  XXL]  THE  SPEECH  OF  ST.  STEPHEN.  213 

and  he  made  him  governor  over  Egypt  and  all  his  house.  ^^  Now  "there  oCen.  41.54. 
came  a  dearth  over  all  the  land  of  Egypt  and   Chanaan,  and  great 
affliction;  and  our  fathers  found  no  sustenance.     ^^  But  ^when  Jacob  ^  ^''"- ''^- ^• 
heard  that  there  was  corn  in  Egypt,  he  sent  out  our  fathers  first ;  ^^  and 
'at  the  second  time  Joseph  was   made   known   to  his  brethren,  and  « ^"^"^ ''■'• ''  ^^• 
Joseph's    kindred    was  made  known    unto    Pharaoh.     ^'*  Then  '^sent '■^^"■''^•'''^^• 
Joseph,  and  called  his  father  Jacob  to  him,  and  all  [his]  'kindred,  three-  *Dc^ut'.1o.lI' 
score  and  fifteen  souls.     ^^  So  'Jacob  went  down  into  Egypt,  "and  died,  tcen.  46.5. 
he,  and  our  fatliers.     ^^  And  "were  carried  over  into  Sychem,  and  laid  "Exod.  1.0.  ' 
in  "the  sepulcine  that  Abraham  bought  for  a  sum  of  money  of  the  sons  ^.^Y^'J^'J^' 
of  Emmor  the  lather  of  bychem.)"  wCen.  ai.  ic.  & 

^'^ "  But  when  ""the  time  of  the  promise  drew  nigh,  which  God  had    ^f-  '^-      ^^ 

1  o     -'  .        n  Sec  Note  3C. 

sworn   to  Abraham,  ^the  people  grew  and  multiplied  in  Egypt;  ^^  till  iCen.  15. 13. 
another  king  arose,  which  knew  not  Joseph.     ^'-^  The  same  dealt  subt-  ^"^^^^  ^  g  g 
illy  with  our  kindred,  and  evil  entreated  our  fatherSj'^so  that  they  cast    ps.  105. 24,'2o. 
out  their  young  children,  to  the  end  they  might  not  live.  z  Ex.  1.22. 

20  u  jj^  "which  time  Moses  was  born,  and  Hvas  *excceding  fair,  and  "^\^'J^'^ 

01     A       1    c      I  I        6  Heb.  11.23. 

nourished  up  in  [his]  father's  house  three  months.     ~^  And    when  he  *  or,  fair  to  ood. 
was  cast  out,  Pharaoh's  daughter  took  him  up,  and  nourished  him  for  =  ^^-  -■  ^-^°- 
her  own  son.    ~^  And  Moses  was  learned  in  all  the  wisdom  of  the  Egyp- 
tians ;  and  was  ''mighty  in  words  and  in  deeds.     ^^  And  'when  he  was  '^^"''o^iVia 
full  forty  years  old,  it  came  into  his   heart   to  visit  his  brethren   the 
children  of  Israel.    '^^  And  seeing  one  of  them  suffer  wrong,  he  defended 
him,  and  avenged  him  that  was  oppressed,  and  smote  the  Egyptian. 
^^  tFor  he  supposed  his  brethren  would  have  understood  how  that  God  t^^-'^''"'- 
by  his  hand  would  deliver  them  ;  but  they  understood  not.     ^^  And 
■''the  next  day  he  showed  himself  unto  them  as  they  strove,  and  would  /Exod.  2. 13. 
have   set  them  at  one  again,   saying,  '  Sirs,  ye  are  brethren  !  why  do 
ye  wrong  one  to  another  ? '  ^^  But  he   that  did  his  neighbour  wrong 
thrust  him  away,  saying,  '  Who  ^made  thee  a  ruler  and  a  judge  over  '^h.^'ci..  4.7. 
us  ?     ^^  Wilt  thou   kill  me,  as  thou  didst  the  Egyptian  yesterday  ? ' 
29  Then  ''fied  Moses  at  tliis  saying,  and  was  a  stranger  in  the  land  of  *&  4?2o.\^^8.^, 
Madian,  where  he  begat  two  sons.  ^• 

^^  "  And  'when  forty  years  were  expired,  there  appeared  to  him  in  the  » ^x.  3. 2. 
wilderness  of  Mount  Sina  an  Angel  of  the  Lord  in  a  flame  of  fire  in  a 
bush.     ^^  When  Moses  saw  it,  he  wondered  at  the   sight ;  and  as  he 
drew  near  to  behold  it,  the  voice  of  the  Lord  came  [unto  him],  ^^  say- 
ing, '  I  ^am  the  God  of  thy  fathers,  the  God  of  Abraham,  and  the  God  •^Heb"n"i^" 
of  Isaac,  and  the  God  of  Jacob.'     Then  *Moses  trembled,  and  durst  aex.  3. 5.  Josh. 
not  behold.     -'^  Then  said  the  Lord  to  him,  '  Put  oft'  thy  shoes  from 
thy  feet ;  for  the  place  where  thou  standest  is  holy  ground.     ^^  I  'have  '^x.  3. ,. 
seen,  I  have  seen  the  affliction  of  my  people  which  is  in  Egypt,  and  I 
have  heard  their  groaning,  and  am  come  down  to  deliver  them  ;  and 
now  come,  I  will  send  thee  into  Egypt.'  ,n  ex.  14. 19. 

2^  "  This  Moses  whom  they  refused,  (saying, '  Who  made  thee  a  ruler  f^"'\f'^i\ 
and  a  judge  ? ')  the  same   did  God  send  to  be  a  ruler  and  a  deliverer   33.  i^ 
"by  the  hand  of  the  Angel  which  appeared  to  him  in  the  bush.    ^^  He  Vi^&h.&h! 
"brought  them  out,  after  that  he  liad  "showed  wonders  and  signs  in    ^'-  ^f-  f-  „. 

v  Ex    14.  21    *-' 

the  land  of  Egypt,  ''and  in  the  Red  Sea,  'and  in  the  wilderness  forty   28,29. " 
vears.  ^Ex.  16.1,35. 

•^^ "  This  is  that  Moses  which  said  unto   the  children  of  Israel,  'A    ch.3."29.' 
"■Prophet  shall  the  Lord  [your]  God  raise  up  unto  you  of  your  brethren,  t  or,  a^  viyseif. 
tlike  unto  me  ;   'him  shall  ye   hear.'  ^^  This  'is  He   that  was  in   the  tEx.  19. 3,  iV. 
Church  in  the  wilderness  with  "the  Angel  which  spake  to   him  in    the  «i3.  fi3  9  cah 
Mount  Sina,  and  ivith  our  fathers,  'who  received  the  lively  "oracles  to  j,  Ex.21. i.oeut. 
give  unto  us;  ^^to  whom  our  fathers  would  not  obey,  but  thrust  him    jofin'^it.^'^" 
from  them,  and  in  their  hearts  turned  back  again  into  Egypt,  '^^  saying  joRom.  3. 2. 


214 


THE  MARTYRDOM  OF  ST.  STEPHEN. 


[Part  IX 


I  Ex.  32.  1. 
y  Oeut.  9.  16. 

Ps.  106.  19. 
z  Ps.  81.  12. 

Ezek.  20.25,  39. 

Rom.  1.24. 

2Thess.  2.  11. 
a  Deiit.  4.  19.  & 

17.3.  2  Kings  17. 

Ifi.  &  21.  3.  Jer. 

19.  13. 
6  Amos  5.25,26. 
o  See  Note  37. 
*  Or,  who  spake. 
c  Exoil.  ;?5.  40.  & 

26.  30.  Heb.  8.  5. 
d  Josh.  3.  14. 
■f  Or,  having  re- 

crirril. 
e  i.  6.  Joshua. — 

Ed. 
/\eh.  9.  24.  Ps. 

44.  2.  &  78.  55. 

ch.  13.  19. 
g-  1  Sam.  16. 1. 

2  Sam.  7.  1.    Ps. 

89.  19.  ch.  13.  22. 
h  1  Kings  8.  17. 

1  Chron.  22.  7. 
Ps.  132.  4,  5. 

i  1  Kings  6.  1.  & 
8.  20.    1  Chron. 
17.  12.  2  Chron. 
3.  1. 

i  1  Kings  8.  27. 

2  Chron.  2.  G.  & 
6.  18.  ch.  17.  24. 

k  Is.  66.  1,  2. 
Matt.  5.  34,  35. 
&  23.  22. 


SECT.  XXII. 

V.M.  33  or  4. 
J.  P.  4746  or  7. 

Jerusalem. 

a  Exod.  32.  9.  & 

33.  3.   Is.  48. 4. 
b  Lev.  2(3.  41. 

Deut.  10.  16. 

Jer.  4.4.  &  6. 10. 

&  9.  26.   Ezek. 

44.  9. 
c  2  Chron.  36.  16 

Matt.  21.  35.  & 

m.  34,  37. 

1  Thess.2. 15. 
d  ch.  3.  14. 
e  Exoil.an.  1. 

Gil.  3.  19. 

Heh.  2.  2. 
p  See  Note  38. 


SECT.  XXIII. 

V.  iE.  33or4. 
J.  P.  474(5  or  7. 

Jerusalem. 

a  ch.  5.  33. 
b  ch.  (;.  5. 
c  Ezek.  1.  1. 

Matt.  3. 16. 

ch.  10.  11. 
d  Dan.  7.  13. 

See  John  1.  51. 
q  See  Note  39. 
e  1  Kings  21.  13. 

Luke  4.  29. 

Heb.  13.  12. 
/Lev.  24.  16. 
n-  Deut.  13.  9. 

&  17.7.  ch.8, 

&  22. 20. 
r  See  Note  40. 
A  ch.  9.  14. 
s  See  Note  41. 
iPs.  31.5.   Luke 

23.  46. 
j  eb.  9.  40.  &  20. 

36.  &91.5. 
k  Matt.  5.  44. 

Luke  6.  28. 

&.  23. 34. 


''unto  Aaron, '  Make  us  gods  to  go  before  us  :  for  asfoi-  this  Moses,  which 
brought  us  out  of  the  land  of  Egypt,  we  wot  not  what  is  become  of 
him.'  "^^  And  ^they  made  a  calf  in  those  days,  and  offered  sacrifice 
unto  the  idol,  and  rejoiced  in  the  works  of  their  own  hands.  ^^  Then 
""God  turned,  and  gave  them  up  to  worship  "the  host  of  heaven  ;  as  it 
is  written  in  the  Book  of  the  Prophets, — 

'  O  ''ye  house  of  Israel ! 
Have  ye  offered  to  me  slain  beasts  and  sacrifices 
By  the  space  of  forty  years  in  the  wilderness  ? 

^^  Yea,  ye  took  up  the  tabernacle  of  Moloch, 
And  the  star  of  your  god  Remphan, 
Figures  which  ye  made  to  worship  them  :° 
And  I  will  carry  you  away  beyond  Babylon.' 

'^'^  Our  fathers  had  the  tabernacle  of  witness  in  the  wilderness,  as  He 
had  appointed,  *speaking  unto  Moses,  'that  he  should  make  it  accord- 
ing to  the  fashion  that  he  had  seen  ;  ^^  which  ''also  our  fathers,  tthat 
came  after,  brought  in  with  ^Jesus  into  the  possession  of  the  Gentiles, 
-^whoin  God  drave  out  before  the  face  of  our  fathers,  unto  the  days  of 
David.  '^'^  Who  ^found  favor  before  God,  and  ''desired  to  find  a  tab- 
ernacle for  the  God  of  Jacob.  '^''  But  'Solomon  built  him  a  house. 
'^^  Howbeit,^the  Most  High  dwelleth  not  in  [temples]  made  with  hands  ; 
as  saith  the  ^prophet, — 

^^ '  Heaven  is  my  throne, 
And  earth  is  my  footstool. 

What  house  will  ye  build  me  ?    saith  the  Lord  ; 
Or  what  is  the  place  of  my  rest  ? 
^•^  Hath  not  my  hand  made  all  these  things  ?] '  " 


,10. 

.1. 


Section  XXH. — Stephen,  being  interrupted  in  his  Defence,  reproaches 

the  Sanhedrin  as  the  Murderers  of  their  Messiah. 

Acts  vii.  51-53. 

^^  "  Ye  "stiffnecked  !  and  ^uncircumcised  in  heart  and  ears  !   ye  do 

always  resist  the  Holy  Ghost,  as  your  fathers  did,  so  do  ye.     ^~  Which 

"of  the   Prophets  have  not   your  fathers  persecuted  ?  and  they  have 

slain  them  which  showed  before  of  the  coming  of  ''the    Just  One,  of 

whom  ye  have  been  now  the  betrayers   and   murderers  ;  ^^  who  'have 

received  the  Law  by  the  disposition  of  angels,?  and  have  not  kept  it." 


Section  XXHL — Stephen,  praying  for  his  Murderers,  is  stoned  to 

Death. 
Acts  vii.  54,  to  the  end,  mid  xiii.  beginning  ofver.  1,  and  ver.  2. 

•''^  When  "they  heard  these  things,  they  were  cut  to  the  heart,  and 
they  gnashed  on  him  with  their  teeth.  ^^  But  he,  ''being  full  of  the 
Holy  Ghost,  looked  up  steadfastly  into  heaven,  and  .saw  the  glory  of 
God,  and  Jesus  standing  on  the  right  hand  of  God,  ^^  and  said,  "  Be- 
hold !  '^I  see  the  heavens  opened,  and  ''the  Son  of  Man  standing  on 
the  right  hand  of  ^God  !  "  ^^  Then  they  eried  out  with  a  loud  voice, 
and  stopped  their  ears,  and  ran  upon  him  with  one  accord  ;  ^^  and 
'cast  him  out  of  the  city,  -^and  stoned  him.  And  ^the  witnesses  laid 
down  their  clothes  at  a  young  man's  ""feet,  whose  name  was  Saul,  ^^  and 
they  stoned  Stephen,  ''calling  upon  God,  and  saying,  "  Lord  'Jesus, 
'receive  my  spirit !  "  ^'^  And  he  ^kneeled  down,  and  cried  with  a  loud 
voice,  '^  Lord,  ''lay  not  this  sin  to  their  charge  !  "  And  when  he  had 
said  this,  he  fell  asleep. 


Sect.  XXVII.]        PETER  REPROVES  SIMON  MAGUS.  215 

^  And  'Saul  was  consenting  unto  his  death.     ^  And  devout  men  'ch.7. 58.&^ 
carried  Stephen  to  his  burial,  and  "'made  ereat  lamentation  over  him.'  m  cen.  23. 2.  & 

50.  10.  2  Sam.  3 
■  31. 

t  See  Note  42. 


SECT.  XXV. 


Section  XXIV. — General  Persecution  of  the  Christians,  in  ivhich  Saul 

(afterwards  St.  Paul)  particularly  distinguishes  himself.  ' 

Acts  viii.  latter  part  ofver.  1,  and  ver.  3.  SECT.  xxiv. 

^  And  at  that  time  there  was  a  great  persecution  against  the  Church      „  ^94 
which  was  at  Jerusalem  ;  and  "they  were  all  scattered  abroad  through-     j  *p  ^•^^•^ 
out  the  regions  of  Judaea  and  Samaria,  except  the  apostles."     ^  As  for      Jerusalem. 
Saul,  ''he  made  havoc  of  the  Church,"  entering  into  every  house,  and  ach.  ikTo. 
hauling  men  and  women  committed  them  to  prison.  uSeeNote43. 

ft  ch.  7.  58.  &  9.  1, 
—  13,  21.  &  23.4. 

&2i;.  10, 11. 

Section  XXV. — Philip  the  Deacon,  having  left  Jerusalem  on  account  of  gITk  i'.  13.^' 

the  Persecution,  goes  to  Samaria,  preaches  there,  and  works  Miracles.    \^'r\m'i'\3 

Acts  viii.  5-13.  a  See  Note  44. 

^  Then  "Philip  went  down  to   the  city  of  Samaria. >'  and  preached  

Christ  unto  them.     ^  And  the  people  with  one  accord  gave  heed  unto 

those  things  which  Philip  spake,  hearing  and  seeing  the  miracles  which 

he  did.     ^  For  ''unclean  spirits,  crying  with    loud   voice,  came  out  of     V.  E..  34. 

many  that  were   possessed  with  them ;  and  many  taken  with  palsies,     J-  P-  4747. 

and  that  were  lame,  were  healed.     ^And  there  was  great  joy  in  that       ^""""'"'' 

city.  a  ch.  fi.  5. 

^But  there  was  a  certain  man  called  Simon,''  which  beforetime  in  jMrrkiVi?. 
the  same  city  "^used  sorcery,  and  bewitched  the  people  of  Samaria,  z  see  Note  46. 
'^giving  out  that  himself  was  some  great  one  ;  ^°  to  whom  they  all  gave  «<=h- 13.6. 
heed,  from  tiie  least  to  the  greatest,  saying,  "  This  man  is  the  great  '''''•^' 
power  of  God."      ^^  And  to  him  they  had  regard,  because  that  of  long 
time  he  had  bewitched  them  with  sorceries.    ^~  But  when  they  believed 
Philip  preaching   the    things 'concerning  the   kingdom   of  God,   and  *'^''- '■^• 
the  name  of  Jesus  Christ,  they  were  baptized,  both  men  and  women. 
^'  Then  Simon  himself  believed  also,  and  when  he  was  baptized,  he 
continued   with  Philip  ;  and  wondered,  beholding  the  *miracles  and  * grl'Jmi^aci'cs. 
siofns  which  were  done. 


"J3' 


Section  XXVI. — St.  Peter  and  St.  John  come  down  from  Jerusalem  to   sect.  xxvi. 

Samaria,  to  confer  the  Gifts  of  the  Holy  Ghost  on  the  new  Converts,      y.  M.  34. 

Acts  viii.  14-17.  J.  p.  4747. 

^"^  Now  when  the  apostles  which  were  at  Jerusalem  heard  that  Sama-       samaria. 
ria  had  received  the  word  of  God,  they  sent  unto  them  Peter  and  ach.  2.38. 
John;  ^^  who,    when  they  were  come  down,  prayed  for  them,  "tiiat  *ch.  19. 2. 
they  might  receive  the  Holy  Ghost.     ^^  (For  ''as  yet  He  was  fallen  "cu^^i.'as.' 
upon  none  of  them,  only 'they  were    baptized  in  ''the  name  of  the  rfch.  10.48.  &  19. 
Lord  Jesus.)  ^"  Then  'laid  they  their  hands  on  them,  and  they  received  ecii  6  6  &19  e 
the  Holy  Ghost.^  "^''-v!' ., 

•'  a  bee  Note  47. 


Section  XXVII. — St.  Peter  reproves  Simon  Magus. 

Acts  viii.  18-24.  sect^xvii. 

'^  And  when   Simon   saw  that  through  laying  on  of  the  apostles'      V.  M.  34. 
hands  the  Holy  Ghost  was  given,  he  offered  them  money,  ^^  saying,     J-  P-  4747. 
"  Give  me  also  this  power,  that  on  whomsoever  I  lay  hands,   he   may       ^•^niar^'i- 
receive  the  Holy  Ghost."     ^o  g^t  Peter  said  unto  him,  "  Thy  money  "i^^l'^lW^^^ 
perish  with  thee!  because  "thou  hast  thouo;ht  that  ''the  sift  of  God  jch.  2!38.&  lo. 
may  be  purchased  with  money.     ^^  Thou  hast  neither  part  nor  lot  in      '       "    ' 
this  matter  ;  for  thy  heart  is  not  right  in  the  sight  of  God,     ~^  Repent 


216 


PHILIP  PREACHES  THROUGHOUT  JUDAEA.         [Part  IX. 


eDan.  4.27. 

2  Tim.  2.25. 
d  Heb.  12.  15. 
e  Gen.  20.  7,  17. 

Exod.  8.  8. 

Num.  21.  7. 

1  Kings  13.  6. 

Job  -i2.  8. 

James  5. 16. 


SECT.  XXVIII. 

V.  JE.  34. 

J.  P.  4747. 

Samaria. 


SECT.  XXIX. 

V.  M.  34. 
J.  P.  4747. 

Gaza. 

b  See  Note  48. 

aZcph.  3.  10. 
c  See  Note  49. 
b  John  12.  20. 


cl3.  53.  7,8. 


d  See  Note  50. 


e  See  Note  51. 


f  See  Note  52. 

d  Luke  24.  27. 
ch.  18.  28. 


e  1-1'.  I!).  -17. 
g  Si!c  Note  53. 
/Matt.  28.  19. 

nlillk   16.  16. 

g  See  Mark  1.  1. 


h  1  Kings  18. 12. 

2  ]\iigs2.  16. 

Ez  k.  3.  12,  14. 
h  See  N.  te  o-i. 


SECT.  XXX. 

V.  tE.  :;4. 

J.  P.  4747. 
Judaea. 

a  Matt.  10. 23. 

cli.  11.19. 
i  t  eo  Note  .'5. 


therefore  of  this  thy  wickedness,  and  pray  God,  'if  perhaps  the  thought 
of  thine  heart  may  be  forgiven  thee.  --^  For  I  perceive  that  thou  art 
in  ''the  gall  of  bitterness,  and  t"n  the  bond  of  iniquity."  ~^  Then  an- 
swered Simon,  and  said,  "  Pray 'ye  to  the  Lord  for  me,  that  none  of 
these  things  which  ye  have  spoken  come  upon  me." 


Section  XXVIII. — St.  Peter  and  St.  John  preach  in  many  Villages 

of  the  Samai'itans. 
Acts  viii.  25. 
And  they,  when  they  had  testified  and  preached  the  word  of  the 
Lord,  returned  to  Jerusalem,  and  preached  the  Gospel  in  many  villages 
of  the  Samaritans. 


Section  XXIX. — The  Treasurer  of  Q^iieen  Candace,  a  Proselyte  oj 
Righteousness,  is  converted  and  baptized  by  Philip,  who  now  preaches 
through  the  Cities  of  Judcza. 

Acts  viii.  26,  io  the  end. 
^^  And  the  Angel  of  the  Lord  spake  unto  Philip,  saying,  "  Arise,  and 
go  toward  the  south  unto  the  way  that  goeth  down  from  Jerusalem 
unto  Gaza.  ^Which  is  desert."  ~^And  he  arose  and  went:  and,  be- 
hold !  "a  man  of  Ethiopia,  a  ""eunuch  of  great  authority  under  Candace, 
queen  of  the  Ethiopians,  who  had  the  charge  of  all  her  treasure,  and  ''had 
come  to  Jerusalem  for  to  worship,  "^  was  returning,  and  sitting  in  his 
chariot  read  Esaias  the  prophet.  -'■*  Then  the  Spirit  said  unto  Philip, 
"  Go  near,  and  join  thyself  to  this  chariot."  "^^  And  Philip  ran  thither 
to  Am,  and  heard  him  read  the  prophet  Esaias,  and  said,  "  Under- 
standest  thou  what  thou  readest  ?  "  ^^  And  he  said,  "  How  can  I, 
except  some  man  should  guide  me  ?  "  And  he  desired  Philip  that  he 
would  come  up  and  sit  with  him.  ^^  1  he  place  of  the  Scripture  which 
he  read  was  ^this, — 

"  He  was  led  as  a  sheep  to  the  slaughter, 

And  like  a  lamb  dumb  before  his  shearer, 

So  opened  He  not  his  mouth.*^ 
^^  In  his  humiliation  his  judgment  was  taken  away  ; 

And  who  shall  declare  his  generation?® 

For  his  life  is  taken  from  the  earth." 

2^  And  the  eunuch  answered  Philip,  and  said,  "  I  pray  thee,  of  whom 
speaketh  the  '^prophet  this  ?  of  himself,  or  of  some  other  man  ? " 
^^Then  Philip  opened  his  mouth,  ''and  began  at  the  same  Scripture, 
and  preached  unto  him  Jesus.  ^'^  And  as  they  went  on  their  way, 
they  came  unto  a  certain  water  ;  and  the  eunuch  said,  "  See,  here  is 
water !  'what  doth  hinder  me  to  be  ^baptized  ?  "  ^^  [And  Philip  said,  "  If 
•^thou  believest  with  all  thine  heart,  thou  mayest."  And  he  answered, 
and  said,  "  I  'believe  that  Jesus  Christ  is  the  Son  of  God  !  "]  ^^  And 
he  commanded  the  chariot  to  stand  still  ;  and  they  went  down  both 
into  the  water,  both  Philip  and  the  eunuch  :  and  he  baptized  him. 
^•'And  when  they  were  come  up  out  of  the  water,  ''the  Spirit  of  the 
Lord  caught  away  Philip  ;''  that  the  eunuch  saw  him  no  more,  and  he 
went  on  his  way  rejoicing.  '^^  But  Philip  was  found  at  Azotus  ;  and 
passing  through  he  preached  in  all  the  cities,  till  he  came  to  Caesarea. 


Section  XXX. — Many  of  the  Converts,  who  had  fled  from  Jerusalem 
in  consequence  of  the  Persecution  there,  preach  the   Gospel  to  the 

Jews  in  the  Provinces. 

Acts  viii.  4. 

Therefore  "they  that  were  scattered  abroad  went  every  where 

preaching  the  word.' 


Sect.  XXXIIL]  SAUL  IS  BAPTIZED  AND  PREACHES.  217 

Section  XXXI. — Saul,  on  his  way  to  Damascus,  is  converted  to  the    sect,  xxxi 
Religion  he  tvas  opposing,  on  hearing  the  Bath  Col,  and  seeing  the      v.^E.  35. 
Shechinah}'  '  J-  P-  4748. 

Acts  ix.  1-9.  Near  Damascas. 

^  And  ''Saul,  yet  breathing  out  threatenings  and  slaughter  'against  k  see  Note  56. 
the  di.sciples  of  the  Lord,  went  unto  the   high  priest,  '-^and  desired  "is."]  Tim.i.b; 
of  him  letters  to  '"Damascus  to  the  synagogues,  that  if  he  found  any  *of  '  ^l^  ^f  ^^!; 

J        '^    ^  '  •ii'i  >"  °ee  Note  o8. 

this  way,"  whether  they  were  men  or  women,  he  might  brmg  them  *  qt.  of  ti,e  way : 
bound  unto  Jerusalem.  ^And  ''as  he  journeyed,  he  came  near  Da-  sodu  19.923. 
mascus  :  and  suddenly  there  shined  round  about  him  a  light  "from  b  ch.  2-2.  e.  &.  26. 
heaven  ;  "^and  he  fell  to  the  eartii,  and  heard  a  voice  saying  unto  him,  ^gJ^°i^^Q'^' 
"  Saul !  Saul !  'why  persecutest  thou  me  ?  "  ^  And  he  said,  "  Who  c  Matt. 25.40, &c. 
art  thou.  Lord?  "  And  the  Lord  said,  "  I  am  Jesus  whom  thou  per-  dch.s. 39. 
secutcst:   [''it  is  hard  for  thee  to  kick  against  the  I'pricks."     f'And  he  ^f'l^°'^,^^\ 

L  -111  e  IjUKe  o.  JU.  en. 

trembling  and  astonished  said,  "Lord,    what  wilt  thou  have  me  to   2.37. &16.30. 
do  ?  "     And  the  Lord  said  unto  him,]   "  Arise,  and  go  into  the  city, 
and  it  shall  be  told  thee  what  thou  must  do."     ^  And  ^the  men  which  •'^"^"J  9.  &  le!^ 
journeyed  with  him  stood  speechless,  hearing  a  voice,  but  seeing  no    is. 
man.'J     ^  And  Saul  arose  from  the  earth;  and  when  his  eyes  were  qSeeNote62. 
opened,  he  saw  no  man  ;""  but  they  led  him  by  the  hand,  and  brought  r  See  Note  63. 
him  into  Damascus.     ^  And  he  was  three  days  without  sight,  and  nei-  ^  ^^®  ^°^^  ^^• 
ther  did  eat  nor  drink.' 


Section  XXXIL— ^awZ  is  baptized.  seot^xxii. 

Acts  ix.  10-18,  and  heginidng  of  Id.  Y.M.  35. 

^°  And  there  was  a  certain  disciple  at  Damascus,  "named  Ananias  ;     J.  P.  4748. 
and  to  him  said  the  Lord  in  a  vision,  "  Ananias  !  "    And  he  said,      oajmscus. 
"Behold!    I   am  here,    Lord!"     ^^  And    the   Lord    said  unto    him,  a  ch.  22. 12. 
"  Arise,  and  go  into  the  street  which  is  called  Straight,  and  inquire  in 
the  house  of  Judas  for  one  called  Saul,  ''of  Tarsus;  for,  behold!  he  *gCh-2i.39.&23 
prayeth,  ^"  and  hath  seen  in  a  vision  a  man  named  Ananias  coming  in, 
and    putting  his   hand    on    him,   tiiat    he   might   receive   his   sight." 
1^  Then  Ananias  answered,  "  Lord,  I  have  heard  by  many  of  this  man,  "59.  &22.  id 
'how  much  evil  he  hath  done  to  thy  saints  at  Jerusalem.     ^"^  And  here    2Tim.2. 22. 
he  hath  authority  from  the  Chief  Priests  to  bind  all  "that  call  on  thy  "21! &26. n  Rom! 
Name."     ^^But  the  Lord  said  unto  him,  "  Go  thy  way,   for  'he  is  a    j^'y^,*^°'jl^- 
chosen  vessel'  unto  Me,   to  bear  my  Name  before -^the  Gentiles,  and    Epi.es.  3.7,8! 
^kings,  and  the  children  of  Israel.    ^'^For  ''I  will  show  him  how  great    aTi™'.  i.'ii 
things  he  must  suffer  for  my  Name's  sake." 

^'''And  'Ananias  went  his  way,  and  entered  into  the  house;  and  "'iT'Glif.'-i' 
■'putting  his  hands  on  him  said,  "  Brother  Saul !  the  Lord  (even  Jesus,  ^^];^{ 


c  ver.  1. 

d  ver.  21.  ch.  7. 


t  Sec  Note  65. 
/Rom.  1.  5.  &11. 


22,  23. 
&c. 


that  appeared  unto  thee  in  the  way  as  thou  earnest)  hath  sent  me,  that  ach.  20.23.  & 21, 
thou  mightest  receive  thy  sight,  and  'be  filled  with  the  Holy  Ghost."  ;tJ,'  Jf^Vla!^' 
^^  And  immediately  there  fell  from  his  eyes  as  it  had  been  scales,  and  jcii.  s.  17.' 
he  received  sight  forthwith,  and  arose,  and  was  baptized,  ^^ and  when  ''^^'{-^.'tiz^ii 
he  had  received  meat,  he  was  strengthened. 


Section  XXXIII. — Saul  preaches  in  the  Synagogues  to  the  Jews. 


SECT,  xxxin. 


Acts  ix.  part  of  ver.  19,  and  20-30.  V.  ^E.  35 


J.  P.  4748. 
Damascus. 


^^  Then  "was  [Saul]  certain  days  with  the  disciples  which  were  at 
Damascus ;  ^^  and  straightway"  he  preached  [Christ]  in  the  synagogues, 
Hhat  He  is  the  Son  of  God.     "'  But  all  that  heard  him  were  amazed,  "gee Note 66. 
and  said  ;  "  Is  ^lot  this  he  that  destroyed  them  which  called  on  this  JSeeMark  1.1. 
Name  in  Jerusalem  ?  and  came  hither  for  that  intent,  that  he  might  ^  ^h.  8. 3.  ver. :. 
bring  them  bound  unto  the  Chief  Priests."     22  g^^  g^^y]  increased  the    ^^'-  ^-  ^^'  ^• 
VOL.  II.  28  s 


218  ST.  PETER  RAISES  DORCAS  FROM  THE  DEAD.     [Part  IX. 

i  ch.  18. 23.  more  in  strength,  ''and  confounded  the  Jews  which  dwelt  at  Damas- 
cus, proving  that  this  is  very  Christ. 
'f'^m'it^'  ^^  And  after  that  many  days  were  fulfilled,  'the  Jews  took  counsel  to 
/2Cor.  11. 32.  kill  him  ;  ^"^  but  -^their  laying  await  was  known  of  Saul.  And  they 
watched  the  gates  day  and  night  to  kill  him  ;  --'  then  the  disciples  took 
^/sam.'']'9.^i2.^'  him  by  night,  and  °let  him  down  by  the  wall  in  a  basket.'' 
X  See  Note  67.  ^^  And  ''wheu  [Saul]  was   come  to  Jerusalem, y  he  assayed  to  join 

^\\^m!'  ^^^'  himself  to  the  disciples  ;  but  they  were  all  afraid  of  him,  and  believed 
y  See  Note  68.  not  that  he  was  a  disciple.  ^''' But  'Barnabas  took  him,  and  brought 
I  ch.  4. 36.  &  13.  ^^^^^^  ^Q  ^j^g  apostles,  and  declared  unto  them  how  he  had  seen  the 
3  ver.  20, 22.  Lord  in  the  way,  and  that  He  had  spoken  to  him,  ^and  how  he  had 
AGai.  ].i8.  preached  boldly  at  Damascus  in  the  name  of  Jesus.  ~^  And  *^he  was 
i\Ox  di>,  Mtedcoi-^'^^"^^  them  coming  in  and  going  out  at  Jerusalem,  ^^and  he  spake 
ioquiaxiy.—Y,o.'\  boldly  iu  tlic  uamc  of  the  Lord  Jesus.  And 'disputed  against  the  "'Gre- 
mch.  6. 1.  &  11.  cians  ;  "but  they  went  about  to  slay  him.  ^°  Which  when  the  brethren 
n  ver.  23. 2 Cor.    kucvv,  they  brought    him  down  to  Csesarea,  and  sent  him  forth  to 

11. 26.  rT\ 

larsus. 


SECT.  XXXIV.  ggcTioN  XXXIV. — &t.  Pctcr,  having  preached  throughout  Judcea, 
V.  JE.  38-40.  comes  to  Lydda,  where  he  cures  j^neas,  and  raises  Dorcas  from  the 
J.  P.  4751-53.       dead. 

^'^|!!!i"«-  Acts  i.x.  32,  to  the  end. 

ach.  8. 14.  ^^And  it  came  to  pass,  as  Peter  passed  "throughout  all  quarters,  he 

came  down  also  to  the  saints  which  dwelt  at  Lydda.     ^^  And  there  he 

found  a  certain  man  named  ^Eneas,  which  had  kept  his  bed  eight 

years,  and  was  sick  of  the  palsy.  ^^  And  Peter  said  unto  him, 
^4^11'  ^'  ^^'  ^  "  ^neas  !  ''Jesus  Christ   maketh  thee  whole  :    arise,  and   make  thy 

bed  !  "  And  he  arose  immediately.  ^^  And  all  that  dwelt  in  Lydda 
c  1  chron.  5. 16.    ^nd  "Sarou  saw  him,  and  ''turned  to  the  Lord. 

^^  Now  there  was  at  Joppa  a  certain  disciple  named  Tabitha  (which, 

*  Or,  Doe,i,r,Roe.  j^y  interpretation,  is  called  *Dorcas)  :   this  woman  was  full  'of  good 

Tit.'x'sT    '      works  and  almsdeeds  which  she  did.     ^^  And  it  came  to  pass  in  those 

days,  that  she  was  sick,  and  died  ;  whom  when  they  had  washed,  they 
/ch.  ].  13.  la^jj  /jg^.  f[y^  m^  upper  chamber.     ^*  And  forasmuch  as  Lydda  was  nigh 

to  Joppa,  and  the  disciples  had  heard  that  Peter  was  there,  they  sent 
]  Or,  be  grieved,    unto  hiui  two  mcn,  desiring  him  that  he  would  not  tdelay  to  come  to 

them. 

^'^  Then  Peter  arose  and  went  with  them.     When  he  was  come,  they 

brought  him  into  the  upper  chamber,  and  all  the  widows  stood  by  him 

weeping,  and  showing  the  coats  and  garments  which  Dorcas  made, 
^ Matt.  9. 25.  while  shc  was  with  them.  '^'^  But  Peter  "put  them  all  forth,  and 
Ach. 7. 60.  ''kneeled  down,  and   prayed;    and  turning    Am  to  the  body,  'said, 

*J^hn^]■  43  ^^'    "Tabitha,  arise!"     And  she  opened  her  eyes:  and  when  she  saw 

Peter,  she  sat  up.  "^^  And  he  gave  her  his  hand,  and  lifted  her  up, 
z  See  Note  69.  and  whcu  hc  had  called  the  saints  and  widows,  he  presented  her 
j  John  11. 45.  &  alive.''  '^~  And  it  was  known  throughout  all  Joppa  ;  ^and  many  believed 
kch  JO  6  "^  the  Lord.     "^^  And  it  came  to  pass,  that  he  tarried  many  days  in 

a  See  Note  70.     Joppa,  with  onc  '"Simou  a  tanner.* 


SECT^xxv.  SECTION    XXXV. — Thc   Churches    are  at  rest  \from  Persecution,    in 

V.  M.  38-40.  consequence  of  the  Conversion  of  Saul,  and  the  Conduct  of  Caligula. 

J.  P.  4751-53.  Acts  ix.  31. 

bs»eN^7i.  Then  "had  the  Churches  rest"=  throughout  all  Judcea  and  Galilee 

flSeech.  8. 1.  and  Samaria,  and  were  edified,  and,  walking  in  the  fear  of  the  Lord, 

c  See  Note  72.  ^^^^  -^^  ^j^^  comfort  of  the  Holy  Ghost,  were  multiplied. 


Sect.  II.]  ST.  PETER  VISITS  CORNELIUS.  219 

PART   X. 


THE  GOSPEL  HAVING  NOW  BEEN  PREACHED  TO  THE  JEWS  IN 
JERUSALEM,  JUD^A,  SAMARIA,  AND  THE  PROVINCES,  THE 
TIME  ARRIVES  FOR  THE  CONVERSION  OF  THE  DEVOUT  GEN- 
TILES, OR  PROSELYTES  OF  THE  GATE." 


Section  I. — St.  Peter  sees  a  Visioti,  in  which  he  is  commanded  to  visit       sect.  i. 
a  Gentile,  ivho  had  been  miraculously  instructed  to  send  for  him.  ^  ~^  ao 

Acts  x.  1-16.  j  p  4753 

^  There  was  a  certain  man  in  Caesarea  called  Cornelius,  a  centurion     caesareaand 
of  the  band  called  the  Italian  band,  ^a  "devout  man,  and  one  that  "^' 

'feared  God  with  all  his  house,  which  gave  much  alms  to  the  people,  aSeeNotei. 
and  prayed  to  God  alway.     ^  He  'saw  in  a  vision  evidently,  about  the  "^^.^^k^^'^'^ 
ninth  hour  of  the  day,  an  angel  of  God  coming  in  to  him,  and  saying  *  "«■■•  35- 
unto  him,    "Cornelius!"      '*And  when  he  looked  on  him,  he  was  Tx'    ''^^'^^' 
afraid,    and    said,    "  What  is  it,   Lord  ? "     And    he  said    unto  him, 
"  Thy  prayers  and  thine  alms  are  come  up  for  a  memorial  before  God. 
^And  now  send  men  to  Joppa,  and  call  for  one  Simon,  whose  sur- 
name is  Peter:  ""he  lodgeth  with  one  ''Simon  a  tanner,  whose  house  <i<:h. 9. 43. 
is  by  the  seaside  ;   ['he  shall  tell  thee  what  thou  oughtest    to  do.]"  ech.  11. 14. 
'  And  when  the  angel  which  spake  unto  Cornelius  was  departed,  he 
called  two  of  his  household  servants,  and  a  devout  soldier  of  them 
that  waited  on  him  continually  ;  ^  and  when  he  had  declared  all  these 
things  unto  them,  he  sent  them  to  Joppa. 

^  On  the  morrow,  as  they  went  on  their  journey,  and  drew  nigh 
unto  the  city,  •'^Peter  went  up  upon  the  housetop  to  pray  about  the /'=''■  i'- 5' *^'=- 
sixth  hour.     ^°  And  he  became  very  hungry,  and  would  have  eaten  ; 
but  while  they  made  ready,  he  fell  into  a**  trance,  ^^  and  °'saw  heaven  bSeeNote2. 
opened,  and  a  certain  vessel  descending  [unto  him],  as  it  had  been  a  '^19.  n"/  ' 
great  sheet   knit  at   the  four  corners,   and  let  down  to  the  earth  ; 
^^  wherein  were  all  manner  of  fourfooted  beasts  of  the  earth,  [and  wild 
beasts,]  and  creeping  things,  and  fowls  of  the  air.     ^^  And  there  came 


k  Lev.  I1.4.&20. 

a  voice  to  hmi,  "Rise,  Peter!    kill,  and  eat!"     ^'^But  Peter   said,    25. Deut.  14. 3, 
"  Not  so.  Lord!  for  ''I  have  never  eaten  any  thing  that  is  common  or  ijiatt.  15. iVvpr. 
unclean."     ^^  And  the   voice  spake  unto  him  again  the  second  time,    ^- fo°'"cot  10' 
"  What  'God  hath  cleansed,  that  call  not  thou  common."     '^  This  was    2?'  ^  ^'"'-  "*•  *■ 

,  Tit.  1.  15. 

done  thrice  ;  and  the  vessel  was  received  up  again  into  heaven. 


Section  IL — St.  Peter  visits  Cornelius,  a  Roman  Centurion.  sect,  it. 

Acts  x.  17-3.3.  V.  JE.  40. 

^''  Now  while  Peter  doubted  in  himself  what  this  vision  which  he     ^  ^  4753. 
had  seen  should  mean,  behold  !  the  men  which  were  sent  from  Cor-       Caesarea. 
nelius  had  made  inquiry  for  Simon's  house,  and  stood  before  the  gate, 
^^and  called,  and  asked  whether  Simon,  which  was  surnamed  Peter, 
were  lodged  there. 

^^  While  Peter  thought  on  the   vision,  "the  Spirit  said  unto  him,  «ch.  11. 12. 
"Behold!   [three]  men  seek  thee;    -'^ arise  'therefore,  and  get  thee  sch.  15. 7. 
down,  and  go  with  them,  doubting  nothing ;  for  I  have  sent  them." 
-^  Then  Peter  went  down  to  the  men  [which  were  sent  unto  him  from 
Cornelius  ;]  and  said,  "  Behold  !   I  am  he  whom  ye  seek  ;  what  is  the 
cause  wherefore  ye  are  come?"     ^"^  And  they  .said,  "  Cornelius  'the  c  ver.  i,  2,  &c. 


220  CORNELIUS  IS  BAPTIZED.  [Part  X. 

rfch.  22. 12.  centurion  (a  just  man,  and  one  that  feareth  God,  and  ''of  good  report 
12.'    "    '    '    among  all  the  nation  of  the  Jews),  was  warned  from  God  by  a  holy 

■^Rev.^^9.^]o^'&  angel  to  send  for  thee  into  his  house,  and  to  hear  words  of  thee." 
22.9.  ^2  Then  called  he  them  in,  and  lodged  them. 

^28° ch.  ii.'s.    ■       And  on   the  morrow   Peter   went  away   with   them,  'and   certain 

A^h'  fs  8~'9'^  brethren  from  Joppa  accompanied  him.  ^^  And  the  morrow  after  they 
Epiies.  3.' 6.       entered  into  Caesarea.     And  Cornelius  waited  for  them,  and  had  called 

'^T'^i^o        tosrether  his  kinsmen  and  near  friends.     ~^And  as  Peter  was  coming 

J  Miitt.  23.  3.  3  .  .  .  .a 

Mark  16. 5.  in,  Cornclius  met  him,  and  fell  down  at  his  feet,  and  worshipped 
k  ver.%~  &c'.  him.  "^^  But  Peter  took  him  up,  saying,  "  Stand  ^up ;  I  myself 
iHeb.  6°']o!'  also  am  a  man!"  ^^  And  as  he  talked  with  him,  he  went  in,  and 
'"i/i,?/— ed.^]""''^  found  many  that  were  come  together.  ^^And  he  said  unto  them, 
^^^^^^^^^  "  Ye  know  how  ^that  it  is  an  unlawful  thing  for  a  man  that  is  a  Jew 
to  keep  company,  or  come  unto  one  of  another  nation  ;  but  ''God  hath 

'-    '     showed   me   that  I   should  not  call    any  man   common   or   unclean. 

V.  M.  40.     29  Therefore  came  I  unto  you  without  gainsaying,  as  soon  as  I  was 

J.  P.  47o3.     ggj-jj.  £qj.      j  g^gj^  therefore  for  what  intent  ye  have  sent  for  me  ?  " 

-^ —  '  ^^  And  Cornelius  said,  "  Four  days  ago  I  was  fasting  until  this  hour  ; 

"2 chron.  19. 7.    aud  at  the  ninth  hour  I  prayed  in  my  house,  and,  behold!  'a  man 

2?if.^GiK  ^T'  stood  before  me  ^in  bright  clothing,  ^^  and  said,  '  Cornelius,  *thy  prayer 

Ephes  6. 9.  Col.  jg  heard,  'and  thine  alms  are  had  in  remembrance  in  the  sight  of  God. 

3. 25.  1  Pet. 1.17.  '  ...  "  . 

6  ch.  15. 9.  Rom.  ^2  ggj-,(j  thcrcfore  to  Joppa,  and  call   hither  Simon,  whose  surname  is 

2   13  27.  &  3. "23  .  .  . 

29.  &.  16. 12,115!  Peter  (he  is  lodged  in  the  house  of  one  Simon,  a  tanner,  by  the  sea- 

Gai?3. 28.    '      side),  who,  when  he  cometh,  shall  speak  unto  thee.'     ^^Immediately 

&'3.*'6.' "'  '^'  ^^'  therefore  I  sent  to  thee  ;  and    thou  '"hast  well  done   that  thou  art 

c  See  Note  3.       comc.     Now  therefore  are  we  all  here  present  before  God,  to  hear  all 

dSee  Note  4.  ,   .  ,  ^      ^      ^  c  r^       \  ,1 

fits. 57. 19. Eph.    things  that  are  commanded  thee  oi  God. 

2.  14,  16,  17.  ^ 

Col.  1.  20.  . . 

d  Matt.  28.  18,  ' 

icor.  15. 27.  Section  III. — St.  Peter  first  declares  Christ  to  he  the  Saviour  of  all, 
1  Pet.  3.''22.*'  '  even  of  the  Gentiles,  who  believe  in  him. 

Rev.   17.  14.   &  A  o  1    /lo 

19. 16.  Acts  x.  34-43. 

/Luke 4.' 18.' ch.        ^'^  Then  Peter  opened  his  mouth,  and  said,  "Of  "a  truth  I  perceive 

fieb'  f  9'  ^'^'  ^^^^  ^^^  ^^  "°  respecter  of  persons  ;  ^°  but  'in  every  nation  he  that 

^  John  3.2.  feareth  Him,  and  worketh  righteousness,  is  ""accepted  with  Him.  ^^  The 

fch'-%o^'  word''  which  God  sent  unto  the  children  of  Israel,  "^preaching  peace  by 

jch.  2. 24.  Jesus  Christ:    (''he  is  Lord  of  all.)    That  word,  I  say,  ye  know,  which 

ch.°i3. 31.   '  *"  was  published  throughout  all  Judaea,  and  'began  from  Galilee,  after 

z^Luke^'4!3o'43.  the  baptisiTi  which  John  preached  ;    ^^  how  -^God  anointed  Jesus  ot 

MM"tf'28^i9  Nazareth  with  the  Holy  Ghost  and  with  power,  who  went  about  doing 

20.  ch.  1. 8.  '  good,  and  healing  all  that  were  oppressed  of  the  Devil ;  'for  God  was  with 

n  John  5.  22  27.     o  '  o  l  l  _  _' 

ch.  17.' 3r. '  ~ '  him.     ^^  And  ''we  [are]  witnesses  of  all  things  which  he  did  both  in  the 

"2  c™.  5.' i'().   '  land  of  the  Jews,  and  in  Jerusalem  ;  Svhom  they  slew  and  hanged  on 

WiZ'i.'6.'  a'tree.     '"'  Him  'God  raised  up  the  third  day,  and  showed  him  openly, 

^}f'^'}}'  ■'«'■  ''^  (not  ''to  all  the  people,  but  unto  witnesses*"  chosen  before  of  God, 

3J..iJ.  Dan.  9.  V  .  '  .  .       ^  ^  ,  c  1 

21.  i\iic.  7. 18.  even  to  us,  'who  did  eat  and  drink  with  him),  after  he  rose  from  the 
Mai. 4. b'.ch. 26.  dead;  ''^and  "'he  commanded  us  to  preach   unto  the  people,  and  to 

?(~h.  15. 9.  &2n.   testify  "that  it  is  he  which  was  ordained  of  God  to  he  the  Judge  "of 

Gai!^3'.'22."*  "'  n^iick  and  dead.  ^^To  ''him  give  all  the  Prophets  witness,  that  through 

his  Name    'whosoever    believcth    in   him   shall    receive   remission   of 


SECT.  IV. 


sins. 


V.  M.  40. 
J.  P.  4753. 

Coesarea. 


Section  IV. —  Cornelius  and  his  Friends  receive  the  Holy  Ghost,  and 

are  baptized. 
Acts  x.  44,  to  the  end. 
"iVifi,  17- &  ii.       '''*  While  Peter  yet  spake  these  words,  "the  Holy  Ghost  fell  on  all 
them  which  heard  the  word.     '^"'And  'they  of  the  circumcision  which 


15: 

b  ver.  23. 


Sect.  VI.]     THE  CONVERTS  PREACH  TO  THE  GENTILES.  221 

believed  were  astonished,  as  many  as  came  with  Peter,  'because  that  ''^^Jiy-Jf- 
on  the  Gentiles  also  was  poured  out  the  gift  of  the  Holy  Ghost ;  ■^^  for 
they   heard    them   speak  with    tongues,   and    magnify   God.      Then 
answered  Peter,  ''^  "  Can  any  man  forbid  water,  that  these  should  not  "^sfg.  Rom.w.il: 
be  baptized,  which  have  received  tiie  Holy  Ghost  ''as  well  as  we?"  eicor.  i.n. 
^*^  And  'he  commanded  them  to  be  baptized  ^in  the  Name  of  the  Lord.  Ah.  2. 38.  &8. 
Then  prayed  they  him  to  tarry  certain  days. 


a  ch.  10.  45.  Gal. 


Section  V. — St.  Peter  defends  his  Conduct  in  visiting  and  baptizing      sect,  v. 

Cornelius.  V.^.  40. 

Acts  xi.  1-18.  J.  P.  4753. 

^  And  the  apostles  and  brethren  that  were  in  Judeea  heard  that  the      Jerusalem. 
Gentiles  had  also  received  the  word  of  God.     ^  And  when  Peter  was 
come  up  to  Jerusalem,  "they  that  were  of  the  Circumcision  contended  VV.' 
with  him,  ^ savinij,  "Thou  ''wentest  in  to  men  uncircumcised,  'and  sch.  10. ss. 
didst  cat  with  them. 

'But  Peter  rehearsed  the  matter  from  the  beginning,  and  expounded 
it  ''by  order  unto  them,  saying,  ^  "  I  'was  in  the  city  of  Joppa  praying :  '''^^^^^^'^'..^ 
and  in  a  trance,  I  saw  a  vision,  A  certain  vessel  descend,  as  it  had 
been  a  great  sheet,  let  down   from  heaven  by  four  corners  ;  and  it 
came  even  to  me ;  ^  upon  the  which  when  I  had  fastened  mine  eyes, 
I  considered,  and  saw  fourfooted  beasts  of  the  earth,  and  wild  beasts, 
and  creeping  things,  and  fowls  of  the  air.      ''  And   I  heard  a  voice 
saying  unto  me,  '  Arise,  Peter  !  slay  and  eat ! '     ^  But  I  said,  '  Not  so. 
Lord  !  for  nothing  common  or  unclean  hath  at  any  time  entered  into 
my  mouth.'     ■'  But  the  voice  answered  me  again  from  heaven,  'What 
God  hath  cleansed,  that  call  not  thou  common.'     ^"  And  this  was  done 
three  times  :  and  all  were  drawn  up  again  into  heaven.  ^^  And,  behold! 
immediately  there  were  three  men  already  come  unto  the  house  where 
I  was,  sent  from  Caesarea  unto  me.     ^^  And  -'^the  Spirit  bade  me  go  ■^J"''"  ^^-  ^^-  *='' 
with  them,  nothing  doubting;  moreover  "'these  six  brethren  accom- ^ch.  10.03. 
panied  me,  and  we  entered  into  the  man's  house.     ^^  And  ''he  showed  '"^^'-  ^^^^■ 
us  iiow  he  had  seen  an  angel  in  his  house,  which  stood  and  said  unto 
him,  '  Send  [men]  to  Joppa,  and  call  for  Simon,  whose  surname  is 
Peter  ;  ^^  who  shall  tell  thee  words,  whereby  thou  and  all  thy  house 
shall  be  saved.'     '^  And  as  I  began  to  speak,  the  Holy  Ghost  fell  on  ich.  2. 4. 
them,  'as  on  us  at  the  beginning.     ^^Then  remembered  I  the  word  of  ^j^^jjj^t.^s.^n.^^^ 
the  Lord,  how  that  he  said,  '  John,  ^indeed,  baptized  with  water;  but    ch.  i.5.y]9.'4. 
*ye  shall  be  baptized  witli  the  Holy  Ghost.'     1^  Forasmuch  'then  as  ''l^.t^^hs!'^^' 
God  gave  them  the  like  gift  as  he  did  unto  us,  who  believed  on  the  ki..  15. 8,  n. 
Lord  Jesus  Christ ;  "wha\  was  I,  that  I  could  withstand  God  ?"  ""^-  '"•  ^^• 

^®  When  they  heard  these  things,  they  held  their  peace,  and  glorified  "^  15 '9 ''fg^' ^^' 
God,  saying,  "  Then  "hath  God  also  to  the  Gentiles  granted  repentance 
unto  life  ! "  =^== 


Section  VL — The  Converts  who  had  been  dispersed  by  the  Persecution  sect,  vi. 

after  the  Death  of  Stephen,  having  heard  of  the  Vision  of  Peter,  v.  S..  41. 

preach  to  the  devout  Gentiles  also.  J.  P.  4754. 

ArT«  vi     U)-'>1  Judaea  and  the 

ACTS  XI.  1.'    ^J.  Provinces. 

^9  Now  "they  which  were  scattered  abroad,  upon  the  persecution  — 
that  arose  about  Stephen,  travelled  as  far  as  Phenice,  and  Cyprus,  and 

Antioch,  preaching  the  word  to  none  but  unto  the  Jews  only.*"    ~°  And  fSeeXotoe. 
some  of  them  were  men  of  Cyprus  and  Cyrene,  which,  when  they 

were  come  to  Antioch,  spake  unto  Hhe  Grecians,  preaching  the  Lord  ftcii.6.  i.&g.ag. 
Jesus.     ^^And  'the  hand  of  the  Lord  was  with  them:  and  a  great  "2.47? 

number  believed,  and  ''turned  unto  the  Lord.  dci..  9. 35. 

VOL.  II.  *s 


222 


HEROD  AGRIPPA  IMPRISONS  ST.  PETER.        [Part  X. 


SECT.  VII. 

V.^.  41. 
J.  P.  4754. 

Jerusalem  and 
Antioeh. 

g  See  Note  7. 
a  ch.  9.  27. 

6ch.  13.  43.  &  14. 

22. 
c  ch.  6.  5. 
d  ver.21.  ell.  5. 

14. 


Section  VII. — The  Church,  at  Jerusalem  commissions  Barnabas  to  make 

inquiries  into  this  matter.^ 
Acts  xi.  22-24. 
^^  Then  tidings  of  these  things  came  unto  the  ears  of  the  Church 
which  was  in  Jerusalem ;  and  they  sent  forth  "Barnabas,  that  he 
should  go  as  far  as  Antioeh.  ^^  Who,  when  he  came,  and  had  seen 
the  grace  of  God,  was  glad,  and  'e.\horted  them  all,  that  with  purpose 
of  heart  they  would  cleave  unto  the  Lord ;  ~^  for  he  was  a  good  man, 
and  Tull  of  the  Holy  Ghost  and  of  faith.  ''And  much  people  was 
added  unto  the  Lord. 


SECT.  VIII. 

V.  2E.  42. 
J.  P.  4755. 

Tarsus. 

a  ch.  9.  30. 

*  Or,  ill  the  church. 

h  See  Note  8. 


Section  VIIL — Barnabas  goes  to  Tarsus  for  Saul,  whom  he  takes  with 
him  to  Antioeh,  ivhere  the  Converts  were  preaching  to  the  devout 
Gentiles. 

Acts  xi.  25,  26. 
^^Then  departed  [Barnabas]  to  "Tarsus,  for  to  seek  Saul ;  ^^and 
when  he  had  found  him,  he  brought  him  unto  Antioeh.  And  it 
came  to  pass,  that  a  whole  year  they  assembled  themselves  *with  the 
Church,  and  taught  much  people,  and  the  disciples  were  called  Chris- 
tians first  in  Antioeh.'' 


sect.  IX. 

V.  M.  43. 

J.  P.  4756. 

Jerusalem. 

i  Sea  Note  9. 
*  Or,  began. 

a  Matt.  4.  21.  & 
20.23. 

b  Exod.  12. 14,15. 
&  23.  15. 
e  John  21.  18. 


f  Or,  instavt  and 
earnest  prayer 
teas  made. 
2  Cor.  1.11. 
Ephes.  6. 18. 
1  Thess.  5.  17. 

(ich.  5.  19. 
k  See  Note  10. 


e  Ps.  12').  1. 

/ch  10.  3,  17.  & 
11.5. 


g-ch.  1().2(>. 

1  See  Note  1 1 . 
h  P3.34.7.  nan.3. 

28.  &.  6.22.11(a). 

1.  14. 
i  Joh  5.  19.  P3.33. 

18,  19.  &34.2i. 

&41.2.  &  97.10. 

2  Cor.  1.  10. 

2  Pet.  2.  9. 
.;  ch.  4.  23. 
k  ch.  15.  37. 
I  ver.  5. 
\  Or,  to  ask  who 

was  there. 


Section  IX. — Herod  Agrippa  condemns  James  the  Brother  of  John  to 
Death,  and  imprisons  Peter,  who  is  miraculously  released,  and  pre- 
sents himself  to   the  other  James,   ivho   had   been  made  Bishop  of 
Jerusalem.^ 

Acts  xii.  1-18,  and  beginning  of  ver.  19. 
^  Now  about  that  time  Herod  the  king  *stretched  forth  his  hands  to 
vex  certain  of  the  Church.  ^And  he  killed  James  "the  brother  of 
John  with  the  sword.  ^  And  because  he  saw  it  pleased  the  Jews,  he 
proceeded  further  to  take  Peter  also  ;  (then  were  Hhe  days  of  unleav- 
ened bread  ;)  ^  and  'when  he  had  apprehended  him,  he  put  him  in 
prison,  and  delivered  him  to  four  quaternions  of  soldiers  to  keep  him  ; 
intending  after  Easter  to  bring  him  forth  to  the  people.  ^  Peter  there- 
fore was  kept  in  prison ;  but  tprayer  was  made  without  ceasing  of  the 
Church  unto  God  for  him.  ^  And  when  Herod  would  have  brought 
him  forth,  the  same  night  Peter  was  sleeping  between  two  soldiers, 
bound  with  two  chains,  and  the  keepers  before  the  door  kept  the 
prison.  "^  And,  behold  !  ''the  Angel^  of  the  Lord  came  upon  him,  and 
a  light  shined  in  the  prison  ;  and  he  smote  Peter  on  the  side,  and 
raised  him  up,  saying,  "  Arise  up  quickly  !  "  And  his  chains  fell  off 
from  his  hands.  "^And  the  Angel  said  unto  him,  "Gird  thyself,  and 
bind  on  thy  sandals."  And  so  he  did.  And  he  saith  unto  him, 
"Cast  thy  garment  about  thee,  and  follow  me."  '-"And  he  went  out, 
and  followed  him  ;  and  "wist  not  that  it  was  true  which  was  done 
by  the  Angel ;  but  thought  -^he  saw  a  vision.  ^^'  When  they  were 
past  the  first  and  the  second  ward,  they  came  unto  the  iron  gate  that 
leadeth  unto  the  city,  ^which  opened  to  them  of  his  own  accord  ;  and 
they  went  out,  and  passed  on  through  one  street,  and  forthwith  the 
Angel'  departed  from  him.  ''  And  when  Peter  was  come  to  himself, 
he  said,  "  Now  I  know  of  a  surety,  that  'the  Lord  hath  sent  his  Angel, 
and  'hath  delivered  me  out  of  the  hand  of  Herod,  and  f-om  all  the 
expectation  of  the  people  of  the  Jews." 

'-And  when  he  had  considered  the  thing,  'he  came  to  the  house  of 
Mary  the  mother  of  'John,  whose  surname  was  Mark,  where  many 
were  gathered  together  'praying.  '^  And  as  Peter  knocked  at  the 
door  of  the  gate,  a  damsel  came  Ho  hearken,  named  Rhoda  ;  ^'^  and 


m  See  Note  12. 


Sect.  XIIL]  THE  DEATH  OF  IIEROD  AGRIPPA.  223 

when  she  knew  Peter's  voice,  she  opened  not  the  gate  for  gladness, 

but  ran  in,  and  told  how  Peter  stood  before  the  gate.     ^^And  they 

said  unto  her,  "  Thou  art  mad  !  "     But  she  constantly  affirmed  that  it 

was  even  so.     Then  said  they,  "  It  '"is  his  angel."     ^'^  But  Peter  con-  '"]v{ltt"/lio 

tinued  knocking ;  and  when  they  had  opened  the  door,  and  saw  him, 

they  were  astonished.      ^^  But   he,  "beckoning    unto  them  with   the  'ga'^Joi^'^io'^^'^" 

hand  to  hold   their  peace,   declared   unto   them   how  the   Lord   liad 

brought  him  out  of  the  prison.    And  he  said,  "  Go,  show  these  things 

unto  James,  and  to  the  brethren."     And  he  departed,  and  went  into 

another  place."'  sect.  x. 

^^  Now  as  soon  as  it  was  day,  there  was  no  small  stir  among  the  — 

soldiers,  what  was  become  of  Peter.     ^^  And  when  Herod  had  sought     ^'     ',^.^' 
for  him,  and  found  him  not,  he  examined  the  keepers,  and  commanded       Aniioch. 
that  they  should  be  put  to  death.  — 

J  r  „  ggg  j^^,te  13. 

—  a  ch.  i.  17.  &  13. 

1.  &  15.  32.  & 

Section  X. — The  Converts  at  Antioch,  being  forewarned  by  Agabiis,    ssiEph.  4.'ii.' 
send  relief  to  their  Brethren  at  Jerusalem,  bu  the  hands  of  Barnabas  o  See  Note  i4. 

7    t'       7  n  *  ch.  21.  10. 

Acts  xi.  27,  to  the  end.  \^'-  \^\^- 

^^  And  in  these  days  came    prophets  °from  Jerusalem  unto  Antioch.  dch.  12. 25. 
2*^ And  there  stood  up  one  of  them  named  ''Agabus,  and  signified  by  p^^^'^°^^^^- 
the  Spirit  that  there  should  be  great  dearth  throughout  all  the  world :  — 

which  came  to  pass  in  the  days  of  Claudius  [Ciesar].     ^'■' Then  the 
disciples,  every  man  according  to  his  ability,  determined  to  send  "relief 
unto  the  brethren  which  dwelt  in  Juda3a  ;  ^^  which  ''also  they  did,  and     7  p  4~^-l 
sent  it  to  the  elders?  by  the  hands  of  Barnabas  and  Saul. 


SECT.  XI. 


a  i.o.HerodAgrip- 

Section  XI. — The  Death  of  Herod  Agrippa.  n)r,barea 

Acts  xii.  latter  part  ofver.  19,  and  ver.  20-23.  fr«df4™«r'!'  '"' 

^^  And  "he  went  down  from  Judaea  to  Caesarea,  and  there  abode.       t^r.  that  was^ 
-'^  And   [Herod]    *was   highly  displeased   with  them  of  Tyre  and    Teddiamhery" 
Sidon  :   but  they  came  with  one  accord  to  him,  and,  having  made  *Ezek"^^\^'i7' "' 
Blastus  tthe  king's  chamberlain  their  friend,  desired  peace;  because  cisam. 25.38. 
Hheir  country  was  nourished  by  the  king's  country.     ^' And  upon  a  .set  dpl^'iis?]. 
day  Herod,  arrayed  in  royal  apparel,  sat  upon  his  throne,  and  made  qSeeNoteie. 

an  oration  unto  them.     ^~  And  the  people  gave  a  shout,  saying,  "  It  is  

the  voice  of  a  god,  and  not  of  a  man  !  "  ^^  And  immediately  the 
Angel  of  the  Lord  "smote  him,  because  ''he  gave  not  God  the  glory : 
and  he  was  eaten  of  worms,  and  gave  up  the  ghost. "i  V.  ^.  44. 

J.  P.  4757 

Section  XII. — The  Churches  continue  to  increase.  7.  &  19. 20. 


SECT.  xir. 


Acts  xii.  24. 
But  "the  word  of  God  grew,  and  multiplied. 


Col.  1.  6. 


SECT.  xiri. 


V.  JE.  45. 

J.  P.  4753. 

Antioch. 


Section  XIII. — Said  having  seen  a  Vision  in  the  Temple,^  in  which  he 
is  commanded  to  leave  Jerusalem,  and  to  preach  to  the  Gentiles, 
returns  with  Barnabas  to  Aniioch. 

Acts  xii.  25. 
'And  Barnabas  and  Saul  returned  from  Jerusalem,  when  they  had  *ot, charge. 
fulfilled  their  *ministry,  and  "took  with  them  John,  whose  surname  aVer  i2.~ch.  13.5 
was  Mark.  13.  &  15. 37. 


r  See  Note  17. 
R  See  Note  18. 


224 


ST.  PAUL'S  FIRST  APOSTOLICAL  JOURNEY.      [Part  XI. 


PART   XI 


SECT.   1. 

V.  M.  45. 

J.  P.  4758. 

Antiocli. 

ach.  11.  27.&14. 

26.  &  15.  35. 
J  ch   11.  22-2f). 
c  Rom.  16.  21. 
*  Or,  Herod's 

foatcrhrother, 
dNum.  8.  14.  ch. 

9.  15.  &  22.  21. 

Rom.  1.1.  Gal.l. 

15.  &  2.  9. 
e  Matt.  9.  38.  cli. 

14.  26.  Rom.  10. 

15.  Eplies.  3.  7, 
8.  I  Tim.  2.  7. 

2  Tim.  1.  11. 

Heb.  5.  4. 
/ch.  6.  6. 
a  See  Note  1. 


SECT.  ir. 

V.  M.  45. 
J.  P.  4758. 

Seleucia. 


SECT.  HI. 

V.  M.  45. 
J.  P.  4758. 

Salimis  and 
Paphos. 

a  ch.  4.  36. 
b  ver.  46. 
cch.  12.25.  &  15. 
37. 

d  ch.  8.  9. 
b  See  Note  2. 

eEx.  7.  11. 

2  Tim.  3.8. 
c  See  Note  3. 
d  See  Note  4. 
/ch.  4.  8. 
g  Miitt.  13.  38. 

John  8.  44. 

1  John  3.  8. 

/(  Knapp,  here 
dropsWw  interro- 
eation  point. — 
Ed. 

i  Ex.  9.  3.  1  Sam. 
5.6. 


PERIOD    FOR   PREACHING    THE   GOSPEL   TO   THE    IDOLATROUS 
GENTILES,  AND  ST.  PAUL'S  FIRST  APOSTOLICAL  JOURNEY. 


Section  I. — The  Apostles  having  been  absent  from  Jerusalem  when 
Saul  so IV  his  Vision  in  the  Temple,  he  and  Barnabas  are  separated 
to  the  Apostolic  Office  by  the  Heads  of  the  Church  at  Antioch. 

Acts  xiii.  1-3. 
^  Now  there  were  "in  the  Church  that  was  at  Antioch  certain  proph- 
ets and  teachers  ;  as  ^'Barnabas,  and  Simeon  that  was  called  Niger, 
and  "^Lucius  of  Cyrene,  and  Manaen  ("^which  had  been  brought  up 
with  Herod  the  tetrarch),  and  Saul.  ^  As  they  ministered  to  the  Lord, 
and  fasted,  the  Holy  Ghost  said,  "  Separate  ''me  Barnabas  and  Saul  for 
the  work  'whereuntol  have  called  them."  ^  And  •'^when  they  had  fasted 
and  prayed,  and  laid  their  hands  on  them,  they  sent  them  away.* 


Section  H. — Saul,  in  company  with    Barnabas,  commences    his  first 
Apostolical  Journey,  by  going  from  Antioch  to  Seleucia. 
Acts  xiii.  former  part  of  ver.  4. 
So  they,  being  sent  forth  by  the  Holy  Ghost,  departed  unto  Seleucia. 


Section  HI. — From  Seleucia  Saul  and  Barnabas  proceed  to  Salamis 
and  Paphos,  in  Cyprus,  where  Sergius  Paulus  (ivhose  name  was 
assumed  by  Saul)  is  converted  ;  being  the  first  known  or  recorded 
Convert  of  the  idolatrous  Gentiles. 

Acts  xiii.  latter  part  of  ver.  4-12. 
^  And  from  thence  they  sailed  to  "Cyprus.  ^  And  when  they  were 
at  Salamis,  Hhey  preached  the  word  of  God  in  the  synagogues  of  the 
Jews :  and  they  had  also  "^ John  to  their  minister.  '^  And  when  they 
had  gone  through  the  isle  unto  Paphos,  they  found  ''a  certain  sorcerer, 
a  false  prophet,  a  Jew,  whose  name  urns  Bar-jesus  ;  '''  which  was  with 
the  deputy''  of  the  country,  Sergius  Paulus,  a  prudent  man.  Who 
called  for  Barnabas  and  Saul,  and  desired  to  hear  the  word  of  God. 
^  But  'Elymas*^  the  sorcerer  (for  so  is  his  name  by  interpretation)  with- 
stood them,  seeking  to  turn  away  the  deputy  from  the  faith.  ^Then 
Saul  (who  also  is  called  ''Paul),  -'filled  with  the  Holy  Ghost,  set  his  eyes 
on  liim,  '"and  said,  "O  full  of  all  subtilty  and  all  mischief,  ^thou child 
of  the  Devil,  thou  enemy  of  all  righteousness  !  thou  wilt  not  cease  to 
pervert  the  right  ways  of  the  Lord ;''  ^^  and  now,  behold  !  'the  hand 
of  the  Lord  is  upon  thee,  and  thou  shalt  be  blind,  not  seeing  the  sun 
for  a  season."  And  immediately  there  fell  on  him  a  mist  and  a  dark- 
ness ;  and  he  went  about  seeking  some  to  lead  him  by  the  hand. 
^~  Then  the  deputy,  when  he  saw  what  was  done,  believed,  being  as- 
tonished at  the  doctrine  of  the  Lord. 


SECT.  IV. 

V 

.  M.  45. 

J. 

P.  4758. 

Perga. 

a 

ch. 

15.  38. 

Section  IV. — From  Cyprus  to  Perga  in  Pamphylia. 

Acts  xiii.  13. 
Now  when  Paul  and  his  company  loosed  from  Paplios,  they  came 
to  Perga  in  Pamphylia.     And  "John  departing  from  them  returned  to 
Jerusalem. 


Antioch  in 
I'isidia. 


Sect.  V.]  ST.  PAUL  IS  DRIVEN  FROM  ANTIOCH.  225 

Section  V. — Fro7n  Perga  to  Antioch  in  Pisidia — Paul,  according  to      sect\  v. 

his  custom,  first  preaches  to  the  Jeivs — They  are  driven  out  of  Antioch.      v.  M.  46. 

Acts  xiii.  14-50.  J.  P.  4759. 

^^  But  when  they  departed  from  Perga,  they  came  to  Antioch  in 
Pisidia,  and  "went  into  the  synagogue  on  the  Sabbath  day,*'  and  sat 
down.      '^  And  'after  the  reading  of  the  Law  and  the  Prophets,  the  "'i.  L  is.  4. 
rulers  of  the  synagogue  sent  unto  them,  saying,  "  Ye  men  and  breth-  j  Lukc^4.' i(f.'ver. 
ren  !  if  ye  have  "any  word  of  exhortation  for  the  people,  say  on  !  "       ^^^-^^  ^^  22 

^^'Then*"  Paul  stood  up,  and  ''beckoning  with  his  hand  said,  "Men  fSeeNoteo. 

o  d  ch.  V'Z,  17. 

of  Israel,  and  'ye  that  fear  God,  give  audience  !      ^^  The  God  of  this  e  ver. -ie,  42, 43. 
people  of  Israel  -^chose  our  fathers,  and  exalted  the  people  °when  they  /Deut.'T.I;,  7. 
dwelt  as  strangers  in  the  land  of  Egypt,  ''and  with  a  high  arm  brought  ^J^^W.'ch!'?.'??! 
He  them  out  of  it ;   ^^  and  *about  the  time  of  forty  years  *suffered  He  '^^''\l-  ^-  ^  ^^• 
their  manners  in  the  ^wilderness ;  '^  and  when  ^He  had  destroyed  seven  »  e.^.  le.  35. 
nations  in  the  land  of  Chanaan,  ''He  divided  their  land  to  them  bv  lot.    ps.  95. 9"  ib! ch! 
-''  And  after  that  'He  gave  unto  them  judges  about  the  space  of  four  *Gr.  irpoTo- 
hundred  and  fifty  years,  "until  Samuel  the'^  prophet.     21  And  "after-    ^erM^'ror 
ward  they  desired  a  king :  and  God  gave  unto  them  Saul  the  son  of  i-rjio<j>o4>6pn^cv, 

I,     ,  .,  rrt        ■  •         1  bar e , or ,  fed  them, 

Cis,  a  man  of  the  tribe  of  Beniamm,  by  the  space  of  forty  years.  ~^  And    «•,  aH»r.«  bear- 
"when  He  had  removed  him,  ^'Ile  raised  up  unto  them  David  to  be    herchM,i)eai.i. 
their  king  ;  to  whom  also  He  gave  testimony,  and  said,  '  I  'have  found    accorjing'to'the 
David  the  son  of  Jesse,  ''a  man  after  mine  own   heart,  which   shall    chiyJosto^m." 
fulfill  all  my  will.'     -^  Of  "this  man's  seed  hath  God  according  'to  his  ?t'''J^"^%'^- 

.•'  J  D«ut.  1.1. 

promise  raised  unto  Israel  "a  Saviour,  Jesus:  -'when  "John  had  first  /^ Josh.  14. 1,2. 
preached  before  his  coming  the  baptism  of  repentance  to  all  the  people  uudg.  2. 1'e. 
of  Israel,     ^s  And  as  John  fulfilled  his  course,  he  said,  '  Whom  ""think  Tse^eXtef 
ye  that  I  am  ?     I  am  not  he;  but,  behold!   there  cometh  One  after  ^^i^  sam.  s.  5.  & 
me,  whose  shoes  of  his  feet  I  am  not  worthy  to  loose.'     ^*^  Men  and  "i.^S™- J^- 2^' 
brethren,  children  of  the  stock  of  Abraham,  and  whosoever  among  you    "os.  13. 11. ' 
feareth  God,  ""to  you  is  the  word  of  this  salvation  sent.     ^"^  For  they  ^2 Sfrm.9.4.& 5;3. 
that  dwell  at  Jerusalem,  and  their  rulers,  ^because  they  knew  him  not,  ?  flam".  13,"  14. 
nor  yet  the  voices  of  the  Prophets  'which  are  read  every  Sabbath  day,  //^ i  f  Luke  i 
"they   have   fulfilled  them  in   condemning'  him  :    ^®  and  ''though    they    ^^^  C9.  ch.  2. 30. 

.  o  ^  o  J       Rom.  1.  3. 

found  no  cause  of  death  in  him,  "yet  desired  they  Pilate  that  he  should  t2Sam.'T.i2.  Ps. 
be  slain.     -^  And  when  they  had  fulfilled  all  that  was  written  of  him,  « >ratt.  1. 21. 
'they  took  him  down  from  the  tree,  and  laid  him  in  a  sepulchre  ;  ^"but  „^A'jrtt.".' if" 
•'^God  raised  him  from  the  dead,  ^^  and^he  was  seen  many  days  of  them  ,^^^^\^Wl 
which  came  up  with  him  'from  Galilee  to  Jerusalem,  'who  are  his  wit-    Mark  1.7. 
nesses  unto  the  people.     ^^  xlnd  we  declare  unto  you  glad  tidings,  how    John  i.'2o,'27. 
that  ■'the  promise  which  was  made   unto  the  fathers,  ^^ God  hath  ful- ''Like'24°'47; 
filled  the  same  unto  us  their  children,  in  that  he  hath  raised  up  Jesus  3,Lukt''23.'34^.?h! 
again  ;  as  it  is  also  written  in  the  ^second  Psalm, —  3. 17. 1  cor.  2.8. 

°  '  z  ver.  14,  ]o.  ch. 

'  Thou  art  my  Son,  this  day  have  I  begotten  thee.'  a  Luke  24.20,44. 

14    A       1  •  .1      ^     TT  •        1     1  •  f  111  ch.26.22.&28.23. 

■'^  And  as  concerning  that  He  raised  him  up  irom  the  dead,  now  no  iSeeNoteo. 
more  to  return  to  corruption.  He  said  on  this  wise, —  Mark  ]l'.'m,'u. 

'  I  'will  give  you  the  sure  tmercies  of  David."'  Joim  w.'e,  h.  ' 

^^  Wherefore  he  saith  also  in  another  '"Psalm, —  dLuke  is.  31'.  & 

'  24.  44.  John  19. 

'  Thou  shalt  not  suffer  thine  Holy  One  to  see  corruption.'  e  M'au.'27.'59'." 

nr  -n         T\       ■  Mark' 15.' 46.' 

^'^  For  David,  tafter  he  had  served  his  own  generation  by  the  will  of  ^^"Jl^^j-p^lf- 
God,  "fell  on  sleep,  and  was  laid  unto  his  fathers,  and  saw  corruption  ;  /Matt.ss.  e.'ch. 
^^  but  He,  whom  God  raised  again,  saw  no  corruption.     ^^  Be  it  known    26.''&.  5.  so. '    ' 
unto  you  therefore,  men   and  brethren,   that   "through   this   Man   is  ^ch'h's.^^'co;. 

].'5.  5,  6,  7.      h  eh.  1.11.  ;  ch.  1.  8.  &  2.32.  &  3.  15.  &  ,5.  32.  j  Gen.  3.  15.  &   12.  3.  &  23.  18.  ch.  26.  6.  Rom.  4.  13. 

Gill.  3.  16.  *  Ps.  a.  7.  Heb.  1.  5.  &  5.  5.  /  Is.  .55.  3.  f  Gr.  ra  oaia,  holy,  or,  fust  tfihigs :  which  won!  the  LXX,  both  in 
the  place  of  Is.  55.  3.  and  in  many  others,  use  for  that  which  is  in  the  Hebrew,  mercies,  k  See  IN'ott  10.  m  Ps.  16.  10.  ch  2.  31. 
t  Or,  after  he  had  in  his  own  aire  served  the  will  of  God.  ver.  22.  Ps.  78.  72.  n  1  Kings  2.  10.  ch.  2.  29.  o  Jer.  31.  34.  Dan.  9 
24.  Luke  24.  47.  1  John  2.  12. 

VOL.  II.  29 


226  ST.  PAUL'S  FIRST  APOSTOLICAL  JOURNEY.       [Part  XL 

^Roiif  ^3  ^28  &  8  Pi*6ached  unto  you  the  forgiveness  of  sins;  ^^  and  ^'by  Him  all  that 
3.  Heb.  7.  ig.      believe  are  justified  from  all  things,  from  which  ye  could  not  be  justi- 
fied by  the  Law  of  Moses.     '^'^  Beware  therefore,  lest  that  come  upon 
'Hab^^i  ^s"         y®"'  wl^ich  is  spoken  of  in  'the  Prophets  ; — 

^^  '  Behold  !  ye  despisers. 
And  wonder,  and  perish  ! 
For  I  work  a  work  in  your  days, 
A  work  which  ye  shall  in  no  wise  believe, 
Though  a  man  declare  it  unto  you.'  " 

■^^  And  when   the  Jews  were  gone  out  of  the  synagogue,  the  Gen- 
»Gr.  in  the  week  tjjes  bcsought  that  thcsc  words  might  be  preached  to  them  *the  next 

OGttDGf^fl     or    171 

the  Sabbath  be-     Sabbath.'      '^^  Now  when  the  congregation  was  broken  up,  many  of 
1  seTiiote  11.      the  Jews  and  religious  proselytes  followed  Paul  and  Barnabas  :  who, 
rch.  11. 23.&14.  Speaking  [to  them],  '^persuaded  them  to  continue  in  'the  grace  of  God. 
sTit.  2.  II.  Heb.       ''^  And  thc  next  Sabbath  day  came  almost  the  whole  city  together 

1-2. 15. 1  Pet.  o.   ^Q  i^gg^j.  ^jjg  ^vord  of  God.     ^^  But  when  the  Jews  saw  the  multitudes, 
t  ch.  18.  fi.  1  Pet.  they  were  filled  with   envy,  and  'spake   against  those  things  which 

4. 4.  Jude  10.      yygfe  spoken  by  Paul,  contradicting  and  blaspheming.     '^^  Then  Paul 
"3^26!'vJr'.  26.'^'''  ^"d  Bamabas  waxed  bold,  and  said,  "  It  "was  necessary  that  the  word 

Rom.  1.16.        of  Qo(j  should  first  have  been  spoken  to  you  ;  but  "seeing  ye  put  it 
"De'u't.  33. 21.       from  you,  and  judge  yourselves  unworthy  of  everlasting  life,  lo  !   "we 

Mat^t!'2^i'.  43.      turn  to  the  Gentiles.  '*^  For  so  hath  the  Lord  commanded  us,  saying, — 

Kom.lO.'lO. 

jc  ch.  18. 6.  &  28.       '  I  ''have  set  thee  to  be  a  Lijjht  of  the  Gentiles, 
T   .«  ^  .  .n  That  thou  shouldest  be  for  salvation  unto  the  ends  of  the  earth.'  " 

X  Is.  42.  6.  &.  49. 

48  ^j^(j  when  the  Gentiles  heard  this,  they  were  glad,  and  glorified  the 
ych.  2.47.  vvord  of  the  Lord;  "and  as  many  as  were  ordained  to  ""eternal  life 

m  ee    o  e    .     ][jg]jgyg(j^     49  ^/^nd  the  word  of  the  Lord  was  published  throughout  all 

the  region.  ^^  But  the  Jews  stirred  up  the  devout  and  honorable 
1 2 Tim. 3. 11.      women,  and  the  chief  men  of  the  city,  and  'raised  persecution  against 

Paul  and  Barnabas,  and  expelled  them  out  of  their  coasts. 


SECT^vi.      Section  VL — From  Antioch  in  Pisidia  to  Iconiiim  in  Lycaonia — The 
v.  M.  46.  People  about  to  stone  them. 

J.  P.  4759.  Acts  xiii.  51,  52,  and  xiv.  l-5,and  former  part  ofver.  6. 

iconium.  .51  g^^  "tlicy  shook  off  the  dust  of  their  feet  against  them,  and  came 

oMiitt.  10. 14.      unto  Iconium.     ^~  And  the  disciples  'were  filled  with  joy,  and  with 
Luke  9'.  5.ch.i8.  the  Holy  Ghost. 

^'  1  And  it  came  to  pass  in  Iconium,  that  they  went  both  together  into 

the  synagogue  of  the  Jews,  and  so  spake,  that  a  great  multitude  botli 
of  the  Jews  and  also  of  the  Greeks  believed.  ^But  the  unbeheving 
Jews  stirred  up  the  Gentiles,  and  made  their  minds  evil  aflected  against 
the  brethren.  ■'  Long  time  therefore  abode  they  speaking  boldly  in  the 
Lord,  'which  gave  testimony  unto  the  word  of  his  grace,  and  granted 
signs  and  wonders  to  be  done  by  their  hands.  '^  But  the  multitude  of 
the  city  was  divided  :  and  part  held  with  the  Jews,  and  part  with  the 
''apostles.  ^  And  when  there  was  an  assault  made,  both  of  the  Gen- 
tiles, and  also  of  the  Jews  with  their  rulers,  'to  use  them  despitefuUy, 
and  to  stone  them,  ^  they  were  ware  of  it,  and  •'^fled  unto  Lystra. 


b  Matt.  5.  12. 
John  11").  2:2.   rh. 
2.46. 

c  Mark  16. 
Heb.  2.  4. 

20. 

dch.U.3. 

e  2  Tim.  3. 

11. 

/Matt.  10. 

23. 

SECT. 

vn. 

y.M. 

4G. 

J.  p.  4 

759. 

Lystra. 

a  ch.  3.  2. 

*  Matt.  8. 
9. 28,  29. 

10.  & 

Section  VII. — Fro7n  Jconium  to  Lystra — The  People  attempt  to  offer 

them  Sacrifice,  and  afterivards  stone  them. 

Acts  xiv.  B-IH,  and  bcginm7i!^  of  ver.  20. 

^  And  "there  sat  a  certain  man  at  Lystra,  impotent  in  his  feet,  [being] 

a  cripple   from  his  mother's  womb,   who  never  had  walked.      ^The 

same  heard  Paul  speak  :  who  steadfastly  beholding  him,  and  ''perceiv- 


Sect.  XL]  PAUL  AND  BARNABAS  RETURN  TO  ANTIOCH.  227 

ing  that  he  had  faith  to  be  healed,  ^^  said  with  a  loud  voice,  "  Stand 
'uprigiit  on  thy  feet  !  "     And  he  leaped  and  walked.  cis.  35. 6. 

^^  And  when  the  people  saw  what  Paul  had  done,  they  lifted  up  their  ^0^8.  io!&"38. 
voices,  saying,  in  the  speech"  of  Lycaonia,  "  The  ''gods  are  come  down    ^• 
to  us  in  the  likeness  of  men  !  "     ^^  And  they  called  Barnabas,  Jupiter  ;  jOan.  2. 46. 
and  Paul,  Mercurius,*"  because  he  was  the  chief  speaker.      ^^  Then  the  /.Matt.  20.  C5. 
priest  of  Jupiter,  which  was  before  their  city,  brought  oxen  and  gar-  f  Ja^Vi? 
lands  unto  the  gates,  ^and  would  have  done  sacrifice  witii  the  people.    R^j-  is-  lo- 
^•^  liliich  when  the  apostles,  Barnabas  and  Paul,  heard  of,  -^they  rent  '  1  icti^s  ig.  13. 
their  clothes,  and  ran  in  among  the  people,  crying  out,  ^^  and  saying,    Amoit.?' 
"  Sirs  !   ^why  do  ye  these  tliinj;s  ?     ''We  also  are  men  of  like  passions    ^  cor.  8. 4. 
with  you,  and  preach  unto  you  that  ye  should  turn  from  'these  vani-  i  Gen.  1.1. 
ties  ■'unto  the  living  God,  ''which  made  heaven,  and  earth,  and  the  sea,    ps.  33. e.  &  i46. 

'.  __'  '.■'6.  Rev.  14.  7. 

and  all  things  that  are  therein  :   ^''who  'in  times  past  suffered  all  nations  zps.si.  12.  ch.17. 
to  walk  in  their  own  ways:   ^''nevertheless  '"He  left  not  himself  with-    '^^'^^^\^'^' 

J  _  _  m  ch.  17.  27. 

out  witness,  in  that  He  did  good,  and  "gave  us  rain  from  heaven,  and    Rom.  1.20. 
fruitful  seasons,  filling  our  hearts  with  food  and  gladness."     ^^  And  "oeuV.  n'.t4.  & 
with  these  sayings  scarce  restrained  they  the  people,  that  they  had  not   f^s'.JI'.'^ai'^; 
done  sacrifice  unto  them.  ^,-^}r'^- 

^'^  And  "there  came  thither  certain  Jews  from  Antioch  and  Iconium,    Matt.  5. 45. 
who  persuaded  the?  people,  ''and,  having  stoned  Paul,  drew  him  out  of  "^l^^'^^^^c, 
the  city,  supposing  he  had  been  dead.     -'^Howbeit,  as  the  disciples  y  2  cor.  11.25. 
stood  round  about  him,  he  rose  up,  and  came  into  the  city.  2 Tim.  3. 11. 


Section  VHI. — From  Lystra  to  Derbe.  sect,  vni. 

Acts  xiv.  latter  pad  ofver.  20,  and  latter  part  ofver.  6,  andver  7.  V.  JE.  47. 

^°  And  the  next  day  he  departed  with  Barnabas  to  Derbe,  ^  cities  of  J.  P.  4760. 

Lycaonia,  and  unto  the  region  that   lieth  round  about:    ^and  there  ^^■ 
they  preached  the  Gospel. 

Acts  xiv.  part  ofver.  6.  —  and  Derbe, — . 


SECT.  IX. 


Section  IX. — St.  Paul  and  Barnabas  return  to  Lystra,  Iconium,  and 


V.  M.  47. 
Antioch  in  Pisidia,  ordaining  in  all  the  Churches.  J.  P.  4/60. 

Acts  xiv.  21-23.  — - 

21  And  when  they  had  preached  the  Gospel  to  that  city,  "and  *had  "crLdLdJ 
taught  many,  they  returned  again  to  Lystra,  and  to  Iconium,  and  An-    many  disdpics. 
tioch  ;  -"^confirming  the  souls  of  the  disciples,  and  ''exhorting  them  to  *^'^  •'^■^■•^  ^^• 
continue  in  the  faith,  and    that  "we  must  through  much   tribulation  " }\'%:^i' ^- ^ 
enter  into  the   kingdom  of  God.     -^  And  when  they  had  ''ordained    as, -29.  Rom.  8." 

17    9  Tim     O    11 

themi  elders  in  every  Church,  and  had  prayed  with  fasting,  they  com-    12!  &  3. 12. "    * 
mended  them  to  the  Lord,  on  whom  they  believed.  d  Tit.  1.5. 

•'  q  See  Note  16. 


Section  X. — They  proceed  through  Pisidia,  Perga,  and  Aitalia,  in  sect.  x. 

Pamphylia.  ^  — ^^ 

Acts  xiv.  24,  25.  j  p   ,~g. 

2"*  And  after  they  had  passed  throughout  Pisidia,  they  came  to  Pam-  Pisidia,  &c. 

phylia.     -^  And  when  they  had  preached  the  word  in  Perga,  they  went  — 

down  into  Attalia.  = 


SECT.   XI. 


Section  XI. —  They  return  to  Antioch,  and  submit  an  Account  of  their     v.  M.  48. 
Proceedings  to  the  Church  in  that  place.  j.  p.  4761. 

Acts  xiv.  2(5,  to  the  end.  Antioch. 

2^  And  thence  sailed  to  Antioch,  "from  whence  they  liad  been  'recom-  ach.  13. 1,3. 
mended  to  the  grace  of  God  for  the  work  which  they  fulfilled.  ^^  And  *ch.  15. 40. 
when  they  were  come,  and  had  gathered  the  Church  together,  'they  'zi.'il'  '*'  ^^'  ^ 


228  DECREE  CONCERNING  CIRCUMCISION.  [Part.  XI. 

^icoJ.'iXl'      rehearsed  all  that  God  had  done  with  them,  and  how  he  had  ''opened 
Rev  ^3  ^8  ^^^^  ^*^°'*  ®^  ^^^^^  ""^^  ^^^  Gentiles.     ^^And  [there]  they  abode  long 

time  with  the  disciples. 


SECT.  XII.     Section  XII. — Dissensions  at  Antioch  concerning  Circumcision,  before 
V.  JE.  49.  the  Commencement  of  St.  PauVs  second  Apostolical  Journey. 

J.  P.  4762.  Acts  xv.  1,  2. 

^^^-  1  And  "certain  men  which  came  down  from  Judaea  taught  the  breth- 

aGai.  2. 12.  j-cn,  ttud  sttid,  "  Exccpt  'ye  be  circumcised  "^after  the  manner  of  Moses, 
5.°Gai."5. 2.^"'  ye  cannot  be  saved."  ^When  therefore  Paul  and  Barnabas  had  no 
8 '*ii  ^16.' *^°'"  ^"  small  dissension  and  disputation  with  them,  they  determined  that 
cGen.  17. 10.  ''Paul  and  Barnabas,  and  certain  other  of  tliem,  should  go  up  to  Jeru- 
salem, unto  the  apostles  and  elders,  about  this  question. 


Lev.  12.  3 
<i  Gal.  2.1. 


SECT.xni.     Section  XIII. — St.  Paul  and  Barnabas  go  up  to  Jerusalem  to  consult 
V.  M.  49.  ^^^  Apostles  and  Elders  on  the  Dispute  concerning  Circumcision—- 

3.  P.  4762.  Decree  of  James  and  of  the    Church  therein. 

Jerusalem.  AcTS   XV.    3-29. 

a  Rom.  15.24.  ^  And  "bciug  brought   on  their  way  by  the  Church,   they  passed 

1  Cor.  16. 6, 11.   throush  Phenice  and  Samaria,  'declaring  the  conversion  of  the  Gen- 

tiles  ;  and  they  caused  great  joy  unto  all  the  brethren.     ''  And  when 

they  were  come  to  Jerusalem,  they  were  received  of  the  Church,  and 

^7"^  21  "^Jg ^^'    ^f  ^^^  apostles  and   elders  ;  and  'they  declared  all  things  that  God 

r  See  Note  17.      had  douc  with  thcm.     ^Buf  there  *iose  up  certain  of  the  sect  of  the 

*  Or, rose  «p,  said  Pharisccs  which  believed,  saying,  "  That  ''it  was  needful  to  circumcise 

dver.'i.  them,  and  to  command  them  to  keep  the  Law  of  Moses." 

^  And  the  apostles  and  elders  came  together  for  to  consider  of  this 

matter.     '  And  when  there  had  been  much  disputing,  Peter  rose  up, 

e  ch.  10. 20.  &11.  and  said  unto  them,  "  Men  'and  brethren,  ye  know  how  that  a  good  while 

ago  God  made  choice  among  us,  that  the   Gentiles   by  my  mouth 

/i^chron.28. 9.    ghould  hear  the  word  of  the  Gospel,  and  beUeve.     ^  And  God,  ■'^which 

g  ch.  10. 44.        knoweth  the  hearts,  bare  them  witness,  "giving  them  the  Holy  Ghost, 

ARom.  10. 11.      even   as  he   did  unto  us  ;  ^  and  ''put   no   difference  between  us  and 

ich.  10.15,28,43.  them,  'purifying  their  hearts  by  faith.      ^^  Now  therefore  why  tempt  ye 

1  Pet.' 1.22.       God, ^to  put  a  yoke  upon  the  neck  of  the  disciples,  which  neither  our 

■^Galls.^i.'  ^'       fathers  nor  we  were  able  to'  bear  ?     ^^  But  *we  believe  that  through 

B  See  Note  18.      the  gracc  of  the  Lord  Jesus  Christ  we  shall  be  saved,  even  as  they." 

*El)h"'2.^8^Tit.2.       ^^Then  all  the  multitude  kept  silence,  and  gave  audience  to  Barna- 

11.&3. 4,5.       j-jg^g  Q^^^  Paul,  declaring  what  miracles  and  wonders  God  had  'wrought 

/ch.  14.27.         among  the  Gentiles  by  them. 

mch.i2. 17.  13  And  after  they  had  held  their  peace,  '"James  answered,  saying, 

nver.7.  "  Mcu  a7id   brethren,  hearken   unto  me!     i"*  Simeon   "hath  declared 

how  God  at  the  first  did  visit  the  Gentiles,  to  take  out  of  them  a  peo- 
ple [for]  his  name.     ^^  And  to  this  agree  the  words  of  the  Prophets  ; 
as  it  is  written, — 
oAmos9. 11, 12.   16.  ^ftcr  "tliis  I  will  rctum. 

And  will  build  again  the  Tabernacle  of  David,  which  is  fallen  down; 
And  I  will  build  again  the  ruins  thereof. 
And  I  will  set  it  up  ; 
t  See  Note  19.        1' That  the  residue  of  men'  might  seek  after  the  Lord, 
And  all  the  Gentiles,  upon  whom  my  name  is  called, 
Saith  the  Lord,  who  doeth  all  these  things.' 

1^  Known  unto  God  are  all  his  works  from  the  beginning  of  tiie  world. 
pseover.28.  19  Wlicreforc  ''my  sentence  is,  tliat  we  trouble  not  them,  which  from 
jiThes3. 1.9.     among  the  Gentiles  "are  turned  to  God:  -"but  that  we  write  unto 


Sect.  I.]      PAUL  AND  BARNABAS  RETURN  TO  ANTIOCH.  229 

them,  tliat  they  abstain  Troiii  polhitions  of  idols,  and  'from  fornication,  ''Ex"^'-i^,h. 
and  from  things  strangled,  'and  from"  blood.    ^^  For  Moses  of  old  time    f'c^V."' 
hath  in  every  city  them  that  preach  Him,  "being  read  in  the  syna-    ^^^"^^-^^'^^-^ 
gogues  every  Sabbath  day."  « i  cor.  e.  9,  is. 

^^Then  pleased  it  the  apostles  and  elders,  with  the  whole  Church,  EphVs.alcoi.s. 
to  send  chosen  men  of  their  own  company  to  Antioch  with  Paul  and  ipV^'4''°3;  '*•  ^• 
Barnabas  ;  (namely,  Judas  surnamed  "Barsabas,  and  Silas,  chief  men  tGen.9.4.  Lev.3. 
among  the  brethren:)  ^^and  they  wrote  letters  by  them  after  this  i7. Deut.  12. le, 
manner : —  «  ^ee  Note  20. 

"The    Apostles    and    Elders    and    Brethren    send    greeting    unto '^' ^J- j^-^J^- ^^• 
"  the  Brethren  which  are  of  the  Gentiles  in  Antioch  and  Syria  and 
"Cilicia!     ^4  poj-asmuch  as  we  have  heard,  that  "certain  which  went  YTia.^mi!" 
"  out  from  us  have  troubled  you  with  words,  subverting  your  souls,    i^'  '^• 
"  saying,  '  Ye  must  be  circumcised,  and  keep  the  Law,'  (to  whom  we 
"gave  no  such  connnandment:)   ~^it  seemed  good  unto  us,  being  as- 
"  sembled  with  one  accord,  to  send  chosen  men  unto  you,  with  our 
"beloved  Barnabas  and  Paul,  ^•^men  ""that  have  hazarded  their  lives  Yg.'icor.'is.ao; 
"  for  the  name  of  our  Lord  Jesus  Christ.     -''Y^e  have  sent  therefore    at^o^-n-^s.se. 
"Judas  and  Silas,  who  shall  also  tell  you  the  same  things  by  tmouth.  t^r. ^ord 
"  -^  For  it  seemed  good  to  the  Holy  Ghost,  and  to  us,  to  lay  upon  you 
"  no  greater  burden  than  these  necessary  things;  ^'•' that  ''ye  abstain  y.^''-^^^''\'^\\ 
"  from  meats  offered  to  idols,  and  ""from  blood,  and  from  things  stran-    20! 
"  gled,  and  from  fornication  :   from  which  if  ye  keep  yourselves,  ye  ^  ^^^'  ^^'  ^^" 
"  shall  do  well.     Fare  ye  well !  "  


Section  XIV. — iS*^.  Paul  and  Barnabas  return  to  the  Church  at  An-     sect^xiv. 

tioch,  with  the  Decree  of  the  Church  at  Jerusalem   on  the  subject  of     V.  M.  49. 

the  Necessity  of  Circumcision.  J-  P-  4762. 

Acts  xv.  30-35.  A",^*"- 

2°  So  when  they  were  dismissed,  they  came  to  Antioch  ;  and  when 
they  had  gathered  the  multitude  together,  they  delivered  the  epistle  ; 
=^'  which  when    they  had    read,   they  rejoiced    for    the   *consolation.  *  or.  exhoruition 
32  And  Judas  and  Silas,  being  prophets"  also  themselves,  "exhorted  the  ^  f^';^i4  *2.^^"ig 
brethren  with  many  words,  and  confirmed  them.     ^^  And  after  they    23. 
had  tarried  there  a  space,  tliey  were  let  ''go  in  peace  from  the  brethren  *Heb°n! 3" ' 
unto  the  apostles.     ^^  Notwithstanding  it  pleased  Silas  to  abide  there 
still,     ^spa^ui  -^also  and  Barnabas  continued  in  Antioch,  teaching  and  -^ch.  13.1 
preaching  the  word  of  the  Lord,  with  many  others  also. 


PART    XII. 


ST.  PAUL'S  SECOND  APOSTOLICAL  JOURNEY. 


SECT    I. 

Section  L — After  remaining  some  time  at  Antioch,  St.  Paul  proposes     y  ^  gg. 
to  Barnabas  to  commence  another  Visitation  of  the  Churches.  J.  P.  4763. 

Acts  xv.  36.  Antioch. 

And  some  days  after,  Paul  said^  unto  Barnabas,  "Let  us  go  again  aSeeXotei. 
and  visit  our   brethren  "in   every   city   where    we  have  preached  the  Vl  &^i4!'if6,24' 
word  of  the  Lord,  and  see  how  they  do."  23. 

VOL.   II.  T 


230 


ST.  PAUL'S  SECOND  APOSTOLICAL  JOURNEY.     [Part  XII. 


SECT.  II. 

V.^.  50. 

J.  P.  476.3. 

Syria  and  Cilicia. 

a  ch.  \-2.  12,  25. 

&  13.  5   Col.  4. 

10.  2  Tim.  4.  11. 

Philem.  24. 
b  cli.  J3.  ]3. 
b  See  Note  2. 
c  ch.  14.  26. 
c  See  Note  3. 
d  ch.  16.  5. 
e  ch.  15.  23,  29. 
/ch.  15.  41. 
d  .See  Note  4. 


SECT.  III. 

V.  M.  50. 
J.  P.  47G3. 

Derbe  and  Lystra. 

a  ch.  14.  6. 

b  ch.  19.22.Rom. 

16.  21.  1  Cor.  4. 

17.  Phil.  2.  19. 
1  Thess.  3.  2. 

1  Tim.  1.2. 

2  Tim.  1.2. 

c  2  Tim.  1.  5. 
d  ch.  6.  3. 
e  1  Cor.  9.  20. 

Gal.  2.  3. 

See  Gal.  5.  2. 
0  See  Note  5. 


SECT.  IV. 

V.  M.  50. 

J.  P.  4763. 

Pliryijia  and 
Galatia. 


Section   II. — St.   Paul,   separating  from    Barnabas,    proceeds  from 

Antioch  to  Syria  and  Cilicia. 
Acts  xv.  37,  to  the  end,  and  xvi.  4,  5. 
^^And  Barnabas  determined  to  take  with  them  "John,  whose  sur- 
name was  Mark.     ^^  But  Paul   thouffht  not  eood  to  take   liim  with 
them,  ''who  departed  from  them  from  PamphyUa,  and  went  not  with 
them  to  the  work.     ^^  And  tlie  contention  was  so  sharp  between  them, 
that  they  departed  asunder  one  from  the  other,*"  and  so  Barnabas  took 
Mark,  and  sailed  unto  Cyprus  ;  '"'  and  Paul  chose  Silas,  and  departed, 
"being  recommended  by  the  brethren  unto  the  grace  of  God,     ^^  And 
he  went  through  Syria  and''  Cilicia,  ''confirming  the  Churches. 
^  And  as  they  went  through  the  cities,  they  delivered  them  the  ^"^^  ^"'^  "*>  ^• 
decrees  for  to  keep,  'that  were  ordained  of  the   apostles  and  elders 
which  were  at  Jerusalem.     ^  And  -^so  were  the  Churches  established 
in  the  faith,  and  increased  in  number  daily, '^ 


Section  III, — ^S*^,  Paul  proceeds  to  Derbe,  and  Lystra  in  Iconium — 

Timothy  his  Attendant. 
Acts  xvi.  1-3, 
^  Then  came  he  to  "Derbe  and  Lystra :  and,  behold  !  a  certain 
disciple  was  there,  ''named  Timotheus,  "the  son  of  a  certain  woman, 
which  was  a  Jewess,  and  believed,  but  his  father  was  a  Greek;  ^  which 
''was  well  reported  of  by  the  brethren  that  were  at  Lystra  and  Ico- 
nium. ^  Him  would  Paul  have  to  go  forth  with  him ;  and  "took  and 
circumcised  him  because  of  the  Jews  which  were  in  those  quarters  : 
for  they  knew  all  that  his  father  was  a  Greek, "^ 


Section  IV. —  They  proceed  from  Iconium  to  Phrygia  and  Galatia. 

Acts  xvi.  6. 
Now  when  they  had  gone  throughout  Phrygia  and  the  region  of  Ga- 
latia, and  were  forbidden  of  the  Holy  Ghost  to  preach  the  word  in  Asia, 


sect.  v. 

V.  M.  50. 

J.  P.  4763. 

Mysia  and  Troas. 

a  The  words  "  of 
Jesus"  are  in- 
serted on  the  au- 
thority of  both 
Griesbach  and 
Knapp. — Ed. 

b  2  Cor.  2.  12. 
2  Tim.  4.  13. 

c  ch.  10.  30. 

d  2  Cor.  2.  13. 


SECT.  vr. 

V.  M.  .50. 
J.  P.  4763. 
Samothracia. 

f  See  Note  6. 


SECT.  VII 

V.  M.  50. 
J.  P.  4763. 

Neapolig. 


Section  V. — Frorn  Galatia  to  Mysia  and  Troas. 
Acts  xvi.  7-10. 
'''  After  they  were  come  to  Mysia,  they  assayed  to  go  into  Bithynia ; 
but  the  Spirit  [of  Jesus]"  suffered  them  not,  ^  And  they,  passing  by 
Mysia,  'came  down  to  Troas,  ^  And  a  vision  appeared  to  Paul  in  the 
night : — there  stood  "a  man  of  Macedonia,  and  prayed  him,  saying, 
"  Come  over  into  Macedonia,  and  help  us  ! "  ^^  And  after  he  had 
seen  the  vision,  immediately  we  endeavoured  to  go  ''into  Macedonia, 
assuredly  gathering  that  the  Lord  had  called  us  for  to  preach  the 
Gospel  unto  them. 


Section  VI, — From  Troas  to  Samothracia. 
Acts  xvi.  beginning  ofver.  11. 
Therefore  loosing  from  Troas,  we  came  with  a  straight  course  to 
Samothracia/ 


Section  VII. — From  Samothracia  to  Neapolis. 
Acts  xvi.  latter  part  of  ver,  11, 
And  the  ne.\t  day  to  Neapolis  : 


Sect.  VIII.]  THE  PYTHONESS  IS  DISPOSSESSED.  23 1 

Section  VIII. — From  NeajJoJis  to  Philijjpi,  where  the  Pythoness  is     sect.  viii. 
dispossessed,  and  the  Jailor  converted.  y  ^  50 

Acts  xvi.  12,  to  the  end.  J.  P.  47G3, 

^~  And  from  thence   to  "Philippi,  which  is  *the  chief  city?  of  that       ^''"'pp'- 
part  of  Macedonia,  and  a  colony.     And  we  were  in  that  city  abiding  a  Phii.  1. 1. 
certain  days.     ^^  And  on  the  tSabbath  we  went  out  of  the  city  bv  a  *  5*r,  (Ac/r^t. 
river  side,  where  })rayer  was  wont  to  be  made,  and  we  sat  down,  and  \GuSabbathday. 
spake  unto  the  women  which  resorted  thither. 

^^  And  a  certain  woman  named  Lydia,  a  seller  of  purple,  of  tfie  city 
of  Thyatiia,  which  worshipped  God,  heard  us  ;  'whose  heart  the  Lord  *  L'li^e  21.45. 
opened,  that  she  attended  unto  the  things  which  were  spoken  of  Paul. 
^^  And  when  she  was  baptized,  and  her  household,  she  besought  us, 
saying,  "  If  ye  have  judged  me  to  be  faithful  to  the  Lord,  come  into 
my  house,  and  abide  /Acre."     And  "she  constrained  us.  cOp,,.  19. 3.  & 

%f.    ,       ,     .  ■  ,  1      3:i.ll.  Jiirigesig. 

''' And  it  came  to   pass,  as  we  went  to   prayer,  a  certain  damsel    ai.  Luke 24. 29. 
'^possessed  with  a  spirit  tof  divination  met  us,  wliich  brought  her  mas-  ^  iVam.28. 7. 
ters  'much  gain  by^  soothsaying.     ^'The  same  followed  Paul  and  us,  X  Or,  of  Pijtiwn 
and  cried,  saying,  -'These  men  are  the  servants  of  the  Most  Hish  i^J''^^'^'*' 

•^       *— '  '^       h  See  INotc  y. 

God,  which  show  unto  us  the  way  of  salvation  !  "      ^^  And  this  did  she 

many  days.     But  Paul,  ^being  grieved,  turned  and  said  to  the  spirit,  /^?ee  Mark  1.25, 

"  I  command  thee  in  the  name  of  Jesus  Christ  to  come  out  of  her." 

^And  he  came  out  the  same  hour.  s  i^'^rk  ig.  it. 

^^  And  ''when   her   masters  saw  that  the   hope  of  their  gains  was  a  cii.  19. 25,20. 
gone,  'they  caught  Paul  and  Silas,  and  ^drew  them  into  the  *market-  'SCoi.  6. 5. 
place,  unto  the  rulers  ;  ~°  and  brought  them  to  the  magistrates,  saying,  i^oT,'cou'rt.  ' 
"  These   men,  being  Jews,  Mo  exceedingly  trouble   our  city,  ^^  and  k  1  Kings  is.  17. 
teach  customs,  which  are  not  lawful  for  us  to  receive,  neither  to  ob- 
serve, being  Romans."     --And  the  multitude  rose  up  together  against 
them;  and  the  magistrates  rent  off  their  clothes,  'and  commanded  to  'iuq^'Js^'^ 
beat  them;  ^^and  when  they  had  laid  many  stripes  upon  them,  they    ^Thes.a. 2. 
cast  them  into  prison,  charging  the  jailor  to  keep  them  safely :  ~^  who, 
having  received  such  a  charge,  thrust  them  into  the  inner  prison,  and 
made  their  feet  fast  in  the  stocks. 

-■''  And  at  midnight  Paul  and  Silas  prayed,  and  sang  praises  unto 
God  :  and  the  prisoners  heard  them.     ^^  And  '"suddenly  there  was  a  '"  '^''"  '^-  ^^■ 
great  earthquake,  so  that  the  foundations  of  the  prison  were  shaken  : 
and  immediately  "all  the  doors  were  opened,  and  every  one's  bands  «.<^'|jj-5- 19- *^  ^2. 
were  loosed.     -''  And  the   keeper  of  the   prison   awaking  out  of  his 
sleep,  and  seeing  the  prison  doors  open,  he  drew  out  his  sword,  and 
would  have  killed  himself,  supposing  that  the  prisoners  had  been  fled. 
^^  But  Paul  cried  with  a  loud  voice,  saying,  "  Do  thyself  no  harm :   for 
we  are  all  here  ! "     --^  Then  he  called  for  a  light,  and  sprang  in,  and 
came  tremljling,  and  fell  down  before  Paul  and  Silas.     '-^^  And  brought 
them  out,  and  said,  ''  Sirs  !   "what  must  I  do  to  be  saved  ?  "     ^i  A^nd  ''.2^;y7.''&9? g."''" 
they  said,  "  Believe ''on  the  Lord  Jesus  Christ,  and   thou  shalt   be  ;> -Tciin^s.  is,  36. 
saved,  and  thy  house."     ^- And  they  spake  unto  him  the  word  of  the    10.*' 
Lord,  and  to  all  that  were  in  his  house.     ^^  And  he  took  them  the 
same  hour  of  the  niglit,  and  washed  their  stripes  ;  and  was  baptized, 
he  and  all  his,  straightway.     ^^  And  when  he  had  brought  them  into 
his  house,  'he  set  meat  before  them,  and  rejoiced,  believing  in  God  ^ ^^^-"^"^  ^- -^- ^ 
with  all  his  house. 

^^  And  when  it  was  day,  the  magistrates  sent  the  Serjeants,  saying, 
"  Let  those  men  go."  ^'^  And  the  keeper  of  the  prison  told  this  saying 
to  Paul,  "The  magistrates  have  sent  to  let  you  go :  now  therefore 
depart,  and  go  in  peace."  ^^  But  Paul  said  unto  them.  •'  They  have 
beaten  us  openly  uncondemned,  '^being  Romans,  and  have  cast  us  into  '"  ci.. 22. 25. 
prison  ;  and  now  do  they  thrust  us  out  privily  ?  nay  verily ;  but  let  them 


THE  EPISTLE  TO  THE  GALATIANS. 


[Part  XII. 


a  Matt.  8.  "-!■ 
(  ver.  14. 


come  themselves  and  fetch  us  out."  ^^  And  the  Serjeants  told  these 
words  unto  the  magistrates  ;  and  they  feared,  when  they  heard  that 
they  were  Romans.  ^^And  they  came  and  besought  them,  and 
brought  them  out,  and  'desired  them  to  depart  out  of  the  city.  ^"^  And 
they  went  out  of  the  prison,  'and  entered  into  the  house  of  Lydia  ; 
and  when  they  had  seen  the  brethren,  they  comforted  them,  and 
departed. 


SECT.  IX. 

V.  ^.51. 
J.  p.  47(54. 
Thessaloiiica. 


a  Luke  4.  IG.  eh. 
9.  20.  &  13.  5, 
14.  &  14.  1.  & 
16.  13.  &  19.  8. 

i  See  Note  9. 

h  Luke  24.  26,46. 

cli.  18.  28.  Gal. 

3.  1. 

*  Or,  whom,  said 
he,  I  preach. 

c  ch.  28.  24. 
d  ch.  15.  23,  27, 
32,  40. 

e  Rom.  16.21. 

/  ch.  16.  20. 
g  Luke  23.  2. 

John  19.  ]2. 

1  Pet.  2.  15. 


SECT.    X. 

V.  JE.  51. 
J.  P.  4764. 


Section  IX. — From  Philippi,  through  Amphipolis  and  ApoUonia,  to 
Thessaloiiica,  where  they  are  opposed  by  the  Jews. 
Acts  xvii.  1-9. 

^  Now  when  they  had  passed  through  Amphipolis  and  Apollonia, 
they  came  to  Thes.salonica,  where  was  a  synagogue  of  the  Jews.  ^  And 
Paul,  as  his  manner  was,  "went  in  unto  them,  and  three  Sabbath  days 
reasoned  with  them  out  of  the'  Scriptures,  ^  opening  and  alleging,  'that 
Christ  must  needs  have  sufTered,  and  risen  again  from  the  dead  ;  and 
that  "  this  Jesus,  *whom  T  preach  unto  you,  is  Christ."  '*  And  ^some  of 
them  believed,  and  consorted  with  Paul  and  ''Silas  ;  and  of  the  devout 
Greeks  a  great  multitude,  and  of  the  chief  women  not  a  iew. 

^  But  the  Jews  which  believed  not,  moved  with  envy,  took  unto 
them  certain  lewd  fellows  of  the  baser  sort,  and  gathered  a  company, 
and  set  all  the  city  on  an  uproar,  and  assaulted  the  house  of  ^ Jason, 
and  sought  to  bring  them  out  to  the  people  ;  ^  and  when  they  found 
them  not,  they  drew  Jason  and  certain  brethren  unto  the  rulers  of  the 
city,  crying,  "  These  -^that  have  turned  the  world  upside  down  are 
come  hither  also  !  ^  whom  Jason  hath  received  ;  and  these  all  do  con- 
trary to  the  decrees  of  Caesar,  ^saying  that  there  is  another  king,  one 
Jesus."  ^And  they  troubled  the  people  and  the  rulers  of  the  city, 
when  they  heard  these  things  ;  ^  and  when  they  had  taken  security  of 
Jason,  and  of  the  other,  they  let  them  go. 


§  1- 

kSee  Note  10. 
a  ver.  11,  12. 

*  Acts  9.  6.  &  22. 
10,  1.5,21.  &26. 

16.  Tit.  1.  3. 
c  Acts  2.  24. 

d  Phil.  2.22.  &  4. 
21. 

c  1  Cor.  16.  1. 

/Rom.  1.7. 

1  Cor.  1.3.  2  Cor. 
1.2.  Eph.  1.2. 
Phil.  1.  2.  Col. 
1.  2.  1  Thess.  1. 

1.  2The33.  1.2. 

2  John  3. 

g  .Matt.  20.  28. 
Rom.  4.  3,'').  ch. 

2.  20.  Tit.  2.  14. 
1  John  T).  19. 

/(  See  Is.  65.  17. 
Joiin  15.  19.  & 

17.  14.  Hcb.  2. 
5.  Ik.  6.  5. 


§2. 

a  ch.  5.  8. 

b  2  Cor.  11.4. 

c  Acts  15.  1,  24. 
2  Cor.  2.  17.  & 

11.  13.  ch.  5.  10, 
12. 

d  1  Cor.  16.  22. 

e  Dent.  4.  2.  & 

12.  32.   I'rov.  30. 
6.  Rev.  22.  18. 


Section 


X. — ^S*^.  Paul  writes  his  Epistle  to  the  Galatians,  to  prove,  in 
opposition  to  the  Judaizing  Teachers,  that  Faith  in  Christ,  and  not 
their  imperfect  Obedience  to  the  Ceremonial  Law,  was  the  cause  of 
their  Salvation.^ 

THE    EPISTLE    TO    THE   GALATIANS. 

§  1. — chap.  i.  1-5. 
St.  Paul  vindicates  his  Apostleship,  and  salutes  the  Brethren. 

^  Paul,  an  apostle  ("not  of  men,  neither  by  man,  but  'by  Jesus 
Christ,  and  God  the  Father,  Vho  raised  him  from  the  dead),  ^and  all 
the  brethren  ''which  are  with  me,  'unto  the  Churches  of  Galatia  ! 
^  Grace  ^e  to  you,  and  peace  from  God  the  Father,  and  from  our 
Lord  Jesus  Christ,  '^  who  ^gave  himself  for  our  sins,  that  he  might  de- 
liver us  ''from  this  present  evil  world,  according  to  the  will  of  God 
and  our  father  :   •''  to  whom  be  glory  for  ever  and  ever  !     Amen. 


§  2. — chap,  i.  G-10. 
St.  Paul  reproves  the  Galatians  for  their  departure  from  his  Gospel. 

^  I  MARVEL  that  ye  are  so  soon  removed  "from  him  that  called  you 
into  the  grace  of  Christ  unto  another  Gospel  ;  ^  which  'is  not  another; 
but  there  be  some  '^tliat  trouble  you,  and  would  pervert  the  Gospel  of 
Christ.  ^  But  though  ''we,  or  an  angel  from  heaven,  preach  any  other 
Gospel  unto  you  than  that  which  we  have  preached  unto  you,  let  him 
be  accursed  !  ^  As  we  said  before,  so  say  I  now  again,  If  any  man  j^rcach 
any   other  Gospel   unto   you  'than   that  ye  have  received,  let  him  be 


9.  15.  &2a. 

26.  17,  18. 

13. 


Sect.  X]  THE  EPISTLE  TO  THE  GALATIAINW.  $^33 

accursed  !  ^^  For  ^do  I  now  ^persuade  men  or  God  ?  or  ''do  I  seek  to  /iThe33.2.4. 
please  men  ?  for  if  I  yet  pleased  men,  I  should  not  be  the  servant  of  ^Matt'!'2i.*'i4. ' 
Christ.  ,\'tT'''!\ 

All  lies.  2.  4, 

Jam.  4.  4. 

§  3. — chap.  i.  11,  to  the  end,  and  ii.  1-10.  

St.  Paul,  in  Answer  to  the  False  Teachers,  asserts  that  he  received  his  Apostleship  from  s  3 

God,  and  relates  his  Conversion,  Commission,  and  General  History. 

^^  But  "I  certify  you,  brctiiren,  that  the  Gospel  which  was  preached  4  icor.15. 1^3. 
of  me  is  not  after  man  ;   ^~  for  ''I  neither  received  it  of  man,  neither  was  /^  J'g  3 
I  taught  it,  but 'by  the  revelation   of  Jesus  Christ.     ^^  For  ye  have  d  Acts9."i.'&22. 
heard  of  my  conversation  in  time  past  in  the  Jews'  religion,  how  that    iT[,n.''i.'i3. 
''beyond  measure  I  persecuted  the  Church  of  God,  and  'wasted  it ;  ^^  and  «  Acts  &.  3. 
profited  in  the  Jews'  religion  above  many  my  *equals  in  mine  own  na-  *^'ars^'"^ '" 
tion,  ■'^being  more  exceedingly  zealous  ^of  the  traditions  of  mv  fathers.  /  Acts  22. 3.  & 

.  c^  •/  J  20. 9.  Phil.  3. 6. 

I'^But  when  it  pleased  God,  ''who  separated  me  from  my  mother's  ^jer.g.  i4.Matt. 
womb,  and  called  me  by  his  grace,  ^*' to  'reveal  his  Son  in  me,  that  ^I    ^5. 2.  Mark.  7. 5. 
might  preach    him   among  the  heathen  ;  immediately  I  conferred  not  '1. 5.  Acts  b!  i"' 
with  '^flesh  and  blood,  ^^  neither  went  I  up  to  Jerusalem  to  them  which    15.' Rom'^]~\^''' 
were  apostles  before  me  ;  but  I  went  into  Arabia,  and  returned  again  '  2  cor.  4.  e 
unto  Damascus.     ^^  Then   after  three  years  'I  tvvent  up  to  Jerusalem  ^iult  '" 
to  see  Peter,  and  abode  with  him  fifteen  days  ;  ^^  but  '"other  of  the    Iph'/a.'s 
apostles    saw  I  none,  save  "James  the  Lord's  brother.     ^^  (Now  the  '^  M^'ti.  ig.  17. 
things  which  I  write  unto  you,  "behold  !  before  God  I  lie  not.)    ^^  Af-    Epirclb.  " 
terwards  ^I  came  into  the  regions  of  Syria  and  Cilicia  ;  ^~  and  was  '  A'^'^  ^-  -^• 
unknown  by  face  'unto  the  Churches  of  Judaea  which  '^were  in  Christ :  1  1  cCTs. 
^•' but  they  had  heard  only.  That  he  which  persecuted  us  in  times  past  «  Matt.  13. 55. 
now  preacheth  the  faith  which  once  he  destroyed  ;  ^^  and  they  glorified  „  Rom.  9.  i. 
Gal.  ii.  1-10.      God  in  me.     '  Then  fourteen  years  after,  'I  went  up  again  p  Acts  9. so. 

to  Jerusalem  with  Barnabas,  and  took  Titus  with  me  also  :  '  '  '"''""'•  ^-  ^^• 
^  and   I  went  up  by  revelation,  'and   communicated   unto   them   that  ^  Art?  15. 2. 
Gospel   which  I  preach  among  the  Gentiles,   (but  tprivately  to  them  t  Acts  i.i.  12. 
which  were  of  reputation,)  lest  by  any  means  "I  should  run,  or  had  run,  ^^  pi'-f'^j'^o"'-'" 
in  vain.     ^ But  neither  Titus,  who  was  with  me,  being  a  Greek,  was    1  iix^^- 3- s- 
compelled  to  be  circumcised.     "*  And  that  because   of  "false  brethren  "2  cor.  it.  ke!^' 
unawares  brought  in,   who  came   in   privily   to   spy  out  our  "liberty  »« <^''- 3.25.  & 
which  we  have  in  Christ  Jesus,  ""that  they  might  bring  us  into  bondage :  isc'or.  11.20.ch. 
^to  whom  we  gave  place  by  subjection,  no,  not  for  an  hour ;  that  ^the    ''•^'^• 
truth  of  the  Gospel  might   continue   with  you.     **  But  of  those  ""who  ^''i.^I^a.  ie. ' 
seemed  to  be  somewhat  (whatsoever  they  were,  it  maketh  no  matter  to  "  ch.  6. 3. 
me;  "God  accepteth  no  man's  person)  :   for  they   who   seemed   to   he  "Rom.%.  ii. ' 
somewhat  'in  conference  added  nothing  to  me ;  ^  but  contrariwise,  "when  *  ~  ^°''-  '2-  u- 
they  saw  that  the  Gospel  of  the  Uncircumcision  ''was  committed  unto  "^^m,  f"^'5?&  u. 
me,  as  the  Gospel  of  the  Circumcision  loas  unto  Peter  ;  ^  (for  He  that    ^^t\JT'u.  ^' 
wrought  effectually  in  Peter  to  the  apostleship  of  the  Circumcision,  d  1  Thess.  2. 4. 
'the  same  was  mighty  in  me  toward  the  Gentiles :)  ^  and  when  James,  ^if^^  ^i^o.V' 
Cephas,  and  John,  who  seemed  to  be  •'pillars,  perceived  "'the  grace    fg't c^  Is  10' 
that  was  given  unto  me,  they  gave  to  me  and  Barnabas  the  right  hands    fi'-  '•  liCoi.  1. 
of  fellowship  ;  that  we  should  go  unto  the  heathen,  and  they  unto  the  /Matt.  16.  is. 
Circumcision:   ^'^  only  they  ivouhl  that  we  should  remember  the  poor  ;    |Wy^2- 20.  Rev. 
Hhe  same  which  I  also  was  forward  to  do.  g  Rom.  i.s.  & 

12.  3,  ti.  &  15. 
1.5.  1  Cor.  15. 10. 

§  i.-chap.  ii.  11,  to  the  end.  ^^t'nlso.  & 

St.   Paul  reproves  Peter  for  Judaizing — He  maintains  the  Doctrine  of  Justification  by  24.  17.  Rom.  15. 

Faith,  and  argues,  that  if  those  Jews  who  had  embraced  Christianity  were  convinced  l^cor'^s'^t  9  ^ 

of  the  insufficiency  of  the   Ceremonial  Law,  as  the  means  of  Salvation,  it  was  im-  chapters. 

possible  that  the   Gentiles  should  be  expected  to  conform  to  it,  or  that  it  should  be  

obligatory  on  them.  §  4. 

*i  But  "when  Peter  was  come  to  Antioch,  I  withstood  him  to  the  a  Acts  15. 35. 

VOL.  II.  30  *T 


234  THE  EPISTLE  TO  THE  GALATTANS.  [Part  XH. 

face,  because  he  was  to  be  blamed.  ^-  For  before  that  certain  came 
*if "'  ^°-  ^-  ^   from  James,  'he  did  eat  with  the  Gentiles  ;  but  when  they  were  come, 

he  withdrew  and  separated  himself,  fearing  them  which  were  of  the 
^r^^*  r  nn      Circumcision.     ^^And  the  other  Jews  dissembled  likewise  with  him: 

a  1  Tim.  5. 20.       .  ,  .  ' 

e  Acts  10. 28.  &  uisomuch  that  Barnabas  also  was  carried  away  with  their  dissimulation. 

/  A  Js  15  10  11  ^^  ^^^  when  I  saw  that  they  walked  not  uprightly  according  to  'the 

g  Matt.  9.  ii'.    "  truth  of  the  Gospel,  I  said  unto  Peter  ''before  them  all,  "  If  'thou,  being 

.^r'';^;i,^\^f\o  ^  J^^^'  livest  after  the  manner  of  Gentiles,  and  not  as  do  the  Jews, 

A  Acts  \6.  db,  >jJ.         ,  ,,  ,  ,         ^-,  ,  , 

i  Rotn.i.i7.&     why  compellest  thou  the  Gentiles  to  live  as  do  the  Jews  ?  " 
chi^-i'lf.'iieb!?.'       ^'^  We  ^who  are  Jews  by  nature,  and  not  ^sinners  of  the  Gentiles, 
/^''9-  ^^  (knowing  Hhat  a  man  is  not  justified  by  the  works  of  the  Law,  but 

"'3.2o.ch.  3.  iT'  'by  the  faith  of  Jesus  Christ,)  even  we  have  believed  in  Jesus  Christ, 
fseeNote'n^'  ^'^^^  ^^'^  might  be  justified  by  the  faith  of  Christ,  and  not  by  the 
I  Rom. 8. a.  works  of  the  Law:  for  ^by  the  works  of  the  Law  shall  no  flesh  be  jus- 
't  ^"'e' *"' "  "^  tified.  ^'^  But  if,  while  we  seek  to  be  justified  by  Christ,  we  ourselves 
n  Rom.  6. 11.  also  are  found  ^sinners,  is  therefore  Christ  the  minister  of  sin  ?  God 
?Tre-sf:f,o.    forbid! 

He^b.  9.14. 1  Pot.  18  Yqx  if  I  build  again  the  things  which  I  destroyed,  I  make  myself 
o  Rom.  G.  6.  ch.  a  tiansgressor.^  ^^  For  I  'throuoh  the  Law  '"am  dead  to  the  Law,  that 
y  2  Cor.  5.15.  ^  might  "live  unto  God.  ^°  I  am  "crucified  with  Christ;  nevertheless 
1  vert'^'  ^'''  ^  ^^^^'  y^^  "*^^  ^'  ^^^  Christ  liveth  in  me*t  and  the  life  which  I  now 
g  See  Mark].],  livc  in  tlic  flcsh  '1  livc  by  the  faith  of ''the  Son  of  God,  '"who  loved 
V"^-)'  T^'  -^'h  '^®'  ^^^^  g'Si^e  himself  for  me.  ^^  I  do  not  frustrate  the  grace  of 
s  ch.  3. 21.  Heb.   Cod  ;  for  'if  righteousness  come  by  the  Law,  then  Christ  is  dead  in  vain. 

7.  II.  See  Rom. 

11.  6.  ch.5.  4.  


§5. 


§  5. — chap.  iii.  1-5. 
a  cli.  5.  7.  ^^-  ^^"'  reproves  the  Galatians  for  deserting  their  first  Principles  of  Faith,  in  supposing 

b  ch.  2.  14.  &  5.         that  the  New  Dispensation  was  not  sufficient  for   Salvation  ;    although  it  had  been 

"•  confirmed  to  them  by  those  spiritual  Blessings  and  Gifts  which  were  unknown  to  the 

c  Acts  2.  38.  &  Mosaic  T  iw 

8.  ]5.  &  10.  47.  Mosaic  L,a\\  . 

|i5.8.ver^H.        iQ  FOOLISH  Galatiaus  !   "who  hath  bewitched  you,  [that  ye  should 
6. 4."  '    "         not  obey  Hhe  truth  ?]  before  whose  eyes  Jesus  Christ  hath  been  evi- 
rf^Rom.  10. 16,     ^Q^^\y  get  fQj.^!^^  crucified  among  you.     -This  only  would  I  learn  of 
ech.  4. 9.  you,  Received  ye  'the  Spirit  by  the  works  of  the  Law,  "^or  by  the 

/^Heb.  7. 16.  &  9.  j^gj^j.j^g  of  f^ith  ?     ^  ^re  ye  so  foolish?   'having  begun  in  the  Spirit, 
g  Heb.]o.  35,36.  arc  yc  now  made  perfect  by  -^the  flesh  ?  ^  Have  ^ye  suftered  *so  many 

*  ot,"o great,      thiugs  iu  vaiu  ?  if  it  he  yet  in  vain  !     ^ He  therefore  Hhat  ministereth 
ft2Cor.  3. 8.       to  you  the  Spirit,  and  worketh  miracles  among  you,  doeth  he  it  by  the 

~T~Z~       works  of  the  Law,  or  by  the  hearing  of  faith  ? 

a  Gen.  15.  6.  

Rom.  4.  3,  9,  21,  ■•    p    IQ 

22.  Jam.  2.  23.  §  O. chap.  111.  U-lO. 

*  Or,  imputed.        gj   p^^j  proves  the  Truth  of  his  Doctrine  by  the  example  of  Abraham,  who  was  justified 
ft  John  8.  39.  ,     J  jg  p^-y^  jjj  ^_jjg  Promises  of  God. 

Rom.  4.  11,  12,  J 

^seeRom  9  17  "^  EvEN  as  "Abraham  believed  God,  and  it  was  *accounted  to  him 
%er.^22.°'"'  '  '  for  righteousuess.  '''  Know  ye  therefore  Hhat  they  which  are  of  faith, 
'^jg.Ts.&ol'.fs.   the  same  are  the  children  of  Abraham.     ^  And  'the   Scripture,  fore- 

Ac'ts3'35~''  seeing  that  God  would  justify  the  heathen  through  faith,  preached 
e  Dout.  27.'2G.  bcforc  the  Gospel  unto  Abraham,  saying,  "  In  ''thee  shall  all  nations 
fch.ll'ii.  be  blessed."  ^  So  then  they  which  be  of  faith  are  blessed  with  faithful 
g  11 ,1).  2. 4.  Rom.  Abraham.      ^'^  For  as  many  as  are  of  the  works  of  the  Law  arc  under 

K  17.  Heb.  10.  ^j^^  curse.  For  it  is  written,  "  Cursed  'is  eveiy  one  that  contiiiueth  not 
rl""  ^a'1  f^r  in  all  things  which  are  written  in  the  Book  of  the  Law  to  do  them  !  " 

10. 5, 6.  &  11.  G.  ^B^t  /jiiat  no  man  is  justified  by  the  Law  in  the  sight  oi  God,  tt  is 
' J.lg!  E.e'k.^oo'^"  evident ;  for,  "  The  ^just  shall  live  bv"  fiith  :  "  ^'^  and  "the  Law  is  not 

II.  Rom.  10.5.    ^|-  |-^j^,^     |,^jjt  u  The  'man  that  doeth  them  shall  live  in  them."   '^  Christ 

7  Rom.  b.  3.  '  /■     1         T  I       •  I  r 

2ror.5.2i.  ch.  ■'hath  redeemed  us  from  the  curse  of  the  Law,  being  made  a  curse  lor 
Aeut.21.23.     us  ;   (for  it  is  written,  "  Cursed  "is  every  one  that  hangeth  on  a  tree"  ;) 


Sect.  X.]  THE  EPISTLE  TO  THE  GALATIANS.  235 

1^  that  'the  blessinj^  of  Abraham  might  come  on  the  Gentiles  through  Je-  '  ^°"'-  '*■  9.  i6. 
sus  Christ:  that  we  might  receive"'the  promise  of  the  Spirit  through  faith.  '"44.''3.~Jer.  bi. 

^^  Brethren,  I  speali^after  the  manner  of  men  ;   "though  it  be  but  a    Ezek.  u.  19.  & 
man's  tcovenant,  yet  if  it  be  confirmed,  no  man  disannulleth,  or  addeth    ^\^[zech.'\2 
thereto:   1^  now  "to  Abraham  and   his  seed  were  the  promises  made.    ^"^/^'Jl' "y.^' ^^" 
He  saith  not,  "  And  to  seeds,"  as  of  many  ;  but  as  of  one,  "  And  to  „  Heh.  9. 17. 
thy  seed,"  which  is  ^Christ."     "And  this  I  say.  That  the  covenant,  i  ot,  testament. 
that  was  confirmed  before  of  God  in  Christ,  the  Law,  'which  was  four  "n.T" ver.\^" *" 
hundred  and  thirty  years  after,  cannot  disannul,  '^that  it  should  make  p  1  Cor.  12. 12. 
the  promise  of  none  eflect.     ^^For  if  ^the  inheritance  be  of  the  Law,  ^  Ex!i2°4o,4i. 
'it  is  no  more  of  promise  ;  but  God  gave  it  to  Abraham  by  promise,     r  Rom.  4. 13, 14. 


s  Rom.  8.  17. 


§  7.— chap.  iii.  19,  to  the  end.  '  Rornji^. 

St.  Paul  declares  the  object  of  the  Mosaic   Law   was  to  preserve  the  Jews,  from  whom  c  7 

Christ  was  to  be  born,  from  the  idolatrous  Practices  and  Rites  of  the  Heathens,  and  ^  john  15.  22. 

to  educate  them  in  the  Hope  and  Expectation  of  the  promised  Messiah.  Kom.  4.  15.  &  5. 

^Ub   oC'    # «    O4   JO* 

^^  Wherefore  then  serveth  the  Law  ?  "It  was  added  because  of   1  Tim.  1.9. 
transgressions,  (till  ''the  Seed  should  come  to  whom  the  promise  was  c  Acts  7. 53.  Heb. 
made  ;)   mid  it  was  'ordained  by  angels  in  the  hand  ''of  a  mediator.    ^-  ^■ 

'  .  .  .  ^  ~  .  n  d  Ex.  20.  19  21 

-^  Now  a  mediator  is  not  a  mediator  of  one,  "but  God  is  one.     ^^  Is  the    22.  beui.  s.'s,' 
Law  then  against  the  promises  of  God  ?     God  forbid  !     -^For  if  there    jo'hn  i.  17.  Xcts 
had  been  a  law  given  which  could  have  given  life,  verily  righteousness    5;  ^^-  ^  '^'™'  ^' 
should  have  been  by  the  Law  ;  ~~  but  *^the  Scripture  hath  concluded  c  Rom.  3. 29, 30. 
''all  under  sin,  'that  the  promise  by  faith  of  Jesus  Christ  might  be  given  •^^'^^'^'^^' 
to  them  that  believe.     ^'^  But  before  Faith  came,  we  were  kept  under  ^  Rom.  3. 9, 19, 
the  Law,  shut  up  unto  the  Faith  which  should  afterwards  be  revealed.    '^-  ^  ^^-  ^^• 
^^  Wherefore  •'the  Law  was  our  schoolmaster  ^0  6n'7?^5"  W5  unto  Christ,    ic.    "  '    '    ' 
*that  we  might  be  justified  by  faith  ;  ^^but  after  that  Faith  is  come,  we  ''r'^"]^  "'^^i 
are  no  longer  under  a  schoolmaster.     ^°  For  ye  'are  all  the  children  of  2.  n.  iieb.  9.9, 
God  by  faith  in  Christ  Jesus.     ^^For  '"as  many  of  you  as  have  been  /,  Acts  13. 39.  ch. 
baptized  into  Christ  "have  put  on  Christ."     -'^  There  "is  neither  Jew  ,^/^-   ,„  „ 

r^  .  Ill  r  1  •  -1  1  Z  John  1.  12.  Rom. 

nor  Greek,  there  is  neither  bond  nor  tree,  there  is  neither  male  nor  e.  14,  ].%  le.  ch. 
female  ;  for  ye  are  all  ''one  in  Christ  Jesus.  ^^  And  'if  ye  be  Christ's,  ^Rom.'e.V  ' " 
then  are  ye  Abraham's  seed,  and  '^heirs  according  to  the  promise.  «  Rom.  13. 14. 

o  See  Note  14. 
0  Rom.  10.  12. 

§  8.-chap.  iv.  1-lL  l^'b!^:l^- 

St.  Paul  adds  another  Illustration,  showing  the  Purport  of  the  Law,  and  reproving  the  p  John  10.  in.  & 
Jewish  and  Gentile  Converts  for  their  desire  again  to  place  themselves  in  Bondage —  ^'u^'i^^'m^t" 
His  Fear  on  that  account.  4.  4, 15. ' 

^  Now  I  say.  That  the  heir,  as  long  as  he  is  a  child,  differeth  nothing  V^^".'l.'7.^Heb" 
from  a  servant,  though  he  be  lord  of  all ;  ^  but  is  under  tutors  and    ^^-  ^^• 
governors  until  the  time  appointed  of  the  father,     ^  Even  so  we,  when    4. 7, 28.  Eph.  3.' 


we  were  children,  "were  in  bondage  under  the  *elements  of  the  world 
^but  ''when  the  fulness  of  the  time  was  come,  God  sent  forth  his  Son,  §  8. 

'made  ''of  a  woman,  ""made  under  the  Law,  ^  to  •'^redeem  them  that  %3"&5.^i'j'coi. 
were  under  the  Law,  "that  we  might  receive  the  adoption  of  sons.    2^8,20.  Heb.  9. 
^  And  because  ye  are  sons,  God  hath  sent  forth  ''the  Spirit  of  his  Son  *  ot,  rudiments. 
into  your  hearts,  crying,   Abba,  Father!     '^Wherefore  thou  art  no  *D^jn"'9'^|:,^Mark 
more  a  servant,  but  a  son  ;   'and  if  a  son,  then  a  heir  of  God  through    i-  is.  Eph.  1.10. 
Christ.     *^  Howbeit  then,  ^when  ye  knew  not  God,  'ye  did  service  unto  ';'."!;"?£,•  Ks^r* 
them  which  by  nature  are  no  gods ;  ^  but  now,  'after  that  ye  have    "«''•  ^-  ^'^i 
known  God,  or  rather  are  known  of  God,  '"how  turn  ye  tagain  to  "the    7.  iT Mice's.  3. 
weak   and  beggarly  telements,  whereunto   ye  desire  again   to  be  in    JJ'31;  &^2.' 7."^* 
bondage  ?     ^°  Observe  °ye  days,  and  months,  and  times,  and  Pyears  ?''  p  ?ee  Note  15. 
^^  I  am  afraid  of  you,  'lest  I  have  bestowed  upon  you  labor  in  vain.      ^Luk"'2^27^' 

/  Matt.  20  28.  ch.  3.  13.  Tit.  9. 14.  Heb.  9. 12.  Eph.  1.7.  1  Pet.  1. 18,  19.  o-  John  1.  12.  ch.  3.  26.  Eph.  1.5.  h  Rom.  5 
5.  &  8.  15.  i  Rom.  8.  Ifi,  17.  ch.  3.  29.  j  Eph.  2.  12.  IThes.  4.  5.  /.-Rom.  1.  25.  1  Cor.  12.  2.  Eph. 2.  11,  12.  ]  Thess 
1.9.  M  Cor.  8.  3.  &  13.  12.  2  Tim.  2.  19.  m  ch.  3.  3.  Col.  2.  20.  ]  Or,  hack,  re  Rom.  8.  3.  Heb.  7.  18.  t  Or,  rudi 
ments,  vet.  3.       oRom.  14.  5,  Col.  2.  16.    p  Iiittirogatively  after  Griesbach&Knapp Ed.      jch.  2.  2.  &  5.2,  4.  1  Thess.  3.5. 


236  THE  EPISTLE  TO  THE  GALATIANS.  [Part  XII. 

c  Q  §  9.— chap.  iv.  12-20. 

St  Paul  appeals  to  the  Jews  by  their  former  zeal,  and  their  affection  for  him. 

ascor.  2. 5.  12  BiiETiiREN,  I  beseech  you,  be  as  I  am  ;  for  I  am  as  ye  are.     "Ye 

Vco7'n^3o  &  have  not  injured  me  at  all:   ^^ye  know  how  'through  infirmity  of  the 

12.7,9.  flesh,  I  preached  the  Gospel  unto  you  "at  the  first,  ^'*  and  my  tempta- 

c  ch.  1. 6.  ^^^j_j  which  was  in  my  flesh  ye  despised  not,  nor  lejected,  but  received 

^M-^^2.'7.%el'  1^6  '^^^  ^^  angel  of  God,  "even  as  Christ  Jesus.     ^^  *  Where  is  then  the 

Zech.  12. 8.  blessedness  ye  spake  of?  for  I  bear  you  record,  that  if  it  had  been  pos- 

'luLio.'ib.'  sible,  ye  would  have  plucked  out  your  own  eyes,  and  have  given  them 

1  Theis!  f.'ia.  to  me.     ^^  Am  I  therefore  become  your  enemy,  -^because  I  tell  you  the 

*  Or,  TVhat  was      trUth  ? 

/ ch.  2. 5, 14.  ^"  They  "zealously  aflfect  you,  hut  not  well ;  yea,  they  would  exclude 

g  Rora.  10.2.       tyou.5  that  ye  might  affect  them.     ^^But  it  is  good  to  be  zealouslv  af- 

1  Cor,  11.2.  .  .  ^  " 

t  Or,  us.  fected  always  in  a  good  thing,  and  not  only  when  I  am  present  with 

q  See  Note  r.     you,  ^^  mj  ''little  childrcu,  of  whom  I  travail  in  birth  again  until  Christ 
*Phu°m.to!^"      be   formed  in  you :  ^"  I  desire  to  be  present  with  you  now,  and  to 
change  my  voice ;  for  tl  stand  in  doubt  of  you. 


Jyra.  1.  18. 

J  Or,  /  am  per- 
plexed fjr  y  III. 


§10. 


§  10. — chap.  iv.  21,  to  the  end. 

St.  Paul  continues  his  Appeal  by  an  Illustration  from  the  Old  Testament,  demonstrating 

the  inferiority  of  the  Law  to  the  Gospel  Covenant. 

^^  Tell  me,  ye  that  desire  to  be  under  the  Law,  do  ye  not  hear  the 
I  ^"'-  'f  l^       Law  ?  22  For  it  is  written,  '•  That  Abraham  had  two  sons,  "the  one  by 

6  Gen.  21. 2.  .  '  c      i 

e  Kom.  9. 7, 8.     a  boudinaid,    the  other  by  a  freewoman.     ^^  But  he  who  was  of  the 

'&^2r.'  W^'ulb.  bondwoman  'was.  born  after    the   flesh  ;  '^but  he  of    the  freewoman 

^1- 11-  was  by  promise."  ^'^  Which  things  are  an  allegory. "■    For  these  are  the 

r  See  Note  17.      ^     *covenants  :  the  one  from  the  'Mount  f  Sinai,  which  gendereth  to 

*  Ur,  test.iments.  .  .        .     .  . 

eDeut. 33. 2.  bondage,  which  is  Agar,  -'"  (for  this  Agar  is  Mount  Sinai  in  Arabia), 
t  Gr.sina.  g^j^^j  tanswcrcth  to  Jerusalem  which  now  is,  and  is  in  bondage  with  her 

same^rankwM.    childrcu  ;  "'' but  -^Jcrusalem  which  is  above  is  free,  which  is  the  mother 
/I'^-aa-H^b  J2.  of  us  ralll.     2'  For  it  is  written,— 

22.  Rev.  3.  12.  &  L        J  ' 

21.  2   10. 

g  Is.  54.  i.  "  Rejoice,  ^thou  barren  that  bearest  not ! 

Break  forth  and  cry,  thou  that  travailest  not ! 
For  the  desolate  hath  many  more  children 
Than  she  which  hath  a  husband." 

*K'^m^9.'8^ch.  3.  ^^  Now  wc  brethren,  as  Isaac  was,  are  ''the  children  of  promise.  ^^  But 

/^-  as  then  'he  that  was  born  after  the  flesh  persecuted  him  that  was  horn 

]  ch%.  11.  &  6.    after  the  Spirit,  •'even  so  it  is  now.     ^"^  Nevertheless  what  saith  ^'the 

^^-        _        'Scripture?     Cast  out  the  bondwoman  and  her  son  ;  for  "'the  son  of 

h  ch  3  8  22 

z  Gen. 21.' 10, 12.  the  boudwoman  shall  not  be  heir  with  the  son  .of  the  freewoman. — 
m  John  8. 35.  ^^  So  then,  brethren,  we  are  not  children  of  the  bondwoman  "but  of 
Vt"!.'^^'"'''   the  free. 


§  11. — chap.  V. 

K  j2  St.  Paul  asserts  that  all  those  who  depend  upon  the  Jewish  Law  for  Salvation,  deprive 

themselves  of  the  Blessing  of  the  Christian  Dispensation,  and  become  Debtors  to  the 

whole   Law — He  exhorts   them    to  practise   the   graces  and  virtues  required  by   the 

Spiritual  Religion  of  the  Gospel,  taking  care  to  avoid  those  Moral  Offences  which  the 

J  h   8  32  ^^^  °^'  ^°s^s  condemned,  and  suppressing  that  spirit  of  vainglory  and  desire  of  Dis- 

Rom.  6. 18.  tinction,  which  is  the  cause  of  so  much  Provocation  and  Envying  among  Ciiristians. 

b  Acts  15. 10.  ch.  '  Stand  fast  therefore  in  "the  liberty  wherewith  Christ  hath  made 

2.4.  &  4. 9.  us   free,  and    be   not  entangled    again  Svith  the  yoke  of  bondage. 

'A^ctrie^b.^"^'"  ^  Behold  !  I  Paul,  say  unto  you,  thai  ^if  ye  be  circumcised,  Christ  shall 

d  ch.3. 10.  profit  you  nothing.     ^  For  I  testify  again  to  every  man  that  is  circum- 

\h"Tiu^'^'  ciscd,  "that  he  is  a  debtor  to  do  the  whole  Law.     '^  Christ  'is  become 

/  Heb.  12. 15.  of  uo  cffcct  uuto  you,  whosocvcr  of  you  are  justified  by  the  Law  ;  •'^ye 

^fyrZlf.'^'  are  fallen  from  grace.     ^For  we,  through  "the  Spirit',  'wait  for  the 


Sect.  X.]  THE  EPISTLE  TO  THE  GALATIANS.  237 

hope  of  risrhteousncss  by  faith.     ^  For  ''in  Jesus  Christ  neither  circum-  \^^°'-'-^^-''^- 

I  3  .'  .  .    .  /•    ■    1  1   ■     1  ,  J.  ai.  &  6.  15. 

cision  availeth  any  thnig,  nor  uncncumcision  ;  but  Maith  which  work-    Coi.a.  ii. 
eth  by  love.     ''  Ye  Mid  run  well ;  *who  Mid  hinder  you  that  ye  should  'lZ%""ii;^, 
not  obey  the  truth  ?     ^  This  persuasion  cometh  not  of  him  'that  calleth    22. 
vou.     '-^  A  "little  leaven  leaveneth  the  whole  lump.     1°  I  "have  confi- {^^^"'•^•^''- 

iiTii  -111  I  •  -ii  Or,  who  did 

dence  in  you  through  the  Lord,  that  ye  will  be  none  otherwise  minded;    drive  you.  backi 
but  "he  that  troubleth  you  ''shall  bear  his  judgment,  whosoever  he  be.  ''  *=''•  ^-  ]■ 
"And  'I,  brethren,  if  I  yet  preach  circumcision,  ^vhy  do  I  yet  suffer  Jlcor^/^^e.^, 
persecution  ?  is  'then  the  offence  of  the  cross   ceased  ?  '- 1  'would  !    i^-  ^^- 
— They  were  even  cut  off  "which  trouble  you.  V22.  ' 

1^  For,  brethren,  ye  have  been  called  unto  liberty ;  only  "use  not  » "ii.  1. 7. 
liberty  for  an  occasion  to  the  Flesh,  but  "by  love  serve  one  another.  ^  l^^l'l^'  ^' 
^^  For  ""all  the  Law  is  fulfilled  in  one  word,  even  in  this  ; — "  Thou  ''shalt  r  1  cor.is.  30. 
love  thy  neighbour  as  thyself."   ^^  But  if  ye  bite  and  devour  one  another,    J^;  '^-  ^^-  ^  ^• 
take  heed  that  ye  be  not  consumed  one  of  another.  *•  1  cor.  1. 23. 

16  This  I  say  then,  ^Walk  in  the  Spirit,  and  fye  shall  not  fulfil  the  'Atrii^Lh. 
lust  of  the  Flesh.     ^^  For  "the  Flesh  lusteth  against  the  Spirit,  and  the    i-  s.  9- 
Spirit  against  the  Flesh  ;  and  these  are  contrary  the  one  to  the  other ;    24. 
*so  that  ye  cannot  do  the  things  that  ye  would.     ^^  But  'if  ye  be  led  "jp^^^ffi  gp^j 
of  the  Spirit,  ye  are  not  under  the  Law.     ^^  Now  ''the  works  of  the   2.  i9."jude4. 
Flesh  are  manifest,  which  are  these; — [adultery,]  fornication,  unclean-  '"ch.  e.^'.  '    ' 
ness,  lasciviousness,  ^^  idolatry,  witchcraft,  hatred,  variance,  emulations,  x  Matt.  7. 12.  & 
wrath,   strife,  seditions,   heresies,  ^^envyings,   murders,  drunkenness,  ^  ^^'^^  ^^  '  ' 
revellings,  and  such  like  ;  of  the  which  I  tell  you  before,  as  I  have  also    Matt.  22. 39. 
told  you  in  time  past,  'that  they  which  do  such  things  shall  not  inherit  ^  ^^  g'  j^  ^ 
the  kingdom  of  God.     ^^  But  ^the  fruit  of  the  Spirit  is  love,  joy,  peace,    8^M>  ifpet 
long-suffering,  ^gentleness,  ''goodness,  'faith,  ~^  meekness,  temperance  :    2.  it. 
^against  such  there  is  no  law.     ^4  ^nd   they  that  are  Christ's  *have  t  or.fuijunot. 
crucified  the  Flesh  with  the  laffections  and  lusts.     ^^  If  'we  live  in  the  "e.  e,'"'. 
Spirit,  let  us  also  walk  in  the  Spirit.     -^Let  "us  not  be  desirous  of  6  Rom. 7. 15, 19. 
vainglory,  provoking  one  another,  envying  one  another.  V2™' 

d  1  Cor.  3.  3.  Eph.  5.  3.  Col.  3.  5.  Jam.  3.  14,  15.  e  1  Cor.  G.  9.  Epii.  5.  5.  Col.  3.  6.  Rev.  22. 15.  /  John  15.  2.  Eph.  5.  9. 
g-  Col.  3.  12.  Jam.  3.  17.  A  Rom.  15.  14.  i  1  Cor.  13.  7.  j  1  Tim.  1.  9.  t  Rom.  fi.  (i.  &  13.  14.  cli.  2.  20. 1  Pet.  2.  11. 
X  Ur,  jHiAsiuTis.  I  Rom.  8.  4,  5.  ver.  IG.         m  Phil.  2.  3. 


§  12.-cAa^.  vi.  1-10.  ^  *Or,iZ,n. 

St.  Paul  exhorts  them  to  Christian  Charity,  from  a  consideration  ot  their  own  Weaknesses,  „  Rom.  14.  1.  &. 
from  the  Necessity  of  examining  their  Actions,  for  which  all  shall  be  accountable,  and     |5-  \-  ^^]?- }'^- 

.  •  13.  Jnm.  o.  19. 

from  the  Duty  of  contributing  to  the  Support  of  the  Ministry,  and  to  the  Necessities  of  ^  {q^,.  o  15  ^ 
all  mankind,  particularly  to  our  fellow-Christians.  3.  ]. 

1  Brethren  !   *if  "a  man  be   overtaken   in  a   fault,  ye  Hvhich   are  'aTh'l's's.brik 
spiritual,  restore  such  an  one  'in  the  spirit  of  meekness :  considering  /,^p^;  ?,"  "^'^ 
thyself,  ''lest  thou  also  be  tempted.     ^  Bear  'ye  one  another's  burdens,    lo.  12.' 
and  so  fulfil  ■'"the  Law   of  Christ.     =*  For  ^if  a  man   think   himself  to  '^'"''il-inest 
be  something,  when  ''he  is  nothing,  he  deceiveth  himself;  ^  but  'let    """j '"*■  jg  j^  jg 
every  man  prove  his  own  work,  and  then  shall  he  have  rejoicing  in    34.  &  15.'  12.' 
himself  alone,  and  ^not  in  another  ;  ^  for  "^every  man  shall  bear  his  own    4''2i.''" 

burden.  _  _  ^i^r.'s'i'ch. 

^  Let  'him  that  is  taught  in  the  word  communicate  unto  him  that  ,\^-     „  .  . 

f'  •  1  y^  •  "  ~  Cor.  3. 5.  K. 

teacheth  in  all  good  things.     "  Be  '"not  deceived  ;  "God  is  not  mocked.    12. 11. 
For  "whatsoever  a  man  soweth,  that  shall  he  also  reap  ;  ^  for  ^he  that  'acorVis.'s. ' 
soweth  to  his  Flesh  shall  of  the  Flesh  reap  corruption  ;  but  he  that  j  s^ee  Luke  18. 
soweth  to  the  Spirit  shall  of  the  Spirit  reap  fife  everlasting.     ^  And  k  liom.  2.  c. 
'let  us  not  be  weary  in  well  doing  ;  for  in  due  season  we  shall  reap,  "^if  ^  n„Z[i5.^7. 
we  faint  not.     ^^  As  'we  have  therefore  opportunity,  'let  us  do  good    1  for.  9. 11, 14. 
unto  all  men,  especially  unto  them  who  are  of  "the  household  of  faith.  "15. 33.'' 

n  Job  13.  9.        0  Luke  16.  25.  Rom.  2.  6.   2  Cor.  9.  6.  p  Job  4.  8.  Prov.  11.  18.  &  22.  8.  Hosea  8.7.  &  10.  12.  Rom.  8.   13. 

James  3.  18.  q  2  Thess.  3.  13.  1  Cor.  15.  58.  r  Matt.  24.  13.  Hcb.  3.  6,  14.  &  10.  36.  &  12.  3,  5.  Rev.  2.  10. 

e  John  9.  4.  &  12.  35.         £  1  Thess.  5. 15.  1  Tim.  6.  18.  Tit.  3.  8.        u  Eph.  2.  19.  Heb.  3.  6. 


238  ST.  PAUL  PREACHES  AT  ATHENS.  [Part  XH. 

§  13. — chap.  vi.  11,  to  the  end. 
St.  Paul  concludes,  by  reminding  the  Galatians,  that  the  Zealots  for  Judaism  did  not 
keep  the  Law,  and  desired  only  to  have  their  proselytes  circumcised,  that  they  them- 
selves mio-ht  escape  Persecution  ;  but  St.  Paul,  on  the  contrary,  declares,  that  he  can- 
not be  actuated  by  such  selfish  motives,  for  he  bears  in  his  body  the  marks  of  his 
sufferings  for  the  Lord  Jesus ;  and  testifies,  that  Holiness  alone  availeth  with  God. 
§  13.  He  prays  for  a  blessing  on  the  Church. 

ach.  2. 3, 14.  11  Ye  see  how  large  a  letter  I  have  written  unto  you  with  mine  own 

cThl's  n!^  hand.  ^^  As  many  as  desire  to  make  a  fair  show  in  the  flesh,  "they 
d  Phil.  3. 3, 7, 8.  constrain  you  to  be  circumcised  ;  ''only  lest  they  should  'suffer  perse- 
eRonr'e^G^ch  2  cutiou  for  tlic  cross  of  Christ.     ^^  For  neither  they  themselves  who  are 

20-  circumcised  keep  the  Law  ;  but  desire  to  have  you  circumcised,  that 

■^ch.  5.'^6!co^i'.  3.   they  may  glory  in  your  flesh.     ^'^  But  ''God  forbid  that  I  should  glory, 

^i"  ,  „  save  in  the  cross  of  our  Lord  Jesus  Christ,  *by  whom  the  world  is 
APs.  12.5. 5.  ^crucified  unto  me,  and  I  unto  the  world.  ^^  For  in -^Christ  Jesus 
iPhii.  3. 16.  neither  circumcision  availeth  any  thing,  nor  uncircumcision,  but  ^a 
■^  1^? &  9.  ef-f s!'  new  creature.     ^^  And  ''as  many  as  walk  'according  to  this  rule,  peace 

PhiK"3!'3^' ^^'     be  on  them,  and  m_ercy,  and  upon  -'the  Israel  of  God  ! 
i2Cor.  1.5.&4.       ^''' From  henceforth  let  no  man  trouble  me  ;  for  *"!  bear  in  my  body 

5.11.  Col.  1.24!  the  marks  of  the  Lord  Jesus.  ^^  Brethren,  'the  grace  of  our  Lord 
z2Tini. 4. 22.      Jesus  Christ  be  with  your  spirit!     Amen. 

[[Unto  the  Galatians,  written  from  Rome.]] 

[end   or  THE   EPISTLE  TO  THE   GALATIANS.] 


'J  '      Section  XL — From    Thessalonica   to   Berea — The    Causes  for  which 

V.  JE.  51.  the  Bereans  are  favorably  disposed  to  receive  the  Gospel. 

J-  P-  4764.  Acts  xvii.  10-14. 

—  ^°  And  "the  brethren  immediately  sent  away  Paul  and  Silas  by  night 

ach. 9. 25. ver.     xixito  Bcrca.      Who  coming  thither  went  into  the  synagogue  of  the 

Jews.     ^^  These  were  more  noble  than  those  in  Thessalonica,  in  that 

bis. 34. 16. Luke  they  receivcd  the  word  with  all  readiness  of  mind,  and  'searched  the 

39!  '     Scriptures  daily,  whether  those  things  were  so.     ^^  Therefore  many  ol 

them  believed  ;  also  of  honorable  women  which  were  Greeks,  and  ot 

men,  not  a  few  ;  ^^  but  when  the  Jews  of  Thessalonica  had  knowledge 

that  the  word  of  God   was  preached  of  Paul  at   Berea,  they  came 

c  Matt.  10. 23.      thither  also,  and  stirred  up  the  people.     ^'^  And  'then  immediately  the 

brethren  sent  away  Paul,  to  go  as  it  were  to  the  sea ;  but  Silas  and 

=  Timotheus  abode  there  still. 


sect.  XII.     Section    XIL — From  Berea,  having  left   there   Silas  and    Timothy, 
V  ^fii  ^'^^'  ^^"^  proceeds  to  Athens,  ivhere  he  preaches  to  the  Philosophers 

J.  P.  4764.  ^^'^^  Students. 

Athens.  AcTs  xvll.  15,  to  the  end. 

^^  And  they  that  conducted  Paul  brought  him  unto  Athens ;  and 
ach.  18. 5.  "receiving  a  commandment  unto  Silas  and  Timotheus  for  to  come  to 

him  with  all  speed,  they  departed. 

b  2.  Pet.  2. 8.  i**  Now  while  Paul  waited  for  them  at  Athens,  ''his  spirit  was  stirred 

*  Or,  ftui  of  idols,  in  him,  when  he  saw  the  city  *wholly  given  to  idolatry.     "  Therefore 

disputed  he  in  the  synagogue  with  the  Jews,  and  with  the  devout  per- 

s  See  Note  18.      SOUS,  and  in  the  market  daily  with  them  that  met  with  him.'    ^^  Then 

certain  philosophers  of  the  Epicureans,  and  of  tlie  Stoics,  encountered 

]0i,  base  fellow,    him;  and  some  said,  "What  will  this  tbabbler  say?"  other  some, 

"  He  seemeth  to  be   a  setter  forth  of  strange  gods  ;  "  because    he 

preached  unto  them  Jesus,  and  the  Resurrection.     ^^  And  they  took 

+  Or,  Ji/ar.»' //;«.  him,  and  brought  him  unto  I  Areopagus,  saying,  "  May  we  know  what 

est^ourtTn"°*    this  ucw  doctriue,  whereof  thou  speakest,  is  ?     ~^  For  thou  bringest 

Athens. 


Sect.  XIV.]     THE  FIRST  EPISTLE  TO  THE  THESSALONIANS.  239 

certain  strange  things  to  our  ears.  We  would  know  therefore  what 
these  thinos  mean."  ^^  (For  all  the  Athenians  and  strangers  which 
were  there  spent  their  time  in  nothing  else,  but  either  to  tell,  or  to 
hear  some  new  thing.) 

22  Then  Paul  stood  in  the  midst  of  *Mars'  Hill,  and  said,  "  Ye  men  * vJeArlo^pTJill 
of  Athens  !  I  perceive  that  in  all  things  ye  are  too  superstitious.  ^3  For 
as  I  passed  by,  and  beheld  your  tdevotions,  I  found  an  altar  with  this  ^°<^i^J' '*""-'* 
inscription.  To  the  Unknown  God  !'     Whom  therefore  ye  ignorantly    2Thess.  2. 4. 
worship,  Ilim  declare  I  unto  you.     ^4  Qq^j  ''that  made  the  world  and  ccirn.M 
all   things   therein,    seeing   that   he   is    ''Lord   of   heaven   and    earth,  d , Matt.  11. 25. 
'dwelleth  not  in  temples  made  with  hands  ;  ^5  neither  is  worshipped  « eh.  7. 48. 
with  men's  hands,  •'"as  though  he  needed  any  thing,  seeing  ^he  giveth  /?«■  5o.  8. 
to  all  life,  and  breath,  and  all  things  ;  ^Sand  hath  made  of  one  blood  "ic^'S-i  ioi)  12™' 
all  nations  of  men  for  to  dwell  on  all  the  face  of  the  earth,  and  hath    1!*  it  II"  5'.  &  Pi 
determined  the  times  before  appointed,  and  ''the  bounds  of  their  hab-    le.  Zech.  12. 1. 
itation  ;  ^^  that  'they  should  seek  the  Lord,  if  haply  they  might  feel  jRom'i.oo.' 
after  Him,  and  find  Him,  -'though  He  be  not  far  from  every  one  of  us.  j  ch.  14.  n. 
2^  For  'in  Him  v»'e  live,  and  move,  and  have  our  being;  'as  certain  *jCoi.  i.n.  Heb. 
also  of  your  own  poets  have  said,  "  For  we  are  also  his  "offspring. "  i  Tit.  1. 12. 
2^  Forasmuch  then,  as  we  are  the  offspring  of  God,  "we  ought  not  to  "  seeNote2o. 

.  wi  Is,  40.  18 

think  that  the  Godhead  is  like  unto  gold,  or  silver,  or  stone,  graven  by 

art  and  man's  device.     ^'^  And  "the  times  of  this  ignorance  God  winked  Y^.^^"  ^*^" ^°"'' 

at;  but  "now  commandeth  all  men  every  where  to  repent ;  ^^  because  o  Luke 24. 47. 

...  .  Tit   *^    11     12 

he  hath  appointed  a  day,  in  the  which  ^he  will  judge  the  world  in    iPetTi.  14.  &4. 
righteousness  by  that  Man  whom  he  hath  ordained  ;  ivhereof  he  hath    ^\  ,. ,,  „ 

C  J  _'  "  p  en.  J 0.42.  Kom. 

Jgiven  assurance  unto  all  men,  in  that  'he  hath  raised  Him  from  the    2.  le.  &14. 10. 

dead."  *  Or,offeredfaUH. 

Q   CIl.  ii.  »;4. 

^2  And  when  they  heard  of  the  resurrection  of  the  dead,  some 
mocked  ;  and  others  said,  "  We  will  hear  thee  again  of  this  matter." 
^•^  So  Paul  departed  from  among  them.     ^^  Howbeit  certain  men  clave  — 

unto  him,  and  believed :  among  the  which  was  Dionysius  the  Areopa- 
gite,  and  a  woman  named  Damaris,  and  others  with  them.  sect,  xiii. 


=  .  ,         V.  ^.  51. 

Section  XHL — From  Athens  St.  Paul  proceeds  to  Corinth,  where  he  is     j.  p.  4704. 
reduced  to  labor  for  his  support — Silas  and  Timothy  join  him  there.  Corinth. 

Acts  xviii.  1-5.  aRomTTs^s. 

^  After  these   things  Paul   departed   from   Athens,  and   came  to    I  T^m! 4.'i9. 
Corinth  ;  ^  and  found  a  certain  Jew  named  "Aquila,  born  in  Pontus,  x  seeNoieJi. 
lately  come  from  Italy,  with  his  wife  Priscilla,  (because  that  Claudius  *4?V2~tThes^3°2; 
had  commanded  all    Jews  to   depart  from   Rome,)'' and  came  unto    9- 2  Thess.  3. 8. 

-^  .  c  ch.  17.  2, 

them:  ^  and  because  he  was  of  the  same  craft,  he  abode  with  them,  ,z  ci."  17. 14, 1.5. 
''and  wrought  ;   for  by  their  occupation  they  were  tentmakers.     ^  And  « [Or,  by  a  differ- 

.  Gilt  rGiidin''    itos 

"he  reasoned  in  the  synagogue  every  Sabbath,  and  persuaded  the  Jews    whoih, occupiedin 
and  the  Greeks.     ^  And  '^when  Silas  and  Timotheus  were  come  from    job'32r'i8."~ch° 
Macedonia,  Paul  was 'pressed  fin  the  spirit], >  and  testified  to  the  Jews    'l"^''"  :!: 

'^  .      ^  *-  I  J'  y  tee  Note  23. 

that  Jesus    icas  Christ.  *  or,is uteCkrist. 


Sectio.v  XIV. — St.  Paul  writes  his  First  Epistle  to  the  Thessalonians,  to     sect.  xiv. 
establish  them  in  the  Faith,  (when  they  loere  exposed  to  the  Attach' s  of     y  ~^ ^\ 
the  Unconverted  Jews,)  by  enforcing  the  Evidences  of  Christianity.'^      j.  p.  4754. 

THE  FIRST  EPISTLE  TO  THE    THESSALONIANS.  ''°—- 

§  1. — chap.  i.  1-4.  §  !• 

The  Introduction  and  Salutation.  z  ^ee  Note  23. 

^  Paul,  and  "Silvanus,  and  Timotheus,  unto  the  Church  of  the  Thes-    2Thess.'i.  i. 
salonians,  which  is  in  God  the  Father  and  in  the  Lord  Jesus  Christ  !  jEph^.i^." 
'Grace  be  unto  you,  and  peace,  from  God  our  Father,  and  the  Lord  c  Rom.  1.8. 
Jesus  Christ!     ^  We  'give  thanks  to  God  always  for  you  all,  making    Phiiem.4.' 


240  THE  FIRST  EPISTLE  TO  THE  THESSALONIANS.     [Part  XIL 

e  Joiiif'ei'ig.  Gal.  mention  of  you  in  our  prayers  ;  ^  remembering  ''without  ceasing  ^your 

I'Thess.ts'ii  work  of  faith,  '^and  labor  of  love,  and  patience  of  hope  in  our  Lord 

J""!-  2- 17.  Jesus  Christ,  in  the  sight  of  God  and  our  Father ;  ^  knowing,  brethren 

f  Koni.  lu,  1).  ■'CD                                                                                •'                                c  ^ 

Hei).  t;.  10.  *beloved,  ^your  election  of  God. 

*  Or,  beloved  of 
God,  your  elec- 

g  Col.  3. 1-2.  §  2. — chap.  i.  5,  to  the  end, 

Thess^lS.  gj^   p^jjj  derives  his  first  Argument  for  the  Truth  of  Christianity,  from  the   miraculous 

c  2  Gifts  of  the  Holy  Spirit — He  rejoices  in,  and  commends,  their  steady  Adherence  to  the 

a  Mark  16.  20.  Christian  Faith. 

1  Cor.2.4.&,4.20.  „             ^             ,                                                               .                   i            i         i               i          • 

6  2Cor.  6. 6.  ^  T  OR    our  Gospcl  camc  not  unto  you  m  word  only,  but  also  m 

dch.'2".1,5, 10,  power,  and  'in  the  Holy  Ghost,  '^and  in  much  assurance;  as  ''ye  know 

eVcoi^4!^'i)!^'&'  what  manner  of  men  we  were  among  you  for  your  sake.     ^  And  'ye 

iiV  ^' u'''^'''^'  became  followers  of  us,  and  of  the  Lord,  having  received  the  word  in 

2Thess.3. 9.  much  afflictiou,  "'^with  joy  of  the  Holy  Ghost;  '''so  that  ye  were  ensam- 

Heb.  ill.  34.  pies  to  all  that  believe  in  Macedonia  and  Achaia.     ^  For  from  you 

f  Rom."  i.'s.  '  ^sounded  out  the  word  of  the  Lord  not  only  in  Macedonia  and  Achaia, 

ich!2?T.'  ''^'  but  also  ''in  every  place  your  faith  to  God-ward  is  spread  abroad;  so 

^Gu°4  8^"  ^'  *'^^^  ^^^  need  not  to  speak  any  thing.     ^  For  they  themselves  show  of 

A:  See  iMark  1. 1.  US  Svhat  mauucr  of  entering  in  we  had  unto  you,  ^and  how  ye  turned 

Rom   2  7  .                                    ^              .     .                            J         '                              J                     ^ 

Phil.' s".' 20.  to  God  from  idols  to  serve  the  living  and   true  God  ;  ^^  and  *to  wait 

3.'i"2r'Rev.  1.7'.'  for  his  Son  'from  heaven,  "whom  he  raised  from  the  dead,  even  Jesus, 

'i6'l2Tiiis's?'i'.7!  which  delivered  us  "from  the  wrath  to  come. 

TO  Acts  2.  24.  

n  Matt.  3.7.  Rom 


5.  9.  c'h.'.'i!  9.    '  §  3. — chap.  ii.  1-13. 

From  the  Character,  Conduct,  and  Sufferings  of  the  Preachers  of  the  Gospel,  St.  Paul 
a  cli   1   ."i' 9  demonstrates  its  Truth — and  thanks  God  that  the  Thessalonians  had  received  it,  not 

b  Acts  16.  22.  as  a  system  of  Philosophy,  but  as  the  Word  of  God — which  was  shown  by  its  Influence 


d  Acts'l?;  2.  °"  ^^^'^"^  Conduct, 

e  Phil.  1. '30.  Col. 
2.  1. 


^  For  ''yourselves,  brethren,  know  our  entrance  in  unto  you,  that  it 
^^^^'J'?'],"'  was  not  in  vain:  ^but  even  after  that  we  had  suffered  before,  and 
g- i  Cor.  7. 2.5. '  were  shamefully  entreated,  as  ye  know,  at  ''Philippi,  Sve  were  bold  in 
h  1  Cm.  9'.  17'.  ""  our  God  ''to  speak  unto  you  the  Gospel  of  God  'with  much  conten- 
ifilih'.w!^'^'^'  tion.  ^  For  ^our  exhortation  was  not  of  deceit,  nor  of  uncleanness,  nor 
^ Ro"n' s^'o?"  ^'^  guile  ;  '*  but  as  °'we  were  allowed  of  God  ''to  be  put  in  trust  with 
^  Acts  90. 3.3.  ^  the  Gospel,  even  so  we  speak  ;  'not  as  pleasing  men,  but  God,  ^ which 
&7. 2r'&  12. 17!  trieth  our  hearts.     ^  For  ^'neither  at  any  time  used  we  flattering  words, 

7  T?  1     Q 

wj?iim5'.  41, 44.  as  yc  know,  nor  a  cloak  of  covetousness  ;  (God  'is  witness  !)  **  nor  "of 
&  12. 43. 1  Tim.  j^gj^  sought  we  glory,  neither  of  you,  nor  yet  of  others,  when  "we 

"i-i S8'"2^cor I'o  Ji^isht  have  *been  "burdensome,  ^as  the  apostles  of  Christ;  '''but  'we 
1,2, 10, 11.  &     were  gentle  among  you.  Even  as  a  nurse  cherisheth  her  children,  ^so 

13.  10.  2  Thoss.  .'',.*'•.  .  . 

3.9. p'hiiom.8.9.  bciug  atfcctionately  desirous  of  you,  we  were  willing  'to  have  imparted 

!t7/!'""^  a«  i»r-  ^^j^^Q  yQy^   j-jqI   |j^(^.   Gospel  of   God    only,  but  also  ^our  own  souls, 

"vLn  14.'  ^'  '^    because  ye  were  dear  unto  us.     '^  For  ye  remember,  brethren,  our  labor 

Vrl'"'*';,^;  n  r,   and  travail  :   for  'laboring  night  and  day,  "because  we  would  not  be 

p  1  Cor.  9.  1,2,  .5.  00  J  ■ 

gicoT.2.3.fc9.  chargeable  unto  any  of  you,  we  preached  unto  you  the  Gospel  of  God. 

2 Tim. 2.24.'  '  ^^  Ye  "are  witnesses,  and  God  also,  "how  holily  and  justly  and  un- 
'^i.'>"'29.  '  ^^'  ^  blameably  we  behaved  ourselves  among  you  that  believe  ;  ^^  as  ye  know 
t'Aruio'^i]^'     '^ow  we  exhorted  and  comforted  and  charged  every  one  of  you,  as  a 

o  ('or' iVI'       father  doth  his  children,  ^^  that  ""ye  would  walk  worthy  of  God,  '■'who 

2  Thcss.  3. 8.  hath  called  you  unto  his  kingdom  and  glory.  ^^  For  this  cause  also 
vch.].'5.  "  '  '  thank  we  God  "without  ceasing,  because,  when  ye  received  the  word 
'2T?ies'j3~'7.  of  God  whicli  ye  heard  of  us,  ye  received  it  "not  as  the  word  of  men, 
Vhi'i'."T'2l^.  Col.  but,  as  it  is  in  truth,  the  word  of  God,  which  effectually  worketh  also 

1.  iii.  ch.  4. 1.     in  you  that  believe. 

y  I  (or.  1.  9.  ch.  -'  

5.  24.  2  Thoss.  2. 

14.2  Tim.  1.  9.  c    1  7  ••     1  1     J     j7  J 

jpIi  )   y  ^  4. — chap.  11.  14,  to  trie  end. 

"c'i'i'  I4^*p  t  ^'^'  ^"^'^^  sliows  the  persecuting  spirit  of  the  Jews,  by  which  the  Power  of  the  Gospel, 
3. 2!         ~  and  tlie  Faith  of  Converts  is  tried — their  Repugnance  to  the  Gospel  being  preached  ta 


Sect.  XIV.]       THE  FIRST  EPISTLE  TO  THE  THESSALONIANS.  241 

the  Gentiles — their  Iniquity  and  Destruction — He  declares  his  love  for  the  brethren,  &  4 

and  his  desire  to  see  them,  which  has  only  been  prevented  by  the  influence  of  Satan  a  Gal.  1.22. 
over  the  hearts  of  his  opponents.  6  Acts  17.  5, 13. 

^'^  For  yc,  brethren,  became  followers  "of  the  Churches  of  God  which  ^"^j"  f_'c^^'i^\ 
in  Juda;a  are  in  Christ  Jesus:   for  ''ye  also  have  suticred  like  things  of   is. & 5. 30. & 7. 
your  own  countrymen,  ''even  as  they  have  of  the  Jews;  ^^who  ''both  eMatt.5. 12. & 
killed  the  Lord  Jesus,  and  'their  own  prophets,  and  have  *persecuted    Luife'i3!33  34. 
us  ;  and  they  please  not  God,  ^and  are  contrary  to  all  men  ;  '^forbid-    Acts 7. 52. 
ding  'us  to  speak  to  the  Gentiles  that  they  might  be  saved,  ''to  fill  up    out. 
their  sins  alway  :   'for  the  wrath  is  come  upon  them  to  the  uttermost.  -^?^'^-^-,^v-, 

-n  11  1       •  in  r  |f  Luke  11.  53. 

^^  But  we,  brethren,   bemg  taken  from   you  for  a  short    time  •'in    Acts  13. 50.  & 
presence,  not  in  heart,  endeavoured  the  more  abundantly  ^'to  see  your    5,'iy:&'i8. 12. 
face  with  great  desire.     ^^  Wherefore  we  would  have  come  unto  you ;    s-i.  '  ' 
even  I  Paul,  once  and  again;  but  'Satan  hindered  us.     ^'-^  For  "'what  \9''"-o^lf; 
is  our  hope,  or  joy,  or  "crown  of  trejoicing?    Are  not  even  ye  in  the  j  Matt.  24.6714. 
presence  of  our  Lord  Jesus  [Christ],  "at  his  coming  ?  ^''For  ye  are  our  ''coL2.  5. 
glory  and  joy.  itr^luls. & 

15.  22. 

§  5.-chap.  iii.  1-5.  "P^^tu^i. 

St.  Paul  declares  his  Anxiety  for  the  Thessalonians,  and  reminds  them  that  he  had  sent    1- 

Timotheus  to  confirm  their  faith,  and  comfort  them    in  those  various  afflictions   to  » Pro^'- 16.  31. 
which  all  Christians,  as  they  had  been  before  warned,  were  exposed.  ^    'rg<^y"'g- 

^  Whkrefore  "when  we  could  no  longer  forbear,  'we  thought  it    ^'' :'^'^- ^'^''- ^• 
good  to  be  left  at  Athens  alone  ;  ^  and  sent  'Timotheus,  our  brother,        — — '- 
and  minister  of  God,  and  our  fellow-laborer  in  the  Gospel  of  Clirist,  to  §  ^• 

establish  you,  and  to  comfort  you  concerning  your  faith;  ^that  ''no  jActs^n.  is. 
man  should  be  moved  by  these  afflictions  :   (for  yourselves  know  that  c  Rom.  ic.  21. 
Sve  are  appointed  thereunto:  ^  for  •'verily,  when  we  were  with  you,    200^1.19.' 
we  told  you  before  that  we  siiould  suffer  tribulation;  even  as  it  came  f ^|!j^" |' /g ' ^ 
to  pass,  and  ye  know  ;)   -'^for  this  cause,  '^vhcn  I  could  no  longer  for-    i4.^22.&20. 23 
bear,  I  sent  to  know  your  faith,  'lest  by  some  means  the  tempter  have    4. 9.2Tim. s?' 
tempted  you,  and  'our  labor  be  in  vain.  /Actt'>o'^4^^^' 

ff  ver.  1. 


§  6.— chap.  iii.  6,  to  the  end.  *„^^°''-,T-  o" 

•■  ^  '  2  Cor.  11.3. 

St.  Paul  declares  himself  to  be  comforted  by  Timothy's  account  of  them — He  desires  iGal.  2.  2.  &4. 
'  another  opportunity  of  seeing  them  again — and  prays  for  their  perseverance  in  holiness     ^^-  ^^'^-  ~-  ^^• 
till  the  cominc  of  Christ.  TT! 

''But  "now  when  Timotheus  came  from  you  unto  us,  and  brought  us  a  Acts  is.  1,5. 
good  tidings  of  your  faith  and  charity,  and  that  ye  have  good  remem-  *Phii. i.e. 
brance  of  us  always,  desiring  greatly  to  see  us,  ''as  we  also  to  see  you  ;  ''7^.  6,*7,' 13.^"  *" 
''therefore,  brethren,  "we  were  comforted  over  you  in  all  our  affliction  ''Phii. 4. 1. 
and  distress  by  your  ffiith :   ^for  now  we  live,  if  ye  ''stand   fast  in  the  /ac,s26!7. 
Lord.     ^  For  ''what  thanks  can  we  render  to  God  again  for  you,  for  all    ^  '''""■  ^-  ^• 
the  joy  wherewith   we  joy  for  your  sakes  before  our  God  ?  ^°  night  V  i'5!'32.'    ' 
■'"and  day  "'praying  exceedincrly  ''that  we  might  see  your  face,  'and  might  '''"'!■  -•  ^"- 

..  .  ^  "z2  Cor.  13,  9   11 

perfect  that  which  is  lacking  in  your  faith.     ^^  Now  God  himself  and    coi.  4. 12.  ' 
our  Father,  and  our  Lord  Jesus  Christ,  *direct  ^our  way  unto  you  ;  *  ^^'' s"''^^- 
^^and  the  Lord  ^'make  you  to  increase  and  abound  in  love  'one  toward  tch.  4. 10. 
another,  and  toward  all  men,  even  as  we  do  toward  you :   ^^  to  the  end  zch.  4. 9.&5. 15. 
he  may  '"stablish  your  hearts  unblameable  in  holiness  before  God,  even  micor.i.s. 
our  Father,  at  the  coming  of  our  Lord  Jesus  [Christ]  "with  all  his  saints,    p''.'!^  oxtes'^'a 

17.1  John  3.  20,* 

§  7.— c/m;?.  iv.  1-19.  nlJ'ech.  14.  5. 

St.  Paul  shows  the  Gentile  Converts  the  necessity  of  holiness  and  purity,  and  warns  them    J"''e  l"!- 
against   those  vices  to  which  they  had  been  before  addicted,  and  which  were  still  ~7"I 

practised  by  the  Heathens — He  exiiorts  them  to  brotherly  love,  and  industry  in  their  ^ 

callmjjs.  i  r.  \       .. 

=  t  Or,  be.icech, 

^  Furthermore  then  we  *beseech  you,  brethren,  and  te.xhort  you  by  aPiui.  1.27. 
the  Lord  Jesus,  "that  as  ye  have  received  of  us  'how  ye  ought  to  walk  >ch.2.i2. 

VOL.  II.  31  u 


242  THE  FIRST  EPISTLE  TO  THE  THESSALONIANS.     [Part  XII. 

eCoi.  1. 10.         f^j^^  ^Q   please   God,  so  ye  would  abound  more  and  more  :  -  for  ve 

a  Rom.  12.  2.  ,  '  .  •'  i  i         t  i      t         '  o  t-t 

Eph.5. 17.         know  what  commandments  we  gave  you   by   the  Lord  Jesus.     -^  For 

*  fPl*-  ^-^l'  ,„   this  is  ''the  will  of  God  even  'your  sanctification  ;  -^that  ye  should  abstain 

/I  Cor.  6.  15,  18.     „  -         .         .  ,     ,  •'  ,  1111 

£pii.5.3.coi.3.5.  irom  lornication  ;  *  that  ^every  one  oi  you  should  know  how  to  pos- 
^i^<^.' 6.' 15  ■  18.  ^^^^  '^^^  vessel  in  sanctification  and  honor;  ^  not  ''in  tiie  lust  of  concu- 
ACoi.  3. 5.  Rom.  pisceucc,  'cven  as  the  Gentiles -'Which  know  not  God  ;  ""that  '^no  7nan 
iEph.'^^iy  18.  g^  beyond  and  tdefraud  his  brother  *in  any  matter,  because  that  the 
j  1  Cor.  15. 34.      Lord  'is  the  avenger  of  all  such,  as  we  also  have  forewarned  you  and 

12^^  &  4.  is.''  '  '  testified.  '''  For  God  hath  not  called  us  unto  uncleanness,  "'but  unto 
Alv'^'iVifia   holine-ss.    ^  He  "therefore  that  tdespiseth,  despiseth  not  man,  but  God, 

1  Cor.  6. 8. '       "who  hath  also  given  unto  us  his  Holy  Spirit. 
^w'cl^ZT'' "''        ^  But  as  touching  brotherly  love  ^ye  need  not  that  I  write  unto  you  : 

*  Or,  in  the  mat-  for  'ye  yoursclves  are  taught  of  God  'to  love  one  another  :  ^^  and  'in- 
Z2Thes3.i.  8.  deed  ye  do  it  toward  all  the  brethren  which  are  in  all  Macedonia. 
'"iQ^'a '/cot^  i"!   ^^^  ^^^  beseech  you,  brethren,  'that  ye  increase  more  and  more;  ^'  and 

Heb.  12. 14.  that  ye  study  to  be  quiet,  and  "to  do  your  own  business,  and  "to  work 
n  Luke  10. 16.^  with  your  [own]  hands,  as  we  commanded  you  ;  '-  that  "ye  may  walk 
t  Or,  rejecteth.      houBstly  toward  them  that  are  without,  and  that  ye  may  have  lack  tof 

ol  Cor.  2.  10.  &  ,,   ■       -^  J  J 

7.40.  IJohn  3.24.    HOthing. 

p  ch.  5.  I.  q  Jer.  31.  34.  Jolm  6.  45.  &  14.  26.  Heb.  8.  11.  1  John  2.  20,  27.  r  Matt.  22.  39.  John  13.  34.  &  ]5.  12.  Ejih.  .5.  2- 
1  Pet.   4.    8.  1  John  3.  11,23.  &  4.  21.  sch.1.7.         «  ch.  3.  12.  m  2  Thess.  3.  11.  1  Pet.  4.  15.        ■!)  Acts.  20.  35.  Eph- 

4.  28.  2  Thess.  3.  7,  8,  12.        w  Rom.  1.3.  13.   2  Cor.  8.  21.  Col.  4.  5.  1  Pet.  2.  12.         X  '^r.  "/«»  '«««• 


§  ^-  §  8. — chap.  iv.  13,  to  the  end. 

a  See  Lev.  19.28.   gt.  Paul  warns  tliom  against  those  zealous  Jews  who  would  deprive  them  of  their  hope 
Deut.  14.  13,  .      °  .  ^ 

2  Sam.  12.  20.'  of  'i  future  happiness — They  are  called  upon  not  to  indulge  as  the  Heathen  did  in 

JEph.  2. 12.  immoderate  grief  over  their  dead,  whom  they  supposed  would  not  rise  again — As  an 

c  1  Cor.  15.  13.  additional  Evidence  of  the  great  Truth  of  the  Resurrection,  St.  Paul  describes  its  manner, 

^ch^l^'li' ^^' ^'       ^^  ^^^  ^^^  ^^^^  taught  by  Christ  himself. 

eiKinssis.  17,  1-^BuT  I  would  uot  havo  you  to  be  ignorant,  brethren,  concerning 
/icor.  15  51  them  which  are  asleep,  that  ye  sorrow  not,  "even  as  others  'which  have 
^Matt.  24.30,31.  no  liopc.  ^'^  For  'if  we  believe  that  Jesus  died  and  rose  again,  even  so 
2  Thess.  ]'.  7.  ''them  also  which  sleep  in  Jesus  will  God  bring  with  him.  ^^  For  this 
h  1  Cor.  15. 52.  ^g  gg^y  uj^to  you  'by  the  word  of  the  Lord,  that,  ^we  which  are  alive  and 
\,   "''  ,t  -,'    '  remain  unto  the  coming  of  the  Lord,  shall  not  prevent  them  which  are 

J 1  Cor.  15.  .tI.  ,  ,  ^     .  ■ 

k  Acts  1. 9.  Rev.  asleep.  ^^  For  "the  Lord  himself  shall  descend  from  heaven  with  a  shout, 

iJohn^i2. 26  &  ^ith  the  voice  of  the  Arciiangel,  and  with  ''the  trump  of  God  ;  'and  the 

14. 3.  &  17.24.  dead  in  Christ  shall  rise  first:   ^^  then  ^we  which  are  alive  and  remain 

tnch.5."iT.  shall  be  caught  up  together  with  them  ''in  the  clouds  to  meet  the  Lord 

in  the  air  :  and  so  'sjiall  wc   ever  be  with  the  Lord.     ^^^  Wherefore 

§  9.  *comfort  "'one  another  with  these  words. 

a  Matt  24.  3,  36.  

/"=''^-J-  §  9.— c7;«p.  V.  1-lL 

J  ch.  4.  9. 

'    '    "     „  ,,    St.  Paul  shows  the  Necessity  of  Holiness  from   tlie  sudden  and  terrible  appearance  of 

&  25.  13.  Ln'ke  Christ,  and  the  inevitable  Destruction  of  the  Wicked,  and  of  those  who  are  not  pre- 

3"V()'''r^''' ^3^3'  pared  for  the  day  of  his  coming — Those  who  continue  firm  in  the  faith  and  practice  of 

&  i().  15.  the  Gospel  are  comforted  with  the  assurance  that  this  day  will  be  a  day  of  salvation  to 

d  Is.  1,3.  6-9.  them  through  Jesus  Christ. 

29!  &  21!  34' 35!       ^  But  of  "the  times  and  the  seasons,  brethren,  ''ye  have  no  need 
^T^''?r\V«      that  I  write  unto  vou  ;  -for  yourselves  know  perfectly  that  'the  day  of 

e  Jer.  13. 21.  Hos.  ^  '  -  '  i  '  1  i      n 

13. 13.  the  Lord  so  cometh  as  a  thief  in  the  night.     •'  For  when  they  sliall  say, 

■^f jXJI.' 8^  ^^'  Peace  and  safety;   then  ''sudden   destruction  cometh  upon  them,  'as 
^Ephcs.  5. 8.       travail  ui)on  a  woman  with  child  ;  and  they  shall  not  escape. 
feMatt.  25.  .5.  4  gy(_  fyQ  brethren,  are  not  in  darkness,  that  that  dav  should  ovcr- 

iMatt.  24.  42   &  ,  •'     '         ,  .     -      /  ,1-1  1  -i  1  p  i-     i  .  "  1    .1  1   -i  1 

2.5.  13. Rom.  13.  takc  you  as  a  thiel  :  •'  ye  are  all  "the  cniulrcn  ot  light,  and  the  children 

5.8.''  "     '''■  of  the  day:   we  are  not  of  the  niglit,  nor  of  darkness.     '' Therefore 'let 

i^^^«2L34, 36.  yj,  ^f)j  sleep,  as  do  others  ;  but  'let  us  watch  and  be  sober.  '''For^they 

1  (or.  15.31.      that  sleep,  sleep  in  the  night ;  and  they  that  be  drunken,  *are  drunken 

k  L-t^^.'i5.        in  the  night.     ^But  let  us,  who  are  of  the  day,  be  sober,  'putting  on 

^^'•|f-,^~-,f^p''-   the  breastplate  of  faith  and  love;  and  for  a  helmet,  the  hope  of  sal- 


S1.CT.  XVI.]     THE  SECOND  EPISTLE  TO  THE  THESSALONIANS.  243 

vation :  ^  for  "'God    hatli  not  appointed  us  to  wrath,  "but  to  obtain  ™i.^i7ipe?2?8: 
salvation  by  our  Lord  Jesus  Cluist,  i'' who  "died  for  us  ;  that,  whether    Jude4. 
we  wake  or  sleep,  we  should  live  together  with  him.     ^^  Wlierefore  «j2Thess.2.i3, 
*comfort  yourselves  together,  and  edify  one  another,  even  as  also  ye  do.  oRom.  n.s.g. 

J  o  ^  J  2  Cor.  5.  15. 

*  Or,  exhort. 

^  W.—chap.  V.  12,  to  the  end.  ch.  4. 18. 

St.  Paul  admonishes  them  to  have  a  due  regard  for  their  spiritual  instructors,  gives  various  c  jq 

other  impressive  E-xhortations — and  concludes  with  praj'ers  and  salutations.  „  |  f^or.  IG.  18. 

12  And  we  beseech  you,  brethren,  "to  know  them  which  labor  among    f  Tini^s'^'iT. 
you,  and  are  over  you  in  the  Lord,  and  admonish  you;  '=^and   to  ^^^^;^l[l}^"' 
esteem  them  very  liighly  in  love  for  their  work's  sake.     ^And  be  at  *or,  je^eec/i. 
peace  among  yourselves.      ^^  Now  we  *exhort  you,  brethren,  ''warn  c ■2Thess.  s.  n, 
them  that  are  tunruly,  ''comfort  the  feeble-minded,  'support  the  weak,-  ^  or,  disorderly. 
■noc  patient  toward  all  men.     ^^  See  "that  none  render  evil  for  evil  unto  ''«^''-  ^'^:^~\ 
any  man ;  but  ever  ''follow  that  which  is  good,  both  among  yourselves,    is.  i.cai.  6.1,2. 
and  to  all  men.     i'' Rejoice 'evermore  ;  i' pray  •'witliout  ceasing:   ^^ in  ■^^'^^J; ^.;f 3 ^JS!"' 
*everv  thing  oive  thanks.     For  this  is  the  will  of  God  in  Christ  Jesus    arm,.  4. 2. 

.  ,,,   ^^  11  I  r^     •    •■         on    1  •  m         .  1  IT  Lov.  19.  18. 

concernmg  you.     i'' Quench  'not  the  Spu-it:  -^despise     not  prophe-  "prov.ao. 22. & 
syings.     ~^  Prove  "all  things  ;   "hold  fast  that  which  is  good  ;  22  abstain    H-f^  R^^'.ib. 
''from  all  appearance  of  evil.     ^3  ^nd  'the  very  God  of  peace  ''sanctify    j'-.^^^g^/y'^-^- 
you  wholly  ;  and  I  pray  God  your  whole  spirit  and  soul  and  body  'be  a  cai.  6. 10.  ch. 
preserved    blameless    unto    the    coming  of   our  Lord    Jesus    Christ!  jtcJr.  6.  lo. 
24  Faithful  'is  He  that  calleth  you,  who  also  will  do  it.  •^'''keV'i  & 

25  Brethren,  "pray  for  us.  ~''  Greet  "all  the  brethren  with  a  holy  kiss.  •''Jl'^se.'Rom.  12. 
^n  tcharge  you  by  the  Lord,  that  "this  Epistle  be  read  unto  all  ^the  ^-^,^f  i'i  Pet. 
holy  brethren,  ^s  The  ''grace  of  our  Lord  Jesus  Christ  he  with  you !  ^y^-^  ^  ^^  ^^^ 
[Amen.]  3.17." 

[[The  First  Epistle  unto  the  Thessalonians  was  written  from  Athens.]]  ' i^^f^^f  4^%. 

[end   of  the  first  epistle  to  the  thessalonians.]  icir!l4.30r''^ 

m  1  Cor.  14.  1,39.        7!  1  Cor.2.  11, 15.  IJohn  4.  1.        o  Pliil.  4.  8.        pch.4.12.      ^Phil.  4.  9.      rch.3   13.        *^^°'';'-,fi' 
t  1  Cor.  1.  9.  &  10.  13.  2Thess.  3.  3.  m  Col.  4.  3.  2Thess.  3.  I.  a  Rom.  10.  16.  J  Or,  adjure.  k;  Loi.  'J.  lo. 

2  Thess.  3.  14.        a  See  Note  24.         x  Rom.  16.20,24.  2  Thess.  3.  18. 


Section  XV. — St.    Paul,   being  rejected   by  the    Jews,  continues  at     sect,  xv. 

Corinth,  preaching  to  the  Gentiles.  V.  JE.  52. 

Acts  xviii.  6-11.  J.  P.  4765. 

^  And  when  "they  opposed  themselves,  and  blasphemed,  ''he  shook       coj^h. 
his  raiment,  and  said  unto  them,  "Your  'blood  be  upon  your  own  a  i.  e.  the  Jews. 
heads  ;  ''I  am  clean  :   'from  henceforth  I  will  go  unto  the  Gentiles."      i  pet^.^.^i 

■^  And  he  departed  thence,  and  entered  into  a  certain  man's  house,  ^jo'^J'^ ^^,yf  ja^"; 
named  Justus,  one  that  worshipped  God,  whose  house  joined  hard  to  c  Lev.  20. 9,11, 
the  synagogue.     ^  And  ^Crispus,  the  chief   ruler  of   the  synagogue,    E^l^i'^'iaife' 
believed  on  the  Lord,  with  all  his  house  ;  and  many  of  the  Corinthians  /l/jk.  3.  ig^  19. 
hearing  believed,  and  were  baptized.    ^Then  ^spake  the  Lord  to  Paul    &33. 9.  ch.20. 
in  the  night  by  a  vision,  "  Be  not  afraid,  but  speak,  and  hold  not  thy  « ch.  13. 46.& 
peace;  ^^  for  ''I  am  with  thee,  and  no  man  shall  set  on  thee  to  hurt  ^jl^;^  ^^ 
thee  ;  for  I  have  much  people  in  this  city."   ^^  And  he  *continued  there  g  ch.  23. 11. 
a  year  and  si.\  months,  teaching  tlie  word  of  God  among  them.  \iatt.y.%!^" 

*  Gr.  sal  there. 

Section  XVL — St.  Paulivrites  his  Second  Epistle  to  the  Thessalonians,  __^^____, 
in  order  to  refute  an  error  tchich  they  had  fallen  into  concerning  the 
suddeii  corning  of  the  Day  of  Judgment — He  prophesies  the  rise,2}>'os- 
perity,  and  overthrow  of  a  great  Apostacy  in  the  Christian  Church.^       V.  ^E.  52. 

THE  SECOND   EPISTLE    TO    THE    THESSALONL\NS.         ^c^orimh*^''" 

§  1. — chap.  i.  1,  2. 
St.  Paul's  Salutation.  ^  g^^  I^^J  ^^ 

^  Paul,  "and    Silvanus,  and   Timotheus,  unto   the  Cliurch  of  the  « 2Cor.  1.19. 


sect.  xvi. 


244 


THE  SECOND  EPISTLE  TO  THE  THESSALONIANS.     [Part  XH. 


6  1  Tliuss.  I.  1. 
c  1  Cor.  1.3. 


§2. 

a  1  Thess.  1.9, 

3.  &  3.  6,  9.  ch. 

2.  13. 
6  2  Cor.  7.  14.  & 

9.  2.  1  Thesa.  2. 

19,  20. 
c  1  Thess.  1.  3. 
d  1  Thess.  2.  14. 
c  See  Note  2G. 
e  Phil.  1.  28. 
/  1  Thess.  2.  14. 


Thessalonians  ^iii  God  our  Father  and  the  Lord  Jesus  Christ !  ~  Grace 
'unto  you,  and  peace,  from  God  our  Father  and  the  Lord  Jesus  Christ. 


§3. 

a  Rev.  (i.  10. 
b  Kev.  M.  13. 
c  1  Thess.  4.  16. 
'     Jiule  14. 
d  See  Note  27. 
*  Gr.  the  angels 

of  hi^  power. 
d  Heb.  10.  27.  & 

12.  rjy.  2  Pet.  3. 

7.  Rev.  21.  8. 
f  Or,  yielding. 

e  Vf.  79.  6. 

1  Thess.  4.  5. 

/Rom. 2.  8. 
g  Phil.  3.  19. 

2  Pet.  3.  7. 

h  Deut.  33.  2.  Is. 
2.  19.  ch.  2.  8. 

i  Ps.  89.  7. 
j  Ps.  68.  35. 
k  ver.  5. 
J  Or,  i;o«cAsa/e. 
I  1  Thess.  1.  3. 
m  1  Pet.  1.  7.  & 
4.  14. 


§  2. — chap.  i.  3-5. 
St.  Paul  rejoices  at  their  Constancy  under  persecution  ;  and  assures  them  that  their  pa- 
tient endurance  is  an  evidence  of  a  future  judgment,  when  they  will  receive  their  reward. 

^  We  "are  bound  to  thank  God  always  for  you,  brethren,  as  it  is 
meet,  because  that  your  faith  groweth  exceedingly,  and  the  charity  of 
every  one  of  you  all  toward  each  other  aboundeth ;  '^  so  Hhat  we  our- 
selves glory  in  you  in  the  Churches  of  God  Tor  your  patience  and 
faith  ''in  all  your  persecutions  and  tribulations  that  ye"^  endure  :  ^  which 
is  'a  manifest  token  of  the  righteous  judgment  of  God,  that  ye  may 
be  counted  worthy  of  the  kingdom  of  God,  -^for  Vvhich  ye  also  suffer. 


§4. 
a  1  Thess.  4.  16. 
ft  Matt.  24.  31. 

Mark  13.  27. 

1  Thess.  4.  17. 
c  Matt.  24.  4. 

Eph.  5.  6.1  John 

4.  1. 
d  Matt.  24.  4. 

Eph.  n.  6. 
e  1  Tim.  4.  1. 
/  Dan.  7.  25. 

1  .lohn2.18.Rev. 

13.  11,  &c.  See 

1  Mac.  2.  48, 62. 
g  Jolin  17.  12. 
h  Is.  14.  13.  Ezek. 

28.  2,  6,  9.  Dan. 

7.25.  &  11.  36. 

Rev.  13.  6. 
i  1  Cor.  8.  5. 
*  Or,  holdeth. 
j  lJohn2.  18.  & 

k  Dan.  7.  10,  11. 
I  Job  4.  9.  Is.  11. 

4.  llos.  6.  5. 

Rev.  2.  16.  &19. 

l.'),20,21. 
m  ch.  1.  8,  9. 

Heh.  10.  27. 
ft  .lohnS.  41. 

Eph.  2.  2.  Rev. 

18.  23. 

0  Sue  Deut.  13. 1. 
Matt.  24.  24. 
Rev.  13.  13.  &. 

19.  21. 

p  2  Cor.  2.  15.  & 

4.3. 
q  Rom.  1.24,&c. 

See  1  Kings  22. 

22.  Ezek.  14.  9. 
r  Malt.  24.  5,  11. 

1  Tim.  4.  1. 
s  Rom.  1. 32. 
e  See  Note  28. 


§  3. — chap.  i.  6,  to  the  end. 
St.  Paul  predicts  the  Coming  of  Christ  to  judgment,  and  the  everlasting  Destruction  of  all 

those  who  have  rejected  his  Gospel. 

^  Seeing  "it  is  a  righteous  thing  with  God  to  recompense  tribulation 
to  them  that  trouble  you,  '^  and  to  you  who  are  troubled  'rest  with  us  ; 
when  "the  Lord  Jesus  shall  be"^  revealed  from  heaven  with  *his  mighty 
angels,  ^in  ''flaming  fire,  f taking  vengeance  on  them  'that  know  not 
God,  and  ^that  obey  not  the  Gospel  of  our  Lord  Jesus  [Christ] :  ^  who 
"'shall  be  punished  with  everlasting  destruction  from  the  presence  of 
the  Lord,  ''and  from  tiie  glory  of  his  power ;  ^"  when  'he  shall  come 
to  be  glorified  in  his  saints,  ^and  to  be  admired  in  all  them  that  believe 
(because  our  testimony  among  you  was  believed)  in  that  day. 

^^  Wherefore  also  we  pray  always  for  you,  that  our  God  *vvould 
tcount  you  worthy  of  this  calling,  and  fulfil  all  the  good  pleasure  of 
his  goodness,  and  'the  work  of  faith  with  power  :  ^^  that  "'the  name  of 
our  Lord  Jesus  [Christ]  may  be  glorified  in  you,  and  ye  in  him,  ac- 
cording to  the  grace  of  our  God  and  the  Lord  Jesus  Christ. 


§  4.— chap.  ii.  1-12. 
The  Apostle  here  begins  to  rectify  their  error,  with  regard  to  the  speedy  coming  of  Christ 
to  judgment — He  warns  them  against  any  pretended  revelations  or  spurious  epistles, 
and  calls  to  their  memory  what  he  had  already  told  them,  that  a  grand  Apostacy  must 
first  take  place  :  the  character  of  which  ho  fully  describes. 

^  Now  we  beseech  you,  brethren,  "by  the  coming  of  our  Lord  Jesus 
Christ,  ''and  by  our  gathering  together  unto  him,  -  that  "ye  be  not  soon 
shaken  in  mind,  or  be  troubled,  (neither  by  spirit,  nor  by  word,  nor 
by  letter  as  from  us,)  as  that  the  day  of  Christ  is  at  hand.  -^  Let  "^no 
man  deceive  you  by  any  means  :  for  that  day  shall  not  come,  "except 
there  come  a  falling  away  first,  and  ^that  Man  of  Sin  be  revealed, 
■^the  Son  of  Perdition,  '^who  opposeth  and  ''exalteth  himself 'above  all 
that  is  culled  God,  or  that  is  worshipped,  so  that  he  as  God  sittetii  in 
the  temple  of  God,  showing  himself  that  he  is  God.  ■''  Remember  yc 
not,  that,  when  I  was  yet  with  you,  I  told  you  these  things  ?  ^  And 
now  ye  know  what  *withholdeth  that  he  might  be  revealed  in  his  time. 
'  For  'the  mystery  of  iniquity  doth  already  work :  only  ho  who  now 
letteth  rvill  let,  until  he  be  taken  out  of  the  way.  *^  And  then  shall 
that  Wicked  be  revealed  (whom  'the  Lord  shall  consume  'with  the 
spirit  of  his  mouth,  and  shall  destroy  '"with  the  brightness  of  his 
coming)  ;  °  even  him,  whose  coming  is  "after  the  working  of  Satan 
with  all  power  and  "signs  and  lying  wonders,  ^^  and  with  all  deceiv- 
ableness    of   unrighteousness    in   ^'them    that    perish ;    because    they 

And 


11 


received  not  the  love  of  the  truth,  that  they  might  be  saved, 
'for  this  cause  God  shall  send  them  strong  delusion,  '^that  they  should 
believe  a  lie  :  ^^  that  they  all  might  be  damned  who  believed  not  the 
truth,  but  'had  pleasure  in  unrighteousness.'' 


Sect.  XVI.]     THE  SECOND  EPISTLE  TO  THE  THESSALONIANS.  245 

§  5. — chap.  ii.  13,  to  the  end. 
He  rejoices  over  the  Tliessalonians,  and  exhorts  them  to  continue  steadfast  in  the  doc-        ,    .  .,  ' 

w    Oil  ■    X  *  o« 

trines  in  which  they  had  been  instructed.  4  1  Thess.  1.  4 

^^  But  "we  are  bound  to  give  thanks  alway  to  God  for  you,  brethren  '^7{^^^  \t- 
beloved  of  the  Lord,  because  God  ''hath  Troni  the  beginning  chosen    ii'<!t.  l^2. ' 
you  to  salvation  'through  sanctification  of  the  Spirit  and  behef  of  the  ^-vhoJ.'Ck. 
truth  :   1^  whereunto  he  called  you  by  our  Gospel,  to  "the  obtaining  of  /^c^j%l\-i, 
the  glory  of  our  Lord  Jesus  Christ.     ^^  Therefore,  brethren,  ^stand    Pi'i'-4-i. 

(T  .    .  .  ^1  Cor.  11.2. 

fast,  and  hold  "the  traditions  which  ye  have  been  taught,  whether  by    ch.  3. 6. 
word,  or  our  epistle.   ^^'  Now  ''our  Lord  Jesus  Christ  himself,  and  God,  /i*']'oi,n4'.~io. 
even  our  Father,  Hvhich  hath  loved  us,  and  hath  "iven  us  everlasting    ^^'-  ^-  ^- 

1      •  •  ^    1  \  Pet   1  3 

consolation  and  ■'good  hope  through  grace,  ^"  comfort  your  hearts,  *and  u  i  cor.  i.  8. 
stablish  [you]  in  every  good  word  and  work  1  jpeTs  i6^^' 


§G. 


§  G. — chap.  111.  1-5.  a  Eph.  fi.  19.  Col. 

.  .  4.  3. 1  Thess.  5. 

St.  Paul  desires  thein  to  pray  for  hiin  and  his  companions,  that  the  Gospel  of  God  may    25. 

be  glorified  as  much  in  otlier  Gentile  nations  as  with  them;   and   that  they  may  be  *  ('f- """T/run. 

delivered  from  their  persecutors — He  repeats  his  prayer  for  their  faith  and  patience.         .  p'°'"L°'/    " 

^Finally,  brethren,  "pray  for  us,  that  the  word  of  the  Lord  *may  ''n'^^n^ jo" ^g" 
have  free  course,  and  be  glorified,  even  as  it  is  with  you :  ~  and  'that  "^  i  cor.  i.  9. 

.  ''  1  The^s.  5.  ^4. 

we  maybe  delivered  from  tunreasonable  and  wicked  men;   "^for  all  ejoimiV.  15T* 
men  have  not  faith.     ^  But  '^the  Lord  is  faithful,  who  siiall  stablish  you,    ^  '"'''•  ^'  ^^ 

•'  /  2  (jor.  7.  16. 

and  '^keep  you  from  evil.     ^  And  •'we  have  confidence  in  the  Lord    cai.  5'.  10. 
touching  you,  that  ye  both  do  and  will  do  the  things  which  we  com-  ^-^  1  ^^''^on.  29. 

mand  you.     ^And  ^the  Lord  direct  your  hearts  into  the  love  of  God,  iox,  the  patience 
]+•,..         *•     i       •*•       f     /-ii    •  *  I  0/CAW5MTI1033. 

and  iinto  the  patient  waiting  tor  Christ !  i.  3. 


§7. 

f  See  Note  29 
§  7.— chap.  iii.  6,  to  the  end.  „  ro„,.  k;.  jy, 

St.  Paul  here  advises  the  Thessalonians  how  to  act  towards  those  who  still  continue  to     6?5.2  John'io'. 

live  a  disorderly  and  idle  life,  contrary  to  the  express  commands  they  had  received  j  \  Cor.  5. 11, 

from  him — His  prayer  and  blessinir.  13- 

c  1  Thess.  4.  11. 

^  Now^  we  command  you,  brethren,  in  the  name  of  our  Lord  Jesus    ^J'-A'^-  ^^f-^^ 
Christ,  "that  ye  withdraw  yourselves  ''from  every  brother  that  walketh  a  ch.  2. 15. 
"disorderly,  and  not  after  ''the  tradition  which  he  received  of  us.  "For  ''2iS"'iTi^^''^ 
yourselves  knew  '^how  ye  ought  to  follow  us :   for  ■'^we  behaved  not    c,  7. 

11-11  s         -.1  1-  1  .  -,       ^  ,  /  1  Thess.  2.  10. 

ourselves  disorderly  among  you,  ''neither  did  we  eat  any  man  s  bread  ^  Acts  is. 3. & 
for  nought;  but  "wrought  with  labor  and  travail  night  and  day,  that  j"' 9^'i~Tj°/gg 
we  might  not  be  chargeable  to  any  of  you  :  ^ not  'because  we  have  not    2. 9. 

■  J  ./  '  /j  J  Cot.  9.  C. 

power,  but  to  make  'ourselves  an  ensample  unto  you  to  follow  us.  1  Thess. '2.6. 
^°  For  even  when  we  were  with  you,  this  we  commanded  you,  ■'that  if  \  ]^''-  ''•  ,„ 

7  (jleii.  3.  19* 

any  would  not  work,  neither  should  he  eat.    ^^  For  we  hear  that  there    I'lhess.  4. 11. 
are  some  'which  walk  among  you  disorderly,  'working  not  at  all,  but  f  iq^jjfgg  ^  u 
are  .busybodies.     ^~  Now  '"them  that  are  such  we  command  and  ex-    i  Tim.  5. 13. 
hort  by  our  Lord  Jesus  Christ,  "that  with  quietness  they  work,  and  eat  „,  1  Thess.  4. 11. 
their  own  bread.     ^-^  But  ye,  "brethren,  *be  not  weary  in  well  doing.  "Epii.  4. 28. 
^'^  And  if  any  man  obey  not  our  word  f  by  this  Epistle,  note  that  man,  *  or^ faint  not. 
and ''have   no   company  with  him,   that    he  maybe  ashamed:   ^^yet  f  ot,  si^mi/y  that 

0  I  ■  i         .1  ,  '  .,,.-'  ,  ,  .       •'  vtaii  bij  an  epistle. 

"count  him  not  as  an  enemy,  but  admonish  him  as  a  brother.  ^^Now  p  M„tt.  is.  17. 
'the  Lord  of  peace  himself  give  you  peace  always  by  all  means:  the  ic^.%'.^"^''^' 
Lord  be  with  you  all !  ?  V.?,'-  ^^-.^V. 

1  •  />  -r»        1  ^  '  hess.  o.  14. 

^'  The  'salutation  of  Paul  with  mine  own  hand,s  which  is  the  token  ^  Tit. 3.10. 
in  every  Episde  :   so  I  write.     ^'^The  "grace  of  our  Lord  Jesus  Christ    le.  20'.  icor.'n. 
be  with  you  all !   [Amen.]  1  The*ss.'5?l3!^* 

[[The  Second  Epistle  to  the  Thessalonians  was  written  from  Athens.]]  ^col"!'!!."^' 

r  1  g  ^ee  Note  30. 

[END   OF  THE   SECOND  EPISTLE  TO  THE  THESSALONIANS.]  u  Rom.  16.24. 

VOL.   II.  *U 


246  THE  EPISTLE  TO  TITUS.  [Part  XII. 

SECT\xvri.     Section    XVII. — ^S*^.   Paul,  still    at    Corinth,   is    brought    before   the 
V.  JE.  52.  Judgment-seat  of  Gallio  the  Proconsul,  the  Brother  of  Seneca. 

J.  P.  4765.  Acts  xviii.  12-17,  and  former  part  of  ver.  18. 

cormth.  12  ^^^  wlieii  Gallio  was  the  deputy  of  Acliaia,  the  Jews  made  insur- 

a  ch  03  29  &L     rection  with  one  accord  against  Paul,  and  brought  him  to  the  Judg- 
es. 11, 19.  ment-seat,  ^^  saying,  "  This  fellow  persuadeth  men   to  worship  God 
b  1  Cor.  1. 1.       contrary  to  the  Law."     ^^  And  when  Paul  was  now  about  to  open  his 
mouth,  Gallio  said  unto  the  Jews,  "  If  "it  were  a  matter  of  wrong  or 
'                =  wicked  lewdness,  O  ye  Jews  !  reason  would  that  I  should  bear  with 
you  :   ^^but  if  it  be  a  question  of  words  and  names,  and  o/'your  Law, 
SECT. XVIII.    look  ye  to  it;  for  I  will  be  no  judge  of  such  matters."     ^''And  he 
V.  M.  53.     drave  them  from  the  Judgment-seat.     ^"^  Then  all   the  Greeks  took 
J.  P.  476G.     ''Sosthenes,  the  chief  ruler  of  the  synagogue,  and  beat  him  before  the 
Crete,  Nicopoiis.  Judgmcnt-seat ;  and  Gallio  cared  for  none  of  those  things.'' 

c  I  ^**  And  Paul  after  this  tarried  there  yet  a  good  while,  and  then  took 

i  See  Note  32.      his  Icavc  of  the  brethren. 

a  2  Tim.  2.  25.  

b  1  Tim.  3.  16.  &  

6.  3. 

*  Or,  for.  Section  XVIII. — ^S*^.  Paul,  having  left  Corinth  for  Crete,  is  compelled 

c  2Tim.  I.  i.ch.       on  Ms  vetum   to  ivinter  at    Nicojjolis,  from    whence   he    writes   his 
d  Num.  23. 19.  Epistle  to    Titus ,  wliom  he  had  left  in  Crete,  with  power  to  ordain 

iTim.  2.  ]:i.  Teachers,  and  govern  the  Church  in  that  Islands 

e  Rom.  16.  25.  '  "^ 

fpi'i^"-.  THE    EPISTLE    TO    TITUS. 

g  1  Thess.  2.  4.  j  /- 

1  Tim.  1. 11.  St.  Paul's  Salutation. 

2. 3.  &.'4.'io'.  ^  Paul,  a  servant  of  God,  and  an  apostle  of  Jesus  Christ,  (according 

%2  ^°'';-- 1^;  ^„   to  the  faith  of  God's  elect,  and  "the  acknowledging  of  the  truth  Hvhich 

7.  lo.  flL  y.  O,  lb,     ,  ,  -»    ■   .  r  . 

23.  &  12. 18.  is  after  godliness;  -  *in    hope  of  eternal  life,  which  God,    that  cannot 

j  1  Tim.  1.2.  lie,  promised  'before  the  world  began  ;  ^but  'hath  in  due  times  mani- 

^^'""'i'n'  tested  his  word   through  preaching,  ^which   is   committed   unto    me 

2  Pet.'  1. 1.  ''according  to  the   commandment  of  God  our  Saviour  ;)  '^  to  'Titus, 
'  L  a! ']  Ti!n.*h''  •'mine  own  son  after  ''the  common  faith!    'Grace,  mercy,  and  peace, 

2. 2 Tim.  1. 2.     fi-om  God  thc  Father  and  the  Lord  Jesus  Christ  our  Saviour! 
§2.  

a  1  Cor.  11.  34.  r  ri  7  •     r    o 

*  r.      ;  n         ;  "V  2. chOD.  1.  5-9. 

*  Or,  Icfl  undone.  ^  " 

b  Acts  14.  23.  St.   Paul  eiiuiueratcs  the  necessary  qualifications  required  of  those  whom  Titus  was  ap- 

2  Pim.  2. 2.  pointed  to  ordain — more  especially  as  the  teachers  were  called  upon  to  oppose  and  confute 

c  1     im.d.  _,ccc.  ^jjg   Judaizino-  Christians,  who  were  endeavourino-  to  influence  the  Gentile  Converts. 

d  1  Tim.  3.  12.  °                          '                                                   ° 

e  1  Tim.  3. 4, 12.  ^  FoR  this  causc  left  I  thee  in  Crete,  that  thou  shouldest  "set  in 
■^I'^cor.' 4.*'i,^2.  order  the  things  that  are  *  wanting,  and  'ordain  elders  in  every  city,  as 
g  Lev.  10. 9.  I  had  appointed  thee  :  ^  if  "any  be  blameless,  '^the  husband  of  one  wife, 
Epil."5.'i8.'  '  'having  faithful  children,  not  accused  of  riot,  or  unruly.  "^  For  a  bishop 
A  1  Pet. 5. 2.       must  be  blameless,  as  •'^the  steward  of  God;  not  self-willed,  not  soon 

i  1  Tim.  3.  2.  ^  .  .  ma  •  r\    \        ^  fii 

t  ox,goodthinss.  angry,  "not  given  to  wine,  no  striker,    not  given  to  nltliy  lucre;  ^  but 
j  2  Tiiess.  2. 15.    'a  lovcr  of  hospitality,  a  lover  of  tgood  men,  sober,  just,  holy,  tem 


2  Tim.  1.  13. 


k\  Tim.  i.  15.  &  perate  ;  ^  holding ^fast  *the  faithful  word  tas  he  hath  been  taught,  that 
he  may  be  able  'by  sound  doctrine  both  to  exhort  and  to  convince  the 

X  Or,  in  teariiing.  galusaycrs. 

I  1  Tim.  1.  10.  &  


4.  9.  &  6.  3. 
2  Tim.  2.2. 


6.  3.  2  Tim.  4.  3. 

'  §  3. — chap.  i.  10,  to  the  end. 

r  o  St.  Paul  draws  the  character  of  the  Cretians,  particularly  the  Judaizing  teachers. 

« ITim.  1.6.  ^^  For  "there   are  many   unruly  and    vain   talkers    and  'deceivers, 

b  Rom.  16.18.  ''specially  they  of  tH%  Circumcision,  ^^  whose  mouths  must  be  stopped  ; 

J  Mlm.^23.^11.  ''who  subvert  whole  houses,  teaching  things  which  they  ought  not,  'for 

2  Tim.  3.  (i.  filthy  lucre's  sake.     ^~  One  ^of  themselves,  even  a  prophet  of  their  own, 

/Actri7.28.  said,  "The  Cretians  are  alway  liars,  evil  beasts,  slow-bellies."  '^This 


Sect.  XVIIL]  THE  EPISTLE  TO  TITUS.  247 

witness  is  true.     ^Wherefore  rebuke  them  sharply,  that  they  may  be  ^ATnu'/.a/"' 
''sound  in  the  faith;   ^"^  not  '"ivinfr  heed  to  Jewish   fables,  and  ^com-  *  f  I".-,.-- ~;  ,  . 

'  ~       ,        ~  .  Ill  Mil.   I.  4.  & 

mandments  of  men,  that  turn  from  the  truth.     ^^  Unto  *the  pure  all  .4-7.  oTjn,.4.4. 

,   .  1  ,  1  1  1     /•!      1  1  1      !•        •  .     J  Is.  29.  13.  Matt. 

thmgs  ore  pure:  but  unto  them  that  are  aenled  and  unbelievmg  is  lo. ».  coi.a.  22. 
nothing  pure;  but  even  their  mind  and  conscience  is  defiled.  ^^They  -ii.^Kom.H.'u^ 
profess  that  they  know  God  ;  but  '"in  works  they  deny  Him,  being  "tw^^l'^}" 
abominable,  and  disobedient,  "and  unto  every  good  work  *reprobate.  ;  Rom"'i4' 23^' 

m  2  'i'im.  3.  5. 

§  ^.—chap.  ii.  1-8.                                                           „  Kmi..'i.  28. 
St.  Paul  directs  Titus  to  enforce  Christian  virtues,  in  opposition  to  tlie  vices  of  the  Cre-   J^J  '"^-  ^-  ^• 
tians,  and  the  rites   and   ceremonies  tliey  wished  to  introduce — litus  is  further  com-    judgment. 
manded  to  illustrate  the  purity  of  his  doctrine,  by  liis  own  personal  example.  

^  But  speak  thou  the  things  which  become  "sound  doctrine:  ^that  a  iTiL  j.  10.& 
the  aged  men  be  *sober,  grave,  temperate,  ''sound  in  faith,  in  charity,    lo.^^if.  {.'9; '' 
in  patience  :  ^  the  "^aged  women  likewise,  that  they  be  in  behaviour  as  *  ^^,^'  ^'-j'!^""'- 
becometh  tholiness,   not  liaise   accusers,   not    given   to    much    wine,  <;  1  Tim.  2.0, 10. 

Ar'^711    Pot 

teachers  of  good  things  ;  "*  that  they  may  teach  the  young  women  to    a.  ;vi. ' 
be  *sober,  ''to  love  their  husbands,  to  love  their  children,  ^to  be  dis-  lOr'tScLto^' 
creet,  chaste,  keepers  at  home,  good,  'obedient  to  their  own  husbands,  *~or' w'Jc"."^" 
■'^that  the  word  of  God  be  not  blasphemed.  <^  ^  Tim.  5. 14. 

''Young  men  likewise  exhort  to  be  tsober  minded:  "in  ^all  things  "^Epii.^".  22.  coi. 
showing  thyself  a  pattern  of  good  works  :  in  doctrine  showing  uncor-    f\!fvelT.'i%. 
ruptness,  gravity,  ''sincerity,  '^  sound  'speech,  that  cannot  be  condemned ;  ^i^'y";,%~i' 
"that  he  that  is  of  the  contrary  part  'may  be  ashamed,  having  no  evil  t or, du^crcct. 
tlimg  to  say  01  you.  iPet.  5. 3. 

°  •'  ■'  k  Epli.  (:.  94. 

i  1  'Jim.  fi.  3. 

'S  5.— chap.  ii.  9,  to  the  end.  J  ,^''}'-  •''•''•  . 

.        .  ^  ....  It  nil.  ."i.  14. 

Titus  IS  directed  to  exhort  servants  to  fidelity,  on  Christian  principles — He  is  reminded     i  Pet.  2.  J2, 15. 

that  the  Christian  religion  is  equally  binding  upon  all  ranks  and  descriptions  of  people 

holding  forth  the  same  hope,  and  requiring  the  same  holiness  from  all. 

^  Exhort  "servants  to  be  obedient  unto  their  own  masters,  and  to     „  ,  ^,.^:  ^  , 

.0  Kph.  b.  .).  Col. 

please  them  well  ''in  all  thbws  :   not  *answerini;  aeain  ;   ^"^  not  purloin-    3.  ^2.  i  Tim.  g. 
ing,  but  showing  all  good  fidelity  ;  "that  they  may  adorn  the  doctrine  j  i:pii.  5.  24.' 
of  God   our  Saviour  in  all  things.     11  For  "the  grace  of  God  tthat  *  .Ma'tH^'r"" 
bringeth    salvation  '^hath   appeared   to   all  men,   ^-teaching  us  -''that,  d'i{!l[,%\'^ ^^^ 3 
denying  ungodliness  "'and  worldly  lusts,  we  should  live  soberly  rioh-    -1,5. 1  Pet.  5.12. 

J        r^  ry  .  ^  .  t  Or    that  brniir- 

teously,  and  godly,  in  this  present  world;   ^-'looking  ''for  that  blessed    ctiisnh-utionto 
'hoj)e,  and  the  glorious  ^appearing  of  the  Great  God  and  our  Saviour   pra"'ed.  '"  '"''' 
Jesus  Christ;  ^-^  who  *gave  himself  for  us,  that  he  might  redeem  us  ^^p.'^i  rim.'a'.'li" 
from  all  iniquity,  'and  purify  imto  himself  '"a  peculiar  people,  "zealous  •^R'„"n^'',/'io''Eni, 
of  good  works.      ^-^  These  things  speak,  and  °e.\hort,  and  rebuke  with    J'i:  ^""'- ^-^^ 

1  J  lies?.  4,  7. 

all  authority:  ^let  no  man  despise  thee.''  g  1  Pet. '4. '2.' 

•'  '■  1  John  2.  16. 

A  1  (or.  1.7. 

§  a— c/(f?H.  iii.  1-8.  ?',',''•  ^.-/-'.'a 

„•  •      T  •  .  -  ■    ■  •     ■  •  2  Pet.  3.  12. 

Titus  is  directed,  in  opposition  to  the  Judaiziiig  Christians,  to  impress  upon  the  minds  of  i  Acts  24.15.  Col. 
his  converts  the  duty  of  submission  to  their  civil  governors,  of  whatsoever  nation  or     ';  iJ'  E"'"  '^^'  ^'  ^* 
religion  ;  and,  from    the   consideration   of  the  great  love  and   mercy  of  Christ  toward  j  ("ol.  3.  4. 
themselves,  Titus  is  desired  to  inculcate  the  duty  of  brotherly  love  and  kindness  to  all.     r,  V".V  1"  ';  ?.' 

1    T-»  I  •  •  n  I  1    •  ....  liob. '.K-Jf.  1  Pet. 

^  Put  them  in  mind    to  be  subject  to  prmcipalities  and  powers,  to    i-j.  i.ioiin3. 2. 
obey  magistrates,  ''to  be  ready  to  every  good  work,  ^to  ""speak  evil  of  '2o.'Eph.  .5.  r 
no  man,  ''to  be  no  brawlers,  but  "gentle,  showing  all  ■'^meekness  unto  i  iieb"''97]4. 
all  men.     ^  For  °  we  ourselves  also  were  sometimes  foolish,  disobedient,  "',9^5;  DeJt%*6. 
deceived,  serving  divers  lusts  and  pleasures,  living  in  malice  and  envy,    ^'|ppt*'o~9 
hateful,  and  hating  one  another:   ■*  but  after  that ''the  kindness  and  »  Epii.  a.  10.  cii. 
*love  of 'God  our  Saviour  toward  man  appeared,  ^  not  ■'by  works  of/2Tim.  4. 2. 
righteousness  which  we  have  done,  but  according  to  his  mercy  he  saved  k  see"\ote'33.' 
us,  by  'the  washing  of  regeneration,  and  renewing  of  the  Holy  Ghost ;        ~r^ 

o  Rom.  13.  1.  I  Pet.  2.  13.  6  Col.  1.  10.  2  Tim.  2.  21.  Heb.  13.  21.         cEph.  4.31.  .       rf  2  Tim.  2.  24,  25.         p  Phil.  4.  .o. 

/  Eph.  4.  2.  Col.  3.  12.  ^  1  Cor.  0.  11.  Eph.  2.  1.  Col.  1.  21.  &  3.  7.  1  Pet.  4.3.  ftch.2.11.  *  Or,  pily.  t  1  Tim.  2.  3. 
j  Rom.  3.  20.  &  9.  il.  &  11.  6.  Gal.  2.  16.  Eph.  2.  4,  8, 9.   2  Tim.  1.9.        k  1  John  3.  3,  5.    Eph.  5.  26.     1  Pet.  3.  21. 


&  3.  10. 
k  2Tliess.  3.14. 


2. 


248 


PAUL  COMPLETES  KIS  SECOND  APOST.  JOURNEY.    [Part  XIL 


I  Ezek.  36.  25. 
Joel  2.  28.  John 

1.  16.  Acts  a. 
33.  &  10.  45. 
Eom.  5.  5. 

t  Gr.  richly. 
m  Rom.  3.  24. 
Gal.  2.  IG.  ch. 

2.  11. 

n  Rom.  8.  23,  24. 
0  ch.  1.  2. 
p  1  Tim.  1.  15. 
ch.  1.  9. 

5  ver.  1,  14.  ch. 
2.  14. 


^  which  'he  shed  on  us  tabundantly  through  Jesus  Christ  our  Saviour ; 
"  that  "'being  justified  by  his  grace,  "we  should  be  made  heirs  "accord- 
ing to  the  hope  of  eternal  life. 

**  This  ^is  a  faithful  saying  :  and  these  things  I  will  that  thou  affirm 
constantly,  that  they  which  have  believed  in  God  might  be  careful  'to 
maintain  good  works.    These  things  are  good  and  profitable  unto  men. 


a  1  Tim.  1.  4. 

2  Tim.  2.  23.  ch. 

1.  14. 
6  2  Tim.  2.  14. 


§8. 

a  2  Cor.  13.  2. 
b  Matt.  18. 17. 

Rom.  16.  17. 

2  Thess.  3.  6, 14. 

2  Tim.  3.  5. 

2  John  10. 
c  Acts  13.  46. 


§9. 

a  Acts  20.  4. 

2  Tim.  4.  12. 

Ephes.  6.21. 

Col.  4.  7. 
I  See  Xote  34. 
b  Acts  18.  24. 
c  ver.  8. 
■**  Or,  profess 

hov.-it  trades. 

Eph.  4.  28. 

d  Horn.  15.  28. 
Phil.  ].  11.  &  4. 
17.  Col.  1.  10. 
2  Pet.  1.  8. 


SECT.  XIX. 

V.  M.  54. 

J.  p.  4767. 

Cenchrea. 

a  Nimi.  6.  18.  ch, 
21.24. 
b  Rom.  16.  1. 
m  See  Note  35. 


SECT.  XX. 

V.  M.  54. 

J.  P.  47G7. 

Epiiesus. 


SECT.   XXI. 

V.  m.  54. 

J.  P.  4767. 

Antioch. 

a  ch.  19.21.  & 
20.  16. 


§  7. — chap.  iii.  9. 
St.  Paul  commands  the  teachers  of  Christianity  to  avoid  the  discussion  of  useless 

questions  and  speculations. 

But  "avoid  foolish  questions,  and  genealogies,  and  contentions,  and 


strivings  about  the  Law 


''for  they  are  unprofitable  and  vain. 


§  8. — chap.'iu..  10,  11. 
St.  Paul  directs  Titus  in  what  manner  he  is  to  proceed  with  respect  to  heretics. 

^•^  A  MAN  that  is  a  heretic,  "after  the  first  and  second  admonition, 
''reject ;  ^^  knowing  that  he  that  is  such  is  subverted,  and  sinneth, 
"^being  condemned  of  himself. 


§  9.— chap.  iii.  12-14. 

Titus  is  directed  to  proceed  to  Nicopolis,  on  the  arrival  of  Artemas  or  Tychicus ;  and 

to  provide  for  Zenas  and  Apollos,  if  they  should  pass  through  the  island. 

^^  When  I  shall  send  Artemas  unto  thee,  or  "Tychicus,'  be  diligent 
to  come  unto  me  to  Nicopolis :  for  I  have  determined  there  to  winter. 
^^  Bring  Zenas  the  lawyer  and  ''Apollos  on  their  journey  diligently,  that 
nothino-  be  wanting  unto  them.  ^^  And  let  ours  also  learn  "to  *main- 
tain  good  works  for  necessary  uses,  that  they  be  ''not  unfruitful. 


§  10.  chap.  iii.  15. 
St.  Paul's  Salutations  and  Conclusion. 

All  that  are  with  me  salute  thee.  Greet  them  that  love  us  in  the 
faith.     Grace  he  with  you  all  !     [[Amen.]] 

[[It  was  written  to  Titus,  ordained  the  first  bishop  of  the  Church 
of  the  Cretians,  from  Nicopolis  of  Macedonia.]] 

[end   of  THE  EPISTLE   TO  TITUS.] 


Section  XIX. — St.  Paul  proceeds  to  Cenchrea. 
Acts  xviii.  end  of  ver.  18. 
And  sailed    thence  into  Syria,  and  with  him  Priscilla  and  Aquila  ; 
havino;  "shorn  his  head  in  ''Cenchrea :   for  he  had  a  vow.*" 


Section  XX. — From  Cenchrea  to  Ephesus — ivhere  he  disputes 

ivith  the  Jeios. 
Acts  xviii.  19. 
And   he  came   to  Ephesus,  and  left  them  there  ;  but  he  himself 
entered  into  the  synagogue,  and  reasoned  with  the  Jews. 


Section  XXI. — From  Ephesus  St.  Paid  proceeds  to  Ccesarca ;  and 
having  saluted  the  Church  at  Jerusalem,  completes  his  second  Apos- 
tolical Journey,  by  returning  to  Antioch   in  Syi-ia. 

Acts  xviii.  20-23. 
~"  When  they  desired  him  to  tarry  longer  time  with  them,  lie  con- 
sented not  ;  -^  laut  bade  them  farewell,  saying,  "  I  "must  by  all  means 


Sect.  III.]     ST.  PAUL'S  THIRD  APOSTOLICAL  JOURNEY.  249 

keep  this  feast  that  cometh  in  Jerusalem  ;  but  I  will  return  again  unto 

vou,  ''if  God  will."     And  he  sailed  from  Ephesus  ;  ^^  and  when  he  had  *  J  cor.  4. 19. 

1111         /-11  1       1  Heb.  6.  3.  Jam. 

landed  at  Caesarea,  and  gone  up,  and  saluted  the  Church,  he  went   4.  is. 

down  to  Antioch."  n  See  Note  36. 


PART    XIII 


THIRD  APOSTOLICAL  JOURNEY  OP  ST.  PAUL. 


SECT.  I. 


Section  I. — ^S*^.  Paul  again  leaves  Antioch,  to  visit  the  Churches  of     j  U    "     ' 

Galatia  and  Phrijgia.  Gaiatia  and' 

Acts  xviii.  23.  Phrygia. 

And  after  he  had  spent  some  time  there,  he  departed,  and  went  a  cai.  1. 2.  &  4. 
over  all  the  country  of  "Galatia  and  Phrygia  in  order,  'strengthening  j  ch.  14.22.  &  15. 
all  the  disciples.  32,41. 


Section  II. — History    of  ApoIIos,    who   was    now  preaching    to    the      sect,  rr. 
Church  at  Ephesus  planted  by  St.  Paul.  V.  JE.  55. 

Acts  xviii.  24,  to  the  end.  J.  P.  47G8. 

^^  And  "a  certain  Jew  named  A  polios,^  born  at  Alexandria,  an  elo-       Ephesus. 
quent  man,  and  mighty  in  the  Scriptures,  came  to  Ephesus.     ^^  This  ^  ico^i2.  i 
man  was  instructed  in  the  way  of  the  Lord  ;  and  being  ''fervent  in  the    Tit's'it  ^"  ^' 
spirit,  he  spake  and  taught  diligently  the  things  of  the  Lord,   "^knowing  a  see  Note  1. 
only  the  baptism  of  John.     ^^  And  he  began  to  speak  boldly  in  the  *  Rom.  12. 11. 
synagogue.     Whom  when  Aquila  and  Priscilla  had  heard,  they  took 
him  unto  them,  and  expounded  unto  him  the  way  of  God  more  per- 
fectly.    -^  And  when  he  was  disposed  to  pass  into  Achaia,  the  breth-  ^  1  cor  3  6 
ren  wrote,  exhorting  the  disciples  to  receive  him;  who,  when  he  was  « ch.  9.  22.  &  17. 
come,  ''helped  them  much  which  had  beUeved  through  grace.     ^®  For  ^s-^'^er.  5. 
he  mightily  convinced   the  Jews,  and  that  publicly,   'showing  by  the  b  See  Note  2. 
Scriptures  that  Jesus  *was  Christ.^ 


Section  III. — St.  Paul  proceeds  from  Phrygia   to  Ephesus,  and  dis-  — 

putes  there  with  the  Jews.  V.  JE.  55. 

Acts  xix.  1-10.  J-  P-  ^768. 

^  And  it  came  to  pass,  that,  while  "Apollos  was  at  Corinth,  Paul         p^^- 
having  passed  through  ''the  upper  coasts  came  to  Ephesus.     And  find-  a^i  t:*".  1. 12.  & 
ing  certain   disciples,   ^  he   said  unto  them,  "  Have  ye   received  the  4 1  Mac.  3. 37.  & 
Holy  Ghost  since  ye  believed  ? "     And  they  said   unto  him,  "  We    ^'}' 
'have  not  so  much  as  heard    whether    there  be   any  Holy'=  Ghost."    1  sam.  3.'?.  ^ 
^  And  he  said  unto  them,  "  Unto  what  then  were  ye  baptized  ?  "    And  cSeeNotes. 
they  said,  "  Unto  ''John's  baptism."    ^  Then  said  Paul,  "  John  ['verily]  e  Matt.  3.^1. 
baptized  with  the  baptism  of  repentance,  saying  unto  the  people,  that   3o''ci/'i'^5^& 
they  should  believe  on   him  which  should  come  after  him,  that  is,  on    ii- le.  &  13. 24, 
[Christ]  Jesus."     ^  When  they  heard  this,  they  were  baptized  ^in  the  /ch.s.  16. 
name  of  the  Lord  Jesus  ;  ^  and  when  Paul  had  "'laid  his  hands  upon  g  ch.  e.  6.  &  8. 
them,  the  Holy  Ghost  came  on  them,  and  "they  spake  with  tongues,  Ach. 2. 4. &10. 
and  prophesied.     '''  And  all  the  men  were  about  twelve.  .^'^• 

^And  'he  went  into  the  synagogue,  and  spake  boldly  for  the  space    4.  "    "  ' 
of  three  months,  disputing  and  persuading  the  tilings  •'concerning  the  J^^-'^-^-^^- 
VOL.  II.  32 


250 


k  2  Tim.  1.  15. 
2  Pet.  2.  2.  Jude 
10. 

I  See  ch.  9.  2.  & 
22.  4.  &  24.  14. 
ver.  2.3. 

d  See  Note  4. 

m  See  ch.  20.  31. 


THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIIL 

kingdom  of  God.  ^  But  ''when  divers  were  hardened,  and  beheved 
not,  but  spake  evil  'of  that  way  before  the  multitude,  he  departed 
from  them,  and  separated  the  disciples,  disputing  daily  in  thc^  school 
of  one  Tyrannus.  ^°  And  ""this  continued  by  the  space  of  two  years  ; 
so  that  all  they  which  dwelt  in  Asia  heard  the  word  of  the  Lord 
[Jesus]  both  Jews  and  Greeks. 


SECT.  IV. 

V.  JE.  56. 
J.  P.  4769. 

Ephe3U3 

a  Mark  lC.20.ch. 
14.3. 

b  ch.  5.  15.  See 
2  Kings  4.29. 

c  Matt.  12.  27. 

e  See  Note  5. 

d  See  Marif  9.  38. 
Luke  9.  49. 


e  Luke  1.  65.  & 
7.  16.ch.2.  43. 
&5.  5,  11. 

/  Matt.  3.  6. 

g  ch.  6.  7.  &  12. 
24. 


SECT.  V. 

V.^.  56. 
J.  P.  4769. 

Ephesug. 

a  Rom.  15.  25. 
Gal.  2.  1. 

6  ch.  20.  22. 

c  ch.  18.  21.  <fc 

23.  11.  Rom.  15. 

24-28. 
d  ch.  13.  5. 
e  Rom.  16.  23. 

2  Tim.  4.  20. 


SECT.  VL 

V.  JE.  57. 

J.  P.  4770. 

Ephesus. 

§T 

fSee  Note  6. 
a  Rom.  1.  1. 
b  2  Cor.  1.  1. 

Eph.  1.  l.Col.  1. 

1. 
e  Acts  18.  17. 
d  Jude  ]. 
e  John  17.  19. 

Acts  15.  9. 
/  Rom.  1.7. 

2  Tim.  1.  9. 
g  Acts  9.  14,  21. 

&.23,  16.2  Tim. 

2.  22. 
h  ch.  8.  6. 
i  Rom.  3.  23.  & 

10.  12. 
j  Rom.  1.  7. 

2  Cor.  1.  2.  Eph. 

1.2.  1  Pet.  1.2. 


Section  IV. — St.  Paul  continues  two  years  at  Ephesus — The  people 

burn  their  magical  books. 
Acts  xix.  11-20. 

^^  And  "God  wrought  special  miracles  by  the  hands  of  Paul ;  ^^  so 
Hhat  from  his  body  were  brought  unto  the  sick  handkerchiefs  or 
aprons,  and  the  diseases  departed  from  them,  and  the  evil  spirits  went 
out  of  them. 

^^  Then  ''certain  of  the  vagabond  Jews,®  exorcists,  '^took  upon  them 
to  call  over  them  which  had  evil  spirits  the  name  of  the  Lord  Jesus, 
saying,  "  We  adjure  you  by  Jesus  whom  Paul  preacheth."  ^"^  And 
there  were  seven  sons  of  one  Sceva,  a  Jew,  and  chief  of  the  priests, 
which  did  so.  ^^  And  the  evil  spirit  answered  and  said,  "  Jesus  I 
know,  and  Paul  I  know  ;  but  who  are  ye?"  ^^  And  the  man  in 
whom  the  evil  spirit  was  leaped  on  them,  and  overcame  them,  and 
prevailed  against  them,  so  that  they  fled  out  of  that  house  naked  and 
wounded.  ^''  And  this  was  known  to  all  the  Jews  and  Greeks  also 
dwelling  at  Ephesus  ;  and  'fear  fell  on  them  all,  and  the  name  of  the 
Lord  Jesus  was  magnified. 

^®  And  many  that  believed  came,  and  •'confessed,  and  showed  their 
deeds.  ^^  Many  of  them  also  which  used  curious  arts  brought  their 
books  together,  and  burned  them  before  all  me7i ;  and  they  counted 
the  price  of  them,  and  found  it  fifty  thousand  pieces  of  silver.  ^^  So 
^mightily  grew  the  word  of  God  and  prevailed ! 


S 


ECTION 


V. 


St.  Paul  sends  Timothy  and  Erostus  to  Macedonia  and 
Achaia. 
Acts  .xix.  21,  and  former  part  of  ver.  22. 
^^  After  "these  things  were  ended,  Paul  ''purposed  in  the  spirit^ 
when  he  had  passed  through  Macedonia  and  Achaia,  to  go  to  Jerusa- 
lem, saying,  "  After  I  have  been  there,  "I  must  also  see  Rome."  ^^  So  he 
sent  into  Macedonia  two  of  ''them  that  ministered  unto  him,  Timotheus 
and  'Erastus. 


Section  VL — St.  Paul  writes  his  First  Epistle  to  the  Corinthians, 
to  assert  his  Apostolic  Authority,  to  I'cprove  the  Irregularities  and 
Disorders  of  the  Church,  and  to  ansiver  the  Questions  of  the  Con- 
verts on  various  points  of  Doctrine  and  Discipline.^ 

THE   FIRST  EPISTLE    TO   THE   CORINTHIANS. 

^S  l.—chap.  i.  1-3. 
St.  Paul's  Introduction,  in  which  he  asserts  liis  Apostlesliip,  and  tlie  unity  of  those  who 

believe  in  Christ  Jesus. 

^  Paul  "(called  to  be  an  apostle  of  Jesus  Christ  'through  the  will  of 
God),  and  '^Sosthenes  our  brother,  -unto  the  Church  of  God  Avhich  is 
at  Corinth,  ''to  them  that  'are  sanctified  in  Christ  Jesus,  ^called  to  be 
saints,  with  all  that  in  every  place  ^call  upon  the  name  of  Jesus  Christ 
''our  Lord,  'both  theirs  and  ours!  ^  Grace  'be  unto  you,  and  peace, 
from  God  our  Father,  and /rowi  the  Lord  Jesus  Christ ! 


Sect.  VI.]     THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  251 

§  2.— chap.  i.  4-9.  §  2. 

St.  Paul  rejoices  at  their  conversion,  and  at  the  spiritual  gifts  which  they  had  received  "  Rom.  1.  8. 

in  te&timony  of  the  truth  of  Christ.  *8?7.  ^'  ^'  ^^"" 

^I  "thank  my  God  always  on   your  behalf,   for  the  grace  of  God  %'^''8^Re;~j'^|'°* 
which  is  given  you   by  Jesus  Christ:  ^  (that  in  every  thing  ye  are  en-  (Z  Phii. s.ao.Tu. 
riched  by  him,  'in  all  utterance,  and  in  all  knowledge;  ''even  as  "the    2^^^. 2Pet. a. 
testimony  of  Christ  was  confirmed  in  you  ;  '  so  that  ye  come  behind  *  cr.  revelation. 
in  no  gift ;  ''waiting  for  the  *coming  of  our  Lord  Jesus  Christ :)  ^who  ^  n-bess.s.  is. 
*shall  also  confirm  you  unto  the  end,  ^that  ye  may  be  blameless  in  the  /coi.  1.22. 
day  of  our  Lord  Jesus  Christ.     ^  God  ^is  faithful  by  whom  ye  were  „  jg.  49.'7.'ch. 
called  unto  the  ''fellowship  of  his  Son  Jesus  Christ  our  Lord.  Pv.PoU''®^^" 

^  5.  24.  2  Tliess. 


3.  3.  Heb.  10. 
23. 


§  3.— chap.  i.  10-16.  ^  j^hn  15.  4.  & 

St.  Paul  exhorts  them  to  unity  in  the  name  of  Jesus  Christ,  in  whom  was  no  division,  in     }^- ~l'  ^■''^o" 

^  .  1.  o.  &-  4.  10. 

opposition  to  those  Leaders  under  whose  names  they  had  enlisted  themselves. 

^°  Now  I  beseech  you,  brethren,  by  the  name  of  our  Lord  Jesus  §  3. 

Christ,  "that  ye  all  speak  the  same  thing,  and  that  there  be  no  *di-  «  Rom.  12.  le.  & 
visions  among  you;  but  that  ye  be  perfectly  joined  together  in  the    n.Phii.t\''2.L 
same  mind  and  in  the  same  judgment.     ^^  For  it  hath  been  declared    3.  le.  iPet.  3. 
unto  me  of  you,  my  brethren,  by  them  which  are  of  the  house  oyChloe,  *  gt.  schisms,  cb. 
that  there  are  contentions  among  you.     ^"^  Now  this  I  say,  Hhat  every  j  cii.  3. 4. 
one  of  you  saith,  I  am  of  Paul ;  and  I  of  '^Apollos  ;  and  I  of  ''Cephas  ;  <;  Acts  is.  24.  & 
and  I  of  Christ.  d  john  1. 42. 

^^  Is  'Christ  divided  ?  was  Paul  crucified  for  you  ?  or  were  ye  bap-  «  2  cor.  11. 4. 
tized  in  the  name  of  Paul  ?  ^^  I  thank  God  that  I  baptized  none  of 
you,  but  ■'"Crispus  and  *^ Gains  ;  ^^  lest  any  should  say  that  I  had  baptized  -^  ^^^  ^^e'^s 
in  mine  own  name.     ^^  And  I  baptized  also  the  household  of  ''Stepha-  a  ch.  le.  is,  17. 
nas ;  besides,  I  know  not  whether  I  baptized  any  other. 


§  4. — chap.  i.  17,  to  the  end. 
St.  Paul  asserts  that  he  was  sent  to  preach  the  Gospel  not  with  learned  and  skilful  elo- 
quence, lest  the  power  of  God  should  be  overlooked — He  declares  that  the  truths  of  the 
Gospel  are  not  to  be  discovered  by  human  wisdom  or  acquirements — And  although 
the  preaching  of  the  Cross  seems  foolishness  to  those  who  disbelieve,  yet  it  surpasses 
the  wisdom  of  men,  and  is  the  power  of  God  unto  salvation,  both  to  the  converted 
Jew  and  Greek — that  God  has  chosen  the  most  despised  among  men  to  confound  the  §  ^• 

learned  Philosophers,  and  the  great  men  of  the  Jews,  who  opposed  themselves  to  the  a  ch.  2.  1,  4,13. 
wisdom  of  the  Gospel,  showing  by  comparison  the  inferiority  of  all  human  attainments,     "„^  '    "  *' 
that  no  flesh  should  have  occasion  to  glory  but  in  the  Lord.  j  2  Cor  2  15 

^^  For  Christ  sent  me  not  to  baptize,  but  to  preach  the  Gospel:  "not  c  Acts  17.  is.  ch. 
with  wisdom  of  *  words,  lest  the  cross  of  Christ  should  be  made  of  ^ch.  15. 2. 
none  effect.     ^^  For  the  preaching  of  the  cross  is  to  'them  that  perish,  e  Rom.  1.  le.ver. 
'foolishness  ;  but  unto  us  ''which  are  saved  it  is  the  'power  of  God.  /job 5. 12,13. 
1^  For  it  is  -^written, —  l^-  ^-  i4.'jer.8. 

"  I  will  destroy  the  wisdom  of  the  wise,  f  jIbT2  n  20 

And  will  bring  to  nothing  the  understanding  of  the  prudent."  24.  is.  44. 25. ' 

^°  Where  ^is  the  wise  ?  where  is  the  Scribe  ?  where  is  the  disputer  of  i  Rom.  1.20,21, 
this  w^orld  ?   ''hath  not  God  made  foolish   the  wisdom  of  this  world?    so.'ifuke  io.'ai.' 
^^  For  'after  that  in  the  wisdom  of  God  the  world  by  wisdom  knew  J3^^\p\^^\^ 

.  i/-^ii  1        /-i-i  r  1-  16. 1.  Marks.  11. 

not  God,  it  pleased  God  by  the  foolishness  of  preaching  to  save  them    Luke  11.  le. 
that  believe.     *'-  For  the  ^Jews  require  a  sign,  and  the  Greeks  seek  ^  L.V  14. Matt. 
after  wisdom  ;    ^^but  we   preach  Christ  crucified ;  *unto   the  Jews  a    Liik^e -^awohn 
stumblingblock,  and   unto  the  Greeks  'foolishness  ;  -**  but  unto  them    6.  no,  66.  Rom. 
which  are  called,  both  Jews  and  Greeks,  Christ  "the  power  of  God,    I'pet.  2.  s. ' 
and  "the  wisdom  of  God.     ^^  Because  the  foolishness  of  God  is  wiser  '  7"- is.  ch.  2. 

14. 

than  men  ;  and  the  weakness  of  God  is  stronger  than  men.  m  Rom.  1.4,  le. 

^•^  For  ye  see  your  calling,  brethren,  how  that  "not  many  wise  men  J"'J^c^  3 
after  the  flesh,  not  many  mighty,  not  many  noble,  are  called  :  ^''  but  0  John  7. 48. 


252  THE  FIRST  EPISTJ-E  TO  THE  CORINTHIANS.     [Part  XIII. 

^jam^a.y.'lee  'God  hath  chosen  the  foohsh  things  of  the  world  to  confound  the  wise ; 

Ps.  8. 2.  g^j^d  Qq({  hath  chosen  the  weak  things  of  the  world  to  confound  the 

I  ch*.  2. 6  things  which  are  mighty  ;  ^^  and  base  things  of  the  world,  and  things 

«  Rom.  3. 27.  which  are  despised,   hath  God  chosen,  yea,  [and]    'things  which  are 

t  ver.  24.  Hot,  '^to  bring  to  nought  things  that  are  :  ^^  that  "no  flesh  should  glory 

"  Jer.  23. 5, 6.  in  his  prcsencc.     ^°  But  of  him  are  ye  in  Christ  Jesus,  who  of  God  is 

2 Cor.  5.21. Phil,  made  unto  us  'wisdom,  and   "righteousness,  and  "sanctification,  and 

V  John  17. 19.  "redemption :  ^^  that,  according  as  it  is  ""written, — 

I  Jer.  9. 23, 24.  "He  that  gloricth,  let  him  glory  in  the  Lord." 

2  Cor.  io.  17. ' 


§  5-  §  5. — chap,  ii,  1-5. 

''/'l\^U^7,"  ^^l\     St.  Paul  declares,  that  when  he  preached  the  Gospel  to  them,  unlike  their  false  teachers, 
4,  13.  2  Cor.  10.  '  ....  ,  ^  ,  .  ,   ^  ,  ,         ,  • 

10.  &  11.  6.  he  adorned  it  with  no  human  learning  or  eloquence,  but  that  his   arguments  were 

b  ch.  1.  6.  drawn  from  the  testimony  of  divine  revelation,  confirmed  by  the  power  of  miracles — 

c  Gal.  6. 14.  Phil.       therefore  their  faith  should  not  be  founded  on  the  wisdom  or  philosophy  of  men. 

d^ Acts  18. 1, 6,  1  ^j^jj  j^  brethren,  when  I  came  to  you,  "came  not  with  excellency 

e2Cor.  4. 7.  &  of  spccch  or  of  wisdom,  declaring  unto  you   'the  testimony  of  God. 

30.  &  12. 5, 9."  ^  For  I  determmed  not  to  know  any  thing  among  you,  "save  Jesus 

Gal.  4. 13.  Christ,  and  him  crucified.     ^  And  "^I  was  with  you  'in  weakness,  and 

f  ver.  1.  ch.  1. 17.    ,  .  ,  "^  . 

2  Pet.  1. 16.       in  fear,  and  in  much  trembling  ;  ^  and  my  speech  and  my  preaching 
*  Or,  persuasibie.  /yy^g  jjot  with  *enticinDr  words  of  [man'sl  wisdom,  ^but  in  demonstra- 

g  Rom.  15.  19.  .  /.     I        o(     •    •  I  ^  ^1  /-   •   I         1         1  1  I  1 

1  Thess.  1. 5      tion  oi  the  fepirit  and  oi  power:  ^  that  your  laith  should  not  tstand 
t  Gr.  be.  jj^  ^j-^g  nvis(jom  of  mcu,  but  'in  the  power  of  God. 

A  2  Cor.  4.  7.  &                                                                 '                                   ^ 
6.7.  


eg  §  6. — chap.  ii.  G,  to  the  end. 

a  ch.  14. 20.  Eph.  The  Apostle  next  shows,  that,  although  he  uses  not  worldly  wisdom,  the  Corinthians 

i";  H  b  5  14  have   no  cause  to  glory  in  their  false  teachers,  for  he   (St.   Paul)  speaks  the  hidden 

b  ch.  1.20.  &  3.  mystery  of  God  revealed  to  him  by  the   Spirit,  which  no  human  industry  or  study 

19.  ver.  1, 13.  could  attain  to ;  and  declares  to  them,  by  the  preaching  of  the  Holy  Ghost,  the  d^ep 

3_  15'  ■    '        *  things  of  God,  which  can  be  revealed  only  by  the  Spirit  of  God,  and  cannot  even  be 

e  ch.  1.  28.  received  by  the  natural  or  animal  man,  who  has  no  other  help  but  his  human  faculties. 

26.Tph. i's'o.  ^  HowBEiT  we  speak  wisdom  among  them  "that  are  perfect;  yet 

Cou. 26.2  rim.  ^^^  j^j^^  wisdom  of  this  world,  nor  of  the  princes  of  this  world,  "^that 

e  Matt.  11. 25.  comc  to  uought :  ^  but  we  speak  the  wisdom   of  God  in  a  mystery, 

13. "7.2 cVr.'s.'  even  the  hidden  wisdom,  ''which  God  ordained  before  the  world  unto 

^'^'  our  fflorv  :  ^  which  'none  of  the  princes  of  this  world  knew,  (for  -^had 

Ac"t3*3.  iV.  See  they  known  it,  they  would  not  have  crucified  the  Lord  of  glory  ;)  ^  but 
as  it  is  'written, — 


John  16.  3, 

r  Ps.  31.  19 
64.  4. 
A  Matt.  13.  11.  (i 


g  Ps.  31.  19.   Is. 
64.  4. 


"  Eye  hath  not  seen,  nor  ear  heard, 
26  &'i6°n  '^'  Neither  have  entered  into  the  heart  of  man, 

iJohn2.'27.'  The  things  which  God  hath  prepared  for  them  that  love  Him." 

i  Prov.  20.  27.  & 

27. 19. Jer.  17.  1"  But  ''God  liath  rcvcalcd  them  unto  us  by  his  Spirit:   for  the  Spirit 

jRom.  11. 33,  searcheth  all  things,  yea,  the  deep  things  of  God.     ^^  For  what  man 

,^t'     „  ,,  knowcth  the  things  of  a  man,  'save  the  spirit   of  man  which  is  in 

k  Rom.  8.  15.  1  1  ■  c    /-.      1    1  1  1  1        01     ■    •         r 

z2Pet.  1. 16.  him?  ^even  so  the  things  oi  God  knoweth  no  man,  but  tlie  fepirit  oi 

See  c^h.  1. 17.  QqjJ^     12  ]\[Q^y  ^g  \\^^Q  rcccivcd,  not  the  spirit  of  the  world,  but  'the 

OT  Matt.  16. 23.  Spirit  which    is  of  God;  that  we  might  know  the  things  that  are 

oRom'sVe  7  ^'■^ely  given  to  us  of  God :   ^^  which  'things  also  we  speak,  not  in  the 

jude  19.    '  '  words  which  man's  wisdom   teacheth,   but  wiiich   the   [Holy]  Ghost 

^1  Thrss^^5^2i  teacheth,  comparing  spiritual  things  with  spiritual.      ^"^  But  "'the  natural 

iJoiin4. 1.  jnan  receiveth  not  the  things  of  the  Spirit  of  God  ;  "for  they  are  fool- 

t  Or',  discerned,  ishucss   uuto   him  ;   "neither  can   he  know  them,    because   they  are 

}jobi5. 8.  Is.  spiritually  discerned.     ^^  But  ^he   that  is  spiritual  *judgeth  all  things, 

is!  vvisd.Vib.  yet  he   himself  is  tjudged  of  no  man.     ^"^  For  'wlio  hath  known  the 

^Gu'slaiL^'  ^r\\nd  of  the   Lord,  that  he  Imay  instruct  Him  ?    ''But  we  have  the 

r  John  15. 15.  miud  of  Christ. 


Sect.  VI.]     THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  253 

§  7. — chap.  iii.  1-9,  and  beginning  of  ver.  10.  §  7. 

St.  Paul  shows  that  divisions  in  a  Church,  arising  from  the  opinions  of  the  people  on  the  "■  '^^-  2- 15. 
various  qualifications  of  their  ministers,  are  destructive  of  spirituality. 

^  And  I,  brethren,  could  not  speak  unto  you  as  unto  "spiritual,  but  d  ueb.  5. 12, 13 
as  unto  ''carnal,  even  as  unto  'babes  in  Christ.     ~  I  have  fed  you  with  c'johnfe^i 
''milk,  and   not  with  meat:   Tor  hitherto  ye  were  not  able   to  bear  it,  /ch.  1. 11.&  11. 

M  \H    C^  ■  \    ^    Oft 

neither  yet  now  are  ye  able.     ^  For  ye  are  yet  carnal.     For  ^whereas    ai!  Jam.  J.  le. 
there  is  among  you  envying,  and  strife,   and  *divisions,  are   ye   not  *  or, factions. 
carnal,  and  walk  fas  men  ?     ^  For  while  one  saith,  "  I  ^am  of  Paul ;  "  ^ ,^;,^""''''''^ " 
and  another,  "  I  am  of  Apollos  ;  "  are  ye  not  carnal  ?  ^  *=h.  1. 12. 

^  Who  then  is  Paul,  and  who  is  Apollos,  but ''ministers  by  whom    3!^ 3'. 
ye  believed,  'even  as  the  Lord  gave  to  every  man  ?     ^  Phave  planted,  «  Rom.  12.3,6. 
'Apollos  watered  ;  'but  God  gave  the   increase  :  ^  so  then  '"neither  is  j  Acts  is.  4, 8, 
he  that  planteth  any  thing,  neither  he   that  watereth  ;  but  God  that    ""j'^^ts'i"*^ 
giveth  the  increase.     "^  Now  he  that  planteth  and  he  that  watereth  are   2Cor.  10. 14, 15. 
one:  "and  every  man  shall  receive  his  own  reward  according  to  his  ^4^19! i.^' ^^' ^^' 
own  labor.     ^  For  "we  are  laborers  together  with  God  :  ye  are  God's  i  ch.  1.30.  &15. 
thusbandry,   ye  are^'God's  building.      ^"According  'to  the  grace  of 


k 


m  2  Cor.  12.  11. 


God  which  is  given  unto  me,  as  a  wise  masterbuilder,  I  have  laid  "^the    ^"^- '°-  ^- 
foundation,  and  another  buildeth  thereon.  Rom.  2.'G."ch.  4. 


5.  Gal.  6.  4,  5. 
Rev.  2.  23.  &  22. 
12. 


§  8. — chap.  iii.  latter  part  of  ver.  10-15.  0  Acts  15.  4. 


2  Cor.  6.  1. 
X  Or,  tillage. 


Jesus  Christ  the  only  Foundation  of  Christianity — those  who  build  upon  this  foundation 

are  cautioned  to  take  heed,  as  they  must  pass  a  severe  examination — the  teacher  who  *  gA  g  oq  q^^^ 
has  introduced  false  doctrines,  will  see   his  converts  fall  away  in  the  time  of  perse-    2.7.  Heb.  3.3, 
cutjon,  as  wood,  hay,  and  stubble  in  the  fire,  escaping  themselves  with  difficulty — On      "       ^  '    '    ' 
the  other  hand,  with  those  who  have  built  upon  this  Foundation  sound  and  good  doc-     12.  3. 
trine,  their  converts,  like  silver  and  gold,  will  pass  through  the  trial  of  fire,  and  the  r  Rom.  15.  20. 
teacher  himself  will  receive  the  reward  of  his  labors.  I®"'"  %i^[a' 

^^  But  "let  every  man  take  heed  how  he  buildeth  thereupon.     ^^  For       

other  foundation  can  no  man  lay  than  'that  is  laid,  'which  is  Jesus  x  g. 

Christ.     ^~  Now  if  any  man  build  upon  this  foundation  gold,  silver,  aiPet.  4. 11. 
precious  stones,  wood,  hay,  stubble;  ^^  every  ''man's  work  shall   be  ^n^J'- ^^jg^^is 
made  manifest:    for  the  day  ^shall  declare  it,   because -'^it  *shall   be    2Cor'. iK4.Gai. 
revealed  by  fire  ;  and  the  tire  shall  try  every  man's  work  of  what  sort  ^  Eph.  2.20. 
it  is;  ^'*if  any  man's  work  abide  which  he  hath  built  thereupon,  ^he  dch.i.b. 
shall  receive  a  reward;  ^^  if  any  man's  work  shall  be  burned,  he  shall  «j^Pet.i.  7.&4. 
suffer  loss  ;  but  he  himself  shall  be  saved — yet  ''so  as  by  fire.  /Luke 2. 35. 

*  Gr.  is  revealed. 


g  ch.  4.  5. 

§  d.—chap.  iii.  16,  to  the  end.  *  •'"'^^  22. 

St.  Paul  declares,  that  the  teacher  who  wilfully  introduces  false  doctrine  into  the  Church 
will  be  destroyed,  however  successful  in  his  attempt — The  wisdom  of  this  world  is  folly 
in  the  sight  of  God,  therefore  they  should  not  glory  in  their  teachers  nor  tlieir  boasted 
philosophy,  making  divisions  in  the  Church — the  true  glory  of  a  Christian  is  in  Christ, 
who  is  God's,  through  whom  alone  we  obtain  the  promise  of  salvation,  which  cannot  §  9. 

be  given  by  the  preachers  of  the  Gospel. 

^^  Know  "ye  not  that  ye  are  the  temple  of  God,  and  that  the  Spirit  Vii?.  Eph.  2.21! 
of  God  dwelleth  in  you?     ^Hf  any  man  *defile  the  temple  of  God,    fm.U:^' 
him  shall  God  destroy  ;  for  the  temple  of  God  is  holy,  which  temple  *or, destroy. 
ye  are.     ^^  Let ''no  man   deceive   himself:   if  any   man  among  you  Va"!' ^' ^' ^'' 
seemeth  to  be  wise  in  this  world,  let  him  become  a  fool,  that  he  may 
be  wise.     ^^For  'the  wisdom  of  this  world  is  foolishness  with  God.  ^ch.  1.20.  &  2.6. 
For  it  is  ''written, —  '  d  job  5. 13. 

"  He  taketh  the  wise  in  their  own  craftiness." 
2«  And 'again,—  eP3.94.n. 

"  The  Lord  knoweth  the  thoughts  of  the  wise,  that  thev  are  vain."  /«•>.  1. 12.  &  4. 
-^  Therefore  ^let  no    man  glory    in    men  ;  for  "'all  things  are  yours  ;  g  2  Cor.  4. 5,  is. 

VOL.   II.  V 


254  THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIII. 


^^  whether  Paul,  or  Apollos,  or  Cephas,  or  the  world,  or  life,  or  death, 
'  things  present,  or  things 
7.  Gal.  3. 29.      Qhrist's  ;  and  Christ  is  God's. 


ii.Tb  Cor.'  K)'.'  or  things  present,  or  tilings   to  come  ;  all  are  yours  ;  ^^  and  ''ye  are 


a 


4 
6  Rom.  13.  3. 
c  cli.3.  21.  &5. 


§  10. — chap.  iv.  1-5. 

The  Apostles,  as  servants  of  Christ,  are  required  to  dispense  the  mysteries  of  the  Gospel 

as  men  were  prepared  to  receive  them — In  answer  to  the  censure  passed  upon  him  by 

the  false  teachers,  for  not  having  instructed  the  Corinthians  in  the  deeper  doctrines  of 

§  10.  Christianity,  St.  Paul  declares,  it  is  of  little  moment  to  be  condemned  by  man's  judg- 

Matt.24.  45.  ment  ;  for  God  alone  can  judge  righteously,  to  whom  only  the  secrets  of  the  hearts 

ch.  3.  5.  &  9.  17.       are  known — He  exhorts   them,  therefore,  not  to  pass  judgment  on  their  spiritual  in- 
2  Cor.  6.  4.  Col.  .        , 

J  _  25.  structors 

b  Luke  12. 43.  1  Let  a  man  so  account  of  us,  as  of  "the  ministers  of  Christ,  'and 

4.10.'  '       '   stewards  of  the  mysteries  of  God  ;  ~  moreover  it  is  required  in  stewards, 

*Gr.day.ch.3.    ^^^^  ^  j-^^^j^  ]^g  found  faithful.     ^  But  with  me  it  is  a  very  small  thing 

c  Job.  9. 2.  P.S.  that  I  should  be  judged  of  you,  or  of  man's  *judgment :  yea,  I  judge 
^^I's^hhi^iom.  not  mine  own  self ;  '^  (for  I  know  nothing  by  myself,  "yet  am  I  not 
3. 20.  &  4. 2.  hereby  justified  :)  but  He  that  judgeth  me  is  the  Lord.  ^  Therefore 
Rom.  2.  i,  16.  &  ''judge  nothing  before  the  time,  until  the  Lord  come,  Vho  both  will 
Rev.2o.']2.'  bring  to  light  the  hidden  things  of  darkness,  and  will  make  manifest  the 
e  ch.3. 13.  counsels  of  the  hearts  ;  and  ^then  shall  every  man  have  praise  of  God. 

/Rom.  2.29.  ''  ' 

2  Cor.  5. 10.  

§  11. — chap,  iv.  G-13. 

St.  Paul  declares  he  has  made  use  of  his  own  name,  and  that  of  Apollos,  that  they  might 

learn  not  to  think  too  highly  of  their  separate  leaders,  and  so  become  puffed  up  with 
§   11.  anger  and  contempt  for  each   other — St.  Paul  and  Apollos  were  only  the  servants  of 

a  ch.  1. 12.  &  3.  Christ,  by  whose  ministry  the  Christians  had  believed — They  disclaimed  all  titles  and 
distinctions  among  them,  that  by  their  example  the  Corinthians  might  learn  not  to 
esteem  their  teachers  above  what  he  had  written — The  Apostle  then  addresses  himself 

2,  6.  to  the  false  teachers — The  former  are  called  ignorant  and  foolish,  because  they  preach 
*  Gr.  distinguish-       the  first  article  of  the  Christian  faith  :  while  the  false  teachers,  from  their  speculations 

eth  thee.  ^  ^^^^  traditions,  are  considered  wise  men  and  philosophers — The  Apostles  are  despised 

Jam.  1.  iy"  1  Pet.       — They  are  honored — The  Apostles  are  exposed  to  every  kind  of  danger,  while  they 
4-  10.  are  in  the  full  enjoyment  of  affluence  and  every  comfort. 

t  or,usthc'iast        ^  And  thesc  things,  brethren,  "I  have  in  a  figure  transferred  to  my- 
aposties,  as.        gg]f  ^^^  ^^  Apollos,  for  your  sakes  ;  'that  ye  might  learn  in  us  not  to 

/Ps.  44.22.  Rom.    ^,  .     ,         ^  l  ^1      /        1  •    1       •  •**  ^  1      ^  c  ci 

8. 3K.  ch.  15.  .30,  think  0/  wiew  above  that  which   is  Avritten,   that    no   one  oi  you    be 

fe'e^g."""  ^'  ^^'   puffed  up  for  one  against  another.     "^  For  who  *maketh  thee  to  differ 

g  Heb.  10.33.       from  another  1  and  ''what  hast  thou  that  thou  didst  not  receive  ?  now 

A  ActTn  18  &    ^^  ^^^^^  didst  receive  it,  why  dost  thou  glory,  as  if  thou  hadst  not  re- 

20. 24. ch.  1. 18,  ceived  it?     ^  Now  ye  are  full,  'now  ye  are  rich,  ye  have  reigned  as 

3.  is.  see'2km.  kings  without  US :  and  I  would  to  God  ye  did  reign,  that  we  also 
t^2Cor  13  9.  might  reign  with  you  !  ^  For  I  think  that  God  hath  set  forth  tus  the 
j  2  Cor.  4. 8.  &    apostles  last,  ^as  it  were  appointed  to  death  ;  for  ^we  are    made  a 

4.12."'    "'    Ispectacle  unto  the   world,   and  to  angels,  and  to  men.     ^°  We  *^are 

ft  Job  22. 6.  Rom.  fggjg  fg^  Christ's  sake,  but  ye  are  wise  in  Christ — we  'are  weak,  but 

I  Acts  23. 2.        ye  are  strong — ye  are  honorable,  but  we  are  despised.     ^^  Even  ■'unto 

'2o'^34'  f ihef^    ^^^^  present  hour  we  both  hunger,  and  thirst,  and  ^are  naked,  and  'are 

2. 9. 2  Thess.  3.  buffctcd,  and  have  no  certain  dwellingplace,  ^~  and  ""labor,  working 

n  Matt'.'s.  44.      with  our  owu  hauds  :   "being  reviled,  we  bless  ;  being  persecuted,  we 

23"34*'Ac'ts7!     suffer  it ;  ^'^  being  defamed,  we  entreat:   "we  are  made  as  the  filth  of 

60.  Rom.  12.  ]■!,  tj^c  earth — and  arc  the  offscouring  of  all  things  unto  this  day. 

20.  1  Pet.  2.  23.  fc>  o  j 

&  3.  9.  

«  Lam.  3.  4.5.  §  12.—chap.   \\\   14-17. 

St.  Paul  declares  lie  does  not  write  these  things  to  shame,  but  to  instruct  them,  and  to 

warn  them  against  those  false  teachers  who  will  not  be  to  them  as  he  was,  their  spiritual 

father — He  therefore  entreats  them  to  imitate  him,  and  sends  Timotheus  to  them,  who 
I  12.  should  remind  them  of  his  instruction. 

a  1  Thess.  2. 11.        14  I  WRITE  uot  tlicsc  tilings  to  sliamc  you,  but  "as  my  beloved  sons 
I  warn  you.     ^^  For  though  ye  have  ten  thousand  instructors  in  Christ, 


Sect.  VI.]      THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  255 

yet  have  ye  not  many  fathers;  for 'in  Christ  Jesus  I  have  begotten  Vomf/I'ooch 
you  through  the  Gospel.  ^^  Wherefore  I  beseech  you,  "be  ye  follow-  p^^,,,*^"'- ^- 1^- 
ers  of  me.  ^^  For  this  cause  have  I  sent  unto  you  ''Timothcus,  "who  i.  is. 
is  my  beloved  son,  and  faithful  in'  the  Lord,  who  shall  bring  you  -^into  ''3^  n^^Thf^^g''- 
remembrance  of  my  ways  which  be  in  Christ,  as  I  °  teach  every  where  i-e.^xhess.  3. 
in  every  Church.  d  Acts  19. 22.  ch. 

16.  10.  Phil.  2. 

19.  1  Thess.  3.2 

§  13. — chap.  iv.  18,  to  the  end.  e  1  Tim.  1.  2. 

The  false  teacher  having  declared  that  St.  Paul  feared  to  encounter  such  learned  and  ~  ^""-  ^-  ^• 
eloquent  opposers,  he  declares  his  intention  of  visiting  them  shortly,  when  he  would        ■    -  ,-  Ar  u 

inquire  not  into  the  speech,  but  into  the  supernatural   powers  of  his  opposers,  as  the  33. 

Gospel  is  not  established  by  the  boasted  wisdom  of  its  preachers,  but  in  the  miraculous         

powers  which  are  imparted  to  them  for  its  confirmation — He  then  asks  them  if  his  9  lo- 

own  supernatural  powers  should  be   exercised  towards    them  in  punishment,  or  if  he  ''<='•^•■-^• 
should  come  to  them  in  the  spirit  of  peace  and  in  love,  on  account  of  their  having  cor-     jg  ^^^^  ^.^^  "j '' 
rected  their  errors.  15,  23. 

^^  Now  "some  are  puffed  up,  as  though  I  would  not  come  to  you  ;  ''ro?ii!  ir,'.  32! 
13  but ''I  will  come  to  you  shortly,  'if  the  Lord  will,  and  will  know,  not   ^''j':  6. 3.  jam. 
the  speech  of  them  which  are  puffed  up,  but  the  power.     -"For  ''the  <i  ch.  2.4.1  Thes. 
kingdom  of  God  is  not  in  word,  but  in  power.  ~^  What  will  ye  ?  'shall  I  ,  o  Cor.  10. 2.  & 
come  unto  you  with  a  rod,  or  in  love,  and  in  the  spirit  of  meekness  ?    ^^-^^ 


§  14. 

§  14. — chap.  V.  a  Eph.  5.  3. 

St.  Paul  commands  the  public  excommunication  of  the  incestuous  person — He  condemns  *  Lev.  18.  8. 

their  boasting  in  the  knowledge  of  their  false  teacher,  who  has  tolerated  this  enormity,  '^j^-^q     '     '  ' 

and  shows  the  infectious  nature  of  sin,  by  comparing  it  to  leaven — They  are  prohibited  c  2  Cor.  7. 12. 

from  associating  with  Christians  openly  profane,  who  are  to  be  delivered  over  to  the  d  ch.  4. 18. 

censure   of  the    Church — But  the  wicked  heathen,  as  being  without  the  pale  of  the  «  2  Cor.  7.  7, 10. 

Church,  are  to  be  left  to  the  judgment  of  God.  /  Col.  2.  5. 

.  ,,,.^..  *  Or,  determined. 

^  It  is  reported  commonly  that  there  is  lornication  among  you,  and  g  Matt.  u;.  19.  & 
such  fornication   as  is  not  so  much  as  "named  among  the  Gentiles,    23.' 2^cor".'2. I0. 
Hhat  one   should   have   his  'father's  wife.     ^  And ''are  ye  puffed  up  ?    &i3. 3, 10. 
And  have  not  rather  'mourned,  that  he  that  hath  done  this  deed  might  'jog.  e.'i  Tim.  1. 
be  taken  away  from  among  you?     ^  For  -'I  verily,  as  absent  in  body,  j~Act3  2G.  is. 
but  present  in  spirit,  have  *judged  already,  as  though  I  were  present,  j  ver.  2.  ch.  3. 
concerning  him  that  hath  so  done  this  deed,  ^  in  the  name  of  our  Lord    4.16.  '    '  """' 
Jesus  Christ,  (when  ye  are  gathered  together,  and  my  spirit.)  'with  V9' 2Ti^^' 2  r' 
the  power  of  our  Lord  Jesus  Christ,  ^  to  ''deliver  such  an  one   unto  ms.  .13.7.  John ' 
*Satan  for  the  destruction  of  the  flesh,  that  the  spirit  may  be  saved  in    iV^et.  il'ig. Rev. 
the   day  of  the  Lord  Jesus.     ^  Your  -'glorying  is  not  good.     Know    ^-  ^'  ^~■ 
ve  not  that 'a  little  leaven  leaveneth  the  whole  lump?     '''Purge  out  ?,  °'"  , ' 
therefore  the  old  leaven,  t^iat  ye  may  be  a  new  lump,  as  ye  are  un-  «  ex.  la.  15.  & 
leavened  ;  for  even  'Christ  our  "Passover  tis  sacrificed  for  us.    ^  There-  .  q/^^,,^^ 
fore  "let  us  keep  tthe  feast,  "not  with  old   leaven,  neither  ^with  the  »  dJui.  le.  3. 
leaven  of  mahce  and  wickedness  ;  but  with  the  unleavened  bread  of  ^,■^'••"■^^■.'''12. 

'  Mark  8.  lo. 

sincerity  and  truth.  Luke  12.  i 

'•'  I  wrote  unto  you  in  an  ^epistle,  "  Not  'to  company  with  fornicators."  ,  sll  ve°r.\  7. 
1°  Yet  '"not  altogether  with  the  fornicators  'of  this  world,  or  with  the    l^i^'g^^ii^' 
covetous,  or  extortioners,  or  with  idolators ;  for  then  must  ye  needs   2Thess.  3. 14. 
go  'out  of  the  world.      ^^  But  now  I  have  written   unto  you,  Not  to  Ich.1.20. 
keep  company,  "if  any  man  that  is  called  a  brother  be  a  fornicator,  or  « -foim  17-  is. 
covetous,  or  an  idolator,  or  a  railer,  or  a  drunkard,  or  an  extortioner  ;  „  jLt.  is.  iV. 
with  such  an  one  "no  not  to  eat.     ^^  For  what  have  I  to  do  to  judge    .^Thei^s'e  14 
"them  also  that  are  without?    Do  not  ye  judge  ""them  that  are  within  ?    2 John  lo. 
1^  but  them    that   are    without    God  judgeth.     Therefore  ''put   away  ^  jj'^'^^'4'j'j 
from  among  yourselves  that  wdcked  person.  "     coi  4. 5. 

"  •'  '  1  Thess.  4.  12. 

1  Tim.  3.  7. 


^S  15.— chap.  vi.  1-8.  ^  <:•'•  6.  1,  2,  3,4 

The  Christians  are  reproved  for  referring  their  differences  to  heathen  courts  of  judicature,  ^]7.  7.  &  o].  01. 

by  which  their  Christian  profession  is  dishonored — Instead  of  la^'ing  them  before  their    ^  22.  21,  22,24. 


256  THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIII. 

inspired  teachers,  who  gave  laws  for  the  present  ruling  of  the  world — They  are  rebuked 
also  for  attempting  to  injure  and  defraud  their  Christian  brethren. 

^  Dare  any  of  you,  having  a  matter  against  another,  go  to  law  be- 

^      ■         fore  the  unjust,  and  not  before  the  saints  ?     -  Do  ye  not  know  that 

"Dan.7.'22.'        "thc  saiuts  shall  judge  the  world  ?  and  if  the  world  shall  be  judged  by 

Luke2-i'3o!       you,  are  ye  unworthy  to  judge  the  smallest  matters?     ^Know  ye  not 

sfVao^^i*^^'  ^'^^^  ^^  ^^^^^^  ''judge  angels?  how  much  more  things  that  pertain  to 

6  2Pet. 2. 4.       this   life!      If,  '^then,   ye  have  judgments  of  things  pertaining  to  this 

^^h^s^iT  ^^^'^'    ^^^^   y^^    ^^^    them    to  judge   who    are    least   esteemed    in    the 

Church  ?     ^  I  speak  to  your  shame.     Is  it  so,  that  there  is  not  a  wise 

man  among  you  ?  no,  not  one  that  shall  be  able  to  judge  between  his 

brethren  ?     ^  But  brother  goeth  to  law  with  brother,  and  that  before 

d  Prov.  20. 23.      the  uubelievcrs  !     '  Now  therefore  there  is  utterly  a  fault  among  you, 

ilukefi'^g'^'*'    because  ye  go  to  law  one  with  another.    ''Why  do  ye  not  rather  take 

Kom.  12. 17, 19.  wroug  ?    why  do  ye   not  rather   suffer  yourselves  to  be  defrauded  ? 

e  1  The3.4!6.      ^  ^^y,  yc  do  wroug,  and  defraud,  '^and  that  your  brethren  ! 


r      1  r» 

a  cb.  15.  50.Gui.  §  16.— chap.  vi.  9,  to  the  end. 

1  Ti'iii^f^Q  ^  ^  '^'^^  Apostle  here  confutes  the  arguments  of  the  false  teacher,  by  which  he  appears  to 
Heb.  12.  14.  &  have  sanctioned  luxury  and  fornication,  and  declares  that  no  unclean  person  can  inherit 
13.  4.  Kev.  22.  ^j^^  blessings  of  the  Gospel — The  immoderate  indulgence  of  things  in  themselves  lawful 

b  eh  1''  2  Eph         '^  sinful  in  Christians,  who  are  God's  both  by  creation  and  redemption. 

1 8.' Cot.  ^V*"  ^  Know  ye  not  that  the  unrighteous  shall  not  inherit  the  kingdom  of 

Tit.  3. 3.  Qq(J  ■)     gg  j^Qt  deceived  :  "neither  fornicators,  nor  idolators,  nor  adul- 

'lo.ba!    '    "^  '  terers,  nor  effeminate,  nor  abusers  of  themselves  with  mankind,  ^°  nor 

d  ch.  10. 23.  thieves,   nor  covetous,   nor  drunkards,  nor  revilers,  nor  extortioners, 

*  Malt"  s^iT.  shall  inherit  the  kingdom  of  God.     ^^  And  such  were  ''some  of  you  : 

coi'2%"h.  but  ye  are  washed,  but  ye  are  sanctified,  but  ye  are  justified  in  the 

f  ver.  15, 19, 20.  nauic  of  the  Lord  Jesus,  and  by  the  Spirit  of  our  God. 

^Eph's  23^'^  ^^  ^1^  "^things  are  lawful  unto  me,  but  all  things  are  not  *expedient: 

h  Rom.  6.5, 8.  &  all  thiugs  afc  lawful  for  me,  but  I  will  not  be  brought  under  the  power 

8.1]. 2 Cor. 4.  Qf^j^y_     13  Meats  7or  the  belly,  and  the  belly   for  meats:  but  God 

»  Eph.  1.19,20.  shall  destroy  both  it  and  them.     Now  the  body  is  not  for  fornication, 

•^ia"27.  Eph.f'  but  ^for  the  Lord,  ^and  the  Lord  for  the  body  ;  ^^  and  'God  hath  both 

12, 15, 1(3.  &  5.  raised    up  the   Lord,  and  will  also  raise   up   us   'by  his  own   power. 

A  Gen. 9.24.  ^^  Kuow  yc  uot  that  ^your  bodies  are  the  members  of  Christ?  shall  I 

Mau.i9.5.Epii.  ^j^gj-j  ^j^j-g  |-}^g  niembers  of  Christ,  and  make  them   the  members  of  a 

I  John  17.21,22,  harlot  ?     God  forbid  !     ^^  What  ?  know  ye  not  that  he  which  is  joined 

23.^Eph.  4.4.&     ^Q  ^   j^^j.j^j.  jg  ^^^   j^^^y  p  |-Qj.   k^^^^   gjjjt^   JJg^   gl-,j^]|  Ijg  Qjjg   flgsJ^_        17  But 

m  Rom.  0. 12, 13.  'hcthat  is  joincduuto  the  Lord   is  one  spirit,     i**  Flee '"fornication, 

n  Rom.  1.24.  Evcrv  sin  that  a  man   doeth  is  without  the  body;  but  he  that  com- 

iThess.  4.4.  niitteth  fornication  sinneth  "against  his  own  body,     i'' What  ?   "know 

"(Ci'e.'    '        '  ye  not  that  your  body  is  the  temple  of  the  Holy  Ghost  which  is  in 

p  "<""•  14.7,8.  you,  which  ye  have  of  God,  ^and  ye  are  not  your  own  ?  -°  For  'ye  are 

V^23!  g!.'k  3. 13!  bought  with  a  price  :  therefore  glorify  God  in  your  body,  [and  in  your 

"i'et.^i.'?8  19.  spirit,  which  are  God's]. 

2  Pet!  2.  1 .  Rev.  

5.9. 

§  \7.—chap.  vii.  1-17. 

St.  Paul  proceeds  to  answer  the  questions  of  the  Corinthians,  and  gives  rules  of  conduct 
§  17.  botli  to  married  and   single   persons,  according  to  their   several  tempers,  and  to  the 

present  state  of  the  Church  in  a  time  of  persecution. 

over. 8,26.  ^  Now  couccming  the   things   whereof  ye  wrote  unto  me:    "It is 

good  for  a  man  not  to  touch  a  woman  ;  -  nevertheless,  to  avoid  forni- 
cation, let  every  man  have  his  own  wife,  and   let  every  woman  have 

'a^p^'et^k  7!'  ber  own  husband.  ^  Let  Hhe  husband  render  unto  the  wife  due  [be- 
nevolence] :  and  likewise  also  the  wife  unto  the  husband.  ^  The  wife 
hath  not  power  of  her  own  body,  but  the  husband  :  and  likewise  also 
the  husband  hath  not  power  of  his  own  body,  but  the  wife.     ^  De- 


Sect.  VI.]     THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  257 

fraud  ''ve  not  one  the  other,  except  it  be  with  consent  for  a  time,  that  ve  c -foeia.  tc. 

y  ,  r        •  1  1  1  •  Zech.7.3.  See 

may  give  yourselves  to  lastmg  ang  prayer  ;  and  come  together  agam,    Ex.  lo.  is. 
that  ''Satan  tempt  you  not  for  your  incontinency.     ^But  I  speak  this  ^  iThess.3. 5 
by  permission  :  'and  not  of  commandment.''    "  For  -^I  would  that  all  e  ver.  12, 25. 
men  were  "'even  as  I  myself;  but  ''every  man  hath  his  proper  gift  of    If.u.^'^'^ 
God,  one  after  this  manner,  and  another  after  that.  h  see  Note  8. 

^  I  say  therefore  to  the  unmarried  and  widows,  'It  is  good  for  them  /Acts 26. 29. 
if  they  abide  even  as  I.  ^  But  ■'if  they  cannot  contain,  let  them  marry  :  a  Matt.  19.12. 
for  it  is  better  to  marry  than  to  burn.     ^'^  And   unto  the  married  I  .'^^'  ^'^'  ^^' 

•r-  '  i  vGTm  1   26* 

command,  ''yet  not  I,  but  the  Lord,  'Let  not  the  wife  depart  from  her  ■  j  ^r';^'  5  ,4 
husband;   ^^  (but  and  if  she  depart,  let  her  remain  unmarried,  or  be  t  Pee  ver.  12, 25, 
reconciled  to  her  husband  :)   and  let  not  the   husband  put  away  his    '^^' ,  „  ,,  ,(. 
wife.     ^-  But  to  the  rest  speak  I,  '"not  the  Lord  :   If  any  brother  hath  a    Matt',  i  32.  &" 
wife  that  believeth  not,  and  she  be  pleased  to  dwell  with  him,  let  him    10!  11,12.  Luke 
not  put  her  away ;  ^^  and  the  woman  which   hath  a  husband   that    '^;  ^®" 
believeth    not,    and    if  he   be    pleased   to   dwell    with    her,    let    her 
not    leave    him.     '^  For    the    unbelieving    husband    is    sanctified    by 
the   wife,   and  the  unbelieving  wife   is   sanctified   by   the   husband  : 
else  "were  your  children  unclean  ;  but  now  are  they  holy.     ^^  But  if  "    " '  '    ' 
the  unbelieving  depart,   let  him  depart.     A  brother  or  a  sister  is  not 
under  bondage  in  such  cases.     But  God  hath  "called  us  *to   peace.  "i4.°]9;  ch!  14". 
^^  For  what  knowest  thou,  O  wife  !  whether  thou  shalt  ^save  thy  hus-  ^^-  "''''■  ^^-  ^^• 
band?  or  thow  knowest  thou,  O  man!  whether  thou  shalt  save  thy  yipet. 3. 1. 
wife  ?     ^^  But  as  God  hath  distributed  to  every  man,  as  the  Lord  hath  ^Gr.witat. 
called  every  one,  so  let  him  walk  ;  and  ''so  ordain  I  in  all  Churches.      Vco^.n/gs. 


§  18.— chap.  vii.  18-24.  ^g 

St.  Paul  teaches  that  Christianity  makes  no  change  in  the  common  relations  and  natural 


,,..„,._  a  1  Mac.  1.  15. 

obligations  of  life.  j  Acts  15.  1,5, 


^^  Is  any  man  called  being  circumcised?  let  him  "not  become  un-    1V24, 28. cai. 
circumcised.     Is  any  called  in  uncircumcision  ?   'let  him  not  be  cir-  cCai.  5. 6.  te. 


15. 


cumcised.     ^^  Circumcision  "is  nothing,  and  uncircumcision  is  nothing,  ^  j^,^^  j.  j^ 
but ''the  keeping  of  the  commandments  of  God.     ~^  Let  every  man    1  Joim  2. 3.  &  3 
abide  in  the  same  calling  wherein  he  was  called.     ^^  Art  thou  called  « johns.  36. 
being  a  servant  ?  care  not  for  it :  but  if  thou  mayest  be  made  free,    pj^fiet^' jg' ^' 
use  it  rather.     ^^  For  he  that  is  called  in   the  Lord,  being  a  servant,  is  *Gr. made  free. 
'the  Lord's  *  freeman :  likewise  also  he   that  is  called,  being  free,  is  •^5^''j"3^Eph.^6!'6. 
•'^Christ's  servant.     ^^  Ye  "'are  bought  with   a  price  ;    be    not  ye  the    1  ^'^^-  -■  ^^■ 
servants  of  men.     ^^  Brethren, ''let  every  man,  wherein  he  is  called,  ^I'veui^is,  19. 
therein  abide  with  God.  ^^«  l^^-  ^-  ^ 

A  ver.  20. 

§  19. — chap.  vii.  25,  to  the  end. 
St.  Paul  recommends  both  virgins  and  widows  to  continue  unmarried  in  times  of  perse- 
cution ;  and,  to  make  them  less  solicitous  about  the  present  cares  and  pleasures  of  life, 
he  reminds  them  of  its  shortness  and  insignificance.  §   ^•^^ 

^^  Now  concerning  virgins  "I  have  no  commandment  of  the  Lord:  Vcor^s^s'io' 
yet  I  give  my  judgment,  as  one  Hhat  hath  obtained  mercy  of  the  Lord  b  1  Tim.  i.'ic. 
"to  be  faithful.     -*^  I  supjjose  therefore  that  this  is  good  for  the  present  '^i^{.2^-  ^-  ^  "^'"^ 
*distress,  I  say,  ''that  it  is  good  for  a  man  so  to  be.     ~"  Art  thou  bound  *  oi,  necessity. 
unto  a  wife?  seek  not  to  be  loosed.     Art  thou  loosed  from  a  wife  ?  seek '' ^^^•^'®* 
not  a  wife.     "^^  But  and  if  thou  marry,  thou  hast  not  sinned  ;  and  if  a 
virgin  marry,  she  liath  not  sinned  ;  nevertheless  such  shall  have  trouble 
in  the  flesh  :  but  I  spare  you.     -^  But  ^this  I  say,  brethren,  the  time  is  ^i^p'eT.'i.V^' 
short:  it  remaineth,  that  both  they  that  have  wives  be  as  though  they    spet. 3. 8, 9. 
had  none  ;  ^^  and  they  that  weep,  as  though  they  wept  not ;  and  they 
that  rejoice,  as  though  they  rejoiced  not ;  and  they  that  buy,  as  though  -^  p'j  gg^^g  j^^ 
they  possessed  nol ;  ^'  and  they  that  use  this  world,  as  not  -^abusing  it.    i- 10.  & 4. 14. 
For  "the    fashion  of  this  world  passeth  away.     ■^~  But  I  would  have    4. 7. 1'john 2. 17. 
VOL.  11.  33  *v 


258 


THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.     [Part  Xllf. 


h  [Or,  anxiety. — 

Ed.] 
f  Gr.  of  the  Lord, 

as  ver.  34. 

See  1  Tim.  5.  5. 


t  Luke  10. 40,  &c. 


j  Heb.  13.  4. 


k  Rom.  7.  2. 
I  2  Cor.  6.  14. 
m  ver.  25. 
n  1  Thess.  4.  8. 


§  20. 
a  Acts  15.  20,  29. 
ch.  10.  19. 

b  Rom.  14.  14, 

2-2. 

c  Rom.  14.  3,  10. 
d  ch.  13.  8,  9,  12. 

Gal.  6.  3.  1  Tim. 

6.4. 
e  Ex.  33.  12,  17. 

JSahum  1.  7. 

Matt.  7.  23.  Gal. 

4.  9.  2  Tim.  2. 

19. 
/  Is.  41.  24.  ch. 

10.  19. 
g  Deut.  4.  39.  & 

6.  4.  Is.  44.  8. 

Mark  12.  29. 

ver.  G.  Ephes.  4. 

6.  1  Tim.  2.  5. 
h  John  10.  34. 
i  Mai.  2.  10.  Eph. 

4.6. 

j  Acts  17.  28. 
Rom.  11.  36. 

*  Or,  for  him. 
k  John  13.  13. 

Acts  2.  3-).  ch. 
12.  3.  Eph.  4.  5. 
Phil.  2.  11. 

I  John  1.  3.  Col. 
1.  6.  Heb.  1.2. 
i  See  Xote  9. 
m  ch.  10. 28,  29. 

«  Rom.  14.  14, 
23. 

o  Rom.  14.  17. 
f  Or,  have  we  the 

more. 
J  Or,  liave  we  the 

less. 
p  Gal.  5.  13. 

*  Or,  power. 

g  Rom.  14. 13,20. 
r  1  .Mac.  ].  47. 
s  ch.  10.  28,  32. 
t  Gr.  edified. 
t  Rom.  14.  15, 

20. 
u  M:itt.  25.  40, 

45. 
V  Rom.  14. 21. 

2  Cor.  11.  29. 


you  without  ^carefulness.  He  that  is  unmarried  careth  for  the  tilings 
tthat  belong  to  the  Lord,  how  he  may  please  the  Lord  ;  ^^  but  he  that 
is  married  careth  for  the  things  that  are  of  the  world,  how  he  may 
please  his  wife.  "^^  There  is  difference  also  between  a  wife  and  a 
virgin  ;  the  unmarried  woman  'careth  for  the  things  of  the  Lord,  that 
she  may  be  holy  both  in  body  and  in  spirit :  but  she  that  is  married 
careth  for  the  things  of  the  world,  how  she  may  please  her  husband. 
^^  And  this  I  speak  for  your  own  profit ;  not  that  I  may  cast  a  snare 
upon  you,  but  for  that  which  is  comely,  and  that  ye  may  attend  upon 
the  Lord  without  distraction. 

^^  But  if  any  man  think  that  he  behaveth  himself  uncomely  toward 
his  virgin,  if  she  pass  the  flower  of  her  age,  and  need  so  require,  let 
him  do  what  he  will,  he  sinneth  not ;  let  them  marry.  ^'  Neverthe- 
less he  that  standeth  steadfast  in  his  heart,  having  no  necessity,  but 
hath  power  over  his  own  will,  and  hath  so  decreed  in  his  heart  that 
he  will  keep  his  virgin,  doeth  well.  ^^  So^then  he  that  giveth  her  in 
marriage  doeth  well ;  but  he  that  giveth  her  not  in  marriage  doeth 
better. 

^^  The  ^wife  is  bound  by  the  law  as  long  as  her  husband  liveth  ;  but 
if  her  husband  be  dead,  she  is  at  liberty  to  be  married  to  whom  she 
will ;  'only  in  the  Lord.  "*"  But  she  is  happier  if  she  so  abide,  "after 
my  judgment :  and  "I  think  also  that  I  have  the  Spirit  of  God. 


§  20. — chap.  viiL 
St.  Paul,  in  reply  to  the  converts,  instructs  them  that  though  the  eating  of  things  offered 
to  idols  was  indifferent  in  itself,  the  custom  was  to  be  avoided,  as  their  example  might 
lead  the  weaker  brethren  into  sin,  by  encouraging  them  in  the  idea  that  their  idol  is  a 
real  God. 

^  Now  "as  touching  things  offered  unto  idols,  we  know  that  we  all 
have  'knowledge  ;  ('knowledge  pufleth  up.  but  charity  edifieth  ;  ^  and 
''if  any  man  think  that  he  knoweth  any  thino-,  he  knoweth  nothing  yet 
as  he  ought  to  know  ;  ^but  if  any  man  love  God,  'the  same  is  known  of 
him ;)  ■*  as  concerning  therefore  the  eating  of  those  things  that  are  offered 
in  sacrifice  unto  idols,  we  know  that  -^an  idol  is  nothing  in  the  world, 
^and  that  there  is  none  other  God  but  one.  ^  For  though  there  be  that 
are  Vailed  gods,  whether  in  heaven  or  in  earth,  (as  lliere  be  gods  many, 
and  lords  many,)  ^  but  'to  us  there  is  hut  one  God,  the  Father,  -'of  whom 
are  all  things,  and  we  *in  him  ;  and  ''one  Lord  Jesus  Christ,  'by  whom 
are  all  things,  and  we  by  him.'  '  Howbeit  there  is  not  in  every  man 
that  knowledge  :  for  some  "'with  conscience  of  the  idol  unto  this  hour 
eat  it  as  a  thing  offered  unto  an  idol ;  and  their  conscience  being  weak 
is  "defiled. 

^  But  "meat  commendeth  us  not  to  God  :  for  neither,  if  we  eat,  rare 
we  the  better  ;  neither,  if  we  eat  not,  tare  we  the  worse.  ^  But  ^take 
heed  lest  by  any  means  this  ^liberty  of  yours  become  'a  stumbling- 
block  to  them  that  are  weak.  ^^  For  if  any  man  see  thee  which  hast 
knowledge  sit  at  meat  in  '^the  idol's  temple,  shall  not  "the  conscience 
of  him  which  is  weak  be  ^emboldened  to  eat  those  things  which  are 
offered  to  idols  ?  ^^  and  'through  thv  knowledire  shall  the  weak  brother 
perish  for  whom  Christ  died  ?  ^~  But  "when  ye  sin  so  against  the 
brethren,  and  wound  their  weak  conscience,  ye  sin  against  Christ. 
^^  Wherefore,  "^if  meat  make  my  brother  to  offend,  I  will  eat  no  flesh 
while  the  world  standeth,  lest  I  make  my  brother  to  offend. 


§  '2\.—chap.  ix.  1-14. 

The  Apostle  here  vindicates  his  Apostleship  by  appealing  to  their  own  conversion  from 
Heathenism,  and  the  spiritual  gifts  he  had  conferred  upon  them — He  argues  against 
tlie  objections  made   to  his  apostolic  cliaracter  by  his  enemies,  whose  views  and  con- 


Sect.  VI.]     THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  259 

duct  were  totally  opposite  to  his  own  ;  by  asserting,  that  although  he  declined  receiving  §  21. 

maintenance  irom  the  Corinthians,  he  was  fully  entitled  to  demand  it  both  for  himself  a  Acts  9.  1.5.  & 
and  for  his  sister,  or  wife,  as  well  as  the  other  Apostles— He  defends  his  right  to  a  ^c^oj^ii^\l1' 
maintenance  from  the  common  practice  of  mankind  ;  by  the  Law  of  Moses  ;  and  like-     Gal.  2.  7, 8. 

,         ,  ^     c  r<i     •   i.  1  Tim.  2.7. 

Wise  by  the  express  command  ot  Christ.  2  -j-^  j_  jj^ 

1  Am  "I  not  an  apostle  ?  am  I  not  free  ?  ^have  I  not  seen  Jesus  Christ  *^\''g^ g- ^' ^• 
our  Lord  ?  "are  not  ye  my  work  in  the  Lord  ?  ^  If  I  be  not  an  apostle    h,  is.  &  23.  h. 
unto  others,  yet  doubtless  I  am  to  you :  for  ''the  seal  of  mine  apostle-  ^  ch.  3.  e.  &  4. 
ship  are  ye  in  the  Lord.     ^  Mine  answer  to  them  that  do  examine  me  }^-      ^  ^  ^ 

1   .         ;.  TT  e  I  1    •     I    -\  "■  "  *^ox.  3. 2.  & 

IS  this,  '*  Have    we  not  power  to  eat  and  to  drmk?  12.12. 

^  Have  we  not  power  to  lead  about  a  sister,  a  *wife,  as  well  as  other  ^ay^aVhls^st^s! 
apostles,  and  as  •'"the  brethren  of  the  Lord,  and  ^Cephas  ?     ^  Or  I  only    9. 
and  Barnabas,  ''have  not  we  power  to  forbear  working  ?  "^  Who  'goeth  *  ^^/Jt^'^^jj, 
a  warfare  any  time  at  his  own  charges  ?  who  -'planteth  a  vineyard,  and    ^'7^6. 3. 

/•i         /••!  l'^ll,l'1^  rii  1  I       Luke  6.  lo.  Gal. 

eateth  not  of  the  fruit  thereof  ?  or  who   feedeth  a  flock,  and  eateth    1.19. 
not  of  the  milk  of  the  flock  ?     ^  Say  I  these  things  as  a  man  ?  or  saith  s  Matt.  8. 14. 
not  the  Law  the  same  also  ?     ^  For  it  is  written  in  the  'Law  of  Moses,  '9.     *''''  '  ' 
"Thou  shalt  not  muzzle  the  mouth  of  the  ox   that  treadeth  out  the  'i^Tim!]."i8.'& 
corn."     Doth  God  take  care  for  oxen?     ^'^ Or  saith  he  it  altogether    e.  i^.^2 Tim! 2. 
for  our  sakes  ?     For  our  sakes,  no  doubt,  this  is  written  :   that  '"he  that  j  Deut.  20. 6. 
ploweth   should  plow  in  hope;  and  that  he   that  thresheth  in  hope    ll^^X^'iX 
should  be  partaker  of  his  hope.     ^'  If  "we  have  sown  unto  you  spiritual  t  john2i.  15. 
things,  is  it  a  great  thing  if  we  shall  reap  your  carnal  things?     ^^  If  m^^^^^^^^ 
others  be  partakers  of  this  power  over  you,  are  not  we  rather  ?  "Nev-    1  Tim.  5.  is. 
ertheless  we  have  not  used  this  power;  but  sufter  all  things,  ^lest  we  '^I'^^l^'t 

'    .  iQ  T-k      Q  1  1  1  "  Rom.  15.  27. 

should   hinder  the  Gospel  of  Christ.     "  Do   ye   not  know  that  they    Gai.  6. 6. 
which  minister  about  holy  things  tlive  of  the  ihincrs  of  the  temple  ?  and  \t^^\^^[^' 
they  which  wait  at  the  altar  are  partakers  with  the  altar?     ^'*  Even  so    ^^°i;ll]'''^' 
'^hath  the  Lord  ordained  that  they  which  preach   the  Gospel  should    iThess.2. 6. 

1-  /•  .  1        /-~(  1  p  2  Cor.  11.  12. 

live  of  the  Gospel.  ,  Lev.  e.  le,  26. 

&  7.  6,  &c. 

Num.  5.  9,  10. 

§  22.— c/iap.  ix.  15,  to  the  end.  &  18.  8-20. 

^  r  ^  Deut.  10.  9.  & 

St.  Paul  gives  his  reasons  for  not  having  asserted  his  right  to  a  maintenance  from  the     is.  i. 

Christian  Church  at  Corinth,  in  the  fear  that  by  burthening  them  he  might  make  the  t  Or,  feed. 

Gospel  less  successful — He  declares  his  great  desire  to  excel  in  his  ministry  ;  content-  '^t    jj^jn  7 

ing  himself  with  the  indispensable  duty  of  preaching,   he  shows  his  condescension     Gal.  6.  6. 

and  conformity  to   the  weaknesses  and  prejudices  of  all  sorts  of  people,  that  he  might     ^  ^'"^-  ^-  ^^^ 

win  them  to  Christ — The  Apostle  (v.  24.)  proves   the  propriety  of  his  conduct  in  thus  

exposing  himself  to  hardships  and  unnecessary  labors,  by  an  allusion  to  the  customs 

of  their  own  countrymen,  who  hope  to  obtain  only  a  corruptible  crown  ;  and  invites  all  9  '^• 

the  converts  to  follow  his  example,  being  encouraged  with  the  certain  hope  of  an  „  ye^.  12.  Acts 

incorruptible  one — They  are  exhorted  to  a  life  of  continued  self-denial  and  abstinence.     18.  3.  *^20-  3-1- 

^^  But  °I  have  used  none  of  these  things  :  neither  have  I  written  these    i  ^^f^*!' 3  I' 
things,  that  it  should  be  so  done  unto  me.     For  ''it  loere  better  for  me  to  j  gcor.  11.10. 
die,  than  that  any  man  should  make  my  glorying  void.     ^'^  For  though  I  «  Rom.  1. 14. 
preach  the  Gospel,  I  have  nothing  to  glory  of :   for  ^necessity  is  laid  upon  ^  l^'  ^  j[  ^J,  g 
me.     Yea,  woe  is  unto  me,  if  I  preach  not  the  Gospel.     ^"  For  if  I  do    ^-^^'i''-^-'^-  ^°* 
this  thing  willingly,  ''I  have  a  reward  :  but  if  against  my  will,  'a  dis-  /ch.  10.33. 


2  Cor.  4.  5.  & 
11.  ■ 


pensation  of  the  Gospel  is  committed  unto  me.     ^^  What  is  my  reward 
then?      Verily  that,  Avhen  I  preach  the  Gospel,  I  may  make  the  Gos-  g  ch. 7. 31. 
pel   of  Christ  without  charge;  that  I  ^abuse  not  my  power  in  the  ^^"'^'j „ 
Gospel.     1^  For  though  I  be  ''free  from  all  men,  yet  have  'I  made  my-  ^  Matt.  is.  15. 
self  servant  unto  all,  'that  I  might  gain  the  more  ;  ~°  and  *unto  the  Jews    ^  p^'-^-  ^■ 
I  became  as  a  Jew,   that  I  might  gain  the   Jews;  to  them  that  are    i8.*^i8. & 2i. 23, 
under  the  Law,  as  under  the  Law,  [being  not  myself  under  the  Law,]    ^^'^^  ^  ^^  ^^ 
that  I  might  gain  them  that  are  under  the  Law  ;  -^  to  'them  that  are    Gai.  3. 2. 
without  law,  as  without  law    (being '"not  without  law   to  God,   but""'''''' 


22. 


7!  1  Rom.  15.  1. 


under  law  to  Christ),  that  I  might  gain  them  that  are  without  law.  'Wor.  11.29! 
^To  "the  weak  became  I  as  weak,  that  I  might  gain  the  weak.    "I  am  0  ch.  10.33. 


260  THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIII. 

p  Rom.  11. 14.  made  all  things  to  all  men,  ^that   I  mioht  by  all  means  save   some. 

ch   7   16  . 

q  Gal."  2. 2.  &  5.  ^^  ^.nd  tliis  I  do  for  the  Gospel's  sake,  that  I  might  be  partaker  thereof 

7.  Phil. 2.  16.  &         -.1  o  1 

3.  14.  2  Tim.  4.  With  yOU. 

J'^^\^%^'  ~^  Know  ye  not  that  they  which  run  in  a  race  run  all,  but  one  re- 

i^l™-|-^|-  ceiveth  the  prize?   'So  run,  that  ye  may  obtain.     ^^  And  every  man 

s  2  Tim.  4.'8.  that  "^strivetli  for  the  mastery  is  temperate  in  all  things  :  now  they  do 

xvet.\.A.'k.5.  ?*Mo  obtain  a  corruptible  crown  ;  but  we  "an  incorruptible.     ^^  I  there- 

4.  Rev.  2. 10.  &  |-^j.g  gQ  j.^j^^  tj^Qj.  g^g  uncertainly ;  so  fight  T,  not  as  one  that  beateth  the 

'  ^^om'i'vi  ^^^  •   ^^  '^^^  "^  keep  under  my  body,  and  "bring  it  into  subjection :  lest 

Col.  3. 5.  that  by  any  means,  when  I  have   preached  to  others,  I  myself  should 

r  Rom.  6.  18,  19-  ,        „  . 

w  Jer.  6. 30.  be    a  castaway.  

2  Cor.  13.  5,  6.  


§  23.  §  2^.— chap.  X.  1-V2. 

a  Ex.  13.  21.  &  The  Apostle,  from  the  conduct  of  the  Israelites  of  old,  wishes  to  convince  the  Corinthians 

18  &;  14. "14.    "  that  as  the  favored  people  of  God  were  so  severely  punished  for  their  irregularities 

Deut.  1.33.  and  idolatry,  so  also  the  Christians,  under  the  Gospel  dispensation,  who  indulge  in  the 

P^.  78.  H.'fe  '  same  sinful  conduct  and  gratifications,  will  be  as  certainly  punished  as  the  Israelites 

10.>.  39.  under  the  Law — He  cautions  them  from  these  examples  to  avoid  the  same  offences,  and 
h  "Pv   14  22 

Num.  33.  s!  warns  them  not  to  have  too  much  confidence  in  themselves,  as  being  members  of  the 

Josh.  4.  23.  Ps.  Christian  Church,  but  to  take  heed  lest  they  also  fall  into  sin. 

78    13 

c  Ex.  16. 15,35.  1  Moreover,  brethren,  I  would  not  that  ye  should  be  ignorant,  how 

pg.7B.'24.'    '  that  all  our  fathers  were  under  "the  cloud,  and  all  passed  through  Hhe 

''2o!n!ps.'78"i5!  sea  ;  ^  and  were  all  baptized  unto  Moses  in  the  cloud  and  in  the  sea  ; 

*<ten.'^"" '"'*''  ^and  did  all  eat  the  same  '"spiritual  meat ;  '^  and  did  all  drink  the  same 

i>je»t^^9- 21- Ps.  ''spiritual  drink  ;   (for  they  drank  of  that  spiritual  Rock  that  *followed 

e  Num.'i4. 29,  them  c  and  that  Rock  was  Christ :)   ^  but  with  many  of  them  God  was 

65!  ?s.  106. 26. '  not  well  pleased  :   for  they  "were  overthrown  in  the  wilderness. 

]^c^:lurfisnrL  ^  Now  thesc  things  were  tour  examples,  to  the  intent  we  should  not 

■^34."pl".io6^'i4!'  lust  after  evil  things,  as  ^they  also  lusted.     ^Neither  ^be  ye  idolators, 

^  ^"'■•ii-^  as  were  some  of  them  ;  as  it  is  ''written,  "  The  people  .sat  down  to  eat 

t  ch.'e.  18.  Rev.  and  drink,  and  rose  up  to  play."     ^  Neither  iet  us  commit  fornication, 

jNum.  25. 1,9.  as  some  of  tiiem  committed,  and  ^  fell  in  one  day  three  and   twenty 

/ex!^". 2%.  thousand.     ^  Neither  let    us    tempt    Christ,    as  ''some    of   them    also 

D^i^' 6^16"  Ps  tempted,  and  'were  destroyed  of  serpents.     '°  Neither  murmur  ye,  as 

78. 18, 56.  &  95.  ™some  of  them  also  murmured,  and  "were  destroyed  of  "the  Destroyer. 

I  Num.  21. 6.'  ^1  Now  all  these  things  happened  unto  them  for  tensamples:  and  ^they 

's.  Num."  14. 2,  '  are  written  for  our  admonition,  'upon  whom  the  ends  of  the  world  are 

n^Nu*^.' 14^37.  &  comc.     ^^  Whercforc  '"let  him  that  thinketh  he  standeth  take  heed  lest 

11.49;  he  fall ' 

0  Ex.  12.23.  "*^  ''*"  •  

2  Sam.  24.  16. 

j'omJL''-  §  2A..-ckap.  X.  13-22. 

^q^rn™  ^^'  ^'  '^^  "^'^^  Corinthians,  exposed  only  to  similar  temptations  as  others,  are  exhorted  to  abstain 

9  ch.  7.  29.  Phil.  from  idolatry,  and  from  eating  of  things  offered  to  idols — The  Apostle  proves  by  a 

^•-^.•J^*:'';  '.""g  reference  to  our  own  communion,  and  to  the  ceremonial  Law,  that  by  such  an  action 

is!     '  there  was  an  outward  worshipping  of  the  demons  on  whose  sacrifices  they  feasted, 

r  Rom.  11.  20.  j^j^^  ^q  whom  they  united  themselves — The  worship  of  the  true  God  and  idols  incom- 

c   o.  patible,  and  derogatory  to  the  honor  of  Christ. 

*  ot, moderate.  13  There  hath  uo  tcmptatiou  taken  you  but  *such  as  is  common  to 

*  Ps."  i25."3.  man  :  but  "God  is  faithful,  'who  will  not  suffer  you  to  be  tempted 
/jer.'ao!  i'i.  above  that  ye  are  able  ;  but  will  with  the  temptation  also  'make  a  way 
''a!"?".  u~ohn5.  to  escape,  that  [ye]  may  be  able  to  bear  it. 

21-  i"*  Wherefore,  my  dearly  beloved,  ''flee  from  idolatry.     ^^  I  speak  as 

/Miltt.26.26,27,  to 'wisc  men;  judge  ye  what  I  say:   ^''the-'^cup  of  blessing  which  we 

^  Acts 2. 42, 46.  bless,  is  it  not  the  communion  of  the  blood  of  Christ?   ^The  bread 

A'^Rom."  12.' s.^ch.  which  wc  break,   is  it  not  the  communion   of  the  body  of  Christ? 

■^Z'^''\  ,  10  J  ^^  For  ''we  bein<>;  many  are  one  bread  and   one  body  :   for  we  are  all 

1  Rom.4.  1,12.  &  fTt                 J                                                                                           •'                              . 

9.3,5.2Cor.ii.  partakors  of  that  One  Bread.     ^^  Behold  'Israel  after  the  flesh  :  'are  not 

j  Lev.  3]  3!  & '7.  they  which  eat  of  the  sacrifices  partakers  of  the  altar  ?     ^^  What  say  I 

i^ch.8.4.  then?   Hhat  the  idol  is  any  thing,  or  that  which  is  offered  in  sacrifice 


Sect.  VI.]      TPIE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  261 

to  idols  is  any  thing  ?     -'*  But  I  say,  that  the  things  which  tiie  Gentiles  '■^^^;}^^'^{^^ 
'sacrifice,  they  sacrifice  to  devils,  and  not  to  God:  and  I  would  not    Ps.jkb?. * 
that  ye  should  have  fellowship  with  devils,     ^i  Ye  "cannot  drink  the  ^  Tcor.  e^'is, 
cup  of  the  Lord,  and  "the  cup  of  devils :  ye  cannot  be  partakers  of  ^i^^^^  ^^  J 
the  Lord's  Table,  and  of  the  table  of  devils.     ^~J)o  we  "provoke  the  „  dIqI.' 30! 21.' 
Lord  to  jealousy  ?  ^are  we  stronger  than  he  ?  v  Ezek.  22. 14. 

§  25. — chap.  X.  23,  to  the  end.,  and  xi.  1.  §  25. 

St.  Paul,  affirms,  that  though  all  meats  under  the   Gospel  dispensation  were  lawful,  in  a  ch.  6. 12. 

opposition  to  the  false  teachers,  he  declares  them  not  expedient,  as  the  edification  of  6  Rom  15.  1,  2. 

others  should  be  the  first  consideration — The  Corinthians  are  permitted  to  eat  whatever  s^pjj^^'l''^  ^|i_ 

was  sold  in  the  shambles,  or  placed  on  the  table  of  a  heathen,  unless  by  so  doing  they  ^  [Or,  prosperity, 

offend  the  conscience  of  weaker  brethren — Christians  are  required  to  consult,  even  in  or,weIfare.-ED.] 

the  most  indifferent  actions,  the  glory  of  God,  and  the  advantage  of  others,  rather  than  '^j^^^'^''^^^^' 

their  own  inclinations — They  are  called  upon  to  follow  the  disinterestedness  of  St.  ^  j.^  jg  l  ' 

Paul,  who  followed  Christ.  Reut.  10. 14.  Pa. 

24.  I.&.-,0.  12. 

23  All  "things  are  lawful  [for  me],  but  all  thmgs  are  not  expedient:  ver.28. 
all  things  are  lawful  [for  me],  but  all  things  edify  not.  24  Let 'no  ^^jJl'^'JoJi^ 
man  seek  his  own,  but  [every  man]  another's  'wealth.  -'Whatsoever  AOeut.  10.14. 
''is  sold  in  the  shambles,  that  eat,  asking  no  question  for  conscience'  p^^- 24. 1.  ver. 
sake,  -^  for  'the  earth  is  the*  Lord's,  and  the  fulness  thereof.  2"  If  any  i  Rom.  i4.  le. 
of  them  that  believe  not  bid  you  to  a  feast,  and  ye  be  disposed  to  go;  *  o^- «*««^'-"''- 


ins. 


Avhatsoever  is  set  before  you,  eat,  asking  no  question  for  conscience'  j  Rom.  14. 6. 
sake,     2^  But  if  any  man  say  unto  you,  ''  This  is  offered  in  sacrifice  j.  ^^^^'^  {-,] 
unto  idols,"  eat  not 'for  his  sake  that  showed  it,  and  for  conscience'  , \j^^"  j^ "3  ^.^ 
sake:   [for '' the  earth  is  the  Lord's,  and  the  fulness  thereof.]     ^^  Con-    e.  la.'scor.'e. ' 
science,  I  say,  not  thine  own,  but  of  the  other.     For  'why  is  my  liberty  ^^^  oreeks. 
iudffed  of  another  man's  conscience  ?  ^^  for  if  I  by  *orace  be  a  par-  m  Acts  20. 28. 
taker,  why  am   I  evil  spoken  of  for  that  ^  for  which  1  give  thanks?    J  Tim.' 3. 5. 
3^  AVhether  ''therefore   ye  eat,  or  drink,  or  whatsoever  ye  do,  do  all  to  n  Rom.  15. 2.  ch. 

•I  '  '  -f        -  9.  19, 22. 


the  glory  of  God.     ^~  Give  'none  offence,  neither  to  the  Jews,  nor  to  „  ver.'24. 
the  tGentiles,  nor  to  "'the  Church  of  God  :  ^^  even  as  "I  please  all  men  p^\^^  f-^ 
in  all  things,  "not  seeking  mine  own  profit,  but  the  profit  of  many,  that    Phii.s.  iV.' 
they  may  be  saved.  ^  Be  'ye  followers  of  me,  even  as  I  also  am  of  Christ.    2  Thess!  3!  9! 


-^  26. — chap.  xi.  2-16.  c  og 

St.  Paul  commends  them  for  havino-  observed  his  ordinances — He  explains  their  nature, 

3  ffl  cli.  4.  IT. 

by  showing  the  subordination  of  all  men  to  Christ,  of  the  woman  to  the  man,  and  the  ^  ^^^  ~  j-_ 
subordination  of  Christ  to   God — The  veil  being  a  mark  of  inferiority  and  subjection,  *  OT,traditi(ms. 
women  are  forbidden  to  appear  unveiled.  r,'^'' fi*^'  ^'  ^^' 

2  Now,  I  praise  you,  brethren,  "that  ye  remember  me  in  all  things,  c  Eph.  5.23. 
and  'keep  the  ^ordinances,  as  I  delivered  them  to  you.    ^  But  I  would  "^^  TTm.^2.^ii,  12. 
have  you  know,  that  'the  head  of  every  man  is  Christ ;  and  ''the  head    1  Pet.  3. 1,5,6 
of  the  woman  is  the  man  ;  and  'the  head  of  Christ  is  God.     ''  Every  ^l^^'a"  23:  &  15. 
man  praying  or -^prophesying,  having  his  head  covered,  dishonoreth  his    f 'g"^'/*'''"  ^* 
head.     ^  But  'every  woman  that  prayeth  or  prophesieth  with  her  head  /•  ch.  12. 10, 28. 
uncovered  dishonoreth  her  head  :  for  that  is  even  all  one  as  if  she  were    *^/^-  ^'^l' 

a-  Acts  21.  9. 

''shaven.     ^  For  if  the  woman  be  not  covered,  let  her  also  be  shorn  :  but  a  Dem.  21. 12. 
if  it  be  'a  shame  for  a  woman  to  be  shorn  or  shaven,  let  her  be  covered.  '^'"■"J;  i^- 

,         .         Deut.  22.5. 

"^  For  a  man  indeed  ought  not  to  cover  his  head,  forasmuch  as  ^he  is  j  gph.  1.26,27. 
the  image  and  glory  of  God  :  but  the  woman  is  the  glory  of  the  man.  ^  ^^^  ^  ^^'^ 
®  For  ''the  man  is  not  of  the  woman,  but  (he  woman  of  the  man;  z  Gen.2.  i8,'2i, 
^  neither  'was  the  man  created  for  the  woman,  but  the  woman  for  the    ^-      .,  „, 

7rt  Lren.  24   b4. 

man.     ^"  For  this  cause  ought  the  woman  "to   have  tpower  on  her  t  Thatis,aeot;er. 
head  "because  of  the   angels.''     ^^  Nevertheless  "neither   is   the  man    ™£\Tu^^}^ 
without  the  woman,  neither  the  w^oman  without  the  man,  in  the  Lord  ;    P'^^ofiurhus- 
^-  for  as  the  woman  is  of  the  man,  even  so  is  tlie  man  also  by  the  woman,  n  Eccies.  5.  e. 
^but  all  things  of  God.     ^^  Judoe  in   yourselves  :    is  it  comclv  that  a  "^  ^''^  ^°^^  ^*'- 
woman  pray  unto  God  uncovered  ?     ^"*  Doth  not  even    nature  itseli  p  Rom.  11.  se. 


262 


THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIII. 


X  Or,  veil. 
q  1  Tim.  6.  4. 
r  ch.  7.  17.  &  14. 
33. 


§  27. 

a  ch.  1.  10,  11, 
1-2.  &  3.  3. 

*  Or,  scliisms. 
b  INIatt.  18.  7. 

Luke  17.  1. 
Acts  20.  30. 

1  Tim.  4. 1. 

2  Pet.  2.  1,  2. 
t  Or,  sects. 

c  Luke  2.  35. 

1  John  2.  19. 

See  Deut.  13.3. 
I  Or,  je  cannot 

eat. 
d  2  Pet.  2.  13. 

Jude  12. 
e  ch.  10.  32. 
/  .lames  2.  6. 

*  Or,  them  that 
are  poor. 

g  ch.  15.  3.  Gal. 
1.1,11,12. 

h  M;\tt.  26.  26. 
iMark  14.  22. 
Lulce  22.  19. 

t  <-)r,/ur  a  re- 
membrance. 

I  Or,  show  ye. 

i  John  14.  3.  & 
21.22.  Acts  1. 
II.  ch.4.  5.  & 
15.  23.  1  Thess. 
4.  16.  2  Thess. 
1.  10.  Jufle  14. 
Rev.  1.  7. 

j  Num.  9. 10,  13. 
John  6.  51,  63, 
61.  &  13.  27.  ch. 
10.  21. 

k  2  Cor.  13.  5. 
Gill.  6.  4. 

*  Or,  judgment, 
P^om.  13.  2. 

1  Ps.  32.  5. 

1  John  I.  9. 
m  Ps.  91.  12,  13. 

Heh.  12.  .5-11. 

n  ver.  21. 
0  ver.  22. 
f  Or,  judgment. 
p  ch.  7.  17.  Tit. 
1.5. 

q  ch.  4.  19. 


§  28. 

a  ch.  14.  1,37. 
b  ch.  6.11.  E|>h. 

2  11,12.  IThes. 

1.  9.  Tit.  3.  3. 

1  Pel.  4.  3. 
c  Ps.  115.  5. 

d  Mark  9.  39. 

1  John  4.  2,  3. 
*  Or,  anathema, 
e  Mntt.  16.  17. 

John  15.  25. 

2  Cor.  3.  5. 

/  Rom.  12.  4,  &c. 

Heh.  2.  4.  1  Pet. 

4.  10. 
g  V.\Ai.  A.  4. 

A  Rom.  12.  0,  7, 
8.  Eph.  4.  11. 

I  Or,  ministerics. 


teach  you,  that,  if  a  man  have  long  hair,  it  is  a  shame  unto  him  ? 
^^  but  if  a  woman  have  long  hair,  it  is  a  glory  to  her  ?  For  her  hair 
is  given  [her]  for  a  tcovering.  ^^  But  'if  any  man  seem  to  be  conten- 
tious— we  have  no  such  custom,  ''neither  the  Churches  of  God. 


§  27. — chap.  xi.  17,  to  the  end. 
The  Apostle  reproves  them  for  their  divisions  and  separate  parties,  when  they  meet 
together  for  the  celebration  of  the  Lord's  Supper — They  are  required  not  only  to 
assemble  themselves  in  one  place,  but  to  receive  the  Lord's  Supper  as  one  body, 
uniting  in  commemorating  the  death  of  Christ — He  condemns  them  for  bringing  meat 
into  the  Church,  and  joining  it  to  the  Lord's  Supper,  profaning  the  holy  ordinance — 
To  correct  these  disorders,  the  Apostle  gives  an  account  of  the  institution  of  the 
Eucharist,  with  directions  for  its  due  observance. 

^'  Now  in  this  that  I  declare  unto  you  I  praise  you  not,  that  ye  come 
together  not  for  the  better,  but  for  the  worse.  ^'^  For  first  of  all,  when 
ye  come  together  in  the  Church,  "I  hear  that  there  be  *divisions  among 
you  ;  and  I  partly  believe  it ;  ^^  for  Hhere  must  be  also  theresies 
among  you,  "that  they  which  are  approved  may  be  made  manifest 
among  you.  '^^  When  you  come  together  therefore  into  one  place, 
tthis  is  not  to  eat  the  Lord's  Supper  ;  ^^  for  in  eating  every  one  taketh 
before  other  his  own  supper :  and  one  is  hungry,  and  '^another  is 
drunken.  ^^  What !  have  ye  not  houses  to  eat  and  to  drink  in  ?  or 
despise  ye  'the  Church  of  God,  and  ^shame  *them  that  have  not  ? 
What  shall  I  say  to  you  ?  shall  I  praise  you  in  this  ?    I  praise  you  not. 

23  Pqj.  "I  iiave  received  of  the  Lord  that  which  also  I  delivered  unto 
you,  ''That  the  Lord  Jesus  the  same  night  in  which  he  was  betrayed 
took  bread  ;  ~'^  and  when  he  had  given  thanks,  he  brake  it,  and  said, 
"  [Take,  eat :]  this  is  my  body,  which  is  broken  for  you  :  this  do  tin 
remembrance  of  me."  ~^  After  the  same  manner  also  he  took  the 
cup,  when  he  had  supped,  saying,  "  This  cup  is  the  new  testament  in 
my  blood :  this  do  ye,  as  oft  as  ye  drink  it,  in  remembrance  of  me." 
^^For  as  often  as  ye  eat  this  bread,  and  drink  this  cup,  tje  do  show 
the  Lord's  death 'till  He  come.  -''^  Wherefore, -'whosoever  shall  eat  this 
bread,  and  drink  this  cup  of  the  Lord,  unworthily,  shall  be  guilty  of 
the  body  and  blood  of  the  Lord.  ~^  But  ^let  a  man  examine  himself, 
and  so  let  him  eat  of  that  bread,  and  drink  of  that  cup  ;  ^^  for  he  that 
eateth  and  drinketh  unworthily,  eateth  and  drinketh  "damnation  to 
himself,  not  discerning  the  Lord's  body.  ^^  For  this  cause  many  are 
weak  and  sickly  among  you,  and  many  sleep.  ^^  For  'if  we  would  judge 
ourselves,  we  should  not  be  judged  ;  ^- but  when  we  are  judged,  '"we 
are  chastened  of  the  Lord,  that  we  should  not  be  condemned  with  the 
world.  ^-^  Wherefore,  my  brethren,  when  ye  come  together  to  eat,  tarry 
one  for  another  ;  ^^and  if  any  man  "hunger,  let  him  eat  at  "home,  that 
ye  come  not  together  unto  tcondemnation.  And  the  rest^will  I  set  in 
order  when  'I  come. 


§  '28.— chap.  xii.  1-30. 
The  power  of  Christ  shown  to  be  superior  to  that  of  idols,  bj'  the  spiritual  gifts  he  imparted 
— The  Christians  arc  desired  to  judge  of  the  inspiration  of  their  teachers  by  the 
doctrines  they  taught — Spiritual  gifts,  however  various,  derived  from  one  and  the  same 
Holy  Spirit,  and  for  the  same  end,  the  common  benefit  of  the  Christian  Church — 
Whicli  is  exemplified,  by  a  comparison  to  the  human  body  and  its  members. 

^  Now  "concerning  spiritual  giftif,  brethren,  I  would  not  have  you 
ignorant.  -  Ye  know  'that  ye  were  Gentiles,  carried  away  unto  these 
"dumb  idols,  even  as  ye  were  led  ;  -'  wherefore  I  give  you  to  under- 
stand, ''that  no  man  speaking  by  the  Spirit  of  God  calleth  Jesus  *ac- 
cursed  ;  and  that  'no  man  can  say  that  Jesus  is  the  Lord,  but  by  the 
Holy  Ghost.  ''  Now-^there  are  diversities  of  gifts,  but  ^the  same  Spirit ; 
^  and  'there  are  difterences  of  tadministrations,  but  the  same  Lord  ; 


Sect.  VI.]    THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  263 

6  and  there  are  diversities  of  operations,  but  it  is  the  same  God  Svhich  »  ^■■p^'-  i—s. 
worketh  all  in  all.     "^  But  ^ the  manifestation  of  the  Spirit  is  given  to  •''g^XM.al/' 
every  man  to  profit  withal :   ^  for  to  one  is  given  by  the  Spirit  Hhe    f^.^t'^^'^io,  u. 
vi^ord  of  wisdom;  to  another,  'the  word  of  knowledge  by  the  same  &ch.2. r,, 7.' 
Spirit ;  ^  to  "another,  faith  by  the  same  Spirit ;  to  another,  "the  gifts  of  Kfclr^ri!^''^' 
healing  by  the  same  Spirit ;  '"  to  "another,  the  working  of  miracles  ;  m  Matt.  17. 19, 
to  another,  ^prophecy  ;   'to  another,  discerning  of  spirits;  to  another,    2Cor.'4.  is.' 
''divers  kinds  of  tongues;  to   another,  the  interpretation  of  tongues,  "j^^^r/f^ ^^* 
^^  But  all  these  worketh  that  one  and  the  self-same  Spirit,  "dividing  „  ver.  ae,  29. 
to  every  man  severally  'as  he  will.  Gau'als/^' 

^^  For  "as  the  body  is  one,  and  hath  many  members,  and  all  the  ?  Rom  12.6.  ch. 
members  of  that  [one]  body,  being  many,  are  one  body :  "so  also  is    &c. 
Christ.  ^'^  For '"by  one  Spirit  are  we  all  baptized  into  one  body,  ""whether  \''^^^^^;^^i_ 
we  be  Jews  or  tGen tiles,  whether  xoe  he  bond  or  free  ;  and  '■'have  been  all  r  Acts  2. 4.&10. 
made  to  drink  into  one  Spirit.    ^^  For  the  body  is  not  one  member,  but  /Ron'''i2^.'6.'ch. 
many.  ^^  If  the  foot  shall  say,  Because  I  am  not  the  hand,  I  am  not    7^7.^2  cor.^10. 
of  the  body  ;  is  it  therefore  not  of  the  body  ?   ^^  And  if  the  ear  shall  t  i'ohn-1'.s.  ' 
say.  Because  I  am  not  the  eye,  I  am  not  of  the  body  ;  is  it  therefore  Jp||;^f"jt'  4  5 
not  of  the  body  ?'   ''  If  the  whole  body  were  an  eye,  where  were  the    Eph.4. 4,'i()'. 
hearing?     If  the  whole  were    hearing,   where    were    the    smelling?  "^g"-^^-^"'-^- 
1^  But  now  hath  "^God  set  the  members  every  one  of  them  in  the  body,  w  Rom.  c.  5. 
"as  it  hath  pleased  Him.  i'-*  And  if  they  were  all  one  member,  where  ''^''{^^{^il^^- 
were  the  body?    ^^  But  now  are  they  many  members,  yet  but  one    coi.  3.11. 
body.    ^^  And   the  eye  cannot   say   unto  the  hand,  I  have  no   need  y  jl{,„  e'.'es.  & 
of  thee :    nor  again  the  head  to  the  feet,  I  have  no  need   of  you.  ,  ggg"j/Jj'/j^i' 
^~  Nay,  much  more  those  members  of  the -body,  which  seem  to  be  zver.  28. 
more  feeble,  are  necessary  ;  -^  and  those  members  of  the  body,  which  '^3^°™;J^jj'-  '^''• 
we  think  to  be  less  honorable,  upon  these  we  *bestow  more  abundant  *or, p««on. 
honor  ;    and  our  uncomely  parts  have    more  abundant  comeliness  ;  t  or,  didsion. 
^'*  for  our  comely  parts  have  no  need.     But  God  hath  tempered  the    Eph'."i .  2.i  &  4. 
body  together,  having  given  more  abundant  honor  to  that  ijart  vvliich    coif^L  24? '  ^^' 
lacked  ;  ~^  that  there  should  be  no  tschism  in  the  body  ;  but  that  the  c  Eph.  5. 30. 
members  should  have  the  same  care  one  for  another.     ~^  And  whether  ^  Eph.2.2o.\&; 
one  member  suffer,  all  the  members  suti'er  with  it ;  or  one  member  be    3-  ^■ 
honored,  all  the  members  rejoice  with  it.    ^^  Now  'ye  are  the  body  of    Rom!  12.0.' 
Christ,  and  'members  in   particular.    ^^  And  ''God  hath   set   some    in  f  '<'^- ^o- 

,.,  /t  V6r.  9. 

the  Church,  first  'Apostles,  secondarily,  ■'^Prophets,  thirdly.   Teachers,  j  Num.  n.  17. 
after  that  ^miracles,  then,  ''gifts  of  healings,  *helps,  •'governments,  tdi- j  Ro^- J?- ^:, 
versities  of  tongues.  ~^  Are   all   apostles  ?    are   all   prophets  ?   are  all    iitb.  15.  n,  24. 
teachers  ?  are  all  *  workers  of  miracles  ?    ^*'  have  all  the  gifts  of  heal-  ^v?r.' I'o!"^' 
ing  ?  do  all  speak  with  tongues  ?  do  all  interpret  ?  *  Or,  powers. 


§  29. — chap.  xii.  31,  and  xiii. 

Charity  founded  on  tlie  love  of  God  is  preferable  to  the  best  spiritual  gifts.  ^  "'  ' 

■'  '  a  ch.  ]4.  1,  39. 

^1  But  "covet  earnestly  the  best  gifts  ;  and  yet  show  I  unto  you  a  « ch.  12.  s,  9, 10, 
more  excellent  way. — ^  Though  I  speak  with  the  tongues  of  men  and  tJee  M;.tt.7.22.' 
of  angels,  and    have  not  charity,  I  am  become  as  sounding  brass,  or  a  '^ ,?'•'"•  T^?*^" 

i^        "  .'  '  /-h  \  \  Mark  11. 23. 

tmkling  cymbal.  ^  And  though  I  have  the  gift  0/  prophecy,  and  un-    Luke  17.  e. 
derstand  all  mysteries,  and  all  knowledge  ;  and  though  I  have  all  faith,  "^  p|^*'' fy  j'.,"' 
"so  that  I  could  remove  mountains,  and  have  not  charity,  I  am  nothing.    1  Pet.'4. 8. 
2  And  ''though  I  bestow  all  my  goods  to  feed  the  poor,  and  though  I  give  ^^J'/o."24!^^fi'i. 
my  body  to  be  burned,  and  have  not  charity,  it  profiteth  me  nothing.      2. 4. 
''  Charity  'suffereth  long,  and  is  kind  ;  charity  envieth  not  ;  charity  ^j.  s-i 
*vaunteth  not  itself,  is  not  puficd  up,  ^  doth  not  behave  itself  unseemly,  ^  -  J"''"  '*• 
•''seeketh  not  her  own,  is  not  easily  provoked,  thinketh  no  evil  ;  ^  re-    trut\^'  ' 
joiceth  °not  in   iniquity,  but  ''rejoiceth  tin   the   truth;    ^  beareth  'all  «  Ro'"^  ^•^- 1*^ 
things,  believeth  all  things,  hopeth  all  things,  endureth  all  things.  24. 


264 


THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIIL 


ch.  8.  2. 


f  Or,  reasoned. 

k  2  Cor.  3.  18.  & 
5.  7.  Phil.  3.  ]-2. 

*  Gr.  in  a  riddle. 

I  Matt.  18.  10. 
1  Jolin  3.  2. 


§    30. 

a  ch.  13.  31. 
4  Num.  11.25, 

29. 
c  Acts  2.  4.  &  10. 

46. 
*  Gr.  htareth. 

Acts  22.  9. 


d  ver.  26. 


f  Or,  tunes. 


I  Gr.  significant. 


*  Gr.  of  spirits. 


e  Eph.  5.  19.  Col. 

3.  16. 
/  Ps.  47.  7. 

^^  ch.  11.24. 


h  Ps.  131.2. 

Matt.  11.  25.  & 

18.  3.  &  19.  14. 

Rom.  16.  19.  ch. 

3.  1.  Eph.  4.  14. 

Heb.  5.  12,  13. 
i  Matt.  18.  3. 

1  Pet.  2.  2. 
(■  Gr.  perfect,  or, 

of  a  ripe  age.  ch. 

2.  6. 
j  John  10.  34. 
k  Is.  28.  11,  12. 


^  Charity  never  faileth :  but  whether  there  be  prophecies,  they  shall 
fail ;  whether  there  be  tongues,  they  shall  cease  ;  whether  there  be 
knowledge,  it  shall  vanish  away.  ^  For  ^we  know  in  part,  and  we  pro- 
phesy in  part ;  ^°  but  when  that  which  is  perfect  is  come,  then  that 
which  is  in  part  shall  be  done  away.  ^^  When  I  was  a  child,  I  spake 
as  a  child,  I  understood  as  a  child,  I  ^thought  as  a  child  :  but  when  I 
became  a  man,  I  put  away  childish  things.  ^^  For  'now  we  see  through 
a  glass,  *darkly  ;  but  then  'face  to  face  :  now  I  know  in  part ;  but  then 
shall  I  know  even  as  also  I  am  known.  ^^  And  now  abideth  faith,  hope, 
charity,  these  three  ;  but  the  greatest  of  these  is  charity  ! 


§  20.— chap.  xiv.  1-25. 
The  miraculous  gifts  being  sometimes  perverted,  by  being  used  to  ostentation,  St.  Paul 
shows  that  prophecy  is  to  be  preferred  to  tongues,  as  it  tends  more  to  the  edification  of 
the  Church. 

^  Follow  after  charity,  and  "desire  spiritual  gifts,  ''but  rather  that 
ye  may  prophesy.  -  For  he  that  "speaketh  in  an  iinknoivn  tongue  speak- 
eth  not  unto  men,  but  unto  God  :  for  no  man  *understandeth  him; 
howbeit  in  the  spirit  he  speaketh  mysteries :  ^  but  he  that  prophesieth 
speaketh  unto  men  to  edification,  and  exhortation,  and  comfort.  *  He 
that  speaketh  in  an  unknoivn  tongue  edifieth  himself ;  but  he  that 
prophesieth  edifieth  the  Church.  ^  I  would  that  ye  all  spake  with 
tongues,  but  rather  that  ye  prophesied  :  for  greater  is  he  that  prophe- 
sieth than  he  that  speaketh  with  tongues,  except  he  interpret,  that  the 
Church  may  receive  edifying.  ^  Now,  brethren,  if  I  come  unto  you 
speaking  with  tongues,  what  shall  I  profit  you,  except  I  shall  speak  to 
you  eitjier  by  ''revelation,  or  by  knowledge,  or  by  prophesying,  or  by 
doctrine  ?  '  And  even  things  without  life  giving  sound,  whether  pipe 
or  harp,  except  they  give  a  distinction  in  the  tsounds,  how  shall  it  be 
known  what  is  piped  or  harped  ?  ^  for  if  the  trumpet  give  an  uncer- 
tain sound,  who  shall  prepare  himself  to  the  battle  ?  ^  So  likewise  ye, 
except  ye  utter  by  the  tongue  words  teasy  to  be  understood,  how  shall 
it  be  known  what  is  spoken  ?  for  ye  shall  speak  into  the  air.  ^°  There 
are,  it  may  be,  so  many  kinds  of  voices  in  the  world,  and  none  of 
them  is  without  signification.  ^^  Therefore  if  I  know  not  the  meaninff 
of  the  voice,  I  shall  be  unto  him  that  speaketh  a  barbarian,  and  he 
that  speaketh  shall  be  a  barbarian  unto  me.  ^^  Even  so  ye,  forasmuch 
as  ye  are  zealous  *of  spiritual  gifts,  seek  that  ye  may  excel  to  the 
edifying  of  the  Church.  ^^  Wherefore  let  him  that  speaketh  in  an 
unknown  tongue  pray  that  he  may  interpret.  ^'^  For  if  I  pray  in  an  un- 
known tongue,  my  spirit  prayeth,  but  my  understanding  is  unfruitful. 
^^  What  is  it  then  ?  I  will  pray  with  the  spirit,  and  I  will  pray  with 
the  understanding  also :  T  will  sing  with  the  spirit,  and  I  will  sing 
■'^with  the  understanding  also.  ^*^  Else  when  thou  shalt  bless  with  the 
spirit,  how  shall  he  that  occupieth  the  room  of  the  unlearned  say 
Amen  °at  thy  giving  of  thanks,  seeing  he  understandeth  not  what  thou 
sayest  ?  ^^  For  thou  verily  givest  thanks  well,  but  the  other  is  not  edi- 
fied. ^^  I  thank  my  God,  I  speak  with  tongues  more  than  ye  all.  ^^  Yet 
in  the  church  I  had  rather  speak  five  words  with  my  understanding, 
that  by  my  voice  I  might  teach  others  also,  than  ten  thousand  words  in 
an  unknoivn  tongue. 

~°  Brethren,  ''be  not  children  in  understanding :  liowbeit  in  malice 
'be  ye  children,  but  in  understanding  be  tmen.  ^^  In  •'the  Law  it  is 
^written, — 

"  With  men  of  other  tongues  and  other  lips 
Will  I  speak  unto  this  people  ; 
And  yet  for  all  that  will  they  not  hear  me,  saith  the  Lord." 


Sect.  VI.]     THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  265 

22  Wherefore  tongues  are  for  a  sign,  not  to  them  that  believe,  but  to 
them  tliat  beUeve  not :  but  prophesying  serveth  not  for  them  that  be- 
lieve not,  but  for  them  which  believe.  '^■^  If  therefore  the  whole  Church 
be  come  together  into  one  place,  and  all  speak  with  tongues,  and  there 
come  in  those  that  are  unlearned,  or  unbelievers,  'will  they  not  say 
that  ye  are  mad  ?  ^'  But  if  all  prophesy,  and  there  come  in  one  that 
believeth  not,  or  one  unlearned,  he  is  convinced  of  all,  he  is  judged  of 
all,  2^  and  thus  are  the  secrets  of  his  heart  made  manifest ;  and  so 
falling  down  on  his  face  he  will  worship  God,  and  report  "that  God  is  "ze'iKl^^ 
in  you  of  a  truth.  


I  Acts  2.  13. 


§  31. — chap.  xiv.  26,  to  the  end. 
St.  Paul  gives  directions  for  the  most  profitable  way  of  exercising  their  gifts  in  the  public 
assemblies — Women  are  forbidden  to  speak  in  the  Churches — He  submits  the  truth  of 
his  doctrine  to  those  who  were  discerners  of  spirits — He  commands  that  every  thing  S  •^•^• 

be  done  in  their  Churches  both  decently,  and  according  to  the  observances  already  „  ^^^  g  ^j,  ^^ 
established  among  Christians.  8,9, 10. 

2*^  How  is  it  then,  brethren?  when  ye  come  together,  every  one  of    A^or.'ia.' :9. 
you  hath  a  psalm,  "hath  a  doctrine,  hath  a  tongue,  hath  a  revelation,  ^^^^'^^  ^^^ 
hath  an  interpretation  :   ''let  all  things  be  done  unto  edifying.  ^'^  If  any  a  I'i'hess.s.  i9, 
man  speak  in  an  unknown  tongue,  let  it  be  by  two,  or  at  the  most  by  /|'jg,,^4  j 
three,  and  that  by  course ;  and  let  one  interpret.  -^But  if  there  be  no  *  gt.  tumult,  or, 
interpreter,  let  him  keep  silence  in  the  Church  ;  and  let  him  speak  to  /^h.Trie!' 
himself,  and  to  God.  ^^  Let  the  prophets  speak  two  or  three,  and  'let  g  i  Tim.  a.  ii, 
the  other  judge  ;  ^^  if  any  thing  be  revealed  to  another  that  sitteth  by,  ^  ^j,  j,  3  ^p^ 
''let  the  first  hold  his  peace.  ^^  For  ye  may  all  prophesy  one  by  one,    Tip2^5°'i  m^' 
that  all  may  learn,  and  all  may  be  comforted  ;  ^^and  'the  spirits  of  the    3.1. 
prophets  are  subject  to  the  prophets  ;  ^^  for  God  is  not  the  author  of 
*confusion,  but  of  peace,  ■'^as  in  all  Churches  of  the  saints.  'iJohii4.  e. 

^'^  Let  "'your  women  keep  silence  in  the  Churches  :  for  it  is  not  per-  V'riiRss.'s.'ao. 
mitted   unto  them   to  speak;  hut ''they  arc  comnmnded  to  be  under  Mer.  33. 

obedience,  as  also  saith  the  'Law.  ^^  And  if  they  will  learn  any  thing,       

let  them  ask  their  husbands  at  home :  for  it  is  a  shame  for  women  to  §  32. 
speak  in  the  Church.  ^^  What !  came  the  word  of  God  out  from  you  ?  a  cai.  i.  n. 
or  came  it  unto  you  only  ?  *  J^"""-  ^-  ^;   ^ 

I'll-  \r  I  1  ••111-''  "<""•  !•  li)-  cb. 

"*' If^any  man  thmk  himseli  to  be  a  prophet,  or  spu'itual,  let  nim  1.21. 

acknowledge  that  the  things  that  I  write  unto  you  are  the  command-  *  or,houifa3t. 

ments  of  the  Lord  ;  ^^  but  if  any  man  be  ignorant,  let  him  be  ignorant,  speech'!^ 
^^  Wherefore,  brethren,  *covet  to  prophesy,  and  forbid  not  to  speak 


t  Gen.  3.  16. 
;■  2  Cor.  10.  7. 


d  Gal.  3.  4. 
e  ch.  11.2,23. 


with  tongues.  '^^  Let  'all  things  be  done  decently  and  in  order.  /Gai.  liik 


g  Ps.  22. 15,  &.C. 

§  32. — chap.  XV.  1-1  J.  Dan.  9.  20.  Zech. 

St.  Paul  proceeds  to  refute  a  Judaical  error  which  had  prevailed  among  the  Corinthians    ^g'  46^^^ctg  3* 
respecting  the  resurrection,  and  appeals  to  tlie  testimony  of  the  eyewitnesses,  as  the     18.  &  26. -23. 
best  evidences  of  the  resurrection  of  Christ.  ')  24* 

^Moreover,  brethren,  I   declare    unto  you    the  Gospel  "which  I  ft  Ps.  2. 7.  &  le. 
preached  unto  you,  which  also   ye  have    received,  and  Svherein  ye    Hos.^6.2."LQke 
stand  ;  ~  by  'which   also  ye  are  saved,  if  ye  *keep  in  memory  twhat  I    l^bs^^Ws'.^ 
preached  unto  you,  unless  ''ye  have  believed  in  vain.  ^For  'I  dehvered   p'^'j^pet  i^' 
unto  you  first  of  all  that^vhich  I  also  received,  how  that  Christ  died    11' 
for  our  sins 'according  to  the    Scriptures;  ■*  and  that  he  was  buried,  *  ^"^428  17. 
and  that  he  rose  asjain  the  third  da v, ''according  to  the  Scriptures;    J'^'^'^i^^^- 
^  and 'that  he  was  seen  of  Cephas,  then  •'of  the  Twelve.    ^  After  that   John  20.' 19,26. 
he  was  seen  of  above  five  hundred  brethren  at  once  ;  of  whom  the  ,.  ^^^^6  24. 50. 
greater   part  remain  unto  this  present,   but   some   are  fallen   asleep.    Acts  1.3,4. 
"^  After  that,  he  was  seen  of  James;  then  *of  all  the  apostles  ;  ^  and    2-2. 14,  is.' ch."  a 
'last  of  all  he  was  seen  of  me  also,  as  of  tone  born  out  of  due  time.  J'         .  ,. 
^  (For  I  am    the  least  of  the  apostles,   that  am  not  meet  to  be  called  „  Eph.  3. 8. 
VOL.  II.  34  w 


^66  THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.      [Part  XIII- 

"i.'Gai.^^ia*' ^'  an  apostle,  because  "I  persecuted  the  Church  of  God  :  i°but  °by  the 
PhiL3.6.iTim.  grace  of  God  I  am  what  I  am  ;  and  his  grace  which  ^vas  bestowed 
o  Eph.  2. 7, 8.  upon  me  was  not  in  vain  ;  but  ''I  labored  more  abundantly  than  they 
p  2  Cor.  11. 23.  all — 'yet  not  I,  but  the  grace  of  God  which  was  with  me.)  ^^  There- 
q  Matt.  10.20.     ^orc  whethcr  it  were  I  or  they,  so  we  preach,  and  so  ye  believed. 

Rora.  15.  18,  19.  

2  Cor.  3.  5.  Gal. 

2. 8.  Eph.  3.  7.  §  33. — chap.  XV.  12-22. 

St.  Paul  proves  the  certainty  of  the  resurrection  of  the  dead  from  the  resurrection  of 
Christ — Mankind  subjected  to  death  by  Adam,  and  raised  to  hfe  by  Christ. 

^^  Now  if  Christ  be  preached  that  he  rose  from  the  dead,  how  say 

§  ^^-         some  among  you  that  there  is  no  resurrection  of  the  dead  ?  ^^  But  if 

a  1  Thess.  4. 14.  ^j^gj-g  \^q  j^q  rcsurrcctiou  of  the  dead,  "then  is  Christ  not  risen  :   ^"^  and 

if  Christ  be  not  risen,   then  is  our  preaching  vain,  and  your  faith  is 

also  vain.  ^^  Yea,  and  we  are  found  false  witnesses  of  God :  because 

*A'''',nlo'P"    *we  have  testified  of  God  that  he  raised  up  Christ;  whom  he  raised 

&  4.  10, 3J.  ot  .  _  i  ' 

13.30.  not  up,  if  so  be  that  the  dead  rise  not.  ^'^  For  if  the  dead  rise  not,  then 

is  not  Christ  raised  ;  ^^  and  if  Christ  be  not  raised,  your  faith  is  vain ; 

cKom.4.25.        "ye  are  yet  in  your  sins:  ^^  then  they  also  which  are  fallen  asleep  in 

d  2  Tim.  3. 12.     Ciirist  are  perished.  ^°  If  "^in  this  life  only  we  have  hope  in  Christ,  we 

are  of  all  men  most  miserable. 
e  1  Pet.  1. 3.  20  g^|^  j^Q^y  ^jg  Christ  risen  from  the  dead,  and  become  ■''the  first- 

'^w'^CotiXr''  fruits  of  them  that  slept.     ~^  For  "since  by  man  came  death,  ''by  man 
Rev.  1.5.  came  also  the  resurrection  of  the  dead.  ^~  For  as  in  Adam  all  die,  even 

f  1  u"'i,'or    '  so  in  Christ  shall  all  be  made  ahve. 

A  John  11.25. 
Rora.  6.  23.  


c 


§  2^.— chap.  XV.  23-28. 

St.  Paul  reveals  the  order  of  the  resurrection — The  resignation  of  the  mediatorial  kingdom 

of  Christ,  after  the  resurrection  of  mankind  from  the  grave,  and  the  annihilation  of  sin 
5  34.  ^^^  death. 

a  ver.2o.  1  Thes.       ^^  BuT  "cvcry  man  in  his  own  order :  Christ  the  first  fruits  ;  afterward 

ft^D^  '  7  'i7  "7    ^^^y  ^'^^^  ^'^  Christ's  at  his  coming  :  ~^  then  cometh  the  end,  when  lie 

Ps.  iin.  i.Acts  shall  have  delivered  up  *the  kingdom  to  God,  even  the  Father ;  when 

?' 2I' Hcb!^[.'\'3.  ^^  shall  have  put  down  all  rule  and  all  authority  and  power;  ^°  for  he 

&10. 13.  must  reign,  '^Till  he  hath  put  all  enemies  under  his  feet.  -''The ''last 

'^Rev.'2o'.  14.''''     enemy  that  shall  be  destroyed  is  death.  -^  For  'He  hath  put  all  things 

e  Ps.  8. 6.  Matt,    under  his  feet.     But  when  he  saith,  "  All  things  are  put  under  him," 

1  Pet.'3. 22".  '  '  it  is  manifest  that  He  is  excepted,  which  did  put  all  things  under  him. 

/Phil. 3. 21.        28  And  Avhen  all  things  shall  be  subdued  unto  him,  then  ^shall  the  Son 

also  himself  be  subject  unto  Him  that  put  all  things  under  him,  that 

God  may  be  all  in  all. 


g  oh.  3.23.  &  n. 


§  35.  §  25.— chap.  xv.  29-34. 

a  2  Cor.  11.20.      The  disbelief  of  the  resurrection  is  inconsistent  with  the  nature  of  our  baptismal  pro- 
Gal.  5.    11.  .  .  ,  ,•  •  TT  ,  ,  11-1 

„  „  ,  lession.  and  encourages  licentiousness — He  exhorts  them  not  to  be  deceived. 

*  Some  read,  our.  ■  ° 

b  1  Thess.2. 19.  ~^  Else  what  shall  they  do  which  are  baptized  for  the  dead  ?  If  the 
%^9'"d  corV''  dead  rise  not  at  all,  why  are  they  then  baptized  for  the  dead  ?  ^^  And 

10, 11.  &  11. 23.  "why  stand  we  in  jeopardy  every  hour  ?  ^^  I  protest  by  *your  'rejoicing 
KfilrtheZlmer   whichi   havc  in   Christ  Jesus  our   Lord,  1  die  daily  !  ^~Iff after  the 

of  men.  manner  of  men  ''I  have  fouaht  with  beasts  at  Ephesus,  what  advan- 

e  Is.  22. 13.  & .'io.  tiigeth  it  me  ?    If  the  dead  rise  not ;  "  Let  'us  eat  and  drink  ;  for  to- 

i9.Eccics.2.24.  morrow  we  die."  ^^  Be  not  deceived:  "  Evil  •'"communications  corrupt 

Luke  12. 19.  good  maimers."  *^^  Awake  °to  righteousness,  and  sin  not;  ''for  some 
■^''^■^  ^'o  Ti      have  not  the  knowledge  of  God — I  'speak  this  to  your  shame. 

ff  Rom.  13. 11.  r>  I  J 

Eph.  5.  M.  

A  1  Thess.  4.  5.  §  m.—chap.  XV.   35-44. 

i  ch.  6.  5.  g^   Paxil  answers   the  philosophical  objections  raised  to  the  resurrection   of  the    dead, 

from  the  analogy  of  the  growth  of  a  plant  from  its  seed — He  shows  that  the  human 
body,  which  is  committed  to  the  ground,  will  in  the  same  manner  rise  again  at  the 
resurrection,  changed  in  its  properties,  and  more  beautiful  in  its  form. 


SrcT.  VI.]      THE  FIRST  EPISTLE  TO  THE  CORINTHIANS.  267 

^^  But  some  man  will  say,  "How  are  the  dead  raised  up  ?  and  with         §  36. 
what  body  do  they  come  ?  ="^  Thou  fool  !  Hhat  which  thou  sowest  is  not  «  ^zek.  37. 3. 
quickened,  except  it  die:  ^^and  that  which  thou  sowest,  thou  sowest  not  *  •'°'"»  12.24. 
that  body  that  shall  be,  but  bare  grain,  it  may  chance  of  wheat  or  of  some 
other  grain  :  ^"^  but  God  giveth  it  a  body  as  it  hath  pleased  him,  and  to 
every  seed  his  own  body.  ^'^  All  flesh  is  not  the  same  flesh  :  but  there  is 
one  kind  of  [flesh]  of  men,  another  flesh  of  beasts,  another  of  fishes,  and 
another  of  birds.  ^°  There  are  also  celestial  bodies,  and  bodies  terres- 
trial :  but  the  glory  of  the  celestial  is  one,  and  the  glory  of  the  terres- 
trial is  another.    ^^  There  is  one  glory  of  the  sun,   and  another  glory 
of  the  moon,  and  another  glory  of  the  stars  :   for  one  star  differeth 
from  another  star  in  glory.  ''-  So  'also  is  the  resurrection  of  the  dead.  ''^^^^-  If  ^j 
It  is  sown  in  corruption — it  is  raised  in  incorruption  :  ^^  it  "^is  sown  in  d  Phii.  a  21. 
dishonor — it  is  raised  in  glory :  it  is  sown  in  weakness — it  is  raised 
in  power :  "^^  it  is  sown  a  natural  body — it  is  raised  a  spiritual  body. 
There  is  a  natural  body,  and  there  is  a  spiritual  bodv.  

§  37.— chap.  XV.  45-49. 
The  Truth  of  the  Resurrection  proved  to  the  Jews  by  the  analogy  between  the  first  and 

the  second  Adam.  §  37. 

''^  And  so  it  is  written,  The  first  man  Adam  "was   made  a  living  "2"^"-^^ 
soul ;  'the   last  Adam  ivas  made  'r  quickening  spirit.  "^^  Howbeit  that 
was  not  first  which  is  spiritual,  but  that  which  is  natural ;  and  after-   57' p^^'i^a ^21 
ward  that  which  is  spiritual.  "*"  The  "^first  man  is  of  the  earth,  ^earthy  :    coi.  3. 4. 
the  second  man  is  the  Lord-^from  heaven.  ^^As  is  the  earthy,  such  ^i°^"^-l^\  „ 

"I'll  1  11  *  Oen.  a.  7.  at  0 

are  they  also  that  are  earthy:  "and  as  is  the  heavenly,  such  are  they    i9. 

also  that  are  heavenly;  '^^  and ''as  we  have   borne  the  image  of  the -^  •'°,*'°  V„Vi; 

^  Fella  3   20  21 

earthy,  'we  shall  also  bear  the  image  of  the  heavenly.  ^  Gen.  sis  ' 


b  Rom.  5.  14. 
c  John  5.  21.  &  6. 


i  Rom.  8.  29. 

§  38.— chap.  XV.  50,  to  the  end.  l^ihrhiKxti. 

St.  Paul  asserts  that  our  present  bodies  cannot  be   admitted  into  a  spiritual  state — He     1  John  3.  2. 

describes  the  manner  of  the  resurrection,  and  the  glorious  change  wliich  will  take 

place  in  a  state  of  immortality,  with  the  complete  victory  over  sin  and  death — From 

these  considerations  the  Corinthians  are  exhorted  to  an  active  and  steadfast  faith.  . 

g   .yi. 

^^  Now  this  I  say,  brethren,  that  "flesh  and  blood  cannot  inherit  the  a  Man.  le.  17. 
kinodom  of  God  ;  neither  doth  corruption  inherit  incorruption.    ^^  Be-   John  3. 3, 5. 
hold !  I  show  you  a  mystery  !  'We  shall  not  all  sleep,  "but  we  shall  all  be    ig,  17.   " 
chansed,  ^^  in  a  moment,  in  the  twinkling  of  an  eye.  at  the  last  trump.  ''  Phii.3. 21. 

o        ■'  ■  ~  ,  .  ^,      (2  Zech.  9.  14. 

("Tor  the  trumpet  shall  sound,  and  the  dead  shall  be  raised  incorrupti-    Jiatt.  24.'  31.' 
ble,  and  we  shall  be  changed.)  ""^  For  this  corruptible  must  put  on  in-    1  ThJ^'s.  4.  le. 
corruption,  and  'this  mortal  must  put  on  immortality.  ^'^  So  when  this  « 2  cor.  5. 4. 
corruptible  shall  have  put  on  incorruption,  and  this  mortal  shall  have  put  ■^^.''if^il' Rev.' 
on  immortality,  then  shall  be  brought  to  pass  the -^saying  that  is  written,    ^•^'^■ 
"Death  is  swallowed  up  in  victory."  ^^O^death  !  where  is  thy  sting?  i q^^^u' 
O  *grave  !  where  is  thy  victory  ?  ^^  The  sting  of  death  is  sin  ;  and  ''the  a  Rom.  4.15.  & 
strength  of  sin  is  the  Law.  ^^  But 'thanks  be  to  God,  which  giveth  us  ,  Rom.  7.25.' 
•'the  victory  through  our  Lord  Jesus  Christ !  ^®  Therefore,  *'my  beloved  j  1  John 5. 4,5. 
brethren,  be  ye  steadfast,  unmovcable,  always  abounding  in  the  work  *2Pet.  3. 14. 
of  the  Lord,  forasmuch  as  ye  know  'that  your  labor  is  not  in  vain  in  ^  '^^-  ^-  ^ 
the  Lord. 


§  .39. — chap.  xvi.  1-4. 
St.  Paul,  in  reply  to  the  last  inquiry  of  the  Corinthians,  gives  directions  as  to  the  manner 

in  which  Christians  should  provide  for  the  poor,  and  promises  to  send  their  collections  §  •'"• 

to  Jerusalem.  a  Acu  11.  29.  & 

24.  17.  Rom.  15. 

^  Now  concerning  "the  collection    for  the   saints,  as  I  have  given    ^^v.^F",'';^;.^; 
order  to  the  Churches  of  Galatia,  even  so  do  ye.    ^  Upon  'the  first  day    2. 10. ' 
of  the  week  let  every  one  of  you  lay  by  him  in  store,  as  God  hath  *j-Yo=2o.7.Eev. 


268 


THE  TUMULT  AT  EPHESUS. 


[Part  XIII. 


c  2  Cor.  8. 

19. 

t  Gr.  gift, 
2  Cor.  8. 
19. 

4,6, 

d  2  Cor.  8. 

4, 19. 

prospered  him,  that  there  be  no  gatherings  when  I  come.  -^And  when 
I  come,  "^whomsoever  ye  shall  approve,  by  your  letters,  them  will  I 
send  to  bring  your  *liberality  unto  Jerusalem.  ^  And  "^if  it  be  meet  that 
I  go  also,  they  shall  go  with  me. 


§  40. 


a  Acts  19.  21. 

2  Cor.  1. 16. 
b  Acts  ]5.  3.  &. 

17.  15.  &21.  5. 

Rom.  15.  24. 

2  Cor.  1.  16. 
c  Acts  18.  21.  ch. 

4.  19.  J;ime3  4. 

15. 
d  Acts  14.  27. 

2  Cor.  2.  12. 

Col.  4.  3.  Rev. 

3.8. 

«  Acts  19. 9. 
f  Acts  19.  22.  ch. 

4.  17. 

g  Rom.  16.  21. 
Phil.  2.20,22. 

1  Thess.  3.  2. 

h  1  Tim.  4. 12. 
i  Acts  15.  33. 
i  ch.  1.  12.  &  3. 
•'5. 

k  Matt.  24.  42.  & 
25.  13.  1  Theas. 

5.  6.  1  Pet.  5.  8. 
I  ch.  15.  1.  Phil. 

1.  27.  &  4.  1. 

IThesg.  3.  8. 

S  Thess.  2.  15. 
m  Eph.  6.  10. 

Col.  1.  11. 
71  ch.  14.  1. 1  Pet. 

4.8. 

0  ch.  1.  16. 

p  Rom.  16.  5. 
gr  2  Cor.  8.  4.  & 
9.  1.  Heb.  6.  10. 

r  Heb.  13. 17. 
s  Heb.  C.  10. 
t  2  Cor.  11.  9. 

Phil.  2.  30. 

Philemon  13. 

u  Col.  4.  8. 

V  1  Thess.  5.  12. 

Phil.  2.  29. 
w  Rom.  16.  5,  15. 

Philemon  2. 
X  Rom.  16.  16. 
y  Col.  4.  18. 

2  Thess.  3.  17. 

1  Eph.  6.  24. 
a  Gal.  1.  8,  9. 
6  Jude  14, 15. 
c  Rom.  16.  20. 


40. — chap.  xvi.  5,  to  the  end. 
St.  Paul  concludes  his  Epistle  with  various  messages  and  salutations — He  gives  an 
account  of  his  son  Timothy,  and  Apollos'  intention  of  coming  to  see  them — Recom- 
mends Timothy  to  them — He  exhorts  them  to  faith  and  charity — Recommends 
Stephanas,  Fortunatus,  and  Achaicus  to  them — He  concludes  with  greetings  and 
salutations. 

^  Now  I  will  come  unto  you,  "when  I  shall  pass  through  Macedonia  ; 
(for  I  do  pass  through  Macedonia ;)  ^  and  it  may  be  that  I  will  abide, 
yea,  and  winter  with  you,  that  ye  may  'bring  me  on  my  journey  whith- 
ersoever I  go.  '^  For  I  will  not  see  you  now  by  the  way  ;  but  I  trust 
to  tarry  awhile  with  you,  'if  the  Lord  permit.  ^  But  I  will  tarry  at 
Ephesus  until  Pentecost ;  ^  for  ''a  great  door  and  effectual  is  opened 
unto  me,  and  ^ there  are  many  adversaries. 

^"  Now  -^if  Timotheus  come,  see  that  he  may  be  with  you  without 
fear :  for  ^he  worketh  the  work  of  the  Lord,  as  I  also  do  ;  ^^  let  ''no  man 
therefore  despise  him.  But  conduct  him  forth  'in  peace,  that  he  may 
come  unto  me ;  for  I  look  for  him  with  the  brethren. 

^^  As  touching  our  brother  ^Apollos,  I  greatly  desired  him  to  come 
unto  you  with  the  brethren :  but  his  will  was  not  at  all  to  come  at 
this  time ;  but  he  will  come  when  he  shall  have  convenient  time. 

^^  Watch  ''ye,  'stand  fast  in  the  faith,  quit  you  like  men,  '"be  strong  ; 
^^  let  "all  your  things  be  done  with  charity. 

^^  I  beseech  you,  brethren,  (ye  know  "the  house  of  Stephanas,  that 
it  is  ''the  first-fruits  of  Achaia,  and  that  they  have  addicted  themselves 
to  'the  ministry  of  the  saints,)  ^^  that  ''ye  submit  yourselves  unto  such, 
and  to  every  one  that  helpeth  with  us,  and  'laboreth. 

^^  I  am  glad  of  the  coming  of  Stephanas  and  Fortunatus  and  Achai- 
cus :  'for  that  which  was  lacking  on  your  part  they  have  supplied  ; 
^^  for  "they  have  refreshed  my  spirit  and  yours.  Therefore  "acknowl- 
edge ye  them  that  are  such. 

^^  The  Churches  of  Asia  salute  you.  Aquila  and  Priscilla  salute 
you  much  in  the  Lord,  '"with  the  Church  that  is  in  their  house  :  ^^  all 
the  brethren  greet  you.  ""Greet  ye  one  another  with  a  holy  kiss. 

-^  The  ''salutation  of  me  Paul  with  mine  own  hand,  ~^  (if  any  man 
*love  not  the  Lord  Jesus  Christ,  "let  him  be  Anathema  !  ''Maran-atha,) 
2^  the  "grace  of  our  Lord  Jesus  Christ  be  with  you  !  ~^  My  love  be  with 
you  all  in  Christ  Jesus  !     [Amen.] 

[[The  First  Epistle  to  the  Corinthians  was  written  from  Philippi  by 
Stephanas,  and  Fortunatus,  and  Achaicus,  and  Timotheus.J 

[end  of  the  first  epistle  to  the   CORINTHIANS.] 


SECT.  VII.     Section  VIL — St.  Paul  continues  at  Ephesus — A  Tumult  is  occasioned 

at  that  -place  by  Demetrius.^ 
Acts  xix.  latter  part  ofver.  22,  to  the  end. 
2^  But  he  himself  staid  in  Asia  for  a  season.  -^  And  "the  same 
time  there  arose  no  small  stir  about  'that  way.  ~^  For  a  certain  man 
named  Demetrius,  a  silversmith,  which  made  silver  shrines  for  Diana, 
brought  "no  small  gain  unto  the  craftsmen.  ~^  Whom  he  called  to- 
gether with  the  workmen  of  like  occupation,  and  said,  "  Sirs,  ye  know 
that  by  this  craft  we  have  our  wealth  ;  ~"  moreover  ye  see  and  hear,  tliat 
not  alone  at  Ephesus,  but  almost  throughout  all  Asia,  this  Paul  hath 
persuaded   and   turned   away  much   people,  saying  that  ''they  be  no 


V.  ^.  5Gor7. 

J.P.476i)or70. 

Ephesus. 

m  See  Note  12. 
a  2  Cor.  1.8. 
b  See  ch.  9.  2. 
c  ch.  16.  16,  19. 


d  Ps.  115.  4.  Is 
44.  10-20.  Jor, 
10.  3. 


Sect.  IX.]  THE  FIRST  EPISTLE  TO  TIMOTHY.  269 

gods,  which  are  made  with  hands.  -^  So  that  not  only  this  our  craft  is 
in  danger  to  be  set  at  nought ;  but  also  that  the  temple  of  the  great 
goddess  Diana  should  be  despised,  and  her  magnificence  should  be 
destroyed,  whom  all  Asia  and  the  world  worshippeth." 

2^  And  when  they  heard  these  sayings,  they  were  full  of  wrath,  and 
cried  out,   saying,  "  Great  is  Diana  of  the  Ephesians  !  "  ^^  And  the 
whole  city  was  filled  with  confusion;  and  having  caught 'Gains  and  *ico"'i.i4. ' 
■^Aristarchus,  men  of  Macedonia,  Paul's  companions  in  travel,  they  ^^\^;^;^^'^ 
rushed  with  one  accord   into  the  theatre.  ^'^  And  when  Paul  would    Philemon  24! 
have  entered  in  unto  the  people,  the  disciples  suffered  him  not.  ^^  And 
certain  of  the  Chief  [Priests]   of  Asia,  which  were  his  friends,  sent 
unto  him,  desiring  him  that  he  would  not  adventure  himself  into  the 
theatre.  ^-  Some  therefore  cried  one  thing,  and  some  another  ;  for  the 
assembly  was  confused,  and  the  more  part  knew  not  wherefore  they 
were  come  together.  ^^  And  they  drew  Alexander  out  of  the  multitude, 
the   Jews  putting  him   forward  ;  and  ^Alexander  ''beckoned  with  the  ^sxTri.^if ' 
hand,  and  would  have  made  his  defence  unto  the  people.  ^4  But  when  h  ch.  12. 17. 
they  knew  that  he  was  a  Jew,  all  with  one  voice  about  the  space  of 
two  hours  cried  out,  "  Great  is  Diana  of  the  Ephesians !  " 

2-^  And  when  the  townclerk  had  appeased  the  people,  he  said,  "  Ye 
men  of  Ephesus  !  what  man  is  there  that  knoweth  not  how  that  the  ^       ^  ^^^^  ^^ 
city  of  the  Ephesians  is  *a  worshipper  of  the  great  goddess  Diana,  and    ke^er'^  ""^ 
of  the  image  which  fell  down  from  Jupiter?  ^^  Seeing  then  that  these 
things   cannot  be   spoken  against,  ye  ought   to  be  quiet,  and  to  do 
nothing  rashly.     ^"^  For  ye  have  brought  hither  these  men,  which  are 
neither  robbers  of  churches,  nor  yet  blasphemers  of  your  goddess. 
2s  Wherefore  if  Demetrius,  and  the  craftsmen  which  are  with  him, 
have  a  matter  against  any  man,  tthe  law  is  open,  and  there  are  depu-  ^^^'/^^/l^^l 
ties  ;  let  them  implead  one  another.  ^^  But  if  ye  inquire  any  thing  con- 
cerning other  matters,  it  shall  be  determined  in  a  tlawful  assembly.  ^  *^''  '^*'""t- 
^"  For  we  are  in  danger  to  be  called  in  question  for  this  day's  uproar, 
there  being  no  cause  whereby  we  may  give  an  account  of  this  con-  — . 

course."  *^  And  when  he  had  thus  spoken,  he  dismissed  the  assembly. 


SECT.  viri. 
Section  VIII. — St.  Paul  leaves  Ephesus  and  goes  to  Macedonia.  — 

Acts  xx.  1.  Ipl-el'^or  7o' 

And  after  the  uproar  was  ceased,  Paul  called  unto  him  the  disciples,    '  ^J^^^^-J^ 
and  embraced  them,  and  "departed  for  to  go  into  Macedonia.  ^  ^  coTTe  5 

1  Tim.'  1.  3. " 


Section  IX. — St.  Paul  writes  his  First  Epistle  to  Timothy,  to  direct 

him  hoiv  to  proceed  in  the  Suppression  of  those  false  Doctrines,  and     ^^^^'  ^^' 
Corruptions,  ivhich  the  Jewish  Zealots  were  endeavouring  to  establish  v.  JE.  57  or  8. 
in  the  Church  of  Ephesus,  over  ivhich  he  was  appointed  to  preside.^     J.P.4770or71. 

THE   FIRST  EPISTLE  TO  TIMOTHY.  — 

§  1. 

§  I- — chap.  i.  1,  2.  n  See  Note  13. 

The  Salutation.  a  Acts  9.  15.  Gal 

^  Paul,  an  apostle  of  Jesus  Christ  "by  the  commandment  ''of  God  j  ch.'2. 3.  &4. 
our  Saviour,  and  [Lord]  Jesus  Christ,  "which  is  our  hope  ;  ^  unto  "^Timo-    &b.  10.  & 3!  4 
thy,  'my  own  son  in  the  faith  !  ■'^Grace,  mercy,  and  peace,  from  God   •^"'^^  ^• 
our  Father  and  Jesus  Christ  our  Lord  !  d  Acts  le.  i. 

lCor.4.I7.  Phil. 

2.  19.  1  Thess. 

§  2. — chap.  i.  3,  4.  ^-  ~- 

^  ^  e  Tit.  1.  4. 

St.  Paul  reminds  Timothy  of  the  causes  for  which  he  had  left  hira  at  Ephesus — To  y  qj^]  j  3  g  Tim 
oppose  the  Jewish  zealots,  who  endeavoured  to  intermix  genealogies  and  traditions  1.  2. 1  Pet.  1.  2. 
with  the  Christian  doctrines. 

VOL.   II.  *W 


2.  1. 

h  cli.  6.  15. 


270  THE  FIRST  EPISTLE  TO  TIMOTHY.  [Part  XIII. 

5  ^-  ^  As  I  besought  thee  to  abide  still  at  Ephesus,  "when  I  went  into 

Vhi!!'2^°24!'  ^'  Macedonia,  that  thou  mightest  charge  some  ''that  they  teach  no  other 
6  Gal.  1. 6, 7.  ch.  doctrine,  ■*  neither  "give  heed  to  fables  and  endless  genealogies,  "^ which 
c  ch.'4. 7.  &6.4,  minister  questions,  rather  than  godly  edifying  which  is  in  faith  :  so  do. 

20.  2  Tim.  2.  14,'  

l(i,  23.  Tit.  1.  r  o         ,  •    ^    -. 

14.  &  3.  9.  §  6. — chap.  1.  5-10,  and  part  ofver.  11. 

d  ch.  G.  4.  St.   Paul  explains   the   design  and    use  of  the  Law,  which  he  shows  to  be  perfectly 

consistent  with  Christianity,  as  it  enforces  moral  goodness,  and  condemns  all  kinds  of 

§  3.  wickedness. 

"g^i"5' 14  ^' ^°'  ^  (Now  "the  end  of  the  commandment  is  charity ''out  of  a  pure 
6  2  Tim.  2. 22.  heart,  and  o/a  good  conscience,  and  0/ faith  unfeigned  :  ^  from  which 
*  Or,  ornot  aiming  souiG  *having  swcrvcd  havc  turned  aside  unto  "vain  jangling  ;  "^  desiring 
c  ch.  6. 4, 20.  to  be  teachers  of  the  Law  ;  ''understanding  neither  what  they  say,  nor 
d  ch.  6. 4.  whereof  they  affirm.  ^  But  we  know  that  "the  Law  is  good,  if  a  man 

/  GiTa.  i9r&  5.  u^6  it  lawfully  ;  ^  knowing  -^this,   that  the   Law   is  not   made  for  a 
2^-  righteous  man,  but  for  the  lawless  and  disobedient,  for  the  ungodly 

o*  ch.  fi  3. 2  Tim.  .  -^  o         j 

"4. 3!  Tit.' 1. 9.  &  and  for  sinners,  for  unholy  and  profane,  for  murderers  of  fathers  and 
murderers  of  mothers,  for  manslayers,  '"  for  whoremongers,  for  them 
that  defile  themselves  with  mankind,  for  men-stealers,  for  liars,  for 
§  4.  perjured  persons,  and  if  there  be  any  other  thing  that  is  contrary  ^to 

°GuK  2?7^.'coi.     sound  doctrine  ;  ^^  according  to  the  glorious  Gospel  of  ''the  blessed  God. 

1.  25.  1  Thess.  

2.  4.  ch.  2.  7. 

2  Tim.  1. 11.  §  4. — chap.  i.  part  of  ver.  11,  and  12-17. 

'  ^      10  Q  ^''"  ^^^^  digresses  to  enlarge  on  the  goodness  of  Christ  in  making  him  an  Apostle  of  this 

c  1  Cor'7~25.  glorious  dispensation,  and  from    God's  mercy  to  himself,  he  invites  all  sinners  to 

</ 2  Cor.  3. 5,  6.  repentance. 

&4. 1.  Col.  1.  11  ^jjj(2n  "was  committed  to  my  trust,  ^^  and  I  thank  Christ  Jesus  our 
e  Acts  8. 3.  &  9.   Lord,  Vho  hath  enabled  me,  "for  that  he  counted  me  faithful,  "^puttins 

1   1  Cor,  15.  9.  ^1^0 

Phil.  3. 6.  '  '    me  into  the  ministry,  ^^  who  "was  before  a  blasphemer,  and  a  persecutor, 

/■  L"i<e^23^34.^      and  injurious  ;  but  I  obtained  mercy,  because  -^I  did  it  ignorantly  in 

Acts 3.' 17 .'& 26.  unbelief,  ^"*and  °the  grace  of  our  Lord  was  exceeding  abundant ''with 

Rom  5  '>o.       faith  'and  love  which  is  in  Christ  Jesus  :  ^^  this  ^is  a  faithful  saying,  and 

icoi.  15. 10.      worthy  of  all  acceptation,  that  *Christ  Jesus  came  into  the  world  to 

^  T^  T""-r"  \-^^'     save  sinners,  of  whom  I  am  chief ;  ^^  howbeit  for  this  cause  I  'obtained 

I  Luke  7.  47.  I  .  '  . 

j  ch.  3. 1.  &  4. 9.  mercy,  that  in  me  first  Jesus  Christ  might  show  forth  all  long-suffering, 

TiT.'s.'s.'"'      "for  a  pattern  to  them  which  should  hereafter  believe  on  him  to  life 

k  Miitt.  9. 13.       everlasting  : — "  now  unto  "the  King  eternal,  "immortal,  ^invisible,  'the 

Mark  2.  17.  Luke  '^  » 

5. 32.~&  19. 10.    onlv  wise  God,  '^be  honor  and  glory  for  ever  and  ever  !    Amen.) 

Rom.5.8.  IJohn  ;■  o        ./  / 

3.  5.  


I  2  Cor.  4. 1.  §  5. — chap.  i.  18,  to  the  end. 

"*  p  *^  I'o  ir  &  ^'--  P^^ul  reminds  Timothy  that  he  had  been  appointed  by  prophecy  to  the  Christian 

145.  13.  Dan.  7.  ministry,  and  exhorts  him  to   persevere  in  the  purity  of  the  faith,  and  a  good  con- 

14.  ch.  6.  15, 10.  science — Alexander  and  Hymenasus,  who  had  preserved  neither,  are  punished  for  their 

n  Rom.  1.  23. 

p  John  1. 18.  impiety. 

i'john4.^^2.  ^^This  charge  "I  commit  unto  thee,  son  Timothy,  'according  to  the 

'jui'ie  V' ^'^'  prophecies  which  went  before  on  thee,  that  thou  by  them  mightest 

r  1  chro.  29. 11.  '^yyjj^  ^  good  Warfare  ;  ^^  holding  ''faith,  and  a  good  conscience,  which 

~T7~  some  having  put  away  concerning  faith  "have  made  shipwreck  :  ^^  of 

whom  is  ■''Hymenaeus  and  ^Alexander,  whom  I  have  ''dehvered  unto 

"oo.'b  Tim!  2. 2.  Satan,  that  they  may  learn  not  to  'blaspheme. 


6  Kcclus.  46.  1. 
ch.  4.  14. 


c  ch.  6.  12. 2 Tim.  ^  6.— chap.  U.  1-7. 

2.  3.  &  4. 7.  ^                  r 

d  ch.  3.  9.  In  opposition  to  the  Judaizing  Christians,  St.  Paul  commands  the  Christian  converts,  in 

^o'-n^n^o  17  the  benevolent  spirit  of  the  Gospel,  to  pray  for  all  men,  whether  Jews  or  Gentiles: 

g  2  'I'im.  2.  14.  and  especially  for  kings,  and  those  in  authority,  of  whatsoever  nation  or  country — He 

i  Ac*ts"i3^'  45  declares  this  to  be  acceptable  in  the  sight  of  God,  who  would  have  all  men  saved, 

and  with  whom  tliere  is  only  one  Mediator  between  God   and   men  of  all  nations — 

c  g  St.  Paul  is  appointed  to  make  these  triitlis  known  to  the  Gentiles  as  well  as  to  the  Jews. 

*  ot,  desire.  1 1  *EXH0RT  therefore,  that,  first  of  all,  supplications,  prayers,  inter- 


KiiCT.  IX.]  THE  FIRST  EPISTLE  TO  TIMOTHY.  271 

cessions,  and  giving  of  thanks,  be  made  for  all  men  ;  ~  for  "kings,  and  "gfT^'  ^^''"' 
''for  all  that  are  in  tauthority  ;  that  we  may  lead  a  quiet  and  peaceable  *  «ora.  13. 1. 
life  in  all  godliness  and  honesty.  ^  For  this  is  "good  and  acceptable  in  t  fj^-'f"'"""^ 
the  sight  "of  God  our  Saviour;  ''who 'will  have  all  men  to  be  saved,  cRom.  12. 2  ch. 
■'^and  to  come  unto  the  knowledge  of  the  truth.  ^  For  ""there  is  one  God,  J''f' ,  ,  o^,. 
and  ''one  mediator  between  God  and  men,  the  man  Christ  Jesus,  ^  who    i-9. 
'gave  himself  a  ransom  for  all:  tto 'be  testified  *in  due  time, ''' where-  "johns'.  ifi",^?". 
unto  'I  am  ordained  a  preacher,  and  an  apostle,  (I  '"speak  the  truth  in    2pp,%^  9 
Christ,  a7id  [I]  lie  not ;)  "a  teacher  of  the  Gentiles  in  faith  and  verity.  /  John  17. 3. 

2  'J'im.  2.  25. 

g  Rom.  3.  29,30. 

&  10.  12.  Oal.  3. 

§  7. -chap.  ii.  8,  to  the  end.  /Jj^^  ^  ^  ^  ^^ 

The  duty  of  prayer  is  again  enjoined — Men  are  commanded  to  offer  up  public   prayers  ;     15. 

whicli  are  not  to  be  confined  to  tlie  svnaffoirue,  or  the  temple  at  Jerusalem;  but,  if  i  Mat.  20.28. 

.  Mark  10   4.5 

offered  with  devotion,  are  acceptable  in  every  place — Christian  women  are  exhorted  to     Eph.  1.  7.  Tit. 

good  works,  and  to  silence — Their   dress  is  to  be  consistent  with  their  holy  profession    ~-  ^^- 

— The  woman,  on  account  of  her  transgression,  is  to  be  subject  to  the  man — The  curse  t  ^''  "testimony. 

denounced  against  her  will  be  mitigated  on  the  condition  of  faith  and  holiness.  ■'g  f  i^Jjg  'j   20 

^I  WILL  therefore  that    men   pray  "every  where,  ''lifting   up  holy    ~i''"''-8- 
hands,  without  wrath  and  doubting:  ^  in  like  manner  also,  that  '  wo-    oui.  4. 4.  Eph. 
men  adorn  themselves  in  modest  apparel,  with  shamefacedness  and    {.n'.      '  ' 
sobriety  ;  not  with  *broidered  hair,  or  gold,  or  pearls,  or  costly  array  ;  'Jf^-  ^■^\^,- 
^^  but  ''(which  becometh  women  professing  godliness)  with  good  works,  m  Rom.o.  i. 
^^  Let  the  woman  learn  in  silence  with  all  subjection  ;  ^^but  "I  suffer  not  ",?°,'!?-  j}-}^-^ 

.  J  '  I.>.  in.  Gal.  1. 

a  woman  to  teach,  •'^nor  to  usurp  authority  over  the  man,  but  to  be  in    "'• 

silence.   ^^  For  °  Adam  was  first  formed,  then  Eve.   ''^  And  ''Adam  was        ~&~7~ 

not  deceived,  but  the  woman  being  deceived  was  in  the  transgression  ;  a  Mai.  1.11. 

^^^  notwithstanding  she  shall  be  saved  in  childbearing,  if  they  continue  /pI,"\34~o  i^ 

in  faith  and  charity  and  holiness  with  sobriety.  ]-i5- 

c  1  Pet.  3. 3. 

*  Or,  plaited. 


d  1  Pet.  3.  4. 

§8.-chap.m.l-7.  }  r^Vk''- 

The   qualifications  of  a  Bishop,  superintendent  over  several  conorreD-ations,  and  of  a  f  Gen.  1. 27.  &.S. 
Minister  over  one  congregation,  are  described.  p  'g~  "       °'-''- 

^  This  "is  a  true  saying.  If  a  man  desire  the  office  of  a  ''bishop,  he  Vco".  h.\ 

desireth  a  good  'work.  -  A  ''bishop  then   must  be  blameless,  'the  hus-        

band  of  one  wife,  vigilant,  sober,  *of  good  behaviour,  given  to  hospital-  ^  ^,^  j^  ,^' 
ity,  ■''apt  to  teach  ;  ^  tnot  "given  to  wine,  ''no  striker,  'not  greedy  of  filthy  *  Aptsbo.bs. 
lucre  ;  but  ^patient,  not  a  brawler,  not  covetous  ;  ^one  that  ruleth  well  c  Epii.  4.12. 
his  own  house,  *having  his  children   in   subjection  with  all  gravity;  tJiUl^'g^'^''" 
^  (for  if  a  man  know  not  how  to  rule  his  own  house,  how  shall  he  take  }  ^riT'^^. 
care  of  the  Church  of  God  ?)  ^  not  ta  novice,  lest  being  lifted  up  with  \^'\J^'^I.J,""'^a 
])ride  'he  fall  into  the  condemnation  of  the  devil :   "  moreover  he  must    «i<r  wrong,  as 
have  a  good  report  "'of  them  which  are  without;  lest  lie  fall  into  re-  /verl's^'Tit.  1. 
proach  "and  the  snare  of  the  Devil.  /.j  ti,,,  .3  04. 

i  1  Pet.  5.  9. 

j  a  Tim.  2.  24. 

k  Tit.  I.  6. 


§  9.— chap.  ill.  8-13.  J  0r,"flnf  imrly 

The  qualifications  of  the  Deacons  are  enumerated  ;  their  wives  are  to  be  examples  to  the  /is'.'h!  '/o^-'^''* 

people.  m  Acts  20. 12. 

^Likewise   must  "the   deacons  be  grave,  not  double-tongued, ''not    1  Thes.'4.'i2. 
given  to  much  wine,  not  greedy  of  filthy  lucre  ;   -^  h.olding  'the  mystery  \%^-^-~'^"^ 
of  the  faith  in  a  pure  conscience  ;  ^^  and  let  these  also  first  be  proved ;        ~7~q~ 
then  let  them  use  the  office  of  a  deacon,  being  found  blameless  :  ^^  even  a  Acts  e.  3. 
''so  must  their  wives  be  grave,  not  slanderers,  sober,  faithful  in  all  ',^0  pH^'a. 
tilings.   '-  Let  the  deacons  be  the  husbands  of  one  wife,  ruling  their    21. 
children  and  their  own  houses  well.   1^  For 'they  that  have  *used  the  dVit.-iV 
office  of  a  deacon  well  purchase  to  themselves"  a  good  degree,  and  '21'.'"'  *^'""'  ~^' 
great  boldness  in  the  faith  which  is  in  Christ  Jesus."  *  ^J^  Nole  k"'" 


272  THE  FIRST  EPISTLE  TO  TIMOTHY.  [Part  XIII. 

§  10.  ^S  10.— chap.  iii.  14,  to  the  end. 

%^''' "o~9n~~'    ^*^'  ^^"^  encourages  Timothy  in  his  episcopal  and  ministerial  duties  by  reminding  Mm 
6  Knapp  k.  Gries-  of  the  sublimer  doctrines  of  the  Christian  religion. 

ri^d^after'^c'or''  ^^  These  things  Write  I  unto  thee,  hoping  to  come  unto  thee  shortly  ; 
and  connect  "the  ^^  but  if  I  tarry  long,  that  thou  mayest  know  how  thou  oughtest  to 
the  ne.vt sen"  behavo  thyself  "in  the  house  of  God,  which  is  the  Church  of  the  Hving 
awkward^ori-"  God,'  the  pillar  and  *ground  of  the  truth.  '^^  And  without  controversy 
'he"p''r'esent7unc-  ^^^^^  *^  ^'^®  Hiystery  of  godliucss ;  'God  was  tmanifest  in  the  flesh, 
tuation,  which     ''justified  in  the  Spirit,  *seen  of  angels,  -^preached  unto  the  Gentiles, 

Wolhus  says  ffii-i-iiii  o?i  ; 

was  most  esteem-  ^  bclieved  ou  ID  thc  world,  "received  up  into  elorv. 

ed  in  his  day,  f  b        J 

(see  C«r<z!,iv.  447),  seems  preferable.  Even  Wakefield  and  the  Imjrroved  Version  think  so.— Ed.  *  Or,  stay.  c  John  1. 
14.  1  John  1.  2.  \  Gr.  manifested.  d  Matt.  3.  ]G.  John  ].  32,33.  &  15.  26.  &  16.  8,  9.    Rom.  1.  4.  1  Pet.  3.  18.    1  John  5. 

6,  Jtc.  e  Matt.  28.  2.  Mark  16.  5.  Luke  2.  13.  &  24.  4.  Jolm  20.  12.  Eph.  3.    10.   1  Pet.  1.  12.         /  Acts  10.  34.  &l  13.  46, 

48.  Gal.  2.  8.  Eph.  3.  5,  6,  8.  Rom.  10.  18.  Col.  1.  27,28.  ch.  2.  7.        ^Col.  1.  G,  23.  h  Luke  24.  51.  Acts  1.  19.   1  Pet.  3.  22. 


T  ,    ,p  io  §  ll- — chap.  iv.  1-11. 

2  Thess.  2.  3.  ^7  t^e  Spirit  of  God  St.  Paul  foretells  the  apostacy  of  the  Christian  Church,  and  describes 

n  p'"''.,''"J'*"^'  ^^^  character  of  its  corruptions;  intimating  thereby  that  the  Judaizing  teachers  were 

1  John  2.18.  Jude  some  ot  tliose  wlio  were  preparing  its  way — Timothy  is  cautioned  against  all  tendencies 

h^\  p^'       on  ^°  these  corruptions,  and  exhorted  to  inculcate  the  practice  of  virtue  and  piety,  as  the 

c  2  Tini.  3. 13.  o'l'y  profitable  and  acceptable   service  of  a  Christian  ;  and  he  is  enjoined  to  enforce 

iffTi  ""  ^'  ^°**  ^^^^  important  truth,  although  for  so  doing  he  will  be  reproached  and  persecuted. 

'^3?  Re" 9^20^'^'  ^  Now  thc  Spirit  "speaketh  expressly,  that  'in  the  latter  times,  some 
e  Matt. 7'.  15.       shall  depart  from  the  faith,  giving  heed  'to  seducing  spirits,  ''and  doc- 

2P^t'.2.'3.  '  trines  of  devils  ;  ^  speaking  'lies  in  hypocrisy  ;  -^having  their  conscience 
^  ^  c'orl'7'.^28      seared  with  a  hot  iron;  -^  forbidding  "'to  marry,  Vn^/  commanding  to 

aom^He'b'' 13 4  abstain  from  meats,  which  God  hath  created  'to  be  received  •'with 
h  Rom.  14. 3, 17.  thaiiksgivino;  of  them  which  believe  and  know  the  truth.  ^  For  *everv 

1  Cor.  8.  8.  ~  ~  .  .  .       .  .        •' 

t  Gen.'i.'29.  &9.  crcaturc  of  God  is  good,  and  nothing  to  be  refused,  if  it  be  received 
j  Rom.  14. 6.  with  thanksgiving  ;  ^  for  it  is  sanctified  by  the  word  of  God  and  prayer. 
k-Rom.u.^vi  ^  If  thou  put  the  brethren  in  remembrance  of  these  things,  thou 

-?/ ij^"^-'''-^-  shall  be  a  good  minister  of  Jesus  Christ,  'nourished  up  in  the  words 
/  2  Tim.  3. 14,15.  of  faith  and  of  good  doctrine,  whereunto  thou  hast  attained.  ^  But 

20. 2  Tim'.  2. 16,  "'refuse  profane  and  old  wives'  fables,  and  "exercise  thyself  rather  unto 

_.^&4. 4.Tit.  gQ(jji,^ggg_  ^For  "bodily  exercise  profiteth  *little  ;  ^but  godliness  is 
0 1  cor.^8.^8"  profitable  unto  all  things,  'having  promise  of  the  life  that  now  is,  and 
*^or"  ~for'^'v       ^^  ^^^^^  which  is  to  come.  '^  This  'is  a  faithful  saying  and  worthy  of  all 

time.  acceptation  ;  ^^  for  therefore  'we  both   labor  and   suffer  reproach,  be- 

?  i>s!  37. '4.  &  84.  cause  we  'trust   in  the  living  God,  "who  is  the   Saviour  of  all   men, 

&'i45.\^9.ftiitt.  specially  of  those  that  believe.  ^^  These  "things  command  and  teach. 

6.  33.  &  19. 29.  "  

Mark  10.  30. 

Rom.  8.  28.  §  12. — chap.  iv.  12,  to  the  end. 

s  1  Cor.  4^11  10  ^t-  I'^ul  gives  Timothy  directions  as  to  his  own  conduct,  and  warns  him  to  put  away  all 
t  ch.  6.  17.  subjects  of  speculative  teachino- — To  become  an  example  to  the  Church  -To  devote 

T>         Of*      C       ft-  •}  k  3  1 

107.2  6  &c.  himself  to  the  ministry,  to  reading,  study,  meditation,  and  self-government;  for  in  so 

V  ch.  6.  2.  doing  he  should  save  himself,  and  be  made  the  instrument  of  salvation  to  others. 

^^  Let  "no  man  despise  thy  youth  ;  but  ''be  thou  an  example  of  the 

§  12.  believers,  in  word,  in  conversation,  in  charity,  in  spirit,  in  faith,  in 

oicor.  16. 11.  purity.  ^^  Till  I  come,  give  attendance  to  reading,  to  exhortation,  to 

b  Tit.V7.iPet.  doctrine.  ^^  Neglect 'not  the  gift  that  is  in  thee,  which  was  given  thee 

5-  3-  "^by  prophecy,  'with   the  laying  on   of   the  hands  of  the   presbytery, 

^^h^'his".^'  ^'^ Meditate  upon  these  things;  give  thyself  wholly  to  them;  that  thy 

e  Acts 6. 6. & 8.  profiting  may  appear  *to  all.    ^^Take^heed  unto  thyself,  and  unto  the 

17.  &,  13.  3.  &-"-  .---..-.- 

19. 

2  Tim.  1.  6. 
*  Or, in  alltliing-s. 
f  Acts  20.  28. 


fl.  ch".  5".  22.    doctrine ;  continue  in  them  :   for  in  doing  this  thou  shalt  both  ^save 


thyself,  and  ''them  that  hear  thee. 


o 


g-  Ezek.  33.  9.  §  13.— c7/rt;;.  V.  1-1 G. 

'^1  c°'".'9!22.'jara.  Further  directions  are  given  to  Timothy  for  the  better  success  of  his  teaching — He  is 

S.20.  instructed  as  to  his  conduct  to  the  elders,  to  young  men  and  women,  and  to  widows 

who  were  maintained  by  the  charity  of  tlie  Church — None  were  to  be  admitted  under 

sixty  years  of  age,  lest  if  younger  women  were  received,  and  forbidden  to  marry,  they 

might  renounce  Christianity,  or  bring  disgrace  upon  the  Christian  name. 


Skct.  IX.]  THE  FIRST  EPISTLE  TO  TIMOTHY.  273 

^  Rebuke  "not    an    elder,    but   entreat    him  as  a  father ;    and  the         ^  ^'^• 
younger  men  as  brethren  ;  -the  elder  women  as  mothers  ;  the  younger  °    ^^'  ^^•^* 
as  sisters,  with  all  purity. 

^  Honor  widows  Hhat  are  widows  indeed.  '^  But  if  any  widow  have  *ver.  5,  le. 
children  or  nephews,  let  them   learn  first  to  show  *piety  at  home,  and  *^ukindness. 
'to  requite  their  parents:  ''for  that  is  good  and  acceptable  before  God.  "^^IimAVa.' 
5  Now  'she  that  is  a  widow  indeed,  and  desolate,  trusteth  in  God,  and    Eph.  5.  i,'->. 
■^continueth    in    supplications    and  prayers  ^night  and  day  ;  ^  but ''she  ^  j\^J -"  3, 
that  liveth  tin  pleasure  is  dead  while  she  liveth.  "^  And 'these  things  /  Luke  2. 37.  & 
give  in  charge,  that  they  may  be  blameless.  ^But  if  any  provide  not  ^  Acts  26. 7. 
for   his  own,  ^and  specially   for   those   of    his   own  thouse,  *he   hath  AJam.  5. 5. 
denied  the  faitii,  'and  is  worse  than  an  infidel.  I  ci,?i!'^3'"&  4 

^Let  not  a  widow  be  *taken   into  the  number    under  threescore    n.&o.  17. 
years  old,  "having  been  the  wife  of  one  man,  ^"  well  reported  of  for  •^10?    •'''•^'''■^• 
eood  works:  if   she    have  brought  up  children,  if   she  have  "lodged  X^'', kindred. 

^  ,  ..  .)t2  Tim   3  5 

strangers,  if   she  have  "washed  the  saints'  feet,  il  she  have  relieved    Tit.  1.  ie.' 
the  afflicted,  if  she  have  diligently  followed  every  good  work.   ^^  But  'Matt- is.  17. 
the  younger  widows  refuse  ;  for  when  they  have  begun  to  wax  wanton  *„  Lukta'Te  ch 
against  Christ,   they  will  marry;  i- having  damnation,  because  they    3.2. 
have  cast  oft' their  first  faith  ;  ^'^and^'wifhal  they  learn  to  be  idle,  wan-  ' Heb!'i3. 2.  i  Pet. 
dering  about  from  house  to  house  :  and  not  only  idle,  but  tattlers  also    V"   ,0  .  . 
and   busybodies,   speakmg    thmgs    which    they    ought  not.     ^'*l'will    19. 2. Luke?. 
therefore  that  the   younger  women  marry,  bear  children,  guide  the    5, '14." 
house, 'give  none  occasion  to  the  adversary  tto  speak  reproachfully,  p  2Thess.  3. 11. 
^^  For  some  are  already  turned  aside  after   Satan.  ^^  If  any  man   or  '  ch.*6.  i.Tit.  2. 
woman  that  believeth  have  widows,  let  them  relieve  them,  and  let  not  the    ^• 
Church  be  charged  ;  that  it  may  relieve  'them  that  are  widows  indeed,    raiung''. 

s  ver.  3,  5. 

§  14. — chap.  V.  17,  to  the  end. 

TiinoUiy  is  directed  in   his  conduct  towards  tlio   Elders,  or  the  Pastors  of  the  Church — 

Good  ministers  worthy  of  double  lionor  and   emolument — A  suitable  provision  to  be 

made  by  the   Church  for  them — The  Elders  are  to  be  reproved  only  on  the  fullest 

evidence,  and  then  publicly,  as  a  warning  for  others — Timothy  is  solemnly  charged  to 

be  strictly  impartial  in  his  government,  and  to  ordain  Elders  with  the  greatest  care  and  §   ^^• 

circumspection,  after  a  faithful  examination  into  their  characters,  that  he  may  be  pure  „  Rom.  12.  8. 

from  any  future  act  of  guilt,  or  misconduct — St.  Paul  advises  him.  in  a  parenthesis,  as     1  ^^or.  9.  10, 14. 
,      1  •     ,       ,.1  Gill.  6.  0.  I'hil. 

lo  his  health.  2.  29.  1  Thess. 

^''  Let  "the  elders  that  rule  well  ''be  counted  worthy  of  double  honor,    13.^?;  |?;  "*'''■ 
especially  they  who  labor  in  the  word  and  doctrine.   ^^  For  the  ''Scrip-  *  Acts  28.10. 
ture  saith,  "  Thou  shalt  not  muzzle  the  o.\  that  treadeth  out  the  corn."  "ico^^sCg. 
"^And,  "  The  laborer  is  worthy  of  his  reward."  ^'^  Against  an  elder  re-  '^r^''^-]?:'^?:  ,. 

.  g  •'  ~  JJcut.  y-l.  14,  15. 

ceive  not  an  accusation,    but    beiore  two  or  three  witnesses.  "''Them    Matt.  10.10. 
•^that  sin  rebuke  before  all,  ^that  others  also  may  fear.  e  oeut.  19.' is. 

^^  I  ''charge  thee  before  God,  and  the  Lord  Jesus  Christ,  and  the  *  ^''  '"'^'"'^ 
elect  angels,  that  thou  observe  these   things  twithout  preferrinof  one  "^tVul  13.^'  ^^' 
before  another,  doing  nothing  by  partiality.  -~  Lay  hands  suddenly  on  ^  Deut.  13. 11. 
no  man,  ^neither  be  partaker  of  other  men's  sins.     Keep  thyself  pure.  V'rim.' 2!^  14. & 
"^  Drink  no  longer  water,  but  use  a  little  wine  *for  thy  stomach's  sake    V'     . 

,    ^1  .  ^^       '^.     ^         .    .  •'  T  Or,  without  pre- 

and  thine  oiten  infirmities.  jvdke. 

-^  Some  'men's  sins  are  open  beforehand,  going  before  to  judgment ;  's^^ch.  4.  h*"  ^^* 
and  some  men  they  follow  after.  ~^  Likewise  also  the  good  works  of  some  .~  ^''""  ^'^' 
are  manifest  beforehand  ;  and  they  that  are  otherwise  cannot  be  hid.  i  ps.  104. 15. 

I  Gal.  5.  19. 

§  15. — chap.  vi.  1,  2. 
Because  Christianity  does  not  alter  the  relations  of  society,  servants  and  slaves  are  to  be 
commanded  to   pay  due  deference  even  to    their  heathen  masters — They  are  more 
especially  cautioned  to  pay  the  same  obedience  to  their   Christian  masters,  and  not  to 
permit  their  brotherly  union  as  Christians  to  interfere  with  their  known  duties. 

VOL.  n.  35 


274  THE  FIRST  EPISTLE  TO  TIMOTHY.            [Part  XIII. 

§  15-  ^  Let  as  many  "servants  as  are  under  the  yoke  count  their  own 

"s^la.Tit^^g."  masters  worthy  of  all  honor,  Hhat  the  name  of  God  and  his  doctrine 

i^rib^s^Rom  ^®  "*^^  blasphemed.  ^  And  they  that  have  believing  masters,  let  them 

^2^24.  Tit.  2.5,8.  not  dcspisc   them,  "bccause   they  are   brethren;  but   rather  do  them 

*  Or,' believing,  servicc,  bccause  they  are  *faithful  and  beloved,  partakers  of  the  bene- 

d  ch.4.11.  ^^    -^These  things  teach  and  exhort. 

§  16.  

a  ch.  1.  3. 

b  ch.  1.10.2Tim.  §  16. — chop.  vi.  3-10. 

Tit.  i.  9.  '^^^^  Judaizing  teachers  condemned,  who  hold  different  doctrines,  absolving  men  from 

c  Tit.  1.  1.  their  civil  duties — They  are  reproved  for  their  controversies  and  strifes  of  words,  and  for 

d  1  Cot.S.h.ch.  preferring  their  own  temporal  gain  to  the  honor  of  God,  and  the  advancement  of  liis 

1-  7.  truth — Contentment  is  enforced  in  every  station,  from  the  vanity  of  all  earthly  pos- 

I  ch?/%.'3Tim.  sessions — The  great  danger  of  an  immoderate  love  of  riches. 

l'o^,'gMinl's^'  ^  If  any  man  "teach  otherwise,  and  consent  ''not  to  wholesome  words 


e 


one  of  another. 
f\  Cor.  11.16 


(even  the  words  of  our  Lord  Jesus  Christ),  '^and  to  the  doctrine  which 

*^2  t'  ^'3  6       ^^  according  to  godliness,  "^  he  is  *proud,  ''knowing  nothing,  but  tdoting 

f  Tit.i.ii.*2Pet.  about  ^questions  and  strifes  of  words,  whereof  cometh  envy,  strife. 


iRom.  16. 17.      railings,  evil   surmisings,  ^  tperverse  ■'^disputings  of  'men    of   corrupt 
j%L'2i.\h%rov.  minds,   and  destitute  of  the  truth,  '^supposing  that  gain  is  godliness. 
8^Heb*i3''5       'From  such  withdraw  thyself. 
k  jobi.2i.  Ps.         6  But  ^godliness,  with  contentment,  is  great  gain.  ~  For  *we  brought 

49.  17.  Prov.  27.  .  .  P  i  •  i  i  i     •       •  •  i  • 

24.  Eccies.5. 15.  nothuig  uito  this  woild,  and  it  is  certain  we  can  carry  nothing  out. 
'hoT.'is^"*^'  ®And  'having  food  and  raiment  let  us  be  therewith  content.  ^But 
'"ch'^°3'7^'^^'  "they  that  will  be  rich  fall  into  temptation  "and  a  snare,  and  into  many 
0  ch.  1. 19.  foolish  and  hurtful  lusts,  "which  drown  men  in  destruction  and  per- 

*or',bemse-       ditiou.  ^°  For ''the  love  of  money  is  the  root  of  all  evil:  which  while 
some  coveted  after,  they  have  *erred  from  the  faith,  and  pierced  them- 


§  17.         selves  through  with  many  sorrows. 

a  Deut.  33.  1.  

2  Tim.  2. 22.  &3. 

1^1  V,     n  c-  ^^  ^  17. — chap.  vi.  11-16. 

b  1  Cor.  9.  25, 26.        .  .    .  ... 

ch.  1. 18. 2  Tim.  Timothy,  as  divinely  inspired,  is  called  upon  to  refrain  from  these  evil  practices,  and  to 

c  Phil  3.  12   14  follow  after  godliness — St.  Paul  charges  him,  as  in  the  presence  of  God,  and  in  con- 

ver.  19.  sideration  of  the  great  day  of  iudgrment,  that  he  continue  steadfast  in  the  faith,  con- 

e  ch.  5.  21  "  '  scientiously  discharging  his  office,  and  avoiding  all  worldly  and  sordid  motives — The 

/  Deut.  32.  39.  Apostle   concludes  by  describing  the  great  glory  of  Christ,   which  will  be  hereafter 

1  Smr,.  2.i;.  John  jnar.ifested. 

^j^m"8.~37.Rcv.  ^^  ^^T  "thou,  O  iTiau  of  God !  flee  these  things  ;  and  follow  after 
*'or  "^r^feltion  ^ighteousness,  godliness,  faith,  love,  patience,  meekness  :  ^^  fight  'the 
h  Ph'ii.  1.  G,  10.     good  fight  of  faith,  'lay  hold  on  eternal  life,  whereunto  thou  art  also 

5. 23.  '  "  '  called,  ''and  hast  professed  a  good  profession  before  many  witnesses, 
j  ReV!'i7!']4!"&  ^^  I  "^give  thee  charge  in  the  sight  of  God,  'who  quickeneth  all  things, 
//cii.^i!  17.  ^'^^  before  Christ  Jesus,  ^^who  before  Pontius  Pilate  witnessed  a  good 
'6^46^^'^^'^°''"  ^confession  ;  ^"^  that  thou  keep  this  commandment  without  spot,  unre- 
wiEph. 3. 21.       bukeable,  ''until  the  appearing  of  our  Lord  Jesus  Christ:  ^^ which  in 

25.  liev.i.  6.  &  his  times  He  shall  show,  who  w 'the  blessed  and   only  Potentate,  ^  the 

4.  u. & 7. 12.     j^^jj^g  f)f  kings,  and  Lord  of  lords  ;   ^'^  who  'only   hath  immortality, 

c  18  dwelling  in   the  light  which   no  man  can  approach  unto ;  'whom  no 

a  Job  31  24  Ps    muu  liath  secii,  nor  can  see  :   "to  whom  be  honor  and  power  everlast- 

^Ji^-    i"g!     Amen.  

Luke  12.  21. 
*  fir.  the  uncer- 
tainty of  riches.  §   18. — chap.  vi.   17-19. 

c  1  Thess!  1.9.  Timothy  is  charged  to  admonish  those  who  are  rich,  not  to  trust  in  their  uncertain  pos- 
ch.  3.15. 1'-L  4.10.  sessions,  but  in  God,  who  is  the  giver  of  them — They  are  exhorted  to  be  rich  in  good 
j7_  95     "     '  works,  tliat  they  may  prepare  for  themselves  more  durable  and  eternal  blessings. 

^ch."^!'/^'?!!.  3.  ^^  Charoe  them  that  are  rich  in  this  world,  that  they  be  not  high- 
Aoin"''i2.' 13.  minded,  "nor  trust  in  *uncertain  ''riches,  but  in  'the  living  God,  ''who 
^  Ox, sociable.  giveth  us  richly  all  things  to  enjoy;  '^tluit  they  do  good,  that  'they 
^isWii.    '    ^  '  be  rich  in  good  works,  'ready  to  distribute,  ■!  willing  °to  communicate  ; 


Sect.  XL]     THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.  275 


19 


laying  ''up  in  store  for  themselves  a  good  foundation  against  the  ^ig'aV'Lu^'^ 


time  to  come,  that  they  may  'lay  hold  on  eternal  life.  33.  &i6. 9. 

i  ver.  12. 


12. 


§  19. — chap.  vi.  20,  to  the  end. 
St.  Paul  ends  as  he  began  tlie  Epistle,  by  again  exhorting  Timothy  to  be  steadfast  in  the 
Christian  doctrine,  avoiding  all  philosophical  and  useless  speculations,  so  strenuously 
advocated  by  the  false  teachers.  §  19- 

-"  O  Timothy  !   "keep  that  which  is  committed  to  thy  trust,  ^avoid-  "^n.T^^R^^v. 
ing  profane  and  vain  babblings,  and  oppositions  of  science  falsely  so    3.3. 
called:  ^^  which  some  professing   "have   erred   concerning  the    faith.    4? 7. 2 Tim. 2. 
Grace  be  with  thee  !     [Amen.]  Wf:^x^^''' 

[[The  First  to   Timothy  was  written  from  Laodicea,   which  is  the  c  ch.  1.  g,  19. 
chiefest  city  of  Phrygia  Pacatiana.]] 

[end  of  the  first  epistle  to  timothy.]  


Section  X. — St.  Paul  proceeds  from  Macedonia  to  Greece,  or  Achaia,  1 

and  continues  there  three  Months.  V.  JE.  .57. 

Acts  xx.  2,  and  beginning  of  ver.  3.  J-  P-  4770. 
^  And  when  he  had  gone  over  those  parts,  and  had  given  them  much       TchTuu'  °' 

exhortation,  he  came  into?  Greece,  ^  and  there  abode  three  months.  ^    ~  ,^ 

'  ^  p  See  Note  15. 


SECT.  XI. 


1. 


Section   XI. — St.  Paul,  having  been  informed  of  the  Reception  his 
First  Epistle  had  met  with  from  the  Corinthians,  writes  his  Second 
Epistle  from  Philippic  to  justify  his  Apostolic  Conduct,  and  vindicate      V.  JE..  58. 
his  Authoritii,  both  of  tohich  had  been  imvuscned  by  a  false  Teacher.'^     ^-  ^-  ^'^'^^• 

^  ''  J-    c^  ^        »/  Macedonia, 

THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.  °'^'^^'- 

§  1. — chap.  i.  1,  2.  §   1. 

Introduction  and  Benediction  of  St.  Paul.  1  ^^e  Note  16. 

^  Paul,  "an  apostle  of  Jesus  Christ  by  the  will  of  God,  and  Timo-    Eph.  i!  i'.  coi 
thy  our  brother,  unto  the  Church  of  God  which  is  at  Corinth, 'with    i.'2Tim."i.' l 
all  the  saints  which  are  in  all  Achaia !  ~  Grace  'be  to  you  and  peace  *j^|j''-  ^-  ^-  '^°'- 
from  God  our  Father,  and  from  the  Lord  Jesus  Christ !  c  Rom.  i.  ?. 

1  Cor.  1.  3. 

Gal.  ].  3.  Phil. 

§  2.— chap.  i.  3-7.  i.  a.  Coi.  i.  2. 

St.  Paul  blesses  God  for  his  support  and  deliverance  from  all  his  afflictions  and  dangers,  2  Thess.  1.  2. 

because  by  his  example   others   may  be   comforted   under  similar  sufferings  with  the  Phi'emon  3. 

same  consolation.  

^  Blessed  "be  God,  even  the  Father  of  our  Lord  Jesus  Christ,  the  §  2. 

Father  of  mercies,  and  the  God  of  all  comfort ;  '^  who  comforteth  us  in  «  Eph.  i.s. 
all  our  tribulation,  that  we  may  be  able  to  comfort  them  which  are  in 
any  trouble,  by  the  comfort  wherewith  we  ourselves  are  comforted  of 
God  ;  ^for  as  Hhe  sufferings  of  Ciirist  abound  in  us,  so  our  consolation  */P^^i!-,'*-,<^''- 

^,  .  4.  10.  Col,  1.3^ 

also  aboundeth  by  Christ.  *^  And  whether  we  be  afflicted,  ""it  is  for  your  c  ch.  4.  is. 
consolation  and  salvation,  which  *is  effectual  in  the  enduring  of  the  *  o^  i^y^rovgiit. 
same  sufferings  which  we  also  suffer :  or  whether  we  be  comforted,  it 
is  for  your  consolation  and  salvation,  "  (and  our  hope  of  you  is  stead- 
fast,) knowing,  that  ''as  ye  are  partakers  of  the  sufferings,  so  shall  ye  ''a^im' I'Y'' 
be  also  of  the  consolation. 


§  -3.— chap.  i.  8-11. 

St.  Paul  relates  his  deliverance,  by  the  power  of  (rod,  from  the  imminent  danger  to 

which  he  was  exposed  at  Ephesus — He  acknowledges  their  prayers  on  his  account. 

^FoR  we  would  not,  brethren,  have  you  ignorant  of  "our  trouble  "100^15.32'. 
which  came  to  us  in  Asia,  that  we  were  pressed  out  of  measure,  above 
strength,  insomuch  that  we  despaired  even  of  life  ;  ^  but  we  had  the 


&  16.  9. 


*  Or,  answer. 


*  sentence  of  death  in  ourselves,  that  we  should  'not  trust  in  ourselves,  6  Jer.  17. 5, 7. 


276 


THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIII. 


c  2  Pet.  2.  9. 
d  Rom.  15.  30. 

Phil.  1.  19. 

Philemon  22. 
e  ch.  4.  15. 


§4. 

a  ch.  9.  17.  &  4. 
2. 
b  1  Cor.  2.  4,  13. 


e  ch.  5.  12. 

d  Phil.  2.  16.  & 

4.  1.  1  Thess.  2. 

19.  20. 


but  in  God  which  raiseth  the  dead  :  ^°  who  "dehvered  us  from  so  great 
a  death,  and  doth  deUver  ;  in  whom  we  trust  that  he  will  yet  deliver 
us  ;  ^^  ye  also  ''helping  together  by  prayer  for  us,  that  'for  the  gift 
bestoivcd  upon  us  by  the  means  of  many  persons  thanks  may  be  given 
by  many  on  our  behalf.  

§  4.— chap.  i.  12-14. 
In  allusion  to  the  calumnies  of  the  false  teacher,  St.  Paul  rejoices  in  his  sincerity  and 
purity  of  conduct  towards  the  Corinthians,  which  he  declares  to  have  been  free  from 
all  selfish  or  interested  motives — He  trusts  that  all  will  acknowledge  and  glory  in  him, 
as  some  have  already  done,  as  they  shall  be  his  rejoicing  in  the  day  of  the  Lord. 

^-FoR  our  rejoicing  is  this,  the  testimony  of  our  conscience,  that  in 
simplicity  and  "godly  sincerity,  (''not  with  fleshly  wisdom,  but  by  the 
grace  of  God,)  we  have  had  our  conversation  in  the  world,  and  more 
abundantly  to  you-ward.  ^^  For  we  write  none  other  things  unto  you, 
than  what  ye  read  or  acknowledge  ;  and  I  trust  ye  shall  acknowledge 
even  to  the  end  ;  ^^  as  also  ye  have  acknowledged  us  in  part,  "that  we 
are  your  rejoicing,  even  as  ''ye  also  are  ours  in  the  day  of  the  Lord 
Jesus. 


§5. 
a  1  Cor.  4. 19. 
b  Rom.  1.  11. 
*  Or,  grace. 
e  1  Cor.  16.  5,  6. 


A  ch.  10.  2. 
f  Or,  preaching. 
e  See  Mark  1.  1. 


/  Heb.  13.  8. 
g  Rom.  15.  8,  9. 

h  lJohn2.20,27. 

i  Eph.  1.  13.  &4. 

30.  2  Tim.  2. 19. 

Rev.  2.  17. 
7  ch.  ,').  5.  Eph.  1. 

14. 

k  Rom.  1.  9.  ch. 

11.  31.  Gal.  1.20. 

Phil.  1.  8. 
I  1  Cor.  4.  21.  ch. 

2.  3.  &  12.  20.  & 

13.  2,  10. 
771  1  Cor.  3.  5. 

1  Pet.  5.  3. 
71  Rom.  11.  20. 

1  Cor.  15.  1. 
0  ch.  1.23.  &  12. 

20,21.  &13.  10. 

p  ch.  12.  21. 

V  ch.  7.  16.  &  8. 

22.  Gal.  5.  10. 

r  ch.  7.  8,  9,  12. 


§  5. — chap.  i.  15,  to  the  end,  and  ii.  1-4. 
The  false  teacher  having  accused  St.  Paul  of  irresolution  and  carnal-mindedness,  because 
he  failed  in  his  promised  visit  to  the  Corinthians,  the  Apostle  shows  his  consistency 
in  the  uniformity  of  the  doctrine  which  he  taught,  and  appeals  to  the  unction  of  the 
Holy  Spirit,  by  which  God  had  fully  established  his  authority  among  them — He  solemnly 
declares  his  true  reason  for  delaying  his  visit  proceeded  from  his  wish  to  spare  them — 
He  assures  them  that  he  wrote  in  the  deepest  affliction,  instead  of  coming  to  punish 
them,  that  he  might  have  joy  in  their  repentance,  and  convince  them  of  the  greatness 
of  his  love. 

^^  And  in  this  confidence  "I  was  minded  to  come  unto  you  before, 
that  ye  might  ''have  a  second  *benefit ;  ^""and  to  pass  by  you  into 
Macedonia,  and  '^to  come  again  out  of  Macedonia  unto  you,  and  of 
you  to  be  brought  on  my  way  toward  Judsea.  ^^  When  I  therefore  was 
thus  minded,  did  I  use  lightness  ?  or  the  things  that  I  purpose,  do  I 
purpose  ''according  to  the  flesh,  that  with  me  there  should  be  yea  yea, 
and  nay  nay  ?  ^^  But  as  God  is  true,  our  tword  toward  you  was  not 
yea  and  nay  !  ^^  For  "the  Son  of  God,  Jesus  Christ,  who  was  preached 
among  you  by  us  (even  by  me  and  Silvanus  and  Timotheus),  was  not 
yea  and  nay,  ■''but  in  him  was  yea,  ^^  (for  ^all  the  promises  of  God  in 
him  are  yea,  and  in  him  Amen,)  unto  the  glory  of  God  by  us.  ^^  Now 
He  which  stablisheth  us  with  you  in  Christ,  and  'hath  anointed  us,  is 
God  ;  ^^  who  'hath  also  sealed  us,  and  'given  the  earnest  of  the  Spirit 
in  our  hearts. 

2^  Moreover  '^I  call  God  for  a  record  upon  my  soul,  'that  to  spare 
you  I  came  not  as  yet  unto  Corinth  !  ~^  not  for  '"that  we  have  dominion 
over  your  faith,  but  are  helpers  of  your  joy  ;  (for  "by  faith  ye  stand  ;) 
^  but  I  determined  this  with  myself,  "that  I  would  not  come  chap.  ii.  1-4. 
again  to  you  in  heaviness.  ^  For  if  I  make  you  sorry,  who 
is  he  then  that  maketh  me  glad,  but  the  same  which  is  made  sorry  by 
me ?  ^  And  I  wrote  this  same  unto  you,  lest,  when  I  came,  'I  should  have 
sorrow  from  them  of  whom  I  ought  to  rejoice  ;  'having  confidence  in 
you  all,  that  my  joy  is  the  joy  of  you  all.  ''  For  out  of  much  aflliction 
and  anguish  of  heart  I  wrote  unto  you  with  many  tears  ;  'not  that  ye 
should  be  grieved,  but  that  ye  might  know  the  love  which  I  have  more 
abundantly  unto  you.  


§  0. — chap.  ii.  5-11. 
The  Apostle  here   commands  them  to  receive  again  the  excommunicated  person,  for 
whom  they  have  arrieved.  on  his  sincere  repentance,  and  to  show  their  love  to  him  by 


Sect.  XL]    THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.  077 

a  kind  and  friendly  conduct,  lest  Satan  should  drive  him  to  despair — St.  Paul  expects 
they  will  obey  him  in  removing  the  sentence,  as  they  had  obeyed  him  in  inflicting  it — 
He  declares,  that  in  both  instances  he  acted  in  the  name  and  authority  of  Christ.  §  6. 

^BuT  "if  any  have  caused   fffief,   he   hath   not  ''ajricvcd  me,  but  in  "  icor.  5.1. 

J  CD  ■>  ^zD  '  fj  Gal.  4.  12. 

part   (that  I  may  not  overcharge)  you  all.  "^  Sufficient  to  such  a  man 
is  this  *punishment,  which  was  inflicted  'of  many  ;  "^  so  ''that  contrari-  ^^I^^^TTs 
Wise  ye  ought  rather  to  forgive  him,  and   comfort   him,   lest  perhaps    JTim.  5. 26 
such  a  one  should  be  swallowed  up  with  overmuch  sorrow.   ^  Where- 
fore I  beseech  you  that  ye  would  confirm  your  love  toward  him  ;  ^  (for 
to  this  end  also  did  I   write,  that   I  might  know   the  proof  of  you, 
whether   ye  be  'obedient  in   all  things.   '^  To  whom   ye   forgive  any 
thing,  I  forgive  also — for  if  I  forgave  any  thing,  to  whom  I  forgave  it, 
for  your  sakes  forgave  lit — tin  the  person   of  Christ;)   ^^  lest   Satan  t  oi,  in  the  sight 
should  get  an  advantage  of  us.     For  we  are  not  ignorant  of  his  devices. 


d  Gal.  6.  1. 


e  ch.  7.  15.  &  10 
6. 


§  7. — chap.  ii.  12,  to  the  end.  

St.  Paul  declares,  as  another  reason  for  not  having  come  to  Corinth  at  the  time  appointed, 
his  anxiety  on  account  of  Titus — He  relates  his  success  in  Macedonia,  and  declares 
the  great  consequences  of  his  preaching,  both  to  those  who  receive  and  reject  the 
Gospel — He  ends  with  a  severe  reflection  on  the  false  teacher,  and  a  profession  of  his 
own  sincerity  and  disinterestedness.  §  7. 

12  Furthermore,  "when  I  came  to  Troas  to  preach  Ciirist's  Gospel,  a  achig.  8.  & 
and  ''a  door  was  opened  unto  me  of  the  Lord,  '^  I  'had  no  rest  in  my  j  1  cor.  ig.  9. 
spirit,  because  I  found  not  Titus  my  brother :  but  taking  my  leave  of  « <^h-  ^-  ^'  ^■ 
them,  I  went  from  thence  into  Macedonia.  ^  ^  p" ^'  ^  ^g 

i^Now  thanks  be  unto  God,  which  always  causeth  us  to  triumph  in  /ch.4. 3. 
Christ,  and  maketh  manifest  ''the  savour  of  his  knowledge  by  us  in  ^.^"H^a^'^- 
every  place!  ^^For  we  are  unto  God  a  sweet  savour  of  Christ,  'in    iPet. 2. 7,8. 
them  that  are  saved,  and  ^in   them  that  perish:    i*^  to  ^the  one   we  ''ci^s'^^t^^' 
are  the  savour  of  death  unto  death;  and  to  the  other  the  savour  of  ich.  4. 2.  &i]. 
life  unto  life.     And  ''who  is  sufficient  for  these  things  !  ^^  For  we  are  ^  ^^  delidecdt- 
not  as  many,  Svhich  *corrupt  the  word  of  God  :  but  as  ^'of  sincerity,   MiyvjUh. 
but  as  of  God,  in  the  sight  of  God  speak  w^e  tin  Christ.  ^2!'"'  ^'  ^^■'^''" 

t  Or,  of. 

§  8. — chap.  iii.  1-6.  

St.  Paul  here  ironically  inquires  wliether  it  is  necessary  for  him  also,  as  well  as  the  false  §  8. 

teacher,  to   come   to  them  with   letters  of  recommendation — He   declares  that  they  a  ch.  5.  12.  &  10 
themselves  are  his  letters  of  recommendation,  not  written  with  ink,  but  with  the  Spirit    ^'  ^~-  ^  ^~-  ^^• 
of  the  living  God  ;  and  consequently  they  were  an  evidence  of  God's  delegated  au-      J     °    „'     * 
thority  to  him  in  the  ministry  of  the  New  Testament.  ^  1  cor.  3,  5_ 

.  1  Do  "we  begin  again  to  commend  ourselves  ?  or  need  we,  as  some  ^f.^,',^^"  ^^'  ^ 
others,  ''epistles  of  commendation  to  voUi  or  letters  of  commendation  /•  ps.  40. 8.  Jer. 
from  you?  ^  Ye  'are  our  epistle,  written  in  our  hearts,  known  and  read    19.' &  be.^le.' 
of  all  men:   '^  forasmuch  as  ye  are  manifestly  declared  to  be  the  epistle    ",^''' ^;  3'';    , 

r^\     ■         rf       •     •  •  •  •     1       1  •  1  .    .      ^  John  lo.  o.  ch. 

of  Christ    ministered  by  us,  written  not  with  ink,  but  with  the  Spirit    2.  ic. 

of  the  living  God;  not 'in  tables  of  stone,  but  ^in  fleshly  tables  of  VhiK^a.^s.'"' 

the  heart.  i  1  cor.  3. 5.  & 

^  And  such  trust  have  we  through  Christ  to  God-ward  ;  ^  not  "that    Ip^^^i'.c^^' 
we  are  sufficient  of  ourselves  to  think  any  thing  as  of  ourselves  ;  but    I'Tf^^i"  u  jo 
''our  sufficiency  is  of  God  ;  ^  who  also  hath  made  us  able  'ministers  of    sTim.i.  11. 
nhe  New  Testament — not  *of  the  letter,  but  of  the  spirit:   for  'the -^Mtu.^oij.^k 
letter  killeth,  but  '"the  spirit  *ffiveth  hfe."^  ueh.  8.6,8. 

'  i  o  k  Rom.  2.  27, 29. 

&.  7.  6. 

^S  9. — chap.  iii.  7,  to  the  end.  '  Rom.  3.  20.  & 

o    n     1  J    1         ■  •  r  ■>  4. 15.  &  7. 9, 10, 

St.  Paul  declares,  in  opposition  to  the  false  teacher,  the  glorious  superiority  of  the  Gospel     11.  Gal.  3.  10. 

dispensation — The  veil  which  covered  the  transient  and  outward  glory  of  Moses  em-  '«  John  6.  63. 

blematically  represented  the  obscurity  and  figurative  nature  of  the  Covenant  of  Death  :   ^  °"^'  J^j^„  ^^ 

the  ministers   of  the  Covenant  of  the   Spirit,  by  a  lasting  and   greater   glory,  in  the   ^  ggg  njote  17. 

abiding  gifts  and  inspiration  of  the  Holy  Spirit,  were  enabled  to  unveil,  to  explain,  and 

to  preach  every  where  the  more  glorious  Covenant  of  Righteousness. 

VOL.   II.  X 


278 


THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIII. 


§9. 

o  Rom.  7.  10. 
b  Ex.  34.  1,  28. 

Deut.  10.  l,&c. 
c  Ex.  34.  29,  30, 

35. 
d  Gal.  3.  5. 
e  Rom.  1.  17.  & 

3.21. 

/  ch.  7.  4.  Eph. 
6.19. 

*  Or,  boldness. 
§■  Ex.  34.  33,  35. 
h  Roin.  10.  4. 

Gal.  3.  23. 
i  Is.  6.  10.  M.itt. 

13.  11,  14.  John 
12.  40.  Acts  28. 
25.  Rom.  11.7, 
8,  25.  ch.  4.  4. 

j  Ex.  34.  34. 

Rom.  11.23,26. 
k  Is.  25.  7. 
/  ver.  0. 1  Cor.  15. 

45. 
m  1  Cor.  13.  12. 

n  ch.  4.  4,  6. 
1  Tim.  1.  11. 

0  Rom.  8.  29. 

1  Cor.  15.  49. 

Col.  3.  10. 
f  Or,  of  the  Lord 

the  Spirit. 

E  See  Note  18. 

§    10. 

0  cli.  3.  6. 

b  1  Cor.  7.  25. 
1  Tim.  ].  13. 

*  Gr.  shame, 
Rom.  1.  16.  &6. 
21. 

c  ch.  2.  17. 

1  Thess.  2.  3,  5. 
d  ch.  6.  4,  7.  & 

7.14. 
e  ch.  5.  11. 
/  1  Cor.  1.  18. 

ch.2.15.2  Thess. 

2.  10. 
g  John  12.  31.  & 

14.  30.  &  16.  11. 
Eph.  6.  12. 

h  Is.  6.  10.  John 

12.  40.  ch.  3.  14. 
t  ch.  3.  8,9,  11, 

18.  ver.  6. 
j  John  1.  18.  & 

12.  45.  &  14.  9. 

Phil.9.  6.  Col.  1. 

15.  lleb.  1.  3. 

k  1  Cor.  1.  13,23. 
&  10.  33. 

1  1  Cor.  9.  19.  ch. 
1.24. 

m  Gen.  1.  3. 
f  Gr.  is  he  who 

hath, 
n  2  Pet.  1.  19. 
u  ver.  4.  1  Pet. 2. 

9. 


§    11. 

a  ch.  5.  1. 

b  1  Cor.  2.  5.  ch. 

12.9. 
c  ch.  7.  5. 
*  Or,  not  alto- 

iTcther  without 

help,  or,  means. 
d  Ps.  37.  24. 
e  1  Cor   l.^.  31. 

ch.  1..5,  9.  Gill. 

6.  17.  Phil.  3.  10. 
f  Horn.  8.  17. 
■  2  Tim.  2.  11,  12. 

1  Pft.  4.  13. 
ff  ch.  44.  22. 

Rom.  8.  36. 

]Cor.  15.31,49. 


^  But  if  "the  Ministration  of  Death,  Svritten  and  engraven  in  stones, 
was  glorious,  '^so  that  the  children  of  Israel  could  not  steadfastly  be- 
hold the  face  of  Moses  for  the  glory  of  his  countenance  (which  glory 
was  to  be  done  away)  :  ^  how  shall  not  ''the  Ministration  of  the  Spirit 
be  rather  glorious  ?  '^  for  if  the  Ministration  of  Condemnation  be  glory, 
much  more  doth  tlie  Ministration  '^of  Righteousness  exceed  in  glory  ! 
^^  For  even  that  which  was  made  glorious  had  no  glory  in  this  respect, 
by  reason  of  the  glory  that  excelleth.  ^^  For  if  that  which  was  done 
away  was  glorious,  nmch  more  that  which  remaineth  is  glorious  ! 

^-  Seeing  then  that  we  have  such  hope,  ■'^we  use  great  *plainness  of 
speech:  ^^and  not  as  Moses,  ^who  put  a  veil  over  his  face,  that  the 
children  of  Israel  could  not  steadfastly  look  ''to  the  end  of  that  which 
is  abolished.  ^"^  But  'their  minds  were  blinded :  for  until  this  day  re- 
maineth the  same  veil  untaken  away  in  the  reading  of  the  Old  Testa- 
ment :  which  veil  is  done  away  in  Christ ;  ^^  but  even  unto  this  day, 
when  Moses  is  read,  the  veil  is  upon  their  heart;  ^^nevertheless  ■'when 
it  shall  turn  to  the  Lord,  *the  veil  shall  be  taken  away.  ^^  Now  'the 
Lord  is  that  Spirit :  and  where  the  Spirit  of  the  Lord  is,  there  is  lib- 
erty. ^^  But  we  all,  with  open  face  beholding  '"as  in  a  glass  "the  glory 
of  the  Lord,  "are  changed  into  the  same  image  from  glory  to  glory, 
even  as  tby  the  Spirit  of  the  Lord.' 


§  10. — chap.  iv.  1-6. 
St.  Paul  shows  that  the  glorious  ministry  entrusted  to  him  fills  him  with  hope  and  dili- 
gence— He  desires  to  commend  himself  by  a  full  manifestation  of  the  truths  of  the 
Gospel,  which  can  only  be  hid  from  the  worldly-minded,  who  are  blinded  by  their  lusts 
and  passions — St.  Paul  declares  that  he  seeks  not  his  own  glory — God  having  en- 
lightened his  heart,  that  he  might  communicate  the  knowledge  and  glory  of  God, 
which  had  been  made  manifest  in  Jesus  Christ. 

^  Therefore  seeing  we  have  "this  ministry,  ''as  we  have  received 
mercy,  we  faint  not;  '^  but  have  renounced  the  hidden  things  of  *dis- 
honesty,  not  walking  in  craftiness,  ''nor  handling  the  word  of  God 
deceitfully,  but  ''by  manifestation  of  the  truth  "commending  ourselves 
to  every  man's  conscience  in  the  sight  of  God. 

^  But  if  our  Gospel  be  hid,  ^it  is  hid  to  them  that  are  lost :  ^  in 
whom  ^the  god  of  this  world  ''hath  blinded  the  minds  of  them  which 
believe  not,  lest  'the  light  of  the  glorious  Gospel  of  Christ,  ^who  is  the 
image  of  God,  should  shine  unto  them.  ^For  *we  preach  not  our- 
selves, but  Christ  Jesus  the  Lord  ;  and  'ourselves  your  servants  for 
Jesus'  sake.  ^  For  God,  ™who  commanded  the  light  to  shine  out  of 
darkness,  thath  "shined  in  our  hearts,  to  give  "the  light  of  the  knowl- 
edge of  the  glory  of  God  in  the  face  of  Jesus  Christ. 


§  11. — chap.  iv.  7-11. 
St.  Paul  declares,  by  comparing  the  ministers  of  the  Gospel  to  earthen  vessels,  that  God 
chose  illiterate  and  insignificant  men  for  his  Apostles  to  show  that  the  excellency  of 
the  power  by  which  his  Religion  was  propagated  proceeded  from  God,  and  not  from 
men — He  enumerates  the  difficulties  to  which  they  were  exposed,  as  a  proof  that  their 
deliverance  from  them  did  not  proceed  from  themselves,  but  from  God. 

"^  But  we  have  this  treasure  in  "earthen  vessels,  Hhat  the  excellency 
of  the  power  may  be  of  God,  and  not  of  us :  ^  loe  are  "troubled  on 
every  side — yet  not  distressed ;  u-e  are  perplexed — but  *not  in 
despair  ;  ''  persecuted — ^but  not  forsaken  ;  ''cast  down — but  not  de- 
stroyed ;  '"  always  ''bearing  about  in  the  body  the  dying  of  [the  Lord] 
Jesus,  -^that  the  life  also  of  Jesus  might  be  made  manifest  in  our  body. 
11  For  we  which  live  ^are  alway  delivered  unto  death  for  Jesus'  sake, 
that  the  life  also  of  Jesus  might  be  made  manifest  in  our  mortal  flesh 


Sect.  XL]       THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.  279 

§  12. — chap.  iv.  12,  to  the  end. 
St.  Paul  shows  that  through  faith  in  Christ,  and  the  hope  of  a  glorious  immortality,  he 
is  enabled  to  overcome  all  the  difficulties  and  dangers  of  his  Christian  ministry — He 
tells  them  that  for  their  sakes  ho  endured  these  sufferings,  that  they,  being  con- 
vinced of  his  sincerity,  might  give  thanks  to  God — He  declares  his  conviction  that  his 
sufferings  for  the  sake  of  the  Gospel  will  procure  for  him  a  proportionate  reward  in 
heaven  ;  for  which  cause  he  looks  not  for  the  temporal  advantages  of  this  world,  but 
for  the  eternal  glories  of  the  invisible  state.  s  ■'•*• 

^~  So  then  "death  worketh  in  us,  but  life  in  you.   ^^  We  havinof  Hhe  "  2.''"  ^^■^■ 

..„„.,  ,.  .     .      c        ■  *  Rom.  I.  12. 

same  spirit  or  laith,  according  as  it  is    written, —  2  Pet.  1. 1. 

c  Ps.  116.  10. 

"  I  beheved,  and  therefore  have  I  spoken  ;  ^' 

we  also  believe,  and   therefore   speak;    ^M^nowMng  that   ''He  which  '^icT.'e^.'iV." 
raised  up  the  Lord  Jesus  shall   rai.se  up  us  also  by  Jesus,  and   shall 
present  us  with  you.    ^^For  'all  things  are  for  your  sakes,  that  •'^the  ^!i^cok  ^al*'' 
abundant  grace  might  through  the  thanksgiving  of  many  redound  to    sTi.n.  2. 10. 
the  glory  of  God.  "^in.  fco^i'ifia 

^^  For  which   cause   we   faint   not;  but  though   our  outw^ard  man  «•  ^'"".7.22 

"   1        •  •  I      I         1  1  17  Ti         ft  1-1         Epii.  3.  16.  Col. 

perish,  yet  "the  inward  man   is  renewed  day  by  day.   '^ror    our  light    3. 10.  i  Pet. .?. 
afHiction,  which  is  but  for  a  moment,  worketh  for  us  a  far  more  ex-  //iM,itt.  5. 12 
ceeding  and  eternal  weight  of  glory;   '*  while  ^we  look   not  at  the    fp"jV|\.5 
things  which  are  seen,  but  at  the  things  which  are  not  seen  :   for  the    10. 
things  which  are  seen   are  temporal  ;  but   the  things  which  are  not  's'^^'^iieij'ti' 1' 
seen,  are  eternal.  

§  \^.—chap.  V.  1-10.  

St.  Paul  continues  his  argument  by  showing  how  greatly  superior  our  heavenly  habi- 
tation will  be  to  that  which  we  at  present  dwell  in — He  asserts  that  God  prepares  us 
for  this  immortal  state,  and  gives  us  his  Spirit  as  a  pledge  of  it — This  consideration 
gives  him  boldness  in  his  preaching,  and  makes  him  willing  to  leave  this  body,  that 
he  may  be  present  with  the  Lord ;  but  whether  living  or  dying,  his  aim  is  to  be 
accepted  of  God,  to  whom  all  are  accountable.  §   ^^■ 

1  For  we  know  that  if  "our  earthly  house  of  this   tabernacle  were  "If.t'vci.T.h, 
dissolved,  we  have  a  buildino;  of  God,  a  house  not  made  with  hands,    ^^• 

1-11  o  T-.         •  1  •        t  .1        1       •    •  ^0  Kom.  8.  23. 

eternal  in  the  heavens.  ~ror  m  this    vve  groan,  earnestly  desiring  to  t  see  Note  19. 

be  clothed  upon  with  our  house  which  is  from  heaven.*   "^If  so  be  that  c  Rev.  3.  is.  & 

"being  clothed  we  shall  not  be  found  naked.  ^  For  we  that  are  in  this  ^  jq^'  j^  53^ 

tabernacle  do  groan,  being  burdened  :  not  for  that  we  would  be  un-  ^^• 

,      ,       -,     ^  ,    ^      ^      \  1  ,•  -11  11  1  c    c  Is.  29. 23.  Eph. 

clothed,  but   clothed  upon,  that  mortality  might  be  swallowed  up  of     2.10. 
life.  ^  Now  'He  that  hath   wrought  us   for  the  selfsame  thing  is  God, -''/;^^',|;,^^j'=]'4-_ 
who  also  -^hath  given  unto  us  the  earnest  of  the   Spirit.  ^  Therefore    ^  -i-  '^^■ 
we  are  always  confident,  knowing  that,  whilst  we  are  at  home  in  the  ^ch.T'ie.  T  cor.' 
body,  we  are  absent  from  the  Lord  ;  '''  (for  °  we  walk  by  faith,  not  by    f-  ^~-  "^''-  ^^• 
sight:)   ^  we  are  confident,  I  say,  and  ''willing  rather  to  be  absent  from  a  piuI.  1.23. 
the  body,  and  to  be  present  with  the  Lord.    ^Wherefore  we  *labor,  •  Satt'."25."3T 
that,  whether  present  or  absent,  we  may  be   accepted  of  him.    ^"^  For   32.  Rom.  14. 10. 
'we  must  all    appear  before  the  judgment-seat  of  Christ,  ■'that  every  ^ i^'n'^^h.'^'s.' 
one  may  receive  the  things  done  in  his  body,  according  to  that  he    Rev.2a!^i2?'" 
hath  done,  whether  it  he  good  or  bad. 


§  14. — chap.  V.  11-15.  

The  Apostle,  knowing  the  terrors  of  the  future  judgment,  was  more  earnest  in  liis  en- 
deavour to  preach  the  Gospel,  and  to  persuade  men  to  be  Christians — He  discharges 
his  duty,  as  being  manifest  to  God  ;  and  he  hoped  also  to  the  conviction  of  the  Cor- 
inthians— He  then  defends  himself  from  the  attacks  of  the  false  teachers,  that  his 
converts  miglit  be  provided  with  reasons  for  glorying  in  him  as  an  apostle  ;  and  de- 
clares that  whether  he  preached  the  (jiospel  at  the  risk,  of  his  life,  and  was  therefore 
by  the  faction  considered  as  mad,  or  whether  he  acted  soberly  in  shunning  persecution,  §  14. 

it  was  for  the  sake  of  his  disciples.  a  .Tob31.  23. 

^^  Knowing  therefore  "the  terror  of  the  Lord,  we  persuade  men,  but   ju'de23." 


280  THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIIL 

h  ch.  4. 2.  J-we  are  made  manifest  unto  God  ;  and  I  trust  also  are  made  manifest 

e  ch.  3. 1.  jj^  your  consciences.  ^"^  For  %ve  commend  not  ourselves  asfain   unto 

A  ch.  1.  14. 

*Gr'.  in  the  face,    jou,  but  givc  you  occasiou  ''to  glory  on  our  behalf,  that  ye  may  have 

e  ch.ii.i,  iti,  17.  somewhat  to  answer  them  which  glory  *in  appearance,  and  not   in 

/Rom. 5. 15.       heart.  ^^  For  'whether  we  be  beside  ourselves,  it  is  to  God  :  or  whether 

g  Rom.  6. 11, 12.  we  be  sober,  it  is  for  your  cause.   ^"^  For  the  love  of  Christ  constraineth 

6. 19.' Gal. --J.  2o!  US  ;  bccausc  we  thus  judge,  that -^if  One  died   for  all,  then  were  all 

i  Peri' a!  ^°'     dead;  ^^and  that  He  died   for  all,  ^that  they  which  live   should    not 

henceforth  live  unto  themselves,  but  unto  Him  which  died  for  them, 

and  rose  again. 


§  15. — cliap.  V.  16,  to  the,  end. 

From  the  consideration  that  Christ  died  for  all  mankind,  St.  Paul  proceeds  to  aro-ue  that 

from  henceforth  there  is   no  distinction  between  Jew  and  Gentile,  Christ  being  no 

longer  esteemed  as  a  Jew  according  to  the  flesh — all  who  are  united  to  Christ  by  faith 

§   15.  become  new  creatures — Their  old  and  sinful  practices  have  ceased — The  advantages 

a  Matt  I-''  50  ^^^  blessings  of  this  new  state  of  being  are  derived  from  God  alone,  who  has  reconciled 

John  15.  14.  the  world  to  himself  by  Christ  Jesus,  and  has  committed  the  word  of  reconciliation  to 

3.^7'  s'.  Col. '3.'  ^'^®   Apostles — St.   Paul,   in  Christ's   stead,  exhorts  all  men  to  come  to  God,  and  to 

11.  accept  the  pardon  which  has  been  purchased  for  them  through  the  atonement  of  Ills 

h  John  6.  63.  ggn   ^yj^o  had  been  made  the  sin  offerino-  for  mankind. 

T?  ft     Q      €»■ 

16. 7. Gal. (i.  15.       ^^ Wherefore  "henceforth  know  we  no  man  after  the  flesh:  yea, 

d  Gall's. 'r&  6.    though  we  have   known  Christ  after   the  flesh,  'yet  now  henceforth 

15.  know  we  him   no  more.   ^''  Therefore  if  any  man  "^be  in  Christ,  *he  is 

*65.']7!'Eph.2'.     "a  new  creature  :  ""old  things  are  passed  away  ;  behold  !  all  things  are 

15.  Rev.  21.5.     become  new.  ^^  And  all  things  are  of  God,  Avho  hath  reconciled  us  to 

Eph!'2. 10. '       himself  by  Jesus  Christ,  and   hath  given  to  us  the  ministry  of  recon- 

ijohnz-z  &4.  ciliation  ;  ^^  to  wit,  that  ^God   was  in   Christ,   reconciling  the  world 

^^'      -x  04  o-   unto  himself,   not   imputing   their    trespasses    unto  them  ;  and   hath 

\GY.putinus^    tcommitted  unto  us  the  word  of  reconciliation. 

/t  job.^33. 25.  ^°  Now  then  we  are ''ambassadors  for  Christ,  as   'though  God   did 

6.  Eph'.  e".  20.'  '  beseech  you  by  us.     We  pray  you  in  Christ's  stead,  be  ye  reconciled 
i  ch.  6. 1.  to  God  ;  -^  for  ^He  hatji  made  him  to  be  sin  for  us,  who  knew  no  sin, 

■^Gai.  3.13. 1  Pet.  that  wc  might  be  made  ''the  righteousness  of  God  in  him. 

2.22,  24.  IJohn 

3.5.  


k  Rom.  1.  17.  &  (S  16. — chap.  vi.  1-10. 

St.  Paul,  as  the  ambassador  of  Christ,  entreats  the  Corinthians  not  to  receive  the  grace 

of  God  in  vain,  but  to  perform  all  that  the  Gospel  requires — The  Apostle,  by  describing 

his  own   sufferings,  draws  the   picture  of  a  faithful  minister  of  tlie  Gospel — Thereby 
§  16.  proving  the  inferiority  of  the  false  teacher. 

jch^r2o^'  ^We  then,  as  "workers  together  with  him, 'beseech  yow  also  ""that 

c  Heb.  12. 15.  ye  rcccivc  not  the  grace  of  God  in  vain  ;  ^  (for  He  saith,  ''I  have  heard 

d  Is.  49. 8.  thee  in  a  time  accepted,  and  in  the  day  of  salvation  have  I  succoured 

^■^cm.l^.'v^.'h.  thee:   behold  now  is  the  accepted  time!  behold  now  is  the  day  of 

^10.32.  salvation!)  -^giving ''no  oftence  in  any  thing,  that  the  ministry  be  not 

chM."™.'"  "  '"^"  blamed  :   '^  but  in  all  things  *approving  ourselves  -^as  the  ministers  of 

/I  Cor. 4.1.  God,  in  much  patience,  in  afflictions,  in  necessities,  in  distresses,  ^  in 

fl-  ch.  11. 23,  &c.     .   ^   . '  .        .      ^    .  '  , .  '  ,  .        ,    ,  .  ,  .        '       . 

^  Or,  i7i  fnssings  "stnpcs,  lu  imprisonmcnts,  tin  tumults,  in  labors,  in  watchings,  in 
toandfro.^^  f^stings  ;  ''by  pureness,  by  knowledge,  by  long-suffering,  by  kindness, 
14.'  by  the   Holy  Ghost,   by  love   unfeigned,  '''by   Hhe  word  of  truth,  by 

!  ^^70^4  E  ),  'the  power  of  God,  by  ■'the  armor  of  righteousness  on  the  right  hand 
6.  ii,  13.2 Tim.  and  on  the   left,  ^by   honor  and  dishonor,   by  evil  report  and  good 

A:ch!4. 2. &5.  report:  as  deceivers — and  yet  true;  ^as  unknown — and  ''yet  well 
11.  &  11. 6.  known;  'as  dying — and,  behold!  we  live  ;  "'as  chastened — and  not 
1. 9."&  4.  i'o,''ii.  killed  ;  ^°as   sorrowful — yet  alway    rejoicing;    as  poor — yet  making 

m  Ps.  118. 18.      many  rich  ;  as  having  nothing — and  yet  possessing  all  things. 


§  17. — chnp.  vi.  11,  to  the  end,  nni  vii.  1. 
St.  Paul  declares  his  great  love  and  affection  for  the  Corinthians — Reproves  them  for  their 


Sect,  XL]     THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.  281 

•want  of  love,  and  exhorts  them,  as  his  children,  to  have  their  hearts  enlarged  towards 
him  as  their  spiritual  father — He  forbids  them  either  to  form  marriages  with  infidels,  to 
contract  friendships,  or  to  enter  into  any  kind  of  familiar  intercourse  with  them — God's 
promise  to  those  who  separate  themselves  from  such  unholy  alliances  should  be  their 
strongest  motive  to  aim  at  perfection.  §  17. 

'  O  ye  Corinthians  !  our  mouth  is  open  unto  you,  "our  heart  is  en-  "  '^h-?.  3. 
larged.  ^~  Ye  are   not  straitened   in  us,  but  ''ye  are  straitened  in  your  *  <=''•  ^^-  ^^^ 
own  bowels.  ^^  Now  for  a  recornpence  in  the  same,  (I  ''speak  as  unto  '^  icor.  4. 14. 
my  children,)  be  ye  also  enlarged. 

^"^  Be  ''ye  not  unequally  yoked  together"  with  unbelievers:  for 'what  "^j  c^o"V'9^'&7 
fellowship  hath  righteousness  with  unrighteousness  ?  and  what  com-    ^^■ 
munion   iiath   light  with  darkness  ?    ^■' And  what  concord  hath  Christ  "  f^^^'^s^o^ 
with   Belial?  or   what  part  hath   he  that  believeth  with  an   infidel?    l^V's^is. 21. 

Ill  ^  r    /-\  Ecclus.  13.  17. 

^^  And  what  agreement  hath  the  temple  of  God  with  idols  ?  for  •'"ye    i  ^^^-^  lo.  21. 

are  the  temple  of  the  Uving  God  ;  as  God  hath  ^said, —  /•i''co^3.'i6.& 

6. 19.  Epii.siai, 
"  I  will  dwell  in  them,  and  walk  in  them  ;  22.  iieb.  3. 6. 

And  I  will  be  their  God,  and  they  shall  be  my  people.  '^l^v.' Ir.' ^1.' Jer. 

'Wherefore  ''come  out  from  among  them,  r'?^",'^  on?* 

And  be  ye  separate,  saith  the  Lord,  36.98.  &  37.26, 

.        ,  •',  '      ,         '        ,  ^,  .  '  &c.  Zech.  8.  8. 

And  toucli  not  the  unclean  thing ;  &  13. 9. 

And  I  will  receive  you,  ^^  and  *will  be  a  Father  unto  you,  Vl  Rev.^i8.''4 

And  ye  shall  be  my  sons  and  daughters,  i  jer.  31. 1,9. 

Saith  the  Lord  Almighty."  '''^" ~'-  '■ 

'  Having  •'therefore  these  promises,  dearly  beloved,  let  us  cleanse  our-  i  ^^.e.  17,18. 
selves  from  all  filthiness  of  the  flesh  and  spirit,  perfecting  holiness  in 
the  fear  of  God. 


1.  4.  ch. 


§  m.—chap.  vii.  2-4. 
The  Apostle  entreats  the  Corinthians  to  acknowledge   him  as  an  apostle,  and,  by  men- 
tioning his   own  claims  to   their  affection,  he  insinuates  the  opposite  conduct  of  the 
false  teacher — He   assures  them  he  speaks  not  this  to  condemn  them,  but  from  the 
greatest  love  for  them — He  rejoices  in  their  good  dispositions  and  obedience. 

~  Receive  us  ;  we  have  wronged  no  man,  we  have  corrupted  no         ^  18. 
man,  "we  have  defrauded  no  man.     ^I  speak  not   this  to  condemn  «j.ac|s 20. 33. ch. 
you:  for  'I  have  said  before,  that  ye  are  in  our  hearts  to  die  and  live  » ci,. 0.11,12. 
with  you.  "*  Great  'is  my  boldness  of  speech  toward  you,  ''great  is  my  "  ''''•.^-  ^ 
glorying  of  you  :   'I  am  filled  with  comfort,  I  am  exceeding  joyful  in    i-  h.  ' 
all  our  tribulation.  VV-^-i^l^'L 

2.  1/.  Col.  1.24. 

§  19. — chap.  vii.  5,  to  the  end. 

St.  Paul,  as  a  proof  of  his  affection,  relates  to  the  Corinthians  his  anxiety  on  their  account  

lost  they  should  have  been  perverted  by  the  false  teacher — His  joy  on  the  arrival  of 
Titus  with  the  intelligence  of  their  submission  and  love — He  speaks  to  them  of  his 
First  Epistle,  and  assures  them  that  he  ordered  the  incestuous  person  to  be  excommu- 
nicated, to  show  his  great 'care  of  them — He  commends  their  obedience,  zeal,  and 
repentance — He  expresses  the  consolation  he  received  from  their  conduct,  and  the 
ioy  of  Titus  on  seeing  their  union  and  obedience.  c   jg_ 

^FoR  "when  we  were  come  into  Macedonia,  our  flesh  had  no  rest,  <^  ch.2. 13. 
but  ''we  were  troubled  on  every  side  ;   "without  were  fightings — within  *  '-'i-^-s. 
were  fears.  ^  Nevertheless  ''God,  that  comforteth   those  that  are  cast  ^ch"!  4!  ^ 
down,  comforted  us  by  'the  coming  of  Titus  ;  "^and  not  by  his  coming  «  See  ch.2. 13. 
only,  but  by  the  consolation  wherewith  he  was  comforted  in  you.  when 
he  told  us  your  earnest  desire,  your  mourning,  your  fervent  mind  to- 
ward me ;  so  tiiat  I  rejoiced  the  more.  ^  For  though  I  made  you  sorry 
with  a  letter,  I  do  not  repent,  •'"though  I  did  repent;  for  I  perceive  •^''''•■^•''• 
that  the  same  epistle   hath   made  you   sorry,  though  it  were  but  for  a 
season.  ^  Now  I  rejoice,  not  tliat  ye  were  made  sorry,  but  that  ye  sor- 
rowed to  repentance  :  for  ye  were  made  sorry  *after  a  godly  manner,  *oj^°'^<^*"^*» 
VOL.  II.  36  *x 


282 


THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIIL 


g  2  Sam.  12.  13. 

Matt.  -26.  75. 

A  Prov.  17.  22. 


t  ch.  2.  4. 


;  Rom.  15.  32. 


t  Gr.  howels,  ch. 

6.  12. 
k  cli.  2.  9.  Phil. 

2.  12. 
/  2Thes9.  3.4. 

Philemon  8,  21. 


that  ye  might  receive  damage  by  us  in  nothing.  ^"  For  ^godly  sorrow 
worketh  repentance  to  salvation  not  to  be  repented  of ;  ''but  the  sorrow 
of  the  world  worketh  death.  ^^  For  behold  this  selfsame  thing,  that  ye 
sorrowed  after  a  godly  sort,  what  carefulness  it  wrought  in  you  I  yea^ 
ivhat  clearing  of  yourselves  !  yea,  what  indignation  !  yea,  what  fear  I 
yea,  ivhat  vehement  desire  !  yea,  what  zeal !  yea,  what  revenge  !  In 
all  things  ye  have  approved  yourselves  to  be  clear  in  this  matter. 
^^  Wherefore,  though  I  wrote  unto  you,  I  did  it  not  for  his  cause  that 
had  done  the  wrong,  nor  for  his  cause  that  suffered  wrong,  'but  that 
our  care  for  you  in  the  sight  of  God  might  appear  unto  you. 

^^  Therefore  we  were  comforted  in  your  comfort :  yea,  and  exceed- 
ingly the  more  joyed  we  for  the  joy  of  Titus,  because  his  spirit  'was 
refreshed  by  you  all ;  ^'^  for  if  I  have  boasted  any  thing  to  him  of  you, 
I  am  not  ashamed :  but  as  we  spake  all  things  to  you  in  truth,  even  so 
our  boasting,  which  I  made  before  Titus,  is  found  a  truth  ;  ^^and  his 
tinward  affection  is  more  abundant  toward  you,  whilst  he  remem- 
bereth  ''the  obedience  of  you  all,  how  with  fear  and  trembling  ye 
received  him.  ^^  I  rejoice  therefore  that  'I  have  confidence  in  you  in 
all  things. 


§  20. — cliap.  viii.  1-15. 
St.  Paul  exhorts  the  Corinthians,  by  the  example  of  the  Churches  in  Macedonia,  which 
were  in  very  straitened  circumstances,  to  contribute  liberally  to  the  relief  of  the 
Christian  brethren  in  Judoea — He  declares  he  does  not  give  this  injunction  by  com- 
mandment, because  works  of  kindness  must  be  voluntary,  but  hopes  they  will  abound 
in  them  from  the  example  and  love  of  Christ — He  calls  upon  them  to  complete  the 
collections  already  begun  without  loss  of  time,  according  to  their  abihty,  as  God 
regards  the  willingness  of  the  giver  more  than  the  value  of  the  gift — The  amount  of 
their  liberality  to  be  applied  only  to  the  poor  brethren  in  Judaea,  who  in  their  turn  may 
be  able  to  supply  the  wants  of  the  Corinthians. 

^  Moreover,  brethren,  we  do  you  to  wit  of  the  grace  of  God  be- 
stowed on  the  Churches  of  Macedonia  ;  ^how  that  in  a  great  trial  of 
affliction  the  abundance  of  their  joy  and  "their  deep  poverty  abounded 
unto  the  riches  of  their  ^liberality  :  ^for  to  their  power,  (I  bear  record,) 
yea,  and  beyond  their  power,  they  were  willing  of  themselves  ;  '^  pray- 
ing us  with  much  entreaty  that  we  would  receive  the  gift,  and  take 
tipon  us  Hhe  fellowship  of  the  ministering  to  the  saints  ;  ^  and  this  they 
did,  not  as  we  hoped,  but  first  gave  their  ownselves  to  the  Lord,  and 
unto  us  by  the  will  of  God!  •'insomuch  that  "we  desired  Titus,  that 
as  he  had  begun,  so  he  would  also  finish  in  you  the  same  tgrace  also. 
^  Therefore,  as  ''ye  abound  in  every  thing,  (in  faith,  and  utterance, 
and  knowledge,  and  in  all  diligence,  and  in  your  love  to  us,)  see  'that 
ye  abound  in  this  grace  also  :  ^  I  ^speak  not  by  commandment,  but  by 
occasion  of  the  forwardness  of  others,  and  to  prove  the  sincerity  of 
your  love :  -^  for  ye  know  the  grace  of  our  Lord  Jesus  Christ,  ^that, 
though  he  was  rich,  yet  for  your  sakes  he  became  poor,  that  ye  through 
his  poverty  might  be  rich  :  ^"and  herein  ''I  give  my  advice.  For  'this 
is  expedient  for  you,  who  have  begun  before,  not  only  to  do,  but  also 
■'to  be  I  forward  a  year  ago :  ^^  now  therefore  perform  the  doing  of  it ; 
that  as  there  was  a  readiness  to  will,  so  there  may  be  a  performance 
also  out  of  that  which  ye  have.  ^~  For  *if  there  be  first  a  willing  mind, 
it  is  accepted  according  to  that  a  man  hath,  and  not  according  to  that 
he  hath  not.  '•'  For  1  mean  not  that  other  men  bo  eased,  and  ye  bur- 
dened :  ^'^  but  by  an  equality,  that  now  at  this  time  your  abundance 
may  be  a  supply  for  their  want,  that  their  abundance  also  may  be  a 
I  Ex.  iG.  18.  supply  for  your  want,  that  tlicrc  may  be  equality  :  ^•''  as  it  is  'written, 
"  lie  that   had.  gathered   much    had   nothing  over  ;  and   he  that  had 


§  20. 

a  Mark  12.  44. 

*  Gr.  simplicity, 
ch.  9.  11. 


t  Acts  11.29.  & 

24.  17.  Rom.  15. 

25,  26.  1  Cor.  16. 
1,  3,  4.  ch.  9.  1. 

c  ver.  17.  ch.  12. 

18. 
t  Or,  ffift.  ver.  4, 

19. 

d  1  Cor.  1.  5.  & 
12.  13. 

e  ch.  9.  8. 

/  1  Cor.  7.  G. 

g  iNIatt.  8.  20. 
Luke  9.  .58. 
Phil.  2.  6,  7. 

h  1  Cor.  7.  25. 
i  Prov.  19.  17. 

Mntt.  10.  43. 

1  Tim.  6.  18, 19. 

Heh.  13.  16. 
j  ch.  9.  2. 
I  Gi.  willing, 
k  Mark  12.  43, 

44.  Luke  21.  3. 


ga 


thercd  little  had  no  lack. 


§  21. 

a  ver.  6. 


Sect.  XL]     THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.  283 

§  21. — chap.  viii.  16,  to  the  end. 
St.  Paul  thanks  God  for  having  made  Titus  as  anxious  about  them  as  he  was — His  dili- 
gence induced  him  to  become  the  bearer  of  this  Epistle — The  Apostle  informs  them 
that  he  sends  with  Titus  a  brother  of  great  reputation,  who  had  been  chosen  by  the 
Macedonian  Churches,  as  a  witness  of  the  administration  of  their  gifts,  that  no  sus- 
picion of  blame  might  arise  as  to  the  disposal  of  the  abundance  entrusted  to  them — 
Another  fellow-laborer  is  likewise  sent,  who  is  more  than  commonly  active  on  the 
present  occasion,  from  the  report  of  their  good  dispositions — He  instructs  them  how 
to  answer  the  inquiries  of  the  faction,  and  exhorts  them  to  give  to  these  messengers 
and  to  the  Churches  a  proof  of  their  love,  and  of  his  confidence  in  them. 

1^  But  thanks  be  to  God,  which  put  the  same  earnest  care  into  the 
heart  of  Titus  for  you  !  ^^  for  indeed  he  accepted  "the  exhortation  ;  but 
being  more  forward,  of  his  own  accord  he  went  unto  you.    ^^  And  we 
have  sent   with   him    Hhe   brother,  whose   praise    is   in   the  Gospel,  *  ch.  12.  is. 
throughout  all  the  Churches  ;  ^^  and  not  that  only,  but  who  was  also 
''chosen  of  the  Churches  to  travel  with  us  with  this  *grace,  which  is  « icor.  16.3,4. 
administered  by  us  ''to  the  glory  of  the  same  Lord,  and  declaration  of  *ver.' ifcj  7.  ch. 
your  ready  mind  :  ~"  avoiding  this,  that  no  man   should  blame   us  in  ^'f' . 
this  abundance  which  is  administered  by  us  :  ^i  providing  'for  honest  «  Rom.  ia.17. 
things,  not  only  in  the  sight  of  the  Lord,  but  also  in  the  sight  of  men.    L'^ia.^' ^' ^  ^^'' 
^-  And  we  have  sent  with  them  our  brother,  whom  we  have  oftentimes 
proved  diligent  in  many  things,  but  now  much  more  diligent,  upon  the 
great  confidence  which  \I  have  in  you,  ^-^  Whether  any  do  inquire  of  fOr,  hehath. 
Titus,  he  is  my    partner  and   fellow-helper  concerning  you  :   or  our 
brethren  he  inquired  of,  they  are  ^the  messengers  of  the  churches — and  /p'"L2.25. 
the  glory  of  Christ.  ^^  Wherefore  show  ye  to  them,  and  before  the 
Churches,  the  proof  of  your  love,  and  of  our  ^boasting  on  your  behalf,  s^i^- 1- 14.  &  9. 


§  22. — chap.  ix.  1-5. 

St.  Paul  continues  his  discourse,  by  reminding  the  Corinthians  that  he  had  boasted  to  

the  Macedonians  of  their  willingness  a  year  ago — Since  which  time  being  informed 
by  Titus  of  their  negligence  in  these  things,  he  sends  Titus  and  his  companions  to 
make  ready  the  collections  before  his  arrival,  that  he  might  not  be  ashamed  of  his 
boastinof  in  them ;  and  that  what  they  gave  might  be  done  freely,  and  not,  as  it  were, 
extorted  from  them  as  from  persons  of  covetous  dispositions.  §  22. 

^  For  as  touching  "the  ministering  to  the  saints,  it  is  superfluous  for  "  Acts  11. 29. 
me  to  write  to  you.  ^  For  I  know  'the  forwardness  of  your  mind,  "for    i  cor.  le.  1.'  ch. 
which  I  boast  of  you  to  them  of  Macedonia,  that  ''Achaia  was  ready  a  j  ch-s.^i). 
year  ago;  and  your  zeal  hath  provoked  very  many.  ^  Yet  'have  I  sent  c  ch.s.  24. 
the  brethren,  lest  our  boasting  of  you  should  be  in  vain  in  this  behalf;  f^^  |  g^'jy  jg 
that,  as   I  said,  ye  may  be   ready  :  "*  lest  haply  if  they  of  Macedonia   22. 
come  with   me,  and   find   you   unprepared,  we   (that  we  say  not,  ye) 
should   be   ashamed   in    this  same  confident  boasting.    ^  Therefore  I  *.9'-  l^^'V^s- 
thought  it  necessary  to  exhort  the  brethren,  that  they  would  go  before    )  sam.2.5.27. 
unto  you,  and  make  up  beforehand    your  *bounty,  twhereof  ye  had  |  ori"fLv/(  uth 
notice  before,  that  the  same  might  be  ready  as  a  matter  of  bounty,  and    *pS^T^ore. 
not  as  of  covetousness. 


§  23. — chap.  ix.  6,  to  the  end.  

St.  Paul  exhorts  the  Corinthians  to  liberality,  from  the  consideration  that  we  shall  be  re- 
warded in  another  world  according  to  our  actions  here — He  admonishes  them  to  give 
with  cheerfulness — The  power  of  God,  by  blessing  their  labors,  to  supply  them  with  s  23. 

all  the  sufiiciency  of  this  world's  goods,  both  for  their  own  maintenance,  and  for  tlieir  „  p^^^  ^  .24.  & 

works  of  charity — The  joy  of  those  relieved — Their  gratitude  to  God,  and  prayers  for  19.  17.  &.  32.  9. 

their  benefactors.  bVcutll^l. 

^  But   "this    I  say,    He   which   soweth    sparingly    shall   reap    also  c  Ex.  25. 2.  & 

sparingly;  and  he  which  soweth  bountifully  shall  reap   also   bounti-  n.' 25.  ecc'ius. 

fully.  ''  Every  man  according  as  he  purposeth   in  his  heart,  so  let  him  il;  g. ch!  s!"™." 

srive  :   'not  arudiiinglv,  or  of    necessity:   for  '^God  loveth  a  cheerful  d  Prov.  11.24,25. 

a  ^        '  o         ^      o  J  '  J  g^  28_  o7_  Phil, 

giver.  ^  And  ''God  is  able  to  make  all  grace  abound  toward  you  ;  that  4  19'.  ~ " 


284 


THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIIL 


«  Ps  112.  9. 


/Is.  55 

1.10. 

g    H03. 

Matt. 

10.  12. 
6.  1. 

*  Or,  liberality. 
Gr.  simplicity. 
ch.  8.  2. 

h  ch.  1 
15. 

.  1I.&' 

i  ch.  8. 

14. 

j  Matt. 

5.  16. 

k  Heb. 

13.  16. 

/  ch.  8. 

1. 

m  Jam. 

1.17. 

4. 


§  24. 

a  Rom.  12.  1. 
b  vei-.  10.  ch.  12. 

5,  7,  9. 

*  Or,  in  outward 
appearance. 

e  ICor.  4.  21.ch. 
13.  2,  10. 
t  Or,  reckon, 
d  Eph.  6.  13. 

1  Thess.  5.  8. 
e  1  Tim.  1.  18. 

2  Tim.  2.  3. 
/  Act3  7.  22. 

1  Cor.  2.  5.  ch. 

6.  7.  &  13.  3,  4. 
J  Or,  to  Ood. 

g  Jer.  1.  10. 
h  1  Cor.  1.  19.  & 
3.  19. 

*  Or,  reasonings. 
i  ch.  13.  2,  ID. 

j  ch.  2.  9.  &  7. 
15. 


ye,  always  having  all  sufficiency  in  all  things,  may  abound   to  every 
good  work  :   ^  as  it  is  'written, — 

"  He  hath  dispersed  abroad  ; 
He  hath  given  to  the  poor  : 
His  righteousness  remaineth  for  ever." 

1°  Now  He  that  -^ministereth  seed  to  the  sower,  and  bread  for  food, 
both  minister  and  multiply  your  seed  sown,  and  increase  the  fruits  of 
your  "righteousness ;  ^^  being  enriched  in  every  thing  to  all  *bounti- 
fulness, ''which  causeth  through  us  thanksgiving  to  God.  ^^  For  the 
administration  of  this  service  not  only  'supplieth  the  want  of  the  saints, 
but  is  abundant  also  by  many  thanksgivings  unto  God  ;  ^^  whiles  by 
the  experiment  of  this  ministration  they  ^glorify  God  for  your  pro- 
fessed subjection  unto  the  Gospel  of  Christ,  and  for  your  liberal  dis- 
tribution unto  them,  and  unto  all  men ;  ^^  and  by  their  prayer  for  you, 
which  long  after  you  for  the  exceeding  'grace  of  God  in  you.  ^^  Thanks 
be  unto  God  '"for  his  unspeakable  gift ! 


§  24. — chap.  X.  1-6, 

St.  Paul  here  particularly  addresses  the  false  teacher  and  his  adherents,  who  had  ca- 
lumniated him,  by  asserting  that  he  was  mild  only  when  present,  but  bold  in  his  letters, 
when  absent — He  now,  though  absent,  ironically  beseeches  those  who  accuse  him  of 
walking  after  the  flesh,  that  he  may  not  when  present  have  cause  to  prove  his  bold- 
ness— He  declares  the  extraordinary  powers  conferred  on  liim  by  God  for  the  purpose 
of  pulling  down  every  thing  opposed  to  the  Gospel ;  and  asserts  that  he  was  prepared 
to  show  his  miraculous  power  to  punish  disobedience,  as  soon  as  the  obedience  of 
the  penitent  among  them  should  be  complete. 

^  Now  "I  Paul  myself  beseech  you  by  the  meekness  and  gentleness 
of  Christ,  Svho  *in  presence  am  base  among  you,  but  being  absent 
am  bold  toward  you :  ~  but  I  beseech  you,  "that  I  may  not  be  bold 
when  I  am  present  with  that  confidence,  wherewith  I  think  to  be 
bold  against  some,  which  tthink  of  us  as  if  we  walked  according  to 
the  flesh.  ^  For  though  we  walk  in  the  flesh,  we  do  not  war  after  the 
flesh :  ■*  (for  ''the  weapons  'of  our  warfare  are  not  carnal,  but  ^mighty 
tthrough  God  °'to  the  pulling  down  of  strong  holds  :)  ^casting ''down 
*imaginations  and  every  high  thing  that  exalteth  itself  against  the 
knowledge  of  God,  and  bringing  into  captivity  every  thought  to  the 
obedience  of  Christ;  ^and  'having  in  a  readiness  to  revenge  all  dis- 
obedience, when  ^your  obedience  is  fulfilled. 


§  25. 


a  John  7.  24.  ch. 
5.  12.  &  11.  18. 

b  1  Cor.  14.  37. 

1  John  4.  6. 
c  1  Cor.  3.  23.  & 

9.  1.  ch.  11,  23. 

d  ch.  13.  10. 
e  ch.  7.  14.  &  12. 
6. 

*  Gr.  saith  he. 

f\  Cor.  2.3,  4. 
ver.  1.  ch.  12.  5 
7,  9.  Gill.  4.  13. ' 

g  1  Cor.  1.  17.  & 
2.  1,4.  ch.  11.6. 


§  25.— chap.  X,  7-11, 
St.  Paul  upbraids  the  false  teacher  for  judging  from  outward  appearances — He  desires 
also  to  be  acknowledged  as  tlie  minister  of  Christ,  boasts  of  the  power  imparted  to 
him  for  edification,  and  again  sarcastically  refers  to  the  calumniating  reports  of  his 
opponent,  whom  he  calls  upon  from  the  effects  of  his  power,  already  seen,  when  ab- 
sent, in  the  punishment  of  the  incestuous  person,  to  conclude  that  when  present  it 
would  be  equally  great. 

''  Do  "ye  look  on  things  after  the  outward  appearance  ?  'If  any  man 
trust  to  himself  that  he  is  Christ's,  let  him  of  himself  think  this  again, 
that,  as  he  is  Christ's,  even  so  are  "we  [Christ's],  ^For  though  I 
should  boast  somewhat  more  'of  our  authority,  which  the  Lord  hath 
given  us  for  edification,  and  not  for  your  destruction,  'I  should  not  be 
ashamed :  ^  that  I  may  not  seem  as  if  I  would  terrify  you  by  letters  ; 
^^  (for  his  letters,  *say  they,  are  weighty  and  powerful,  but  •'his  bodily 
presence  is  weak,  and  his  ^speecli  contemptible;)  'Met  such  a  one 
think  this,  that,  such  as  we  are  in  word  by  letters  when  we  are  absent, 
such  will  we  be  also  in  deed  when  we  are  present. 


Sect.  XL]     THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.  285 

§  2G. — chap.  X.  12,  to  the  end. 
In  a  continued  strain  of  irony  St.  Paul  declares  that  he  dare  not  compare  himself  to  the 
false  teacher,  who  measures  himself  only  by  himself,  and  commends  himself  for  the 
things  he  had  done  at  Corinth ;  but,  on  the  contrary,  desires  only  to  rejoice  in  the 
bounds  prescribed  to  hiin  by  God,  in  obedience  to  which  he  had  now  reached  the  Cor- 
inthians— He  refuses  to  boast,  like  the  false  teacher,  in  the  labors  of  other  men,  and 
hopes  to  preach  the  Gospel  in  those  countries  where  it  was  never  before  preached  ;  for 
not  he  who  glories  in  tlie  works  of  others,  but  he  who  preaches  to  the  glory  of  God, 
and  who  receives  commendation  of  God,  shown  by  the  gifts  of  the  Spirit,  is  approved.  §  26. 

^^FoR  "we  dare  not  make  ourselves  of  the  number,  or  compare  our-  ach.  a.  i.  &5. 
selves  with  some  that  commend  themselves  ;  but  they  measuring  them- 
selves by  themselves,  and   comparing  themselves  among  themselves, 
*are  not  wise.  ^^  But  ''we  will  not  boast  of  things  without  our  measure,  *or,  understand 

,         ~  .         ,  It  not. 

but  according  to  the  measure  of  the  trule  which  God  hath  distributed  to  j  ver.  is. 

us,  a  measure  to  reach  even  unto  you  ;  ^'^  (for  we  stretch  not  ourselves  t  or,  iinc. 

beyond  our  measure,  as  though  we  reached  not  unto  you  :  'for  we  are  "^^^'ij^^^^J- 
come  as  far  as  to  you  also  in  preaching  the  Gospel  of  Christ  ;)   ^^  not 
boasting  of  things  without  our  measure,  that  is,  ''of  other  men's  labors  ;     o""maomjie'd 

but  having  hope,  when  your  faith  is  increased,  that  we  shall  be  ten-  '« y""- ' 

larged  by  you  according  to   our   rule  abundantly,  ^^  to   preach    the  * "''/"'!';  , 

^  1    •         1  •  II  7  1  •  I  ,      e  Is.  G5.  16.  Jer. 

Gospel  in  the  regions  beyond  you,  and  not  to  boast  in  another  man  s    9. 24. 1  cor.  1. 
*line  of  things  made  ready  to  our  hand.  ^^  But  'he  that  glorieth,  let  /Prov.27. 2. 
him  glory  in   the  Lord.  ^*^For-^not  he   that  commendeth  himself  is  g- Rom.  2. 29. 
approved,  but  ^whom  the  Lord  commendeth.  icor.  4. 5. 


§  27. — chap.  xi.  l-(j. 

St.  Paul,  having  been  accused  of  commending  himself,  entreats  the  Corinthians  on  the 

present  occasion  to  bear  with  it ;  as  he  fears  that  those  whom  he  had  converted  to 

Christ,  whom  he  was  anxious  at  the  judgment  to  present  as  a  chaste  virgin  to  their  es-  §  27. 

poused  husband,  were  beguiled  from  him  by  the  false  teacher — He  urges,  that,  if  their  a  ver.  16.  cli.  5. 

pretended  apostle   preached  to  them    any  other  Saviour  or  Gospel,  or  conferred  on  ^    " 

them  any  other  Spirit,  they  niiglit  bear  with  his  pretensions — He  affirms,  that  he  is    withme. 

equal  to  the  chief  of  Christ's  apostles  ;  and  that,  though  rude  in  speech,  it  was  made  b  Gal.  4. 17, 18. 

manifest  to  them  he  was  not  deficient  in  the  knowledge  necessary  for  a  minister  of  c  Hos.  2.  19,  20. 
,       „  ,  ]  Cor.  4.  15. 

the  Gospel.  </  C  1  1  28 

^  Would  to  God  you  could  bear  with  me  a  little  in  "my  folly  !    And  ^  l^^.'  gj.  13. 
indeed  *bear  with  me.    -  For  I  am  ''jealous  over  you  with  godly  jeal-  /cen.  3. 4.  John 
ousy :   for  ^I  have  espoused  you  to  one   husband,  ''that  I  may  present  ^Eph.  6.24. 
you  'as  a  chaste  virgin  to  Christ ;  ^  but  I  fear,  lest  by  any  means,  as  ■'^the    J^Tim.  1!  a'.&i 
serpent  beguiled  Eve  through  his  subtilty,  so  your  minds  "'should  be    a'pefa^n^* 
corrupted  from  the  simplicity  that  is  in  Christ.  ^  For  if  he  that  cometh  ^  cai.  1. 7, 8. 
preacheth  another  Jesus,  whom  we  have  not  preached,  or  if  ye  receive  \ot,  with  me. 
another  Spirit,  which  ye  have  not  received,  or  ''another  Gospel,  which  'd,.  i-I.'iLGai. 
ye  have  not  accepted,  ye  might  well  bear  twith  him.  j~i  cor.  1. 17.  & 

^  For  I  suppo.se  'I  was  not  a  whit  behind  the  very  chiefest  apostles.    2^1, 13.  ch.  10 
^  But  though  ^I  be  rude   in   speech,   yet  not  ^"in   knowledge;  but 'we  ^  Eph.3.4. 
have  been  throughly  made  manifest  among  you  in  all  things. 


I  ch.  4.  2.  &  5. 
11.  &  12.  12. 


§  28.— chap.  xi.  7-15. 
St.  Paul  explains  his  reason  for  not  receiving  any  maintenance  from  the  Corinthians — 
He  declares  it  did  not  proceed  from  unkindness,  as  his  enemies  would  suggest,  but 
from  his  love  for  them,  and  that  he  might  prevent  the  false  teacher  from  imputing 
his  exertions  to  temporal  profit — Also,  that  the  false  teacher,  who  received  gifts  in 
private,  might  be  compelled  to  lay  aside  this  practice,  and  to  follow  the  Apostle's  ex- 
ample— Satan  himself  assuming  the  appearance  of  an  angel  of  light,  it  ought  not  to 
excite  surprise,  that  the  ministers  of  Satan  should  take  upon  themselves  the  oflice  of 
the  ministers  or  apostles  of  Christ. 


§  28. 


'''  Have  I  committed  an  ofience  "in  abasing  myself  that  ye  might  be  "I'cor.  9.'6,'i2. 
exalted,  because  I  have  preached  to  you  the  Gospel  of  God  freely  ?  j'^'^'^J^I'oo  33 
^  I  robbed  other  Churches,  taking  wages  of  them,  to  do  you  service  ;    cii.  12.  li 
^and  when  I  was  present  with  you,  and  wanted,  'I  was  chargeable  to   2  Thess!  3!  s',  9. 


286  THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIll. 


e 

16. 


Phil.  4. 10, 15,  i^Q  j^an  ;  (for  that  which  was  lacking  to  me  ''the  brethren  which  came 
d  ch.  12. 14, 16.  from  Macedonia  supphed  ;)  and  in  all  things  I  have  kept  myself  ''from 
e  Rom.  9. 1.        being  burdensome  unto  you,  and  so  will  I  keep  myself.  ^^  As  'the  truth 

*  Gt.  thii  boasting       .  ^Jf    ...  *  ^  i      ii  /»      i  ■      i  •  •         i 

shn  a, lot  be  stop-  Qi  Christ  IS  111  1116,    HO  ^maii  shall  stop  me  oi  this  boasting  in  the  re- 

pe^nme.  ^^  gions  of  Achaia  !  ^^  Wherefore  ?   ^because  I  love  you  not  ?  God  know- 

g-ch. 6. 11.  &7.  eth  !  ^'-^  But  what  I  do,  that  I  will  do, ''that  I   may   cut   off  occasion 

A  i 00^9. 12.  from  them  which  desire  occasion  ;  that  wherein  they  glory,  they  may 

t  Acta  1,5. 24.  be  found  even  as  we.  ^^  For  such  'are  false  apostles,  ■'deceitful  workers, 

oaiL'i.  7.  fe'e.  transforming  themselves  into  the  apostles  of  Christ.  ^^  And  no  marvel. 

a^Pe^t'.'a!  i'.  ^^'  Fo*"  Satan  himself  is  transformed  into  ""an  angel  of  light ;  ^^  therefore 

1  John  4.1.  Rev.  ^^  ^^  j^q  great  thing  if  his  ministers  also  be  transformed  as  the  'minis- 

j  ch.  9. 17.  Phil,  ters  of  righteousness  :  '"whose  end  shall  be  according  to  their  works. 

3.2.  Tit.  1.10,  ®  * 

11.  

k  Gal.  1.  8. 

I  ch.  3.  9.  §  29.— chap.  xi.  16,  to  the  end. 

m  Phil.  3.  .  g^  Paul  again  entreats  the  Corinthians  to  bear  with  his  boasting — As  those  who  are  no 
apostles  glory  after  the  flesh,  it  is  necessary  for  the  vindication  of  his  apostolic  char- 
acter, that  he  also  should  glory  in  his  circumcision  and  Jewish  extraction — He  shows 
that  the  Corinthians  had  submitted  too  patiently  to  the  overbearing  disposition  of 
others — He  describes  the  conduct  of  the  false  teacher  towards  them — He  affirms,  in 
opposition  to  the  reproach  brought  against  him  of  being  low  born,  weak,  and  ill-quali- 
fied to  be  an  apostle,  that  if  any  had  cause  of  boasting,  he  had  cause  also — He  com- 
pares himself,  in  these  respects,  with  the  false  teacher ;  and  shows  his  own  superiority 
by  an  appeal  to  his  labors  and  sufferings — his  great  anxiety  for  the  Churches  and  in- 
dividuals, in  sympathizing  with  the  weak,  and  being  zealously  active  in  reclaiming  the 
§  '4\).  misled — He  glories  in  his   weakness,  particularly   in  his  deliverance   from  Damascus, 

a  ver.  1.  ch.  12.         that  the  power  of  God  might  be  displayed. 

*bi,'sxiffer.  ^^  I  "say  again,  Let  no  man  think  me  a  fool ;  if  otiierwise,  yet  as  a 

b  1  Cor.  7. 6, 12.  fQQJ  *receive  me,  that  I  may  boast  myself  a  little.  ^"  That  which  I 
d  Phil.  3. 3, 4.  speak,  ''I  speak  it  not  after  the  Lord,  but  as  it  were  foolishly,  '^in  this 
c  1  Cor.  4. 10.  confidence  of  boasting.  ^®  Seeing  ''that  many  glory  after  the  flesh,  I 
/^Gai.  2. 4.  &  4.  ^jjj  glory  also.  ^^  For  ye  suffer  fools  gladly,  '^seeing  ye  yourselves  are 
g  ch.  10. 10.  wise  ;  ~^  for  ye  suffer,  ■'^if  a  man  bring  you  into  bondage,  if  a  man  de- 
h  Phil.  3. 4.         vour  you,  if  a  man  take  of  you,  if  a  man  exalt  himself,  if  a  man  smite 

Rom.  ii'.i.'phii.  you  on  the  face.  ~^  I  speak  as  concerning  reproach,  ^as  though  we  had 
jicor.  15. 10.  been  weak  ;  howbeit ''whereinsoever  any  is  bold,  (I  speak  foolishly,) 
k  Acts  9. 16.  &     I  am  bold  also.    ^^  Are  they   Hebrews  ?  'so  am   I.     Are   they   Isra- 

ch'. 6.4, sr'  '  elites?  so  am  L  Are  they  the  seed  of  Abraham?  so  am  L  ^^  Are 
'31^2'^'c'h. "1^*9     they  ministers  of  Christ?   (I  speak  as  a  fool)  I  am  more  ;  ^in  labors 


10. 
9 


p 


4t4. 11.  &6.  more  abundant,  *in  stripes  above  measure,  in  prisons  more  frequent, 

mDeut.  25. 3.      'iu   dcaths    oft :  -^  (of  the  Jews  five  times  received    I  "'forty   stripes 

n  Acts  16. 22.      gjj^yg  Qj^g^  ^^'' thricc  was  I  "beaten  with  rods,  "once  was  I  stoned,  thrice  I 

"  Acts  27. 41.      ^suffered  shipwreck,  a  night  and  a  day  I  have  been  in  the  deep  :)  ^^in 

g  Acts  9. 23.  &    journeyings  often,  in  perils  of  waters,  in  perils  of  robbers,  'in  perils  by 

&'i7."5.&26  3.  mine  own  countrymen,  '^in  perils  by  the  heathen,  in  perils  in  the  city,  in 

fo,^ii."&^.~3.'    perils  in  the  wilderness,  in  perils  in   the  sea,  in  perils  among    false 

»• -"^cu  14. 5.  &    brethren;  ~^  in  weariness  and    painfulness,    'in  watchings    often,   'in 

s  Acits2o. 3i.ch.  hunger  and  thirst,  in  fastings  often,  in  cold  and  nakedness.  -^Beside 

t\  c  r  4  11       those  things  that  are  without,  that  which  cometh  upon  me  daily,  "the 

u  See  Acts  20.      carc  of  all  the  Churches  !  ~^  Who  "is  weak,  and  I  am  not  weak  ?   who 

]8,&c.Ro,n.i.   jg  offended,  and  I  burn  not?  ^o  If  I  must  needs  glory,  "I  will  glory  of 

V  1  Cor.  8. 13.  &  the  things  which  concern  mine  infirmities.  ^^  The  "^God  and  Father  of 

9   22  .  . 

to  ch.  12. 5, 9, 10.  our  Lord  Jesus  Christ,  ^ which  is  blessed  for  evermore,  knoweth  that  I 
X  Rom.  1.9.&9.  lie  not !  ^~  In  ""Damascus  the  governor  under  Aretas  the  king  kept  the 

1.  ch.  1.  23.  .  '^  .  .  01 

Gai.i.2.  iThes.  city  of  the  Damascenes  with  a  garrison  desirous  to  apprehend  me  : 
yRorn.  9.  .■).  ^^  and  through  a  window  in  a  basket  was  I  let  down  by  the  wall,  and 
z  Acts  9. 24, 25.    escaped  his  hands. 


Sect.  XI.]       THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.  287 

§  30. — chap.  xii.  1-G. 
St.  Paul  declares,  that,  if  compelled  for  their  sakes  to  glory,  he  will  do  so,  in  the  reve- 
lations and  visions  lie  had  received  :  but  personally  he  is  determined   only  to  glory  in 
his  weakness  and  sufferings ;  for  though  he  might  do  so  in  great  truth,  he  forbears, 
lest  any  should  form  too  high  an  opinion  of  him. 

^  It  is  not  expedient  for  me  doubtless  to  glory.*  I  will  come  to         §  30. 
visions  and  revelations  of  the  Lord.  ^  I  knew  a  man  "in  Christ  above  *^^g^'^  '  '^''^ 
fourteen  years  ago  (whether  in  the  body,  I  cannot  tell ;  or  whether  out  a  Rom.  le.  7.  ch 
of  the  body,  I  cannot  tell :  God  knoweth),  such  an  one ''caught  up  to 
the  third  heaven.    ^  And  I  knew  such  a  man  (whether  in  the  body,  or 
out  of  the  body,  I  cannot  tell :  God  knoweth), ''  how  that  he  was  caught 
up  into  Taradise,  and  heard  unspeakable  words,  which  it  is  not  tlaw- 
ful  for  a  man  to  utter.   ''Of  such   an  one  will  I  glory:  ''yet  of  myself  ich.n.so. 
I  will  not  glory,  but  in  mine  infirmities.    ^  For  ^though  I  would  desire  e^ch.  lo.  8.  &n. 
to  glory,  I  shall  not  be  a  fool ;  for  I  will  say  the  truth  :  but  noio  I  for- 
bear, lest  any  man  should  think  of  me  above  that  which  he  seeth  me 
to  he,  or  that  he  heareth  of  me.  


b  Act3  22.  17. 


c  Luke  23.  43. 
f  Or,  possible. 


§  SI.— chap.  xii.  7-11. 
St.  Paul  asserts  that  his  bodily  infirmity,  for  which  he  had  been  reproached  by  the  fac- 
tion, was  sent  to  him  by  God,  that  he  might  not  be  too  much  exalted  by  the  glorious 
revelations  vouchsafed  to  him — It  is  not  to  be  removed,  because  by  his  weakness  the 
power  of  God  is  made  perfect — On  this  account  he  rejoices  in  persecution,  infirmities, 
&c.  for  in  proportion  to  his  weakness,  the  grace  of  God  dwelling  in  him  gives  him 
strength — The  conduct  of  the  Corinthians  has  compelled  him,  thus  reluctantly,  to 
glory — They  ought  to  have  vindicated  his  apostleship,  knowing  he  was  in  no  respect 
inferior  to  the  chiefest  of  the  apostles.  §  31. 

■^  And  lest  I  should  be  exalted  above  measure  through  the  abun-  "24.''Gfi^4'!'i3f 
dance  of  the  revelations,  there  was  given   to  me  a  "thorn  in  the  flesh  ^^-  „  ,  ,  , 

X  rr-  ^  T1111  111  °  •'°'  "•  ^-  Luke 

(Hhe  messenger  of  Satan)  to  buffet  me,  lest  I  should  be  exalted  above    13.  lo 
measure.  ^  For 'this  thing  I  besought  the  Lord  thrice,  that  it  might 
depart  from  me.    ^  And  He  said  unto  me,  "  My  grace  is  sufficient  for 
thee :   for  my  strength  is  made  perfect  in  weakness."     Most  gladly  "  1  pVt.^^M 
therefore  ''will  I  rather  glory  in  my  infirmities,  'that  the  power  of  Christ  /Rom.  5. 3.  ch. 
may  rest  upon  me.  ^°  Therefore •'^I  take  pleasure  in  infirmities,  in  re-  /,.h!i3. 4. 
proachcs,  in  necessities,  in  persecutions,  in  distresses  for  Christ's  sake  :  a  ch.ii.  i,  le, 
"for  when  I  am  weak,  then  am  I  strong.    ^^  I  am  become ''a  fool  [in  j  ch.  i].5.Gai.2. 
glorying;]   ye  have  compelled  me:  for  I  ought  to  have  been  com-  .*''!^^'    „ 
mended  of  you:  for 'in  nothing  am  I  behind  the   very  chiefest  apos- "'is.  8°  9.  Eph.  3. 
ties,  thouffh  ^I  be  nothing. 


c  See  Deut.  3. 

23-27.  Matt.  26. 

44. 
d  ch.  11.  30. 


8. 


§  32. — chap.  xii.  12,  to  the  end.  

St.  Paul  continues  to  justify  his  apostleship  by  his  miracles,  and  the  spiritual  gifts  he 
imparted — He  inquires  of  them  in  what  respect  he  had  made  them  inferior  to  other 
Churches,  except  that  he  himself  was  not  burdensome  to  them — He  declares  his  in- 
tention of  visiting  them, and  of  still  not  beingburdensome  ;  for,  as  their  spiritual  father,  he 
seeks  not  the  goods  of  his  spiritual  children,  but  their  salvation — He  confutes  the  in- 
sinuations of  his  adversaries,  charging  him  with  craftily  refusing  to  take  money  from 
them,  by  appealing  to  the  disinterested  conduct  of  Titus  and  his  assistant — He  affirms 
that  his  design  in  sending  Titus  to  them  was  not  as  an  apology  for  his  not  coming  himself, 
(2  Cor.  i.  23.),  but  to  give  the  disobedient  time  to  amend  their  lives — He  expresses  his 
fear,  that,  when  he  does  visit  them,  he  will  be  called  upon  to  lament  over,  and  punish 
those   who  have  not  repented  of  the   sins  and  impurities  of  which   they   had  been  5 

S^^^W-  ]9.  ICor.  9.  2. 

^2  Truly  "the  signs  of  an  apostle  were  wrought  among  you  in  all    &  j^;  |;  *^ '^^  ^' 
patience,  in  signs,  and   wonders,  and  mighty  deeds.  ^^  For  ''what  is  it  j  icor.  1.7. 
wherein  you  were  inferior  to  other  Churches,  except  it  be  that  'I  myself  '^/j'^^'p^-  '^^■"^ 
was   not  burdensome  to  you?    Forgive   me  this   wrong.    ^^  Behold  !  <ich.'i3. 1. 
"the  third  time  I  am  ready  to  come  to  you  ;  and  I  will  not  be  burden-  %c''or."io.  si. 
some  to  you  :  for  'I  seek  not  yours,  but  you.  -^For  the  children  ought  / 1  cor.  4. 14, 1.3. 


288  •     THE  SECOND  EPISTLE  TO  THE  CORINTHIANS.     [Part  XIII. 

not  to  lay  up  for  tlie  parents,  but  tlie  parents  for  the  children.  ^^  And 
^PhiT'a  ^17^'  ^"  ^^  ^^^^^  ^^'T  gladly  spend  and  be  spent  ''for  *you ;  though  'the  more 
ft  John  10. 11.  eh.  abundantly  I  love  you,  the  less  I  be  loved. 

2Tin^°2!  10.^^'  ^^  But  be  it  so,  ■'I  did  not  burden  you  :  nevertheless,  being  crafty,  I 
*  Gr.  your  souls,  cauglit  you  with  guilo.  ^^  Did  *I  make  a  gain  of  you  by  any  of  them 
!  "2'  l\  ^9'  ^^'  whom  I  sent  unto  you  ?  ^®  I  'desired  Titus,  and  with  him  I  sent  a 
k  ch.  7. 2.  "brother.     Did  Titus  make  a  gain  of   you  ?  walked  we  not  in  the 

I  ch.  8.  G,  16, 22.  saiYjQ  spirit  ?  walked  w^e  not  in  the  same  steps  ? 

n  ch.  5. 12.  ^^  Again,  "think  ye  that  we  excuse  ourselves  unto  you  ?   "We  speak 

oRom.  9.1.  ch.  before  God  in  Christ:  ^but  ive  do  all  things,  dearly  beloved,  for  your 
p  1  Cor.  10.33.  edifying.  -°  For  I  fear,  lest,  when  I  come,  I  shall  not  find  you  such  as 
q  1  Cor. 4.21. ch.  J  would,  aud  that  'I  shall  be  found  unto  vou  such  as  ve  would  not; 

10.  2.  &  13.  2  .  *^  .  '^ 

10! ""       ' "'  lest  there  be  debates,  envyings,  wraths,   strifes,  backbitings,  wiiisper- 

r  ch.2. 1, 4.  ings,  swellings,  tumults  ;  ~^  and  lest,  when  I  come  again,  my  God  '^will 

s  ch.  13. 2.  humble  me  among  you,  and  that  I  shall  bewail  many  ^which   have 

I I  Cor.  5. 1.  sinned  already,  and  have  not  repented  of  the  uncleanness  and  'forni- 

cation and  lasciviousness  which  they  have  committed. 


§  33. — chap.  xiii.  1-4. 

St.  Paul  proceeds  by  assuring  the  Corinthians,  that  when  he  next  visits  them  they  shall 

be  judged  after  the  Law  and  the  Gospel  by  the  testimony  of  two  or  three  witnesses — 

He  reminds   them    of  his    former  threat    and  punishment  of  the  incestuous  person, 

and  assures  all  those  who  have  already  sinned,   and  those  who  continue  in  sin,  that 

§  33.  they  likewise  will  not  be  spared  by  him  ;  more  particularly  as  they  require  a  proof  of 

a  ch  1-''  14.  Christ  speaking  by  him,  who  already   has   shown  himself  not  in  weakness,  but  in 

X  See  Note  21.  strength,  by  the  mighty  works  he   hath  enabled  him  to  accomplish — Christ,  though 

5  Num.  .35.  30.  crucified  in  the  weakness  of  his   human  nature,  still  lives  by  the  power  of  God — We 

Deut.  17.  6.  &  j^igQ  ^j.g  weak  in  body  with  him,  but  the  Apostle  will  show  that  they  live  with  him  by 

19.  15.  Matt.  18.  ^  /-^     1  .  r-         ,  •       1     •  ■  , 

16.  John  8. 17.  the  power  of  God,  manifested  in  their  punishment. 

e  ch.10.2.  ^  This  is  "the  third  time  I  am  coming  to  '^you  :  ''in  the  mouth  of  two 

d  ch.  12. 21.  or  three  witnesses  shall  every  word  be  established.  ~  I  '^told  you  before, 

/Miit^t  10  20  ^^^^  foretell  you  (as  if  I  were  present  the  second  time,  and  being  ab- 

icor.  5.4.  ch.  gent  iiow),  *to  them  "^which  heretofore  have  sinned,  and  to  all  other, 

5-icor. 9. 2.  that,  if  I  come  again, 'I  will  not  spare:  ^  since  ye  seek  a  proof  of 

*  i''i''-2-7,8.  Christ  •'^speaking  in  me,  who  to  you-ward  is  not  weak,  but  is  mighty 
i  Rom.  6^4.  "'in  you.  '^  For ''though  He  was  crucified  through  weakness,  yet 'He 
jseech.  10. 3,  hveth  by   the   power  of  God.     For 'we  also  are  weak  *in  Him,  but 

*  Or,  with  inm.  wc  shali  fivc  with  Him  by  the  power  of  God  toward  you. 


§ 

34. 

a  1  Cor, 

.11.28. 

b  Rom. 
Gal.  4. 

8.  10. 
19. 

c  1  Cor. 

9.27. 

d  ch.  6. 

9. 

e  1  Cor. 
ch.  11. 

5,9,10 

4.  10. 
30.  &  12, 

/  1  Thess.  3.  10. 
g  1  Cor.  4.21. 

ch.  9.  3.&  10.2. 

&  12.20,21. 

A  Tit.  1 

.13. 

§  34. — chap.  xiii.  .5-10. 
As  the  faction  desired  a  proof  of  Christ's  being  with  St.  Paul,  he  now  calls  upon  them 
to  examine  themselves,  and  see  whether  they  possess  tliose  spiritual  gifts  which  are 
the  proof  of  Christ's  presence — He  hopes,  that,  although  they  should  be  without  this 
proof,  he  should  not  be  found  wanting  in  supernatural  powers,  were  it  necessary  for 
him  to  use  tliem  for  their  punishment  when  he  came — He  prays  to  God  that  they 
might  conduct  themselves  properly,  being  much  more  anxious  for  their  repentance, 
than  tliat  lie  should  have  an  opportunity  of  exercising  his  proofs,  and  of  showing  his 
strength — He  affirms  that  supernatural  powers  can  only  be  exerted  in  support  of  the 
truth — For  their  perfection,  St.  Paul  writes  these  things,  that,  when  he  is  present  with 
them,  the  miraculous  powers  imparted  to  liim  for  the  edification  of  the  Church  may 
not  be  used  in  severity. 

^  Examine  "yourselves  ;  whether  ye  be  in  the  faith,  prove  your  own- 
selves  :  know  ye  not  your  ownselves,  ''how  that  Jesus  Christ  is  in  you  ? 
— except  ye  be  'reprobates.  ^  But  I  trust  that  ye  shall  know  that  we 
are  not  reprobates.  ^  Now  I  pray  to  God  tliat  ye  do  no  evil ;  not  tiiat 
we  should  appear  approved,  but  that  ye  should  do  that  which  is  honest, 
though  ''we  be  as  reprobates.  ^  For  we  can  do  nothing  against  the 
truth,  but  for  the  truth.  '-•  For  we  are  glad,  'when  we  are  weak,  and  ye 
are  strong:  and  this  also  we  wish — even  ^your  perfection.  ^^  Tlieiefore 
^I  write  these  things  being  absent,   lest  being  present  ''I  should  use 


Sect.  XIIL]  THE  EPISTLE  TO  THE  ROMANS.  289 

sharpness  'according  to  the   power  (which  the  Lord  hath  given  me)  to  '  '=''•  ^o-  s- 
edification,  and  not  to  destruction. 


§ 

35. 

a  Rom 

.12.16,18. 

&15. 

5.  1  Cor. 

1.  10. 

Phil.  2.  2. 

&  3.  16.  1  Pet. 

3.8. 

b  Rom. 

,  15.  33. 

c  Rora. 

16.  16. 

ICor. 

16.  20. 

1  Thess.  5.  26. 

]  Pet. 

5.  14. 

d  Rom. 

.  16.  24. 

e  Phil. 

2.  1. 

§  35. — chap.  xiii.  11,  to  the  end. 
St.  Paul,  having  finished  his  reproofs  to  the  faction,  addresses  the  whole  Church  ;  giving 
them  various  directions — He  concludes  with  salutations,  and  with  his  apostolic  bene- 
diction. 

^^  Finally,  brethren,  farewell,  be  perfect,  be  of  good  comfort,  "be 
of  one  mind,  live  in  peace  ;  and  the  God  of  love  ''and  peace  shall  be 
with  you  !  ^^  Greet  ^one  another  with  a  holy  ki.ss  :  ^^  all  the  .saints 
salute  you.  ^"^  The  "^grace  of  the  Lord  Jesus  Christ,  and  the  love  of 
God,  and  'the  communion  of  the  Holy  Ghost,  be  with  you  all ! 
[[Amen.]] 

[[The  Second  Epistle  to  the  Corinthians  was  written  from  Philippi, 
a  city  of  Macedonia,  by  Titus  and  Lucas.]] 

[end  of  the   second  epistle  to  the   CORINTHIANS.]  _L      ' 

V.  JE.  58. 

J.  P.  4771. 
Section  XIL — ^S*^.  Paul  returns  from  Achaia  and  Corinth  to  Macedo-      ^^^acedonia. 
nia,  sending  his  companions  forward  to  Troas.  a  ch.  9. 23.  &  23. 

Acts  xx.  latter  part  ofver.  3,  ver.  4,  5.  2Cor.li.  26. 

^  And  "when  the  Jews  laid  wait  for  him,  as  he  was  about  to  sail  into  *27'''2^co?^4*io 
Syria,  he  purposed  to  return  through  Macedonia.    '^  And  there  accom-  c  ch.  19. 29. 
panied   him  into  Asia,  Sopater  of  Berea  ;  and  of  the  Thessalonians,  ^  ^''j^^ ^  ^j  ^^j 
*Aristarchus  and  Secundus  ;  and  ^Gaius  of  Derbe,  and  ''Timotheus  :    4. 7. 2Trm".  4. 
and  of  Asia,  ^Tychicus  and  •'^Trophimus.    ^  These  going  before  tarried  f  ch.21.29.2  Tim. 
for  us  at  Troas.  4. 20. 


Section  XIIL — St.  Paid,  in  his  way  from  Achaia  to  Macedonia,  writes  sect.  xiii. 

from   Corinth  his  Epistle  to  the  Jews  and  Gentiles  of  Rome — to  the  — 

Gentiles,  to  prove  to  them  that  neither  their  boasted  Philosophy,  nor  ^  p   .' 

their  moral  Virtue,  nor  the  Light  of  human  Reason — and  to  the  Jeivs,  corinth. 

that  neither  their  knowledge  of,  nor  obedience  to,  the  Laiv  of  Moses —  — 

could  justify  them  before   God ;    but  that  Faith  in  Christ  alone  was,  ^ 

and  always  had  been,  the  only  way  of  Salvation  to  all  ManJcind.y  I  "^^^^^  ^2%T 

THE   EPISTLE   TO   THE   ROMANS.  cfrf.ViTim. 

r    1  ,  ■      ,      ~  1.  11.  &  2.  7. 

■J  1. — chap.  1.  1-7.  2  Tim.  1.  11. 

St.  Paul  affirms  his  apostolic  power,  and,  showing  the  human  nature  of  Christ  by  his  *i^'o^p  i^i^c 

descent  from  David,  and  his  Divine  nature  by  the  resurrection,  he  declares  that  he  ^  gee  on  Acts  26. 

received  his  mission  from  Christ  to  preach  the  Gospel  to  the   Gentiles,  of  whom  the  6.  Tit.  1.2. 

Church  of  Rome  principally  consisted,    and  he   has   therefore    authority  to  address  ge'cal  3  8 

them.  e  .Matt.  1.  6,  16. 

^  Paul,  a  servant  of  Jesus  Christ,  "called  to  be  an  apostle,  'separated    2.^30!  2'Trm.  2.^ 
unto  the  Gospel  of    God,  ~  which  "he    had    promised    afore  "^by  his    ^' 

T«  1  ■  1         TT    1        o(       •  1  •  1  •       n  T  /^i     •        /  John  1.  14.  Gal. 

Prophets  in  the  Holy  Scriptures,  "* concerning  his  Son  Jesus  Christ    4.4. 
our  Lord  ('who  was  ■'made  of  the  seed  of  David  according  to  the  flesh  ;  *  ^'-  determined. 
^  and  *  declared  ^/'o  be  the  Son  of  God  with  power,  according '"to  the  ^ActTis.ss. 
spirit  of  holiness,  by  the  resurrection  from  the  dead  :  ^  by  whom  *we  ^  ^^^-  ^-  '■*• 
have  received  grace  and  apostleship,  tfor  ^obedience  to  the  faith  among    15.1  cor.'io.  16. 
all  nations, 'for  his  Name  ;  ^  among  whom  are  ye  also  the  called  of    g^^Eph.s'.'lr^' 
Jesus  Christ!)  '^  to  all  that  be  in  Rome,  beloved  of  God,  'called  to  be  ^OT,totheobedi- 
saints !  '"Grace  to  you  and  peace  from  God  our  Father,  and  the  Lord  j  ^cts  e.  7.  ch. 
Jesus  Christ !  i^-  '^^- 

k  Acts  9. 15. 

I  ch.  9.  24.  1  Cor. 
§  2.— chap.  i.  8-17.  l-  -i-  1  Thess.  4. 

St.  Paul  rejoices  at  their  faith — Expresses  a  great  desire  to  visit  them,  that  he  might  ^  ,  f-,^^  j  3 

establish  them  by  the  imparting  of  some  spiritual  gifl ;  by  which  proof  he   and  they  2  Cor.  1.  2.  Gal. 

would  be  mutually  strengthened  and  comforted  in  the  faith  of  Christ — Being  appointed  ^'  ^" 
VOL.    II                                              37                                                                                        T 


290  THE  EPISTLE  TO  THE  ROMANS.  [Part  XHI 

§  2.  to  preach  the  Gospel  to  all  nations,  he  still  desires  to  preach  it  to  the  Romans — First, 

olCor.  1.4.  Phil.  because  he  affirms  it  to  be  the  power  of  God  unto  salvation  to  the  Jew,  and  also  to  the 

1.3.  Col.  1.  :),4.  Gentile — Secondly,  that  in  the  Gospel  alone  is  revealed  the  righteousness  of  God;  and 

Philemon  4.  '  the  only  condition  of  justification  and  acceptance  with  him,  which  is  by  faith,  and  not 

b  ch.  16.  19.  by  works — Thirdly,  on  account  of  the  superiority  of  the  Gospel  dispensationy  to  the 

1  Thess.  1.  8.  j^g^^^  ^^  Moses,  or  the  liglit  or  law  of  conscience,  both  of  which  condemn  to  death, 
'^1^  -23  Phil   l.°8'.  without  any  condition,  all  those  who  have  sinned. 

dlctT^i^^'  ^  First,  "I  thank  my  God,  through  Jesus  Christ  for  you  all,  that  ''your 

2  Tim.  1.3.'  faith  is  spoken  of  throughout  the  whole  world.  ^  For  "God  is  my  wit- 
*johnt'23,lt^^'  i^6ss,  ''whom  I  servo  *with  my  spirit  in  the  Gospel  of  his  Son,  that 

Phil.  3. 3.  'without  ceasing  I  make  mention    of   you   always    in    my   prayers  ; 

/ch^ir«3%2°    ^"  making '^request,  if  by  any  means  now  at  length  I  might  have  a 

1  Thess.  3.'  10.  prosperous  journey  (by  ^the  will  of  God)  to  come  unto  you.  ^^  For 
^  ^'""'  ^'oq'  I  ^O'^g  to  see  you,  that  ''I  may  impart  unto  you  some  spiritual  gift, 
*OT,inyou.  to  the  cud  yc  may  be  established;  ^^that  is,  that  I  may  be  com- 
i  Tit.  1.4. 2  Pet.  forted  together  twith  you  by  Hhe  mutual  faith  both  of  you  and  me. 
•th^i5  23  ^^  Now  I  would  not  have  you  ignorant,  brethren,  that  ^oftentimes  I 
h  See  Acts  16. 7.  purposcd  to  come  unto  you,  (but  *was  let  hitherto),  that  I  might  have 
2  pr'rr  17  some 'fruit  tamong  you  also,  even  as  among  other  Gentiles.  ^^I'^am 
t  Or,  ill  you.  debtor  both  to  the  Greeks,  and  to  the  barbarians  ;  both  to  the  wise, 
m  1  Cor.  9. 16.  and  to  the  unwise :  ^^  so,  as  much  as  in  me  is,  I  am  ready  to  preach 
"mark^s!  38.^"'     thc  Gospcl  to  you  that  are  at  Rome  also. 

2  Tim.  1.8.  16  Yor  "I  am  not  ashamed  of  the  Gospel  [of  Christ]  :  for  "it  is  the 
"15.2?'^'  '  '  power  of  God  unto  salvation  to  every  one  that  believeth  ;  ^to  the  Jew 
p  ^"'^<'„^-^3^^'  first,  and  also  to  the  Greek.  ^"For  'therein  is  the  righteousness  of  God 

39.  &  24.  47.  .  .  ~ 

Acts 3. 26. &  13.  revealed  from  faith  to  faith  :  as  it  is  'written. — 

26,  46.  ch.  2.  9. 

q  ch.  3. 21.  "  The  just  shall  live  by  faith." 

r  Hab.  2.  4.  John  

3.  3I5.  Gal.  3.  11 


Phil.  3.  9.  Heb.  §  3. — chav.  1.  18,  to  the  end. 

St.  Paul  shows  that  the  Gentiles  had  a  sufficient  evidence  of  God  and  of  his  glorious 

perfections  in  the  works  of  creation — To  demonstrate  that  no  man  by  the  law  of  nature 

could  obtain  salvation,  he  enumerates   the  vices  of  the  Greeks,  who  had  attained  to 

§  3.  the  highest  degree  of  human  knowledge  and  wisdom — He    asserts    that   they   knew 

a  Acts  17.  30.  God,  but  concealed  the  knowledge  of  him,  till  their  own  hearts  lost  sight  of  the  truth, 

Eph.  5.  6.  Col.  and  they  established  the  worship  of  the  creature  instead  of  the  Creator — By    their 

b  Acts  14  17  knowledge  of   God  they    were   convinced    of  the  punishment    which    awaited   their 

*  Or  to  them.  Crimes;  yet  they  continued  in  them,  and  encouraged  others  to  do  so  likewise. 

c  John  1. 9.  18  Pqj^  «^j^g  wrath  of  God  is  revealed  from  iieaven  against  all  ungod- 

Acts  14. 17.  &.'  liness  and  unrighteousness  of  men,  who  hold  the  truth  in  unrighteous- 
17.27.  ness.    ^^  Because  Hhat  which  may  be   known  of   God  is  manifest  *in 

mmjl'J!   '"''      them  ;  for  'God  hath  showed  it  unto  them  ;  ^^  (for  ''the  invisible  things 

*jer'^2"°5.Eph!^'  of  him  fioui  the  creation  of  the  world  are  clearly  seen,  being  under- 
4. 17, 18.  stood  by  the  things  that  are  made,  even  his  eternal  power  and  God- 

ffDeut.  4. 16,  head  ;)  tso  that  they  are  without  excuse.  -^Because  that,  when  they 
i^'^o'is"'''!;^'^'  k^ew  God,  they  glorified  Him  not  as  God,  neither  were  thankful,  but 
jer.  2. 11'.  Ezek.  ^bccamc  vaiu  in  their  imaginations,  and  their  foolish  heart  was  dark- 
29.  '    "  ^    '    ened  :  ^^  professing  -^themselves  to  be  wise,   they  became  fools,  ^^  and 

*wud'p%.  changed  the  glory  of  the  incorruptible  'God  into  an  image  made  like 
■'^'=*' ^•3r,i''''-  to  corruptible  man,  and  to  birds,  and  fourfooted  beasts,  and  creeping 

4. 18, 19.2Thes.         .  '  '  '  '  10 

2. 11, 12.  thmgs, 

'/Thcss'^4^^4  ^^  Wherefore ''God  also  gave  them  up  to  unclcanness  through  the 

iPet.  4. 3.  lusts  of  their  own  hearts,  Ho  dishonor  their  own  bodies 'between  them- 

{Yrult^ho.  selves;  ~^  who  changed  Hhe  truth  of  God  'into  a  lie,  and  worshipped 

1  John  5. 21).  and  served  the   creature  tmore  than   the   Creator,  who  is  blessed  for 

So!'i4'!&°i3^"5.  ever!     Amen.    ^6  po^  tj^jg  cause  God  gave  them  up  unto '"vile  affec- 

Amos2. 4.  tions  ;   for  even  their  women   did  change  the  natural   use   into   that 

^*i_'p™|g^2,  which  is  against  nature  :  ^^and  likewise  also  the  men,  leaving  the  natu- 

23.  Eph.  5. 12.  ryi  „so  of  tlie  woman,  burned  in  their  lust  one  toward  another;  men 

Jude  10.  1  1  ■    •  •         I  1 

With  men  working  that  which  is  unseemly,  and  receiving  in  themselves 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  291 

that  recompence  of  their  error  which  was  meet.  ^^  And  "even  as  they  "o^']^^-  ^^-  ^' 
did  not  like  *to  retain  God  in  their  knowledge,  God  gave  them  over  *Or,  to  acknoia. 
to  ta  reprobate  mind,  to  do  those  things  "which  are  not  convenient ;    '^°*'    .  .    .. 

I  '  .  ~  .         .  .  T  '-''') "  '"'"'d  void 

^^  being  filled  with  all  unrighteousness,  fornication,  wickedness,  covet-    of  judgment. 

^j  CD  '  '  '  -xy     Led 

ousness,  maliciousness  ;  full  of  envy,  murder,  debate,  deceit,  malignity  ;  "    ^  •  •  • 
whisperers,  ^"backbiters,  haters  of  God,  despiteful,  proud,  boasters, 
inventors  of  evil  things,  disobedient  to  parents,  ^^  without  understand-  ^  ^,^'  ^'^<'"''"«- 
ing,  covenant  breakers,  twithout  natural  affection,  implacable,  unmer-  q  ch.  e.  21. 
ciful :  "^~  who  ^knowing  the  judgment  of  God,  (that  they  which  com-  ''^^°\^-'^'  ^^' 
mit  such  things 'are  worthy  of  death),   not   only  do  the  same, '^but  *  or, coTwent jcit* 
*have  pleasure  in  them  that  do  them.  ^'"'"* 


§  4. — chap.  ii.  1-3.  

The  Apostle,  well  knowing  the  readiness  of  the  Jews  to  join  in  the  condemnation  of  the 
Gentiles  for  their  sins,  now  endeavours  to  convince  the  Jews  of  sin,  by  declaring  that 
they  also  are  guilty  of  the  same  crimes,  and  that  God's  judgment  passed  in  their  Law 
against  such  crimes  is  known  to  be  according  to  truth ;  and  that  all  those  who  commit 
them,  whether  Jews  or  Gentiles^  will  not  escape  the  final  judgment  of  God.  §  ^• 

^  Therefore  tliou  art  "inexcusable,  O  man  whosoever  thou  art  that  "  '=''•  ^-  -''• 
judgest !   'For  wherein  thou  judgest  another,  thou  condemnest  thyself;  *7"  Man.  t^'/'s!' 
for  thou  that  judgest  doest  the  same  things.  -  But  we  are  sure  that  the    John  8.9. 
judgment  of  God  is  according  to  truth   against  them  which  commit 

such  things.    ^  And  thinkest  thou  this,  O  man  that  judgest  them  which       

do  such  things,  and  doest  the  same  !  that  thou  shalt  escape  the  judg- 
ment of  God  ? 


§5. 


§  5. — cAop.  ii.  4-10. 

The  Apostle  admonishes  the  Jews  that  their  privileges  will  tend  to  their  condemnation       ,    „  „„  „ 
•f  ..I         J  i  ^      TT      i      •  ,1     1-     •        .  ,  ■.■  ,    ^        .,       .        ,       a  ch.  9. 23.  Eph. 

II  tney  do  not  repent — He  denies  all  distmctions  between  Jews  and  Gentiles  in  the     1.  7.  &  2.  4  7. 

judgment  of  God  ;  and  affirms  that  the  same  punishments,  and  the  same  rewards,  will  6  ch.  3. 25. 

be  equally  given  both  to  the  Jew  and  to  the  Greek.  '^  ^^-  34-  <>• 

^  Or  despisest  thou  "the  riches  of  his  goodness  and  ''forbearance  and    2  Pet.  3. 9^  15. 
'long-suffering  ;  "'not  knowing  that  the  goodness  of  God  leadeth  thee  to  'w  s.f .'  ^'*' 
repentance  ?  ^  But  after  thy  hardness  and  impenitent  heart  'treasurest  •^6o'''',^pro;,^2 
up  unto  thyself  wrath  against  the  day  of  wrath  and  revelation  of  the    ip.jer.  1-.  10.& 
righteous  judgment  of  God,  ^  who  ^"will  render  to  every  man  according   27!  ch'.  h!'iV^' 
to  his  deeds:  '''to   them  who,  by  patient  continuance  in  well  doing,    acor'.s.to. 
seek  for  glory  and  honor    and  immortality,  eternal  life:  ^but  unto    \^y^^?\^'^^ 
them  that  are  contentious  and  ^do  not  obey  the  truth,  but  obey  un-  ^^  Job  24. 13.  ch. 
righteousness,  indignation,  and  wrath.  ^  Tribulation  and  anguish  upon    i;  i^-^Thess.i. 
every  soul  of  man  that  doeth   evil,  of  the  Jew  ''first,  and  also  of  the  ^  Amos  3. 2. 
*Gentile  !   ^^  But  'glory,  honor,  and  peace,  to  every  man  that  worketh    i  Pet.  4.17.' 
good,  to  the  Jew  first,  and  also  to  the  tGentile  !  ,*?Pe?^r^' 

t  Gr-  Oreek. 


§  6. — chap.  ii.  11-16. 
St.  Paul  declares  that  with  God  there  is  no   distinction  of  persons — That  all  men  shall 

be  judged  according  to  the  degree  of  light  and  knowledge  which  they  have  received  

— That,  not  those  Jews  who  profess  the  Law  and  are  not  doers  of  it,  but  the  Gentiles, 
and  all  those  who  act  up  to  it,  without  having  received  the  later  knowledge  of  it,  will 
find  favor  with  God  at  the  great  day,  when  all  men  shall  be  judged  by  the  law  of  con- 
science, and  of  faith,  according  to  the  Gospel  of  God.  i  6_ 

^^  For  "there  is  no  respect  of  persons  with  God.  ^^  For  as  many  as  °  i>eut.  10.17. 
have  sinned  without  law  shall  also  perish  without  law  :  and  as  many    Job  3'4."i9.  Acts 
have  sinned  in  the  Law  shall  be  judged  by  the  Law  ;  ^^  (for  'not  the    aEpl^^g.^' 
hearers  of  the  Law  are  just  before  God,  but  the  doers  of  the  Law  shall    \%^.'^' ^ ^^'' 
be  justified.  ^*  For  when  the  Gentiles,  which  have  not  the  Law,  do  by  *  Matt.  7.21. 
nature  the  things  contained  in  the  Law,  these,  having  not  the  Law,    25."i  \^^^i. 
are  a  law  unto  themselves  :   ^^  which  show  the  work  of  the  Law  written 


292 


THE  EPISTLE  TO  THE  ROMANS. 


[Part  XHL 


*  Or,  the  con- 
science tcitness- 
ing  with  them. 

t  Or,  between 
themselves. 

c  Eccles.  12.  14. 
Miitt.  25.31. 
John  12.  48.  ch. 
a.  (j.  1  Cor.  4.  5. 
Rev.  20. 12. 

d  John  5.  22. 
Acts  10.  42.  & 
17.  31.  2  Tim. 
4.  1,8.  IPet.  4. 
5. 

e  ch.  16.  25. 

1  Tim.  1.  11. 

2  Tim.  2.  8. 


§7. 

a  Matt.  3.  9. 
John  8.  33.  ch. 
9.  6,  7.  2  Cor. 
11.  22. 

i  Mic.  3.  11.  ch. 

9.4. 
c  Ig.  45.  25.  & 

48.  2.  John  8. 41. 
d  Deut.  4.  8.  Ps. 

147.  19,  20. 
e  Phil.  1.  10. 
*  Or,  triest  the 

things  that  differ. 

f  Matt.  15.  14.  & 

23.  16,  17,  19, 

24.  John  9.  34, 
40,  41. 

g  ch.  6.  17. 

2  Tim.  1.  13.  &; 

3.5. 
h  Ps.  50.  16,  &c. 

Matt.  23.  3,  &c. 
i  Mai.  3.  8. 
j  ver.  17. 
k  2  Sam.  12.  14. 

Is.  52.  5.  Ezek. 

36.  20,  23. 


§8. 


a  Gal.  5.  3. 

b  Acts  10.  34, 

35. 
c  Matt.   12.  41, 

42. 
d  Matt.  3.  9. 

John  8.  39.  ch. 

9.  6,  7.  Gal.  6. 

15.  Rev.  2.  9. 
e  1  Pet.  3.  4. 
/Col.  2.  11.  Phil. 

3.3. 
g  ch.  7.  6.  2  Cor. 

3.  6. 
h  1  Cor.  4.  5. 

2  Cor.  10.  18. 

]  Thess.  2.  4. 


§9. 


a  Deut.  4.  7,  8. 

Ps.  147.  19,  20. 

ch.  2.  18.  >Sl9. 

4. 
6  ch.  10. 16.  Heb. 

4.2. 


in  their  hearts  ;  *their  conscience  also  bearing  witness,  and  their 
thoughts  tthe  meanwhile  accusing  or  else  excusing  one  another  ;)  ^^  in 
"the  day  when  God  shall  judge  the  secrets  of  men  "^by  Jesus  Christ, 
'according  to  my  Gospel. 

§  "7.— chap.  ii.  17-24. 
St.  Paul  shows  that  the  mere  knowledge  of  religion  could  not  justify  the  Jew — The  In- 
efficacy  of  the  Mosaic  Law  for  salvation  is  proved  bj'  the  flagrant  violations  of  it  in 
the  conduct  of  the  Jewish  Scribes  and  Rulers,  who  were  the   appointed  instructors  of 
the  people — He  proves  the  charge  by  passages  from  their  own  Scriptures. 

^^  Behold  !  "thou  art  called  a  Jew,  and  'restest  in  the  Law,  "and 
makest  thy  boast  of  God,  ^^  and  ''knowest  his  will,  'and  *approvest  the 
things  that  are  more  excellent,  being  instructed  out  of  the  Law  ;  ^^  and 
■^art  confident  that  thou  thyself  art  a  guide  of  the  blind,  a  light  of  them 
which  are  in  darkness,  ^^an  instructor  of  the  foolish,  a  teacher  of 
babes,  ^ which  hast  the  form  of  knowledge  and  of  the  truth  in  the  Law. 
^^  Thou 'therefore  which  teachest  another,  teachest  thou  not  thyself? 
thou  that  preachest  a  man  should  not  steal,  dost  thou  steal  ?  ^^  Thou 
that  sayest  a  man  should  not  commit  adultery,  dost  thou  commit 
adultery  ?  thou  that  abhorrest  idols,  'dost  thou  commit  sacrilege  ? 
^"^  Thou  that  ^makest  thy  boast  of  the  Law,  through  breaking  the  Law 
dishonorest  thou  God  ?  ^'^  For  the  name  of  God  is  blasphemed  among 


the  Gentiles  through 


you,  as  it  is  written. 


§  8. — chap.  ii.  25,  to  the  end. 
St.  Paul  proceeds  to  show  that  circumcision,  in  which  the  Jews  gloried,  as  the  sign  of 
their  descent  from  Abraham,  and  their  peculiar  privileges  of  God's  chosen  people, 
would  profit  them  nothing  unless  they  kept  the  Law — By  transgressing  the  Law,  the 
Jew  forfeited  his  privileges,  and  was  in  no  better  condition  than  the  uncircumcised 
Gentile — The  Gentiles,  who  perform  the  duties  of  the  Law,  will  be  accepted  of  God, 
and  admitted  into  the  number  of  his  chosen  people — He  is  not  a  son  of  Abraham  who 
makes  only  an  outward  profession  of  religion  ;  but  he  only  is  a  true  son  who  is  spiri- 
tually pure. 

^^  For  "circumcision  verily  profiteth,  if  thou  keep  the  Law  :  but  if 
thou  be  a  breaker  of  the  Law,  thy  circumcision  is  made  uncircum- 
cision.  '^^  Therefore  ''if  the  Uncircumcision  keep  the  righteousness  of 
the  Law,  shall  not  his  uncircumcision  be  counted  for  circumcision  ? 
^^  And  shall  not  uncircumcision  which  is  by  nature,  if  it  fulfil  the  Law, 
"judge  thee,  who  by  the  letter  and  circumcision  dost  transgress  the 
Law  ?  ^®  For  "^he  is  not  a  Jew,  which  is  one  outwardly  ;  neither  is 
circumcision  tiiat  which  is  outward  in  the  flesh  :  -^  but  he  is  a  Jew, 
"which  is  one  inwardly  ;  and  -^circumcision  is  that  of  the  heart,  ^(in  the 
spirit — and  not  in  the  letter  ;)  ''whose  praise  is  not  of  men,  but  of  God. 


§  9. — chap.  iii.  1-8. 
The  Jews  and  Gentiles  having  been  now  equally  convinced  of  sin  by  the  Apostle,  he 
proceeds  to  refute  the  prejudices  of  the  Jews,  by  introducing  one  who  inquires  in 
what  then  the  children  of  Abraham  are  favored  more  than  the  Gentiles  ?  The  Apos- 
tle replies — "hi  having  the  oracles  of  God  committed  to  them" — The  Jew  then  in- 
quires, whether,  because  some  of  their  nation  did  not  believe  in  these  oracles,  their 
unbelief  would  annul  the  promises  of  God  .''  The  Apostle,  in  answer,  maintains  that 
the  truth  and  promises  of  God  were  confirmed  by  their  unbelief;  the  frailty  of  man 
breaking  the  conditions  on  wliich  they  rested — The  Jew  then  asks,  '•  If  by  their 
unbelief  the  righteousness  of  God  is  more  abundantly  displayed,  would  not  God  be 
unjust  to  punish  them  .'" — The  Apostle  shows  that  God  cannot  be  unjust ;  because,  if 
he  were,  how  could  he  judge  the  world  ? — The  Jew  repeats  the  argument — Tlie  Apos- 
tle rejects  it,  by  aflirming  that  such  conduct  would  be  inculcating  the  practice  of  evil 
that  good  might  ensue — The  just  condemnation  of  those  who  hold  such  an  opinion. 

^  What  advantage  then  hath  the  Jew  ?  or  what  is  the  profit  of  cir- 
cumcision ?  ~  Much  every  way.  Cliiefly,  because  that  "unto  them 
were  committed  the  oracles  of  God.  ^  For  what  if  ''some  did  not  be- 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  293 

lieve  ?  'shall  their  unbelief  make  the  faith   of   God  without  effect  ?  ^^^^-^^^fi 
4  God  ^forbid  !  yea,  let 'God  be  true,  but^every  man  a  liar;  as  it  is   29.  a  Tim.  2.  is. 

•>        '  d  Job  40.  8. 

^written, —  « joim  3. 33. 

"  That  thou  mightest  be  justified  in  thy  sayings,  /Ps.ea.g.&ue. 

And  miffhtest  overcome  when  thou  art  judged."  s"  ^3-51.4. 

°  ""A  ell.  6.  19.  Gal. 

^But  if  our  unrighteousness  commend  the  righteousness  of  God,  what  .^6^18.25. 
shall  we  say  ?     Is  God  unrighteous  who  taketh  vengeance  ?   (I  ''speak    Job 8. 3.& 34. 
as  a  man.)  ^  God  forbid  !  for  then  'how  shall  God  judge  the  world  ?  .  eh.  5. 20.  &  6. 
■^  For  if  the  truth  of  God   hath  more  abounded  through   my  lie  unto    1. 15- 
his  glory  ;  why  yet  am  I  also  judged  as  a  sinner?  ^  And  not  rather 

(as  we  be  slanderously  reported,  and  as  some  affirm  that  we  say),  ^Let       

us  do  evil,  that  good  may  come  ?  whose  damnation  is  just. 


§  10. 
§  lO.-chap.  m.  9-20.  ,  ^^  ^^^^^^^^  ^^^ 

The  Jew  now  inquires  whether  they  have  not  better  claims  than  the  Gentiles  ?— To    l.  28,  to.  &  2. 

which  question  the   Apostle  affain  affirms  what  he  has  already  stated,  that  both  Jews  ^  ^g^'^^_  Gal.  3. 

and  Gentiles  were  equally  under  sin— The  sin  of  the   Jews  proved  from  their  own     22.  '     * 

Scriptures,  which  they  allowed  to  be  of  divine  inspiration — No  man  can  be  justified  by   b  P''- 14.  1,  2,  3. 

the  Law  either  of  Moses,  or  of  nature,  which  could  give  only   the   knowledge  of  sin  '   "  , 

.  c  Ps.  5.  9.   Jer.  5. 

and  its  condemnation.  16. 

^  What  then?  are  we  better  than  theyl  No,  in  no  wise:  for  we  ''■l^-]t\^' 

P     r  3      10     7 

have  before  *proved  both  Jews  and  Gentiles,  that  "they  are  all  under  /  Prov.  i.  ie.  is. 

sin ;  ^°  as  it  is  ''written,—  ^p^'g^  ^ 

"  There  is  none  righteous — no,  not  one  !  A^john  lo.  34.  & 

^^  There  is  none  that  understandeth,  i  job  5.  le.  ps. 

There  is  none  that  seeketh  after  God  ;  le.  63.  ch.''].  20. 

12  They  are  all  gone  out  of  the  way,  .^^-^  g'.as.ch.a. 

They  are  together  become  unprofitable  ;  2. 

There  is  none  that  doeth  good — no,  not  one  !  \kJju7^nent''of 

^^  Their  ""throat  is  an  open  sepulchre  ;  ^'"'• 

With  their  tongues  they  have  used  deceit ;  Acuia.'sg.cai 

The  ''poison  of  asps  is  under  their  hps  ;  Eph.'2. 8,9.  fit. 

^■*  Whose  'mouth  is  full  of  cursing  and  bitterness.  ^^^^-^  ^ 
^^  Their -^feet  are  swift  to  shed  blood,  ' 

1*^  Destruction  and  misery  are  in  their  ways  ; 
^"^  And  the  way  of  peace  have  they  not  known. 

1^  There  "is  no  fear  of  God  before  their  eyes."  "i^iT  PhiiVa'g! 

Heb.  11.  4,  &c. 

13  Now  we  know  that  what  things  soever  Hhe  Law  saith,  it  saith  to  *  Joim  5.^46- 
them  who  are  under  the  Law  :   that  *every  mouth  may  be  stopped,  and  ^  eri'.2.Tpet. 
^all  the  world  may  become  tguilty  before  God!    ^^  Therefore  *by  the    ^i"- 
deeds  of  the  Law  there  shall  no  flesh  be  justified  in  his  sight :  for  'by    throughout. 
the  Law  is  the  knowledge  of  sin.  ^''oo^^  ^-o^f,'" 

^  J.  'Jo.  Col.  o.  IX. 
/  ver.  9.  ch.  11. 

§  IL— c7m;;.  ill.  21-26.  32.  Gal.  3. 22. 

The  Law  having  entirely   failed  for  justification,  the   Apostle    declares  that  the   only  ^^.^s!  fit.  3.  5^  ' 
method  of  justification  is  by  faith  in  Jesus  Christ,  which  is  taught  in  the  Law  and  the     7. 
Prophets,  and  offered  alike  to  the  Jews  and  Gentiles,  both  of  whom  were  equally  con-  *j?'^"-  ^i* '^^'i 
vinced  of  sin — And  with  God  there  was  no  respect  of  persons — Justification  the  free     i.  14.  {  Tim.  2. 
gift  of  God  to  all,  through  faith,  by  the  propitiation  and  redemption  of  Christ  Jesus.         f^gf']  ^i8~i9 

21  But  now  "the  righteousness  of  God  without   the   Law  is  mani-  *  or,foreor- 
fested,  ''being  witnessed  by   the  Lavv 'and  the  Prophets;  22  even  the  ,  LeT.  ie.  1.5. 
righteousness  of  God  ivhich  is  ''by  faith  of  Jesus  Christ,  unto  all  and    1  ^°^"  -■  '^-  ^ 
upon  all  them  that  believe.     For 'there  is  no  difference.   ^3  For  ^all  j  coi.  1. 20. 
have  sinned,  and  come  short  of  the  glory  of  God  ;  ^-i  being  justified  ^-^cts  13. 38,39. 
freely  °by  his  grace  ''through  the  redemption  that  is  in  Christ  Jesus  :  ^  or,pa^si„g 
25  whom  God  hath  *set  forth  Uo  be  a  propitiation  through  faith  ^in  his    ove^. 
blood,  to  declare  his  righteousness  *" for  the  tremission  of  'sins   that    Heb.  9!  15.' 

VOL.   II.  *Y 


§  11. 

a  Acta  1.5.  11.  ch, 


294  THE  EPISTLE  TO  THE  ROMANS.  [Part  XHI. 

are  past,  tlirough  the  forbearance  of  God ;  ^^  to  declare,  /  say,  at  this 
time  his  righteousness,  that  he  might  be  just,  and  the  justifier  of  him 
which  beUeveth  in  Jesus. 

§  12. — chap.  iii.  27,  to  the  end. 

St.  Paul  declares  that  all  boasting  is  excluded,  and  concludes  the  argument  by  declaring 

that  neither  the  Jew  nor  the  Gentile,  under  the  Gospel,  can  be  justified  excepting  by  faith 

alone,  without  any  assistance  from  the  works  of  the  Law — The  Gentiles  as  well  as  the 

Jews  being  equally  regarded  by  God — The  same  means  of  justification  are  appointed 

§  12.  for  both — The  Law  is  established,  or  made  perfect,  by  faith. 

"4%'.  TcJr'.  LsS       ^^  Where  "is  boasting   then  ?    It  is  excluded.    By  what  law  ?    Of 
31.  Ephes.  2. 9.  works  ?     Nav,  but  by  the  law  of  faith  :  ^^  therefore  we  conclude  ''that 

b  Acts  ]3  38  39  ...  .  . 

ver.  20, 21, 22.  '  a  man  is  justified  by  faith  without  the  deeds  of  the  Law.  ^^Is  he  the 
ch.  8. 3.  Gal.  2.   Qq^j  ^^  ^j^g  jg^g  ^^jy  p  jg  j^g  j^Qj.  ^jg^  Q^  ^j^g  Gentiles  ?     Yes,  of  the 

c  ch.  10. 12, 13.    Gentiles  also.  "^^  Seeing  'it  is  one  God,  which  shall  justify  the  Circum- 

Gal.  3. 8, 20, 28.      ..         ,        f  .   ,  ».  ..  '  ir-i 

cision  by  laith,  and  Uncircumcision  through  laith. 

^^  Do  we  then   make  void  the  Law  through  faith  ?     God   forbid  ! 
yea,  we  establish  the  Law. 

§  13. — chap.  iv.  1-12. 
The  Apostle  proves  that  Abraham  was  not  justified  by  the  works  of  the  Law — He  hath 
not  whereof  to  boast — His  justification  was  of  faith,  of  grace  and  favor — not  of  debt, 
as  a  reward  due  to  his  works — David  testifies  the  same  method  of  justification,  from 
the  fact,  that  Abraham  was  justified  in  uncircumcision,  and  that  he  afterwards  received 
the  sign  of  circumcision  as  the  seal  of  his  justification  by  faith,  that  he  might  become 
the  spiritual  father  both  of  Jew  and  Gentile,  who  were  to  be  alike  entitled  to  justifica- 
tion on  the  equal  condition  of  faith  only. 

^  What  shall  we  then  say  that  "Abraham,  our  father  as  pertaining 
to  the  flesh,  hath  found  ?  ^  For  if  Abraham  were  'justified  by  works, 
he  hath  whereof  to  glory  ;  but  not  before  God.  ^  For  what  saith  the 
"Scripture  ?  "  Abraham  believed  God,  and  it  was  counted  unto  him 
for  righteousness."  ■*  Now  "^to  him  that  worketh  is  the  reward  not 
reckoned  of  grace,  but  of  debt ;  ^  but  to  him  that  worketh  not,  but 
believeth  on  Him  that  justifieth  'the  ungodly,  his  faith  is  counted 
for  righteousness.  **  Even  as  David  also  describeth  the  blessedness  of 
the  man,  unto  whom  God  imputeth  righteousness  without  works, 
■^  saying,— 
/Pa. 32. 1,2.  "  Blessed  ■'^are  they  whose  iniquities  are  forgiven. 

And  whose  sins  are  covered  ! 
^  Blessed  is  the  man  to  whom  the  Lord  will  not  impute  sin  ! " 

^  Cometh  this  blessedness  then  upon  the  Circumcision  only,  or  upon 
the  Uncircumcision  also  ?  For  we  say,  that  faith  was  reckoned  to 
Abraham  for  righteousness.  ^°  How  was  it  then  reckoned  ?  when  he 
was  in  circumcision,  or  in  uncircumcision  ?  Not  in  circumcision,  but 
g  Gen  17. 10.  Jn  uncircumcisiou.  ^^  And  °  he  received  the  sign  of  circumcision,  a 
seal   of  the    righteousness  of  the  faith   which  he  had  yet   being  un- 

''i2"i6^Gai%'^*'7"  ^'''^^"'^*^'^®*^ '    that  ''he   might    be   the    father    of  all    them    that    be- 

lieve,  though  they  be  not  circumcised,  (that  righteousness  might  be 

imputed  unto  them  also  :)  ^^  and  the  father  of  circumcision  to  them 
who  are  not  of  the  Circumcision  only,  but  who  also  walk  in  the  steps 
of  that  faith  of  our  father  Abraham,  which  he  had  being  yet  uncir- 
cumcised.  

§  U.—chap.  iv.  13-22. 
The  Apostle  continues  his  argument,  by  declaring  to  the  Jews  that  the  promise  itself, 
which  was  given  to  Abraham,  intimated  tliat  all  the  world  should  become  his  heirs 
through  the  medium  of  his  fiiith — But  that  if  only  the  Jews  were  to  be  the  heirs  to  his 
promise,  faith  is  made  void,  and  the  promise  which  was  given  on  the  condition  of  faith 
is  cancelled — For  the  Law,  without  mercy,  subjects  the  sinner  to  punishment — and 


§    13. 

a  Is. 

51.2.  Matt. 

3.9. 

,  John  8. 

33, 

39.  2  Cor.  11 

.22. 

b  ch. 

3.  20.  27, 

28. 

c  Gen.  15.  6.  < 

Sal. 

3.  6. 

,  Jam.  2. 

23. 

See 

ver.  22. 

d  ch. 

11.6. 

e  Josh.  24.  2. 

Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  295 

without  the  Law  there  can  be  no  rule  of  duty,  and  consequently  no  sin — On  this 
account  the  promise  is  given  to  faith — the  free  grace  of  God  including  both  the  natu- 
ral and  spiritual   children  of  Abraham — Abraham's  justification    in    uncircumcision  z    ^^    ' 
proves  the  accej)tance  of  the  Gentiles — and  the  promise  itself  confirmed  to  Abraham,           ^ 
as  the  father  of  many  nations,  establishes  the  claim  of  the  Gentiles  to  all  the  blessings    g!i1."3.  29  '     ''' 
of  redemption.                                                                                                                                           b  Gal.  3.  18. 

13  For  the  promise,  that  he  should  be  the  "heir  of  [the]  world,  was  %tho:'^^7%^' 
not  to  Abraham,  or  to  his  seed,  through  the  Law,  but  through  the    s^'acor^^V^' 
righteousness  of  faith.  ^*  For  'if  they  which  are  of  the  Law  be  heirs,    ^-j^;'' ;.'•  '^'  ''^• 
faith  is  made  void,  and  the  promise  made  of  none  effect ;  ^^  because  'the  ^  ch.  3. 24. 
Law  worketh  wrath:   for  where  no  law  is,   there  is  no  transgression.  cGai.3. 22. 
1^  Therefore  it  is  of  faith,  that  it  might  be  ''by  grace  ;  'to  the  end  the    8.^' 
promise  might  be  sure  to  all  the  seed  ;  not  to  that  only  which  is  of  ^  Gen.17. 5. 
the  Law,  but  to  that  also  which  is  of  the  faith  of  Abraham,  ^who  is    Mm. 
the  father  of  us  all,  ^"^  (as  it  is  'written,  "  I  have  made  thee  a  father  a^'^Ij-8.  n.  Eph. 
of  many  nations,")  *before  Him  whom  he  believed,  even  God,  ''who  i  ch. 9. 20. 1  cor. 
quickeneth   the    dead,    and  calleth   those   ^things   which    be    not    as    10. 
though  they  were.  ■?'  <^«'"-  ^^-  ^■ 

1^  Who  against  hope  believed  in  hope,  that  he  might  become  the  *i8."n.  nei,!'iK 
father  of  many  nations,  (according  to  that  which  was 'spoken,  "So    ^''^-- 

^  .  .  .  .  /  Ps.  I L5. 3.  Ijuko 

shall  thy  seed  be  !")  ^'^  and  being  not  weak  in  faith,  ''he  considered  not  1.37, 4.5.  iieb. 

his  own  body  now  dead,  when  he   was  about  a  hundred  years   old,  '^J 

neither  yet  the  deadness  of  Sarah's  womb :  ~^  he  staggered  not  at  the  ,  j^^ 

promise  of  God  through  unbelief,  but  was  strong  in  faith,  giving  glory  1.-  4  ir 

to  God  ;   ^^  and  being  fully  persuaded  that,  what  He  had  promised,  lo. 'c,Yi 
'He  was  able  also  to  perform.  ^-  And  therefore  it  was  imputed  to  him 


ft  Acts  2.  24.  & 
13.  30. 

for  righteousness.  c  is.  53. 5, 6.  ch. 

'=  3.  a.'j.  &  5. 6.  & 

8.  32.  2  Cor.  5. 

§  15. — chap.  iv.  23,  to  the  end.  i  pnt^'.j.  04. "& 

The  circumstance  of  Abraham's  acceptance  with  God  through  faith  was  recorded   for  3.  18.  Heb.  9.28. 

our  sakes — to  show  us  that  the  only  means  of  salvation  with  God  is  through  faith  in  j  p^,   j_  o]_ 

his  Son,  who  suffered  for  our  sins,  and  rose  again,  as  a  pledge  of  our  reconciliation,  or  

justification.  c   jg 

^^  Now  "it  was  not  written  for  his  sake  alone,  that  it  was  imputed  to  ^  j,  30.  ,7  joi,n 
him  ;  -'*  but  for  us  also,  to  whom  it  shall  be  imputed,  if  we  believe  ''on  ^Jj- 33.  ch.  3. 28, 
Him  that  raised  up  Jesus  our  Lord  from  the  dead  ;  ~^  who  'was  delivered  &  Eph.  2. 14.  coi. 
for  our  offences,  and  ''was  raised  again  for  our  justification.  ^  jj,,^  ,0  9  ^ 

14.  6.  Ephe's.  2. 

18.  &  3. 12.  Heh. 

§  16.— chap.  V.  l-U.  10.19. 

St.  Paul  proceeds  by  enumerating  the  great  blessings  and  privileges  which  follow  justifi-  "  ,,  v"^^  ^ 

cation  by  faith — The  Holy  Spirit  imparted  to  the  Gentiles  manifests  the  love  of  God  .  ^j^^^'   ^  jj   j^, 

towards  them,  which   is  confirmed   by  Christ's   dying  for  them  while  they  were   still  ActsS.  41.2Cor. 

heathens— The  Gentiles  have  then  the  same  hope  of  salvation  through  Christ,  and  the  J|-  i"n'''y'2^i2^ 

same  grounds  for  rejoicing  in  God,  with  the  natural  seed  of  Abraham,  as  they  have  been  1  Pet.  3.  14.' 

reconciled  to  God  by  the  same  Atonement.  ^  Jam.  1.  3. 

1  Therefore  "being  justified  by  faith,    we  have ''peace  with  God  iphji.i'go. 
through  our  Lord  Jesus  Christ,  ^  (by  'whom  also  we  have  access  by  j  2  cor.  1. 22. 
faith  into  this  grace  ''wherein  we  stand  ;)  and  'rejoice  in  hope  of  the    Eph'es.  1. 13,14. 
glory  of  God.  ^  And  not  only  so,  but  Ave  glory   in   tribulations  also,  *tZ'hmZ'^"'^^'' 
^^knowing  that  tribulation  worketh  patience  ;  '*  and  ''patience,  experi-    c=«'-  ''•  4- 
ence  ;  and  experience,  hope;  ^  and  'hope  maketh  not  ashamed:  ^be-   25.  '  ' 
cause  the  love  of  God  is  shed  abroad  in  our  hearts  by  the  Holy  Ghost  ' /p^"  g''"  ,lf ; 
which  is  given  unto  us.  ^  For  when  we  were  yet  without  strength,  *in    i  Johns.  16.& 
due  time  ^Christ  died  for  the  ungodly.    "^  For  scarcely  for  a  righteous  „  ch'.  3. 25.  Eph. 
man  will  one  die  ;  yet  peradventure  for  a  good  man  some  would  even    f  jo];  "^  V^"  ^^' 
dare  to  die.    ^  But  'God  commendeth  his  love  toward  us,  in  that,  while  «  ci;- 1-  is- 
we  were  yet  sinners,  Christ  died  for  us.  ''Much  more  then,  being  now  „  ch. 8.-32. 
justified  "by  his  blood,  we  shall  be  saved  "from  wrath   through  him.  P£^"o' le^c'of' 
^°  For  "if,  when  we  were  enemies, ''we  were   reconciled   to   God  by    1.26,21. 


296 


THE  EPISTLE  TO  THE  ROMANS. 


[Part  XIII. 


g  John  5.  26.  & 

14.  19.  2  Cor.  4. 

10,  11. 
r  ch.  2.  17.  &  3. 

29,30.  Gal.  4.9. 
t  Or,  RccoDciliw- 

tirni,  ver.  10. 

2  Cor.  5.  18,  19. 


the  death  of  his  Son,  much  more,  being  reconciled,  we  shall  be 
saved  'by  his  life.  ^^  And  not  only  so,  but  we  also  '^joy  in  God  through 
our  Lord  Jesus  Christ,  by  whom  we  have  now  received  the  t  Atonement. 


§  17. 

a  Gen.  3.  6. 

1  Cor.  15.  21. 
b  Gen.  2.  17.  ch. 

6.23. 
*  Or,  in  whom. 
c  ch.4. 15.  IJohn 

3.4. 

2  See  Note  23. 
d  1  Cor.  15.  21, 

22,  45. 


e  Is.  53.  11. 

Matt.  20.  28.  & 
26.  28. 


f  Or,  hy  one  of- 
fence. 


\  Or,  by  one  of- 
fence. 
*  Or,  by  one 

righteousness. 
f  John  12.  32. 

Heb.  2.  9. 
g  John  15.22.  ch. 

3.  20.  &  4.  15. 

&  7.  8.  Gal.  3. 

19,  23. 
h  Luke  7.  47. 

1  Tim.  1.  14. 


§  17. — chap.  V.  12,  to  the  end. 
St.  Paul  now  lays  down  the  doctrine  of  Original  Sin — He  shows  that  by  the  transgression 
of  one  man  sin  entered  into  the  world,  and  the  sentence  of  death  was  passed  upon  all 
men,  for  that  all  were  afterwards  born  with  a  sinful  nature — That  death  reigned, 
through  the  corruption  of  our  nature,  before  the  Mosaic  Law  was  known — Adam,  the 
type,  the  earthly  head  of  the  human  race,  communicated  sin — Christ,  the  antitype,  the 
spiritual  head,  communicated  life  and  justification  to  all — The  effects  of  Christ's  obe- 
dience are  greater  than  the  effects  of  Adam's  disobedience — By  one  offence  Adam 
brought  into  the  world  transgression  and  death — By  obedience  Christ  undid  the  evil 
of  sin,  and  tlirough  the  righteousness  of  faith  restored  to  all  mankind  the  free  gift  of 
life  and  pardon  for  man's  offence,  for  both  original  and  actual  sin — The  Law  entered 
to  give  the  knowledge  of  the  guilt  of  sin — The  grace  and  gift  of  God  abounds,  to 
deliver  us  from  the  condemnation  of  the  Law — As  sin  has  universally  reigned,  subject- 
ing all  mankind  to  spiritual  and  temporal  death,  so  shall  also  the  grace  of  God  reign, 
producing  holiness  unto  eternal  life. 

^^  Wherefore,  as  "by  one  man  sin  entered  into  the  world,  and 
Meath  by  sin  ;  and  so  death  passed  upon  all  men,  *for  that  all  have 
sinned.  ^^For  until  the  Law  sin  was  in  the  world:  but  'sin  is  not 
imputed  when  there  is  no  law  ;  i"*  nevertheless  death  reigned  from 
Adam  to  Moses,  even  over  them  that  had  not  sinned  after  the  simili- 
tude of  Adam's''  transgression,  ''who  is  the  figure  of  Him  that  was 
to  come. 

^^  But  not  as  the  offence,  so  also  is  the  free  gift ;  for  if  through  the 
offence  of  one  many  be  dead,  much  more  the  grace  of  God,  and  the 
gift  by  grace,  which  is  by  one  man,  Jesus  Christ,  hath  abounded  'unto 
many.  ^^  And  not  as  it  was  by  one  that  sinned,  so  is  the  gift :  for  the 
judgment  was  by  one  to  condemnation,  but  the  free  gift  is  of  many 
offences  unto  justification.  ^''  For  if  tby  one  man's  offence  death 
reigned  by  one  ;  much  more  they  which  receive  abundance  of  grace 
and  of  the  gift  of  righteousness  shall  reign  in  life  by  one,  Jesus 
Christ.  ^^  Therefore  as  tby  the  offence  of  one  judgment  came  upon 
all  men  to  condemnation ;  even  so  *by  the  righteousness  of  one  the 
free  gift  came  •'^upon  all  men  unto  justification  of  life.  ^^  For  as  by 
one  man's  disobedience  many  were  made  sinners,  so  by  the  obedience 
of  One  shall  many  be  made  righteous.  ^^  Moreover  "the  Law  entered, 
that  the  offence  might  abound.  But  where  sin  abounded,  grace  did 
much  ''more  abound  ;  ~^  that  as  sin  hath  reigned  unto  death,  even  so 
might  grace  reign  through  righteousness  unto  eternal  life  by  Jesus 
Christ  our  Lord. 


§  18. — chap.  vi.  1-11. 

St.  Paul,  after  having  shown  that  by  the  one  offence  of  Adam  all  men  were  condemned 
to  death,  inquires  whether  it  were  possible  to  preach,  as  they  had  been  accused  of 
doing  (chap.  iii.  8.),  "  that  by  the  continuance  of  sin,  the  free  grace  of  God  to  eternal 
life  would  be  more  abundantly  given  to  man" — To  confute  this  prevailing  error,  he 
afHrms  the  obligation  of  Christian  holiness  from  the  rite  of  baptism,  by  which  Christians 
were  instructed,  that,  as  Christ  was  crucified,  and  gave  up  his  body  as  a  sacrifice  to  sin, 
so  those  who  are  baptized  unto  him  should  consider  their  bodies  as  dead  and  buried 
with  him  unto  sin,  and  as  raised  with  him  to  newness  of  life,  by  tlie  same  quickening 
Spirit  who  raised  the  dead  body  of  Christ  from  the  grave — The  old  man,  or  the  natural 
man,  being  put  to  death  with  Christ,  the  power  of  sin  is  destroyed,  and  man  is  deliv- 
ered from  its  dominion — Those  who  are  dead  unto  sin  with  Christ,  will  live  with  him 
unto  God  for  ever — Which  things  the  Romans  are  exhorted  to  consider. 

^  What  shall  we  say  then  ?  "shall  we  continue  in  sin,  that  grace 

~  God  forbid !     How  shall  we,  that  are  ''dead  to  sin, 

therein  ?  •'  Know  ye  not,  that  'so  many  of  us  as  *were 

baptized  into  Jesus  Christ  ''were  baptized  into  his  death  ?     ^  Therefore 


§18. 

a  ch.3.  8.  ver.  15. 
ft  ver.  11.  ch.  7. 

4.  Gal.  2.  19.  & 

6.  14. 

c  Col  3.3.  iPet.  may  abound  ? 
*  Or,  are.  liveanylonirov 

d  1  Cor.  15.  29, 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  297 

we  are  'buried  with  him  by  baptism  into  death:   that  ^  like  as  Christ  !.^°'g~'j~'j 
was  raised  up  from  tiie  dead  by  'the  glory  of  the  Father,  ''even  so  we    e^H/acor.  13! 
also  should  walk  in  newness  of  Hfe.     ^  For 'if  we  have  been  planted  ^''jo,,„2. 11.& 
too-ether  in  the  likeness  of  his  death,  we  shall  be  also  in  the  hkeness    ^-^o. 
of  his  resurrection  ;  "^knowing  this,  that^our  old  man  is  crucified  with  \.k',^]%^^^' 
him,  that  *the  body  of  sin   might  be  destroyed,  that   henceforth  we  ^  p°Ji",\^?o  ^ 
should    not  serve   sin.     '''For  'he   that  is    dead  is  tfreed    from   sin.  j  cai. 2. 2o.'& 
^  Now  "if  we  be  dead  with  Christ,  we  believe  that  we  shall  also  live    Eph^.U^I.  coi. 
with  him  ;  ^  knovvinsr  that  "Christ  being  raised  from  the  dead  dieth  no  ,^-^^;  ,, 
more — death     hath  no  more  dominion   over   him.  ^"  For  in  that  he  m  Pet.  4.1. 
died,  °he  died  unto  sin  once:  but  in  that  he  liveth,  ''he   liveth  unto  t Gr. jugtified. 
God.     ^^  Likewise  reckon  ye  also  yourselves  to  be  ''dead  indeed  unto  ^Rg^'^^s" 
sin,  but  'alive  unto  God  through  Jesus  Christ  [our  Lord].  „  Hebio.  27,28. 

p  Luke  20.  38. 

§  19.-c/mp.  vi.  12-14.  IZliO. 

St.  Paul  exhorts  the  Romans,  as  they  are  now  by  the  death  of  Christ  redeemed  from  the 

dominion  of  sin,  not  to  suffer  sin  again  to  reign  over  their  mortal  bodies,  but  to  subdue 

tljem — He  calls  upon  them  to  resist  the  tempting  power  of  sin,  and  to  surrender  their 
souls  and  bodies  to  the  service  of  righteousness  unto  God  ;  for  they  are  no  longer 
under  the  Law,  whicli  exacts  a  sinless  obedience  without  mercy,  but  they  are  admitted 
into  tlic  dispensation  of  the  Gospel,  which  gives  pardon  and  grace.  §  19. 

12  Let  "not  sin  therefore  reign  in  your  mortal  body,  that  ye  should  "ifg'Jgg^^"^ 
obey"  it  in  the  lusts  thereof;  ^^  neither  yield  ye  your  ''members  as  &  ch.  7. 5.  coi.3. 
*instruments  of  unrighteousness  unto  sin  ;  but  'yield  yourselves  unto  /cr.^^mt  or 
God,  as  those  that  are  alive  from  the  dead,  and   your   members  as    '"ca;'""*- 
instruments   of  righteousness  unto  God.     ^^  For  ''sin   shall  not  have  "^2? 24! &  4. 2^^'' 
dominion   over   you  ;    for  ye   are   not  under    the    Law,    but   under  '^J'^-\-i^^:i^^- 

J  ^  J  '  2.  Gal.  o.  18. 

Grace.  

§  20.— chap.  vi.  15-18.  

The  Apostle  then  inquires  whether  it  was  rational  to  suppose,  as  some  did,  that  sin  might 
abound,  because  the  .Tews  were  delivered  from  the  Law  (which  exacted  a  perfect  obedi- 
ence, without  any  condition  of  pardon),  and  were  admitted  into  the  Dispensation  of 
Mercy — He  affirms,  on  the  contrary,  that  under  every  dispensation,  those  who  continue 
in  sin  are  the  servants  of  sin,  and  become  subject  to  eternal  death — Those  only  who 
are  obedient  to  the  faith  of  tlie  Gospel  receive  the  reward  of  righteousness,  the  free 
gift  of  eternal  life — He  rejoices  that  the  Romans,  who  had  been  the  slaves  of  sin,  had 
now  obeyed  the  form  or  mould  of  doctrine  imparted  to  them  in  baptism,  by  which  they 
were  emancipated  from  its  slavery,  and  were  become  the  servants  of  righteousness.  §  "*^- 

1'^  What  then?  shall  we  sin,  "because  we  are  not  under  the  Law,  "icor. 9. 21. 
but   under  Grace?  God  forbid  !   ^^  Know  ye  not,    that  ''to  whom  ve  ^t^'^'^'o  n,^^' 
yield  yourselves  servants  to  obey.   Jus  servants  ye  are  to  whom  ye    2  ^^t.  2. 19. 
obey  ;  whether  of  sin  unto  death,  or  of  obedience  unto  righteous- 
ness ?  1^  But  God  be  thanked,  that  ye  were  the  servants  of  sin,  but 
ye   have  obeyed  from  the   heart   ^that   form   of  doctrine  *which  was  <=  2Tim.  1. 13. 
delivered  you  !  ^^  Being   then  ''made   free  from   sin,   ye   became   the  *were'deiZ'^X 
servants  of  righteousness.  d  John  s.  32. 

^  1  Cor.  7. 22. 

Gal.  5.  1.  1  Pet. 

§  21.— chap.  vi.  19,  to  the  end.  ~-  ^^■ 

The  Apostle,  in  reasoning  with  the  Romans,  employs  allusions  to  their  own  custems  (the 
laws  of  slavery  being  familiar  to  them),  that  they  might  better  comprehend  the  tyranny 

that  sin  had  exercised  over  their  bodies — He  exhorts  them,  as  they  are  now  made  free         

from  sin,  as  they  were  before  free  from  righteousness,  to  yield  their  members,  which 
had  formerly  been  employed  in  the  service  of  sin,  whose  end  was  death,  to  the  service 
of  righteousness,  whose  end  is  eternal  life. 

1^  (I  SPEAK  after  the  manner  of  men  because  of  the   infirmity  of 
your  flesh.)    For  as  ye  have  yielded  your  members  servants  to  un-         §  21. 
cleanness  and  to  iniquity  unto  iniquity  ;  even  so  now  yield  your  mem-  a  John  8.34. 
bers  servants  to  righteousness  unto  holiness.     2°  For  when  ye  were  *^'-"'"^'^''^'"- 
'the  servants  of  sin,  ye  were  free  *from  righteousness,     ^i  What  'fruit  j  ch.7.5. 
VOL.  II.  38 


298 


THE  EPISTLE  TO  THE  ROMANS. 


[Part  XIH. 


e  ch.  1.  32. 
d  John  8.  32. 


e  Gen.  2.  17. 
ch.  5.  12.  Jam. 
1.15. 

a  See  Note  24. 

/  ch.  2.  7.  &  5. 
17,  21.  1  Pet.  1. 
4. 


had  ye  then  in  those  things  whereof  ye  are  now  ashamed  ?  for  '^the 
end  of  those  things  is  death.  ^~  But  now  '^being  made  free  from  sin, 
and  become  servants  to  God,  ye  have  your  fruit  unto  hohness,  and 
the  end  everlasting  hfe.  ^^  For  'the  wages  of  sin'^  is  death  ;  but  ■'^the 
gift  of  God  is  eternal  life  through  Jesus  Christ  our  Lord. 


§  22. 

a  1  Cor.  7.  39. 
b  Matt.  5.  32. 


e  eh.  8.2.  Gal.O. 

19.  &L  5.  18. 

Ephes.  2.  15. 

Col.  2.  14. 
d  Gal.  5.  22. 
*  Gr.  passions. 
e  ch.  6.  13. 
/ch.  6.  21.  Gal. 

5.  19.  Jam.  1.  15. 

■f  Or,  being    dead 
to  that, 
ch.  6.  2.  ver.  4. 

S  ch.  2. 29. 2  Cor. 


§    23. 


a  c!i.  3.  20. 

*  Or,  conirupis- 

cenee. 
b  Ex.  20.  17. 

Dent.  5.21.  Acts 

20.  33.  ch.  13.  9. 
c  ch.  4.  15.  &  5. 

20. 

d  1  Cor.  15.  50. 
e  Lev.  18.  5. 
Ezek.  20.  11,13, 

21.  2  Cor.  3.  7. 

/Ps.  19. 8.  &  119. 
38, 137.  1  Tim. 
1.8. 


§  22. — chap.  vii.  1-6. 
The  Apostle,  still  further  to  convince  the  Jews  of  the  inefficacy  of  tlie  Law  to  justifica 
tion,  atfirms  that  the  Law  of  Moses,  like  the  law  of  marriage,  was  dissolved  by  the 
death  of  either  party — That  as  they  have  been  put  to  death  by  the  Law  in  the  body  of 
Christ,  they  were  at  liberty  to  be  married  to  another  liusband,  even  to  Him,  who, 
though  put  to  death,  was  raised  again  from  the  dead,  that  with  him  they  might 
live  unto  God — He  asserts,  that,  before  they  were  dead  with  Christ  in  the  Flesh,  their 
evil  propensities,  which  were  made  manifest  by  the  Law,  subjected  them  to  death — 
But  they  were  now  delivered  from  the  power  of  the  Law,  having  given  up,  with 
Christ,  the  fleshly  body  of  sin,  which  held  them  bound  under  its  curse,  that  they  might 
serve  God  in  the  spiritual  obedience  of  the  Gospel,  and  not  in  the  old  ceremonies  and 
letter  of  the  Law. 

^  Know  ye  not,  brethren  (for  I  speak  to  them  that  know  the  law), 
how  that  the  law  hath  dominion  over  a  man  as  long  as  he  liveth  ? 
^  For  "the  woman  which  hath  a  husband  is  bound  by  the  law  to  her 
husband  so  long  as  he  liveth  ;  but  if  the  husband  be  dead,  she  is 
loosed  from  the  law  of  her  husband.  ^  So  then  ''if,  while  her  husband 
liveth,  she  be  married  to  another  man,  she  shall  be  called  an  adul- 
teress ;  but  if  her  husband  be  dead,  she  is  free  from  that  law,  so  that 
she  is  no  adulteress,  though  she  be  married  to  another  man. 

"^  Wherefore,  my  brethren,  ye  also  are  become  'dead  to  the  Law  by 
the  body  of  Christ,  that  ye  should  be  married  to  another,  even  to  Him 
who  is  raised  from  the  dead,  that  we  should  ''bring  forth  fruit  unto 
God.  ^  For  when  we  were  in  the  Flesh,  the  *motions  of  sins,  which 
were  by  the  Law,  'did  work  in  our  members  -^to  bring  forth  fruit  unto 
death.  ^  But  now  we  are  delivered  from  the  Law,  fthat  being  dead 
wherein  we  were  held  ;  that  we  should  serve  ^in  newness  of  spirit, 
and  not  in  the  oldness  of  the  letter. 


§  23.— chap.  vii.  7-12. 
The  Apostle  here  supposes  a  Jew  to  inquire,  whether  the  Law  was  the  cause  of  sin  .'  to 
which  he  replies,  that  it  could  not  be  the  cause  of  sin,  because  it  prohibited  sin — The 
evil  propensity  was  in  man,  and  the  Law  served  only  to  discover  it — St.  Paul,  to  avoid 
giving  offence,  describes  in  his  own  person  the  state  of  the  unregenerate  Jew  under 
the  Law — He  shows  that  the  Law  disclosed  what  was  evil,  and  prohibited  it — by  which 
he  sinful  nature  of  man  was  strongly  excited  to  disobedience  and  rebellion  against  its 
prohibitions — Wherefore  the  Law  and  the  Commandment,  as  they  prohibit  sin,  are 
holy,  just,  and  good — But  still,  as  the  Apostle  has  implied,  they  lead  to  condemnation, 
and  not  to  salvation. 

■''  What  shall  we  say  then  ?  Is  the  Law  sin  ?  God  forbid !  Nay, 
"I  had  not  known  sin,  but  by  the  Law ;  for  I  had  not  known  *lust, 
except  the  'Law  had  said,  "  Thou  shalt  not  covet."  ^  But  'sin,  taking  oc- 
casion by  the  Commandment,  wrought  in  me  all  manner  of  concupis- 
cence. For  ''without  the  Law  sin  was  dead.  ^  For  I  was  alive  with- 
out the  Law  once :  but  when  the  Commandment  came,  sin  revived, 
and  I  died.  ^^  And  the  Commandment,  'which  was  orrJained  to  life, 
I  found  to  he  unto  death.  ^^  For  sin,  taking  occasion  by  tiie  Command- 
ment, deceived  me,  and  by  it  slew  me.  ^~  Wherefore  -^the  Law  is 
holy,  and  the  Commandment  holy,  and  just,  and  good. 


§  24. — chap.  vii.  13-24,  and  former  part  of  ver.  25. 

The  Jew  is  now  supposed  to  inquire,  whether  the  Law,  which  is  so  good  and  holy,  is  the 

cause  of  their  death  .'  to  which  the  Apostle  replies,  that  it  is  not  the  Law,  but  sin, 

which  is  the  cause  of  death;  and  the  exceeding  enormity  of  sin  is  manifested,  when 

it  subjected  sinners  to  death  by  a  Law,  which  was  holy,  just,  and  good — He  alfirm.s 


Slot.  XII i.]  THE  EPISTLE  TO  THE  ROMANS.  299 

that  the  Law  itself  promotes  spirituaUty ;  but  to  show  its  incfficacy,  for  want  of  super- 
natural assistance,  for  sanctification,  he  represents,  still  in  his  own  person,  that  the  un- 
regenerate  Jew,  under  the  Law,  was  sold  under  sin,  that  is,  without  the  power  of 
escaping  from  its  service  ;  and  describes  the  two  contending  principles  of  the  nature 
of  man,  which  are  always  opposed  to  each  other — Under  the  Law  the  carnal  nature 
prevails  over  the  inward  man,  or  the  spiritual  nature — The  Mosaic  Law  gives  man  the 
knowledge  of  his  duty,  without  the  power  of  performing  it,  and  he  is  brought  into  sub- 
jection to  the  law  of  sin  and  deatli — In  this  miserable  condition  the  Apostle  exclaims, 
"  Who  then  can  deliver  me  from  this  body,  which  is  sold,  or  is  the  property  of  sin  ?" 
— He  joyfully  declares  the  only  means  of  salvation  to  be  the  grace  of  our  Lord  Jesus 
Christ. 

^^  Was  then  that  wliich  is  good  made  death  unto  me  ?  God  forbid  !        §  24. 
But  sin,  that  it  might  appear  sin,  working  death  in  me  by  that  which 
is  good  ;  that  sin  by  the  Commandment  might  become  exceeding  sin- 
ful. 1"*  For  we  know  that  the  Law  is  spiritual ;  but  I  am  carnal,  "sold 
under  sin,  ^^  For  that  which  I  do  I  *allow  not;  for  Hvhat  I  would,    n.  i  Mac'.  1. 15. 
that  do  I  not ;  but  what  I  hate,  that  do  I.   i*^ If  then  T  do  that  which  *p^^'i*'6."" 
I  would  not,  I  consent  unto  the  Law  that  it  is  good.  ^"Now  then  it  ftCai.  5.  i7. 
is  no  more  I  that  do  it,   but  sin  that  dwelleth  in  me.  ^®  For  I  know 
that  'in  me  (that  is,  in  my  Flesh,)  dwelleth  no  good  thing  ;  for  to  will  "g?.""'  '^'  ^'  ^  ^' 
is  present  with  me,  but  hoiv  to  perform  that  wliich  is  good  I  find  not. 
^^  For  the  good  that  I  would  I  do  not ;  but  the  evil  which  I   would 
not,  that  I  do.  ~*^  Now  if  I  do  that  I  would  not,  it  is  no  more  I  that 
do  it,  but  sin  that  dwelleth  in  me.  ^'  I  find  then  a  law,  that,  when  I 
would  do  good,  evil  is  present  with  me.  ^~For  I ''delight  in  the  Law  dPs.i.a. 
of  God  after  'the  inward  man  ;  -^  but  ■'^I  see  another  law  in  ^my  mem-  ^Eph.°3.  ic.  coi. 
bers,  warring  against  the  law  of  my  mind,  and  bringing  me  into  cap-  ^^^^  ^°-  j^ 
tivity  to  the  law  of  sin  which  is  in  my  members.  ^"^  O  wretched  man  g  ch.  6.13,19. 
that  I  am!  who  shall  deliver  me   from  t the   body  of  this  death  ?   ^^I  ^ ^alh''^'""^^ ""^ 
''thank  God,  through  Jesus  Christ,  our  Lord  !  h  1  cor.  15.57. 


lKinff9  21.20, 
25.  2  Kin?3  17. 


25. 


§  25. — chap.  vii.  latter  part  ofver.  25,  and  viii.  1-4. 
The  Apostle  declares  that,  although,  while  he  remained  under  the  Mosaic  Law,  with  his 
mind  he  desired  to  serve  the  Law  of  God,  but,  through  the  corrupt  nature  of  his  flesh, 
he  served  the  law  of  sin — There  is  now  no  condemnation,  in  the  New  Covenant,  to 
tiiose  who  believe  in  Christ,  and  walk  under  the  influence  of  his  Spirit — He  proceeds 
to  show  the  method  by  which  man  is  delivered  from  the  law  of  sin  and  of  death — The 
Law  not  having  the  power  either  to  pardon  or  to  justify,  through  the  degraded  nature 
and  corruption  of  the  flesh,  the  Son  of  God,  in  the  likeness  of  man,  put  sin  to  death  in 
that  body  which  had  been  made  subject  to  death  by  the  sin  of  the  first  man,  by  which 
the  righteousness  of  the  Law  was  fulfilled,  and  mankind  were  ransomed  from  its  curse 
and  power — The  sacrifice  of  Christ  enjoins  on  all  conformity  to  the  spirituality  of  the 
Law,  destroying  or  making  a  sacrifice  of  sin  in  the  flesh,  if  they  would  be  sanctified, 
and  made  partakers  of  the  Spirit  of  Christ. 

-^  So  then  with  the  mind  I  myself  serve  the  Law  of  God  ;  but  with 
the  Flesh  the  law  of  sin.  ^  There  is  therefore  now  no  condemnation  to 
them  which  are  in  Christ  Jesus,  [who  "walk  not  after  the  Flesh,  but  «  ver.  4.  cai.  5. 
after  the  Spirit].  -For ''the  law  of   the  Spirit  of  life  in   Christ  Jesus  4  john  8. 36.  ch. 
hath  made  me  free  from ''the  law  of  sin   and  death,  ^  For 'what  the    ig^lf-'i'^^'-^* 
Law  could  not  do,  in  that  it  was  weak  through  the  Flesh,  •'^God  send-  c  icor.  15. 45. 
ing  his   own   Son   in    the  likeness  of  sinful  Flesh,  and  *for  sin,   con- ^^^^"'^"^^^^'^^ 
demned  sin  in  the  Flesh  ;  '^  that  the  righteousness  of  the  Law  might  be  e  Acts  13. 39.  ch. 
fulfilled  in  us,  °who  walk  not  after  the  Flesh,  but  after  the  Spirit.  ?9.~&  io!*i,V^' 

10,  14. 
/  Gal.  3.  13. 

^S  26.— chap.  viii.  5-1 L  2  Cor.5.  21. 

St.  Paul  contrasts  the  character  of  the  Carnal  and  the  Spiritual  Man— The  carnal  man,  *^efor  sin?"^ 
under  the  Law,  was  destitute  of  grace,  unable  to  please  God,  and  at  enmity  with  him  g  ver.  1. 
— But  Christians,  who  are  guided  by  the  Spirit  of  the  Gospel  into  holiness,  are  sancti- 
fied and  reconciled  to  God — Those  who  have  not  the  Spirit  have  no  part  in  Christ — 
The  efi'ects  of  the  Spirit  manifested  in  the  life  ;  (destroying  the  power  of  sin,  producing 
the  fruits  of  the  Spirit,  risrhteousness  nnd   lioliness — And   the  same  Spirit  of  God  that 


300 


THE  EPISTLE  TO  THE  ROMANS. 


[Part  Xni. 


§  26. 

a  John  3.  6. 
1  Cor.  2. 14. 
b  Gal.  5.  2-3,  25. 

*  Gr.  the  minding 
of  the  flesh  .- 

so  ver.  7. 
c  ch.  6.  21.  ver. 

13.  Gal.  G.  8. 
f  Gr.  the  minding 

of  the  Spirit, 
X  Gr.  the  minding 

of  the  flesh. 

d  Jam.  4.  4. 
e  1  Cor.  2.  14. 

/  1  Cor.  3.  16.  & 

6.  19. 
g  John  3.  34.  Gal. 

4.  6.  Phil.  1.  19. 

1  Pet.  1.  11. 
ft  Acts  2.  24. 

i  ch.  6.  4,  5. 

1  Cor.  6.  14. 

2  Cor.  4.  14. 
Ephes.  2.  ;'). 

*  Or,  because  of 
his  Spirit. 


§  27. 

a  ch.  6.  7,  14. 

b  ver.  6.  Gal.  6. 
8. 

c  Ephes.  4.  22. 

Col.  3.  5. 
d  Gal.  5.  18. 
e  1  Cor.  2.  12. 

Heb.  2.  15. 

/2Tim.  1.  7. 

1  John  4.  18. 

ff  Is.  56.  5.  Gal. 

4.  5,  6. 

ft  Mark  14.  36. 

i  2  Cor.  1.  22.  & 

5.  5.  Eph.  1.  13. 
&  4.  30. 

j  Acts  26.  18. 

Gal.  4.  7. 
ft  Acts  14.  22. 

Phil.  1.  29. 

2  Tim.  2.  11,  12. 


raised  Jesus  from  the  dead,  dwelling  in  them,  shall  also  quicken  their  mortal  bodies, 
now  under  the  curse  of  sin,  and  make  them  alive  unto  righteousness,  and  raise  them 
hereafter,  as  the  body  of  Christ  was  raised,  to  a  life  of  glory. 

^  For  "they  that  are  after  the  Flesh  do  mind  the  things  of  the 
Flesh  ;  but  they  that  are  after  the  Spirit,  'the  things  of  the  Spirit. 
^  For  *to  "be  carnally  minded  is  death  ;  but  f  to  be  spiritually  minded 
is  life  and  peace,  "^  Because  tthe  ''carnal  mind  is  enmity  against  God  ; 
for  it  is  not  subject  to  the  Law  of  God,  'neither  indeed  can  be  ;  *^  so 
then  they  that  are  in  the  Flesh  cannot  please  God. 

'•^But  ye  are  not  in  the  Flesh,  but  in  the  Spirit,  if  so  be  that  ■'"the 
Spirit  of  God  dwell  in  you.  Now  if  any  man  have  not  °  the  Spirit  of 
Christ,  he  is  none  of  his.  ^^  And  if  Christ  be  in  you,  the  body  is  dead 
because  of  sin  ;  but  the  Spirit  is  life  because  of  righteousness.  ^^  But 
if  the  Spirit  of  'Him  that  raised  up  Jesus  from  the  dead  dwell  in  you, 
'He  that  raised  up  Christ  from  the  dead  shall  also  quicken  your  mor- 
tal bodies  *by  his  Spirit  that  dwelleth  in  you. 


§  28 


a  2  Cor.  4.  17. 

1  Pet.  1.  6,  7.  & 

4.  13. 
b  2  Pet.  3.  13. 
c  1  John  3.  2. 
d  ver.  22.  Gen.  3. 

19. 


§  27.— chap.  viii.  12-17. 
The  Apostle  continues  his  argument  by  affirming,  that  as  the  Spirit  of  God  is  now  pro- 
mised to  them  in  the  Gospel,  they  are  no  longer  obliged  to  live  after  the  Flesh,  which 
leads  to  eternal  death  ;  but  if,  through  the  Spirit,  they  mortify  the  deeds  of  the  Bodv, 
they  shall  attain  eternal  life — They  are  now  delivered  from  the  power  and  bondao-e  of 
the  Mosaic  Law,  and  through  Grace  are  become  the  adopted  children  of  God,  and  are 
enabled  to  address  him  as  a  reconciled  Father,  the  Holy  Spirit  bearing  witness  with 
their  spirit,  that  they  are  the  sons  of  God  ;  and  if  sons,  then  heirs,  and  joint-heirs 
with  Christ  of  glory  and  immortality,  if  they  jointly  suffer  with  him. 

^-Therefore,  "brethren,  we  are  debtors,  not  to  the  Flesh,  to  live 
after  the  Flesh.  ^^  For  ''if  ye  live  after  the  Flesh,  ye  shall  die  ;  but  if 
ye,  through  the  Spirit,  do  "mortify  the  deeds  of  the  Body,  ye  shall 
live. 

^'^  For  ''as  many  as  are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God.  ^^  For  "ye  have  not  received  the  spirit  of  bondage  again  ■'^to 
fear  ;  but  ye  have  received  the  'spirit  of  adoption,  whereby  we  cry, 
''Abba,  Father  !  ^'^  The 'Spirit  itself  beareth  witness  with  our  spirit, 
that  we  are  the  children  of  God.  ^"  And  if  children,  then  heirs  ;  ^heirs 
of  God,  and  joint-heirs  vv'ith  Christ ;  *if  so  be  that  we  suffer  with  him, 
that  we  may  be  also  glorified  together. 


§  28.— chap.  viii.  18-23. 
The  Apostle,  having  now  fully  illustrated  the  blessings  of  the  Gospel  dispensation, 
which  promises  to  the  Jew  and  Gentile,  through  faith,  both  justification,  sanctification, 
and  a  joint  inheritance  of  glory  and  immortality  with  Christ,  introduces  the  painful 
subject  of  persecutions  for  the  Gospel's  sake — He  addresses  himself  more  particularly 
to  the  Gentiles,  as  being  the  most  exposed  to  them;  and  comforts  them  with  the  con- 
sideration that  the  transient  sufferings  of  this  life  cannot  be  compared  with  the  glory 
which  shall  be  revealed  to  them  hereafter;  a  manifestation  of  glory  which  all  mankind, 
even  the  heathens  themselves,  have  earnestly  desired  and  anticipated — For  as  mankind 
have  been  all  subjected  to  mortality,  not  by  their  own  act,  but  by  reason  of  the  trans- 
gression of  tlieir  first  parents,  they  have  hope  that  they  shall  all  be  delivered  from  the 
bondage  of  corruption  and  the  grave,  and  be  admitted  into  the  glorious  happiness  of 
the  children  of  God — He  further  assures  them  they  are  not  the  only  sufferers,  for  the 
whole  creation  travaileth  in  pain  together,  under  the  weight  of  Adam's  transgression, 
hoping  for  deliverance ;  and  the  Apostles  themselves  are  groaning  under  the  miseries 
of  life  till  their  sonship  shall  be  established  in  the  redemption  of  their  bodies. 

^^  For  I  reckon  that  "the  sufferings  of  this  present  time  are  not 
worthy  to  he  compared  with  the  glory  which  shall  be  revealed  in  us. 
19  p(5,.  4||je  earnest  expectation  of  tiie  creature  waiteth  for  the  'mani- 
festation of  the  sons  of  God.  ^^  For  "the  creature  was  made  subject 
to  vanity  (not  willingly,  but  by  reason  of  Him  who  hath  subjected 
the  same,)  in  hope,  ~^  because  the  creature  itself  also  shall  be  delivered 
from  the  bondage  of  corruption  into  the  glorious  liberty  of  the  chil- 


Sect.  XIIL]  THE  EPISTLE  TO  THE  ROMANS.  301 

dren  of  God.  --For  we  know  that  *the  whole  creation  "groaneth  and  *,°'e'/"'"-' """^ 
travaileth  in  pain  together  until  now.  ^^  And  not  only  they,  but   our-    ivJwm^vo. 
selves  also,  which  have  ^the  firstfruits  of  the  Spirit,  ^even  we  ourselves  «  L'x.  12.  ii 
groan  within  ourselves,  ''waiting  for  the  adoption — to  wit,  the  'redemp-  ^l^°\\l- 
tion  of  our  body.  ^acor.  5. 2, 4. 

h  Luke  20.  36. 

i  Luke  21.  28. 

§  2d.— chap.  viii.  24-28.  Eph.  4. 30. 

St.  Paul  continues  his  argument,  by  affirming  that  man's  salvation  in  this  world,  is  the 
hope  of  the  future  deliverance  which  is  given  in  the  Gospel ;  for  what  we  possess  is  no 

longer  hoped  for — If  therefore  they  have  a  firm  hope  in  a  glorious  resurrection,  they  

should  be  able  calmly  to  endure  the  afflictions  of  life,  waiting  patiently  its  future  bless- 
ings— Another  ground  of  consolation  is,  that  the  Holy  Spirit  will  assist  them  in  their 
distresses,  and  guide  them  in  their  prayers ;  making,  himself,  intercession  for  their 
deliverance  in  desires  and  groanings,  not  expressed,  but  comprehended  and  accepted 
by  God. 


§  29. 


^^FoR  we  are  saved  by  hope.     But  "hope  that  is  seen  is  not  hope  ;  "u^T.'^'  ' 
for  what  a  man  seeth,  why  doth  he  yet   hope  for?  -^  But  if  we  hope  *jf^^"4 ^3°; ^• 
for  that  we  see  not,  then  do  we  with  patience  wait  for  it.  ^^  Likewise  ^  zech.  12. 10. 
the  Spirit  also  helpeth  our   infirmities  ;  for  'we  know   not  what  we  //'c,,'J;,J^08.  g. 
should  pray  for  as  v<e  ought,  but  'the  Spirit  itself  maketh  intercession    Ps.7.9.  Prov 

•  1-1  1  1        07    A       1    liTT        iU    i.      17.  3.  Jer.  n.20. 

for   us    with    groanings    which   cannot   be   uttered.    -'And    He   tnat    &17.  lo.  &20. 
searcheth  the  hearts  knoweth  wiiat  is  the  mind  of  the  Spirit,  *because    }'ti^s's!2!4.' 
He  maketh  intercession  for  the  saints  'according  to  the  will  of  God.  ^^^-  ^^j^^- 
^^  And  we  know  that  all  things  work  together  for  good  to  them  tliat  « 1  joim  5. 14. 
love  God,  to  them  -^who  are  the  called  according  to  his  purpose.  ■^o^?'-oV'"^'q 


§  30. — chap.  viii.  29,  to  the  end.  

As  a  further  encouragement  to  the  persecuted  Gentile  converts,  St.  Paul  affirms  that  all 
things,  more  particularly  sufferings,  work  together  for  more  abundant  good  to  those 
who  love  God,  to  those  who  are  called  according  to  his  merciful  purpose — For  those  ^  3Q 

whom  he  thus  foreknew,  he  also  did  predestinate,  or  decree,  to  be  conformed  to  the  ^  gee  Ex.  33.  12 
image  of  his  Son  (which  they  now  were  by  suffering),  that  they  might  become  his     17.  Ps.  1.  6.  Jer. 
chosen  people— That  the  Gentiles,  who  were  thus  preordained,  were  called    to  the     ci,.^if.'2!'2Tim! 
knowledge  of  the  Gospel  unto  salvation,  and  those  who  obeyed  were  justified,  and    2.  19.  1  Pet.  1. 
those  who  persevered  were  glorified — God  having  thus  manifested  his  mercy  towards  ^- 
them,  and  given  his  own  Son  to  suffer  for  them,  the  Gentiles  are  exhorted  not  to  sink      jjjjj  y,' l^ 
under  their  afflictions,  but  rather  to  rejoice  in  them,  as  a  pledge  of  their  conformity  to    -2  cox.  3.18.* 
the  image  of  Christ—"  Which  of  their  persecutors,"  St.  Paul  demands,  "  will  be  able     ^j^jj'g^g 
at  the  last  day  to  bring  an  accusation  against  those  whom  God  has  justified  ;  and  who  ^  ^^^  j_  ^^^  jg_ 
will  dare  to  condemn  those  for  whom  Christ  had  died,  and  intercedes  V — He  asserts,     Heb.  1.  6.  Rev. 
too,  that  neither  injuries,  nor  afflictions,  nor  the  troubles  and  dangers  of  this  life,  will      -^ -^   c  &  9 
be  able  to  separate  the  chosen  people  of  God  from  the  love  of  Christ,  through  whom    24.  Eph.'4.  4.' 
they  have  hitherto  more  than  conquered.  fp^'t^o'a' 

^'^  For  whom  "He  did   foreknow, 'He  also   did  predestinate  "to  be /icor.  6. 11. 
conformed  to  the  image  of  liis  Son,  "that  he   might  be   the   first-born  ^i^^%^X^- 
among  many  brethren.    ^"^  Moreover  whom  He  did  predestinate,  tliem  /.  xum.  14. 9.  Ps. 
He  also  'called:  and  whom  He  called,  them  He  also  •'justified  :  and  /^^h.s.e.io. 
whom  He  justified,   them   He   also  "glorified.    ^^  What  shall  we  then  j  see  Ma'k  1. 1. 
say  to  these  things  ?    ''If  God  be  for  us,  who  can  he  against  us  ?  ^~  He  ^f^'r^fX-Rey. 
"that  spared  not  his^own  Son,  but  MeHvered  him  up  for   us  all,    how    i2.io'iL 
shall  He  not  with  him  also  freely  give  us  all  things?  ^3  Who  shall  lay  ;"  J^'k  to^%. 
any  thing  to  the  charge  of  God's  elect?   '/if  rs  God  that  justifieth  ?    f °^- ^ 'g  J';^- 
31  Who  "'is  he  that  condemneth  ?      It  is  Christ  that  died?  yea  rather,    12.1. 1  Pet! 3. 
that  is  risen  again  ?  "who  is  even  at  the  right  hand  of  God  ?  "who  also  „"neb.  7. 25.  & 
maketh  intercession  for  us  ?  ^^  Who  shall  separate  us  from  the  love  of    9. 24. 1  John  2. 
Christ  ?  shell!  tribulation,  or  distress,  or  persecution,  or  flunine,  or  na-  p  ps.  44. 22. 
kedncss,  or  peril,  or  sword  ?  '^^  (as  it  is  ^written,  "  For  thy  sake  we  are    -acorilfiL'^'' 
killed  all  the  day  long ;  we  are  accounted   as  sheep   for   the   slaugh-  ?^i^cor.^i5.^57. 
tor.")  •'"  A^ay,  'in  all  these  things  we  are  more  than  conquerors,  through    1  john4. 4.'&5. 
him  that  loved  us.  ^^^  For  I  am  persuaded,   that  neither   Death,   nor    ji."' 

VOL.  II.  z 


302  THE  EPISTLE  TO  THE  ROMANS.  [Part  XHI. 

Via!' Col.  i.  16.  Life,  nor  Angels,  nor 'Principalities,  nor  Powers,  nor  Things  present, 
&2. 15.  iPet.3.  jjQj.  Things  to  come,  ^^nor  Height,  nor  Depth,  nor  any  other  creature, 
shall  be  able  to  separate  us  from   the  love  of  God,  which  is  m  Christ 


§  31.         Jesus  our  Lord. 


a  ch.  1.  9.  2  Cor. 
1.23.  &  11.  31.  ,  „^  •        1     r 

&  12. 19.  Gal.  1.  $  ol. — chap.  IX.  1-5. 

TTim%!i^'  '^''®  Apostle,  having  now  shown  the  full  claim  of  the  Gentiles  to  the  privileges  andbless- 

6  ch.  10.1.  *"ff^  o^  ^'^^  Gospel,  cautiously  introduces  the   subject  of  the   rejection  of  the  Jews — 

c  Ex.32.  32.  This  truth  he  assures  them,  as  in  the  presence  of  Christ,  the  Holy  Spirit  bearing  him 

*  Or,  separated.  witness,  fills  him  with  so  much  grief  and  anguish,  that,  to  prevent  it,  he  would  will- 

d  Deut.  7^6.  jj-igjy  ^^  p^jj  off  himself  from  the  visible  Church  of  God,  or  submit  to  the  temporal  de- 

14.  i.  j'er73l.  9.'  struction  that  awaited  them  for  their  disobedience,  if  by  that  means  he  could  save  his 

/  1  ^^ain.  4.  21.  kinsmen  according  to  the  flesh — To  conciliate  them,  and  to  enoraffe  their  attention,  he 

1     K"  fill  'OO  7 

1  Kings  0.  II.  enumerates  their  glorious  privileges. 

^^^  ^^g  „.  ^  I  "say  the  truth  in  Christ,  I  lie  not,   (my  conscience  also   bearing 

°Heb.  s.brV,  10.  me  witness  in  the  Holy  Ghost,)  ~  that  ''I  have  great  heaviness  and  con- 

Ip^'nTTr'  tinual  sorrow  in  my  heart.  ^  For 'I  could  wish  that  myself  were  *ac- 

i  Heb.  9. 1.  cursed  from  Christ  for  my   brethren,  my  kinsmen  according   to    the 

'3^2!'Epii.^2".  12!  ^^^'^  '■>  '^  ^^'^^  ''^'"^  Israelites  ;  'to  whom  pertaineth  the  adoption,  and  -^the 

k  Deut.  10. 15.  glory,  and  'the  tcovenants,  and  ''the  giving  of  the  Law,  and  'the  ser- 

i'lluke  3. 23.  ch.  ^^ce  of  God,  and  ^the  promises  ;  ^  whose  *are  the  fathers  ;  and  'of  whom 

1- =^-  ^   ^  as  concerning  the  flesh  Christ  came,  '"who  is  over  all  God,  blessed  for- 

7n  Jer.  23.  6.  ,        .  "^  ' 

Dan.  7. 13, 14.     cvcr  !    Ameii. 

Matt.  11.27.  &  

1(5.  28.  &  23.  18. 

Luke  1.32.  &  10.  ,   „„  ,  ■       n   n. 

22.  John  1.1.&3.  §  32.— chap.  IX.  6-9. 

&'l?  34  &  13'  "^^^  objection  that  had  been  already  proposed  (chap.  iii.  3.),  that  the  rejection  of  the  Jews 

3.  &  17.  2.  would  be  contrary  to  the  veracity  of  God,  the  Apostle  here  again  introduces,  and  fully 

2i^''l^oo^^^ ^^'  answers — He  affirms,  that  although  the  Jews  are  rejected,  the  promise  of  God  would 

Rom.  14.  9,  11.  not  fail — He  assures  them  tliat  all  the  children  of  Abraham,  according  to  the  flesh,  as 

1  Cor.  15.-5,^7.  jjj  ^jjg  gjjgp  qI"  jg^i^^ael,  were  not  Abraham's  seed  ;  for  in  Isaac  was  his  seed  to  be 
Phil.  2.  9, 10.  called — The  word  of  the  promise  itself  demonstrates  that  Abraham's  seed  according  to 

2  8  /p~t  3  2-'  ^^^  promise,  not  according  to  the  flesh,  are  to  be  his  spiritual  children. 

Rev''5  "\'3!&  17.       ^  ^'^'^  "^^  though  the  word  of  God  hath   taken   none   effect.     For 

i"!-  Hhey  are  not  all  Israel,  which  are  of  Israel  ;  "^  neither,  '^because   they 

are  the  seed  of  Abraham,  are  they  all  children,  but,  "  In  ''Isaac  shall 

^  ^^'         thy  seed  be  called  :" — *  that  is,  they  which   are  the   children   of  the 

"ch^T's^^'^^'     flesh,  these  are  not  the  children  of  God  ;  but  'the  children  of  the  pro- 

6  John  8. 39.  ch.   mise  are  counted  for  the  seed.  ^  For  this  is  the  word  of  promise,  "At 

2.  28    29.  &  4  .        .  . 

12,  iH.oiii. «;     ■''this  time  will  I  come,  and  Sarah  shall  have  a  son." 

16.  

c  Gal.  4.  23. 

d  Gen.  21.  12.  §  33. — chap.  ix.  10-13. 

e  Gal'  4  28  '  ^y  '''^'^  instance  of  Esau  and  Jacob,  the  Apostle  proves  tliat  God's  fidelity  is  not  im- 
/Gen.  18.  10  14.       peached  by  the  rejection  of  the  Jews,  as  He  has  a  sovereign  right  to  elect,    or  call,  ac- 
cording  to  his  own  good  pleasure — The  children,  who  were  the  representatives  of  na- 
tions, being  yet  unborn,  could  neither  merit  God's  preference,  nor  deserve   to  be  left 
out  of  his  covenant — Such  distinctions,  therefore,  evidently   depend  on  God's   free 
choice,  and  illustrate  the  purpose  of  God  according  to  election. 

ft  ch!"!  17.  it  8.        ^°  And  not  only  this;  but  when  "Rebecca  also  had  conceived  by 
28-  one — even  by  our  father  Isaac.  ^^For  the  children  being  not  yet  born, 

*oi,gTeater.'      neither  having  done  any  good   or   evil,  (that  the   purpose  of  God  ac- 
tor, z^^er.         cording  to  election  might  stand,  not  of  works,  but  of  ''Him  that  call- 
'^see'Diut^'2K      eth  ;)  ^^  it  was  'said  unto  her,  "  The  *elder  shall  serve  the  tyounger  :" 
mImTo.si.^^'  ^^as  it  is  "written,  "  Jacob  have  I  loved,  but  Esau  have  1  hated." 

Luke  14.' 26.'  

John  12.  25. 


§  33. 


^  24.— chap.  ix.  14-18. 
The  Apostle  continues  his  argument  by  affirming,  that  the  free  election  of  God,  as  it  re- 
gards nations,  is  perfectly  consistent  with  his  justice,  as  He  has  a  sovereign  right  to 
dispense  his  free-will  blessings  and  mercies  as  He  ])leasea  ;  which  is  illustrated  in  the 
instance  of  the  Israelites  of  old,  whose  transgressions,  as  a  nation,  God,  of  his  own  free 
mercy,  pardoned  after  they  had  worshipped  the  golden  calf ;  (E.xod.  xxxiii.  IH.)  as  He 
declared  unto  Moses — For  man  can  never  merit,  or  claim  as  a  right,  the  mercy  of  God 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  303 

— The  Israelites,  after  their  apostacy,  might,  had  it  been  God's  pleasure,  continued  as 
a  nation,  as  the  Egyptians  were,  for  the  purpose  of  demonstrating,  in  their  destruction 
and  punishment,  the  Almighty  power  of  God,  and  his  hatred  of  sin — The  Apostle  then 
intimates  the  rejection  of  the  .Tews,  by  asserting  that  the  same  free  gift  of  mercy  is  still 
exercised,  and  the  same  exemplary  punishment  will  be  inflicted  on  those  who  continue 
and  harden  themselves  in  sin,  resisting,  as  the  Egyptians  did,  the  evidences  that  were 
vouchsafed  to  them.  §  "^• 

^''What  shall  we  say  then?  "Is  there  unrighteousness  with  God?  "cPt^^^lfgl^; 
God  forbid  !  ^^For  He  suith  to  ''Moses,  "I  will  have  mercy  on  whom    |^''i^;^g,f  j^' 
I  will  have  mercy,  and  I  will  have  compassion  on  whom   I  will  have  b  ex.  33. 19. 
compassion."   ^'^  So  then  it  is  not  of  him  that  willeth,  nor  of  him  that 
runneth,  but  of  God  that  showeth  mercy,   i"  For  'the  Scripture  saith  "gf eGii!*:j. s 
unto  Pharaoh,  "  Even  for  this  same  purpose  have  I  raised  thee  up,    2-2. 
that  I  might  show  my  power  in  thee,  and  that  my  Name  might  be  de- 
clared throughout  all  the  earth."   ^*^  Therefore  hath  He  mercy  on  whom 
He  will  have  mercy  ;  and  whom  He  will.  He  hardeneth.  


^S  35.— chap.  ix.  19-29. 
The  Apostle  here  introduces  a  .lew,  as  saying,  "  If  God  acts  thus,  why  does  he  then  find 
fault?  for  who  can  resist  his  will,  if  he  is  determined  to  destroy  nations?" — "  Nay," 
answers  the  Apostle,  "  but  who  art  thou  that  presuraest  to  argue  against  the  decrees 
of  God?" — He  vindicates  the  justice  of  God's  dealings  towards  the  Jews  and  Gentiles, 
and  shows  his  absolute  power  over  nations,  exalting  one  and  rejecting  another,  by  a 
reference  to  Jeremiah's  type  of  the  potter — He  then  applies  the  type  more  immediately 
to  the  present  condition  of  the  Jews  and  Gentiles — The  Jews,  like  the  Egyptians,  after 
continued  proofs  of  God's  forbearance,  became  vessels  of  wrath  fitted  for  destruction, 
makino-  known  the  power  of  God  unto  salvation — The  believing  Gentiles  were  prepared 
by  their  means  for  the  glory  of  being  admitted  into  the  visible  Church  of  God,  and  with 
the  believing  Jews  wore  called  to  be  God's  people,  and  the  vessels  of  his  mercy — The 
same  truths  were  predicted  and  enforced  by  their  own  ancient  prophets.  §  35. 

'^  Thou  wilt  sav  then  unto  me,  Why  doth   He  yet   find  fault?  for  aschr.  20.  e. 
"who  hath  resisted  his  will?  ^"^  Nay,  but,  O  man!  who  art  thou  that    13.  i)'anr'4. 35. " 
*repliest  against  God  ?  ''Shall  the  thing  formed  say  to  Him  that  formed  *or,  anxwerest 
it,  Why  hast  Thou  made  me  thus  ?  ^^  Hath  not  the  "potter  power  over   jHuesticihiGodi 
the  clay,  of  the  same  lump  to  make  ''one  vessel  unto  honor,  and  another  ^  °^  .-,'g  jg  ^^^ 
unto  dishonor  ?  --What  if  God,   willing  to   show   his   wrath,  and  to    9&64.8. 
make  his  power  known,  endured  with  much  long-sufl'ering  "^the  vessels 
of  wrath  tfitted -^to  destruction  ?  ^^  and   that  He  might   make  known    ^s.  7. 
^the  riches  of  his  glory  on  the  vessels  of  mercy,  which  He  had  ''afore  g^Thels~5~9 
prepared  unto  glory  . . . .  -^  even  us,  whom  He  hath  called,  'not  of  the  \or,  made  vp. 
Jews  only,  but  also  of  the  Gentiles  ?  ^^  As  he  saith  also  in  'Osee, —        /^iPot.a.s.jmie 

"  I  will  call  them  my  people,  which  were  not  my  people  ;  "i*^?' cot  i'''? 

And  her  beloved,  which  was  not  beloved.  h  ch.  8. 28,20, 

^^  And  ''it  shall  come  to  pass, 


c  Prov.  IG.  4. 
Jer.  18.  6.  WiscI 


30. 
i  ch.  3.  29. 


That  in  the  place  where  it  was  said  unto  them,  j  hos.s.  23. 


1  Pet.  2.  10. 
k  Hos.  1. 10. 


'  Ye  a7'c  not  my  people  ; 
There  shall  they  be  called  the  children  of  the  living  God." 

^■^  Esaias  also  'crieth  concerning  Israel, —  '  ^^-  ^^-  ^'  ^' 

"  Though  the  number  of  the  children  of  Israel  be  as  the  sand  of  the  sea, 
A  "'remnant  shall  be  saved  !  ™  ''^-  "•  ^■ 

2^  For  He  will  finish  Uhe  work,  and  cut  it  short  in  righteousness  :        i*^''  the  account. 
Because  "a  short  work  will  the  Lord  make  upon  the  earth."  "  is.  28. 22. 

29  And  as  "Esaias  said  before, —  "^X^'  ^ 


Lam. 


"  Except  the  Lord  of  Sabaoth  had  left  us  a  seed. 


We  ''had  been  as  Sodoma,  and  been  made  like  unto  Gomorrha."       ^^q'^'  ^^■^"' 


§  3G. — chap.  ix.  .30,  to  the  end,  and  x.  1-3. 
The  Apostle,  having  clearly  represented  tlie  rejection  of  the  Jews,  and  reconciled  it  with 
the  Divine  truth  and  justice,  introduces  a  Jew,  inquiring,  "  Whether  the  Gentiles, 


304  THE  EPISTLE  TO  THE  ROMANS.  [Part  XHI. 

who  have  not  followed  after  the  rule  of  righteousness  given  in  the  Jlosaic  Law,  have  now 
attained  to  the  righteousness  of  faith,  and  to  the  privileges  of  God's  chosen  people, 
while  the  Jews,  who  have  followed  the  righteousness  of  the  Law,  have  not  attained  to 
righteousness  by  faith  in  the  Gospel  ?" — The  Apostle  declares  that  the  cause  of  their 
rejection  was  their  want  of  faith,  and  their  dependence  on  the  works  of  the  Law, 
which  led  them  to  look  for  justification  from  its  observances,  as  had  been  predicted  by- 
one  of  their  own  prophets — The  Apostle  repeats  his  anxious  desire  that  the  Jews  would 
believe  and  be  saved — He  confesses  their  zeal  for  the  glory  of  the  Law,  but  it  was 
without  the  knowledge  of  the  object  and  end  of  its  rites — Their  ignorance  of  the  plan 
of  God's  salvation  through  faith  made  them  endeavour  to  estalilisli  their  own  method  of 
justification,  through  the  sacrifices  and  ceremonies  of  the  Law,  and  prevented  them 
from  submitting  to  the  righteousness  of  faith,  which  God  requires  as  the  only  means 
§   36.  of  salvation. 

o^ch.  4. 11.  &  10.       39  What  shall  we  say  then  ?  "That  the  Gentiles,  which  followed  not 
6  ch.  ].  n.  after  righteousness,  have  attained  to  righteousness,  'even  the  righteous- 

c^ch.  10.  ■:>.  &  11.  jjggg  which  is  of  faith  ;  ^^  but  Israel,  '^which   followed  after  the  law  of 
d  Gal.  5. 4.         righteousness,  ''iiath  not  attained  to  the  law  of  righteousness.  ^~  Where- 
fore ?  Because  they  sousrht  it  not  by  faith,  but  as  it  were  by  the  works 

e  Luke  2. 34.  e  J  '  ''       ,  ,     , 

icor.  ].'23.'       of  the  Law.     For    they  stumbled  at  that  stumbling  stone  ;  ''"^  as  it  is 
/  Ps.  118.  'Q.  Is.  /written 

8.  14.  &  28.  16.        vmi^cii. 
Matt.  21.  49. 

iPet.  2.  (j,7,8.       "  Behold,  I  lay  in  Sion  a  Stumbling  stone  and  Rock  of  Offence  : 
g  cii.  10. 11.  And  ^whosoever  believeth  on  Him  shall  not  be  *ashamed." 

*  Or,  confounded. 

^Brethren,  my  heart's  desire  and  prayer  to  God  for  Israel  ciiap. .x.  1-3. 
[isj,  tliat  they  might  be   saved.  ^For  I  bear  them  record 
^^Tcai^iH   'th^t  they  have  a  zeal  of  God,  but  not  according  to  knowledge.  ^For 
&  4. 17.  See  ell.  they,  being  ignorant  of  'God's  righteousness,  and  going  about  to  estab- 
lish  their  own  ^righteousness,  have  not  submitted  themselves  unto  the 
righteousness  of  God. 


i  ch.  1.  17.  &  9 
30. 

j  Phil.  3.  9. 


'&' 


§  37.— chap.  X.  4-13. 
In  order  to  convince  the  Jews  of  their  error,  with  regard  to  justification  by  their  Law, 

St.  Paul  describes  the  nature  of  the  righteousness  whicJi  is  required  by  the  Law,  and  that 

which  is  required  by  the  Gospel — He  affirms  that  Christ  himself  was  the  end  or  the  per- 
fection of  the  Law — the  great  object  of  all  its  rites  and  sacrifices — Moses  has  declared  that 
by  the  Law  none  can  be  justified,  because  it  was  not  possible  for  man  to  live  up  to  its 
precepts — But  the  Law  or  principle  of  faith,  as  described  by  Moses  (Deut.  xxx.  11-14.), 
requires  not  those  signs  from  heaven,  which  the  Jews  demanded,  that  Christ  should  de- 
scend again  from  heaven,  and  rise  again  from  the  dead,  for  the  word  was  always  nigh 
them,  and  power  was  given  them  to  fulfil  it — Thus  it  was  with  the  Gospel,  it  requires  a 
confession  of  our  faith  in  Jesus  Christ,  and  an  inward  conviction  of  the  truth  of  his 
resurrection,  producing  righteousness  of  life — The  Scripture  lias  declared  that  none  shall 
be  ashamed  or  disappointed  of  their  confidence,  that  the  plan  of  redemption  extends  to 
S  37.  all,  both  Jew  and  Gentile  ;  for  all  who  believe  in  Christ  and  call  upon  him  shall  be  saved. 

a  Matt.  5. 17.  "^  FoR  "Christ  is  the  end  of  the  Law  for  righteousness  to  every  one 

jLev.18.5.  Neh.  that  bclicveth.  ^  For  Moses  Mescribeth  the  righteousness  which  is  of 

ii^i3^2TGai''  ^^^^  ^^^v,  "  That  the   man   which  doeth  those   things  shall  live  by 

3.'j2.'  them."  *"  But  the   righteousness  which   is   of  faith  speaketh  on   this 

cDeut. 30. 12,  "^wise,    "Say  not  in  thine  heart.  Who    shall  ascend  into  heaven?" 

^^'  (that  is,  to  bring  Christ  down  from  above  :)  ^  or.  Who  shall  descend 

d  Dent.  30. 14.  jj-ji^j  |],^  deep  ?   (that  is,  to  bring  up  Christ  again  from  the  dead.)  ^  But 

e  Matt.  10.  32.  '  ^  n      1  »  /_ 

Luke  12.8.        what  ''saith  it  ?     The  word  is  nioh  thee,  even  in  thy  mouth,  and  in  thy 

/IS.28.16.V      heart:   that  is,  the   word  of  faith,  which  we  preach:   ^that'if  thou 

^^- p- •'?/•  1^-     shalt  confess  with  thy  mouth  the  Lord  Jesus,  and  shalt  believe  in  thine 

7.  ch.  9.  M.  J  ^  ' 

^  ch.  3. 22.  Acts  heart  that  God   hath   raised  him  from   the  dead,  thou  shalt  be  saved. 

28!  '  " '  '  ^°  (For  with  the  heart  man  believeth  unto  righteousness  ;  and  with  the 
*  Actsio  36.ch.  month  confession  is  made  unto  salvation.)   "  For  tiic  Scrii)ture  •'^saith, 

5.    '  "  Whosoever  believeth  on  Him  shall  not  be  ashamed."   ^'-^  For  *^there  is 

'4^7.'"  ^'  ^"^ "'   "o  dincrence  between  the  Jew  and  the  Greek  :   for  ''the  same  Lord  over 

j  Joel  2. 32.  Acts  all  'is  rich  unto  nil  that  call  upon  Him.   ^'^  For  ■'whosoever  shall  call 
2. 21.  ' 

k  Acts  9. 14.        *upon  the  Name  of  the  Lord  shall  be  saved. 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  305 

§  38.— chap.  .X.  14,  15. 
From  the  prophecies  of  the  New  Testament,  which  were  now  fulfiUing,  St.  Paul  is  led  to 
vindicate  his  divine  mission,  and  that  of  the  other  Apostles — He  inquires  how  it  was 
possible  that  these  prophecies,  which  foretold  the  acceptance  of  the  Gentiles,  should  be 
accomplished?  for  without  the  Gospel  could  be  no  salvation,  and  without  preachers  it 
could  not  have  been  proclaimed — As  a  Jew,  he  asserts  that  his  prejudices  would  have 
prevented  him  from  carrying  the  Gospel  to  the  Gentiles,  unless  he  had  been  divinely 
appointed  to  do  so ;  and  he  shows,  according  to  the  prophecy  of  Isaiah,  their  great 
success,  and  the  happy  reception  which  attended  the  messengers  of  salvation. 

^''  How  then  shall  they  call  on  Him  in  whom  they  have  not  believed  ? 
and  how  shall  they  believe  in  Him  of  whom  they  have  not  heard  ?         §  "^• 
and  how  shall  they  hear  "without  a  preacher?  ^'^and  how  shall  they  '^'^"•i-^- 
preach,  except  they  be  sent?  as  it  is  'written, —  j^is. k. 7. Nah. 

"  How  beautiful  are  the  feet  of  them  that  preach  the  Gospel  of  peace, 
And  bring  glad  tidings  of  good  things  !  " 


§  39. — chap.  X.  IG,  to  the  end. 
Here  the  Jew  is  supposed  to  object,  that  a  divine  commission  would  have  been  attended 
with  full  success;  whereas  many  did  not  obey  the  faith  of  the  Gospel — To  which  St. 
Paul  replies,  tliat  the  Spirit  of  God  had  already  foretold  the  event  in  the  case  of  the 
Jews  themselves — He  asserts  that  Faith  is  produced  by  the  means  of  preaching  and 
hearing — by  the  command  of  God  himself — and  asks  if  they  have  not  all  heard  the 
glad  tidings  of  salvation  .' — The  Apostles  have  preaclied  the  Gospel  to  the  Jew  as  well 
as  the  Gentile,  fulfilling  tlie  words  of  the  Psalmist,  which  he  applied  to  the  universal 
teaching  of  the  heavenly  bodies — '■'  But,"'  says  the  Apostle,  "  let  me  further  ask  if  Is- 
rael did  not  know  that  the  Gospel  should  be  preached  to  the  Gentiles  ?"  their  Prophets 
having  so  plainly  predicted  the  calling  of  the  Gentiles,  and  their  joyful  reception  of 
the  Gospel,  as  well  as  the  rejection  of  the  Jews. 


§  39. 


^^BuT  "they  have  not  all  obeyed  the  Gospel.     For  Esaias  ''saith, —  %?2. 

J  Is.  .53.  1.  John 

"  Lord,  who  hath  believed  *our  treport  ?  "  12.38. 

*  Gr.  the  hearing 

^"^  So  then  faith  cometh  by  hearing,  and   hearing  by  the  word  of  God.    ''•^"*- 

18  But  I  say.  Have  they  not  heard  ?     Yes,  verily,—  ^  or,i.eaching7 

,.  rtM      •     c  1  •  11     ,  1  c  Ps.  19. 4.  Matt. 

"  Iheir  sound  went  mto  ail  the  earth,  24. 14.  &  28. 19. 

And  "^their  words  unto  the  ends  of  the  world."  co\.\.g,23. 

d  Seel  KingilS. 

i^But  I  say,  Did  not  Israel  know?  First  Moses  ^saith,  "  I  will  provoke    10.  Matt. 4. 8. 
you  to  jealousy  by  thcjti  that  are  no  people,  and  by-^a  foolish  nation  "j^eut.sa.ai.ch. 
I  will  anger  you."  ^°But  Esaias  is  very  bold,  and  ^saith, —  /Tit. 3. 3. 

g  Is.  65.  1.  ch.  9. 

"  I  was  found  of  them  that  sought  me  not ; 
I  was  made  manifest  unto  them  that  asked  not  after  me." 

^^  But  to  Israel  he  ''saith, — 

"  All  day  long  I  have  stretched  forth  my  hands 
Unto  a  disobedient  and  gainsaying  people." 


30. 


h  Is.  65.  2. 


§  AO.—chap.  xi.  1-6. 
St.  Paul,  after  having  thus  positively  declared  the  rejection  of  the  Jews  as  a  nation,  com- 
forts them  with  the  assurance  that   God  has  not  totally  cast  away  his  chosen  people 

For,  as  in  the  days  of  Elias,  there  shall  still  remain  a  remnant  of  converted  Jews,  who, 
with  the  believing  Gentiles,  are  elected  through  faith  to  be  God's  people,  not  by  good 
works,  but  by  the  mere  grace  and  favor  of  God.  §  40. 

II  SAY  then,  "Hath  God  cast  away  his  people?    God  forbid  !   for  ^I  "/Jl'l'-sy-^- 
also  am  an  Israelite,  of  the  seed  of  Abraham,  of  the  tribe  of  Benjamin,  b  acor.  uiaa. 
2  God  hath  not  cast  away  his  people  which  'he  foreknew.     Wot  ye    ^'"'"  ^\^' 
not  what  the  Scripture  saith  *of  Elias?  how  he  maketh  intercession  *Gr.irt£«as? 
to  God  against  Israel,  ''saying,  ^  "  Lord  !  they  have  killed  thy  prophets,  ^  i  ^jngs  19. 10, 
and  digged  down  thine  altars  ;  and  I  am  left  alone,  and  they  seek  my 
life."    4  But  what  saith  the  'answer  of  God   unto  him  ?  "  I   have  re-  *  ^  ^"^  ^^-  ^^• 
served  to  myself  seven  thousand  men,  who  have  not  bowed  the  knee 
VOL.  II.  39  z* 


306 


THE  EPISTLE  TO  THE   ROMANS. 


[Part  XHI. 


/  cli.  9.  27. 

g  cli.  4.  4,  5. 
Gill.  5.  4.  See 
Deut.  9.  4,  5. 


§   41. 


a  ch.  9.  31.  &.  10. 

3. 
*  Or,  hardened, 

2  Cor.  3.  14. 

b  Is.  29.  10. 
f  Or,  remorse. 

c  Deut.  29.  4.  Is. 

6.  9.  Jer.  5.21. 

Ezok.  12.  2. 

Matt.  13.  14. 

John  12.  40. 

Acts  28.  26,  27. 
d  Ps.  69.  22. 

e  Ps.  69.  23. 


to  the  image  oj  Baal."  ^  Even  ■'"so  then  at  this  present  time  also  there 
is  a  remnant  according  to  the  election  of  grace.  ^  And  ^if  by  grace, 
then  is  it  no  more  of  works  ;  otherwise  grace  is  no  more  grace.  But 
if  it  be  of  works,  then  is  it  no  more  grace  ;  otherwise  work  is  no 
more  work. 

§  41. — chap.  XI.  7-10. 

The  Apostle  continues  by  asserting,  that,  though  Israel,  as  a  nation,  had  failed  to  obtain 
that  justification  and  righteousness  which  they  sought  for  in  the  works  of  the  Law, 
the  election  of  the  chosen  remnant  who  hath  embraced  the  Gospel  had  obtained  it, 
and  the  rest  were  blinded — had  their  eyes  shut  against  the  truth,  fulfilling  the  predic- 
tion of  Isaiah ;  also  that  of  David  likewise,  who  foretold  the  lamentable  condition  to 
which  they  were  now  reduced  by  the  persevering  hardness  of  heart,  which  converted 
their  best  blessings  into  curses,  and  snares,  and  the  means  of  their  punishment,  by  lead- 
ing tlieni  to  expect  a  worldly  Messiah — He  predicted  also  that  their  unbelief  would 
bring  them  into  a  state  of  abject  slavery  and  depression. 

^  What  then  ?  "Israel  hath  not  obtained  that  which  he  seeketh  for  ; 
but  the  election   hath  obtained  it,  and  the  rest  were  *blinded,  ^  (ac 
cording  as  it  is  ^written, — 

"  God  hath  given  them  the  spirit  of  t slumber, 
Eyes  "that  they  should  not  see,  and  ears  that  they  should  not  hear;)" 

unto  this  day.  ^  And  David  ''saith, — 

'>'  Let  their  table  be  made  a  snare,  and  a  trap. 
And  a  stumblingblock,  and  a  recompence,  unto  them ; 

^•^Let  ^their  eyes  be  darkened,  that  they  may  not  see, 
And  bow  down  their  back  alway." 


§  42. 

a  Acts  13.  46.  & 
18.  6.  &  22.  18, 
21.  &28.  24,28. 
ch.  10.  19. 

*  Or,  decay,  or, 
loss. 

b  Acts  9.  }5.  & 
l;i.  2.  &22.  21. 
ch.  l.").  Ki.  Gal. 
1.  16.  &  2.  2,  7, 
8,  9.  Eph.  3.  8. 

1  Tim.  2.  7. 

2  Tim.  1.  11. 

e  1  Cor.  7.  16. 

&  9.  22.  1  Tim. 

4.  16.  Jam.  5.29. 
d  Lev.  23.  10. 

Num.  15.  18,  19, 

20,  21. 


§  42.— chap.  xi.  11-16. 
To  the  question  whether  the  Jews  have  so  stumbled  that  they  are  irrecoverably  fallen .-' 
St.  Paul  replies,  "  by  no  means :"  but  by  their  rejection  of  Christ  the  calling  in  of  the 
Gentiles  was  accelerated,  and  the  very  circumstance  of  receiving  the  Gentiles  into 
covenant  with  God  was  intended  for  the  good  of  the  Jews,  to  excite  in  them  an  emu- 
lation of  becoming  partakers  of  the  blessings  of  the  Gospel — He  predicts  their  final 
restoration,  and  argues,  that  if  through  their  unbelief  the  riches  of  God's  grace  is  mani- 
fested to  the  Gentile  world,  how  much  more  will  his  grace  and  glory  be  magnified  bj' 
their  return  !  He  glories  in  the  ministry  entrusted  to  him  to  preach  among  the  Gen- 
tiles, in  the  hope  that  by  his  means  the  Jews  may  be  provoked  to  emulate  the  Gen- 
tiles, and  the  Gentiles  be  induced  to  respect  the  Jews — "For,"  he  repeats,  "if their 
fall  was  the  occasion  of  the  reconciliation  of  the  heathen  world  to  God,  the  resump- 
tion of  the  Jewish  nation  will  still  more  be  the  means  of  establishing  the  truth  of 
Christianity,  and  will  cause  as  much  joy  in  the  world,  as  if  they  had  been  raised  from 
the  dead — For  if  a  remnant  of  the  Jews,  the  firstfruits  who  have  believed,  have  been 
accepted  of  God,  the  whole  Jewish  nation  will  be  so  when  they  also  believe — And  if 
Abraham,  the  root  of  that  nation,  was  accounted  righteous  through  faith,  so  will  his 
branches  be  on  the  same  conditions." 

^^  I  SAY  then,  Have  they  stumbled  that  they  should  fall  ?  God  for- 
bid !  but  rather  "throuorh  their  fall  salvation  is  come  unto  the  Gentiles, 
for  to  provoke  them  to  jealousy.  '-  Now  if  the  fall  of  them  be  the 
riches  of  tlie  world,  and  the  *diminishing  of  them  the  riches  of  the 
Gentiles  ;  how  much  more  their  fulness  !  ^^  For  I  speak  to  you  Gen- 
tiles, (inasmuch  as  'I  am  the  Apostle  of  the  Gentiles,  I  magnify  mine 
office,)  ^ '  if  by  any  means  I  may  provoke  to  emulation  them  ivhich  are 
my  flesli.  and  "might  save  some  of  them.  ^''For  if  the  casting  away  of 
them  be  the  reconciling  of  the  world,  what  shall  the  receiving  of  them 
be,  but  life  from  the  dead  ?  ^^  For  if  ''the  firstfruit  be  holy,  the  lump 
7*5  also  holy  :  and  if  the  root  be  holy,  so  are  the  branches. 


§  43.— chap.  xi.  U-24. 
St.  Paul  exhorts  the  Gentiles  not  to  contemn  or  despise  the  Jews  because  they  are  at 
present  cut  off  from  being  God's  people  ;  from  the  consideration  that  they  themselves, 
as  a  wild  olive-tree,  are  grafted  in  among  them,  and  are  made  partakers  with  them  of 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  307 

the  root  and  fatness  of  the  good  olive-tree,  deriving  all  their  spiritual  advantages  and  privi- 
leges from  their  root — that  is,  from  the  Abrahamic  covenant — They  are  admonished  not 
to  exult  in  the  preference  which  is  now  given  to  them — for  the  Jews  fell  for  unbelief, 
and  they  stand  by  faith — therefore  they  should  not  be  arrogant,  but  fear — For  if  God 
spared  not  the  natural  branches,  it  cannot  be  expected  that  he  will  spare  them — They 
arc  commanded  to  remember  the  severity  of  God  toward  the  Jews  who  fell,  and  his 
great  mercy  toward  them,  if  they  continue  in  his  faith  ;  otherwise  they  also  shall  be 
cut  oft'— And  the  Jews  if  they  abide  not  in  unbelief,  shall  be  grafted  in  again — shall  be 
restored  to  their  forfeited  privileores,  which  God  in  his  mercy  is  still  able  to  do — For  if  the 
Gentiles,  like  a  wild  and  fruitless  scion,  were  grafted,  contrary  to  the  nature  of  things, 
into  a  good  stock — were  brought  to  the  knowledge  of  God,  and  admitted  into  covenant 
with  him — how  much  more  possible  is  it  that  the  natural  branches,  who  have  already 
received  the  Law  and  the  Prophets,  will  be  brought  to  the  knowledge  of  salvation,  and 
be  grafted  again  into  their  own  olive-tree  !  §  43. 

1^  And  if  "some  of  the  branches  be  broken  off,  'and  thou,  being  a  "  Jer.  ii.  le. 
wild  olive-tree,  wert  grafted  in  *among  them,  and  with  them  partakest    Eph.^2.'i2,]3. 
of  the  root  and  the  Witness  of  the  olive-tree  ;  ^^  boast  'not  against  the  *ot,  for  them. 
branches ;  but  if  thou  boast,  thou  bearest  not  the  root,  but  the  root  " 
thee.  ^'^Thoii  wilt  say  then,  The  branches  were  broken   off,  that  1 
might  be  grafted  in.  ~^  Well ;  because  of  unbelief  they  were  broken 
off,  and  thou  standest  by  faith.    ''Be  not  high-minded,  but  'fear ;  ^i  for  'lf;J^'^^[^^^^^ 
if  God  spared  not  the  natural  branches,  take  heed  lest  he  also  spare    66.  a.'phih 2! la! 
not  thee.  --Behold  therefore  the  goodness  and  severity  of  God  !  on 
them  which   fell,  severity  ;  but  toward  thee,  goodness,  -^if  thou  con-  •^Hebl's.  etn. 
tinue  in  his  goodness :  otherwise  "thou   also  shalt  be  cut  off.  ^^  And  g  John  15. 2. 
they  also,  ''if  they  abide  not  in  unbelief,  shall  be  grafted  in  :  for  God  ''  ^  ^°'-  ^-  ^^• 
is  able  to  graft  them  in  again.  ^**  For  if  thou  wert  cut  out  of  the  olive- 
tree  which  is  wild  by  nature,  and  wert  grafted  contrary  to  nature  into       

a  good  olive-tree  ;  how  much  more  shall  these,  which  be  the  natural 
branches,  be  grafted  into  their  own  olive-tree  ! 


§  44.— c/iap.  xi.  25-32. 
St.  Paul  affirms  that  he  would  not  have  the  Gentiles  ignorant  of  the  mystery  of  the  fu- 
ture restoration  of  the  Jews,  lest  they  should  think  too  highly  of  their  own  merits — He 
affirms  that  blindness  in  part  only  has  happened  unto  Israel,  till  the  Church  of  the 
Gentiles  is  fully  completed,  and  then  the  Jews  themselves  will  be  brought  to  the 
knowledge  of  salvation,  according  to  the  predictions  of  their  own  prophets — And  God, 
when  he  remits  their  sins,  will  take  them  into  covenant  again,  and  restore  them  to 
their  forfeited  privileges,  (compare  v.  27,  Is.  lix.  20,  21.)— The  unbelieving  Jews,  being 
the  enemies  of  the  Gospel,  were  rejected  of  God  in  favor  of  the  Gentiles — But,  as 
it  regards  election,  whereby  they  were  originally  chosen  of  God  to  be  his  peculiar  peo- 
ple, they  are  beloved  for  their  fathers'  sakes— God's  free  gift,  and  the  calling  of  Abra- 
ham's posterity,  is  not  to  be  changed  ;  for  as  surely  as  the  Gentiles  had  now  obtained 
mercy  through  the  disbelief  of  the  Jews,  so  surely  will  the  Jews  who  have  not  believed 
have  the  same  mercy  extended  to  them — For  God  has  concluded  both  Jew  and  Gen- 
tile in  unbelief ;  both  of  them  being  in  turns  disobedient  to  the  light  they  possessed, 
that  the  free  gift  or  pardon  might  be  equally  bestowed  on  all. 

2^  For  I  would  not,  brethren,  that  ye  should  be  ignorant  of  this         §  '*'*. 
mystery,  (lest  ye  should  be  "wise  in  your  own  conceits,)  that  *blind-  "  "^^  ^"  ^^■ 
ness  ''in  part  is  happened  to  Israel,  'until  the  fulness  of  the  Gentiles  ^  ^er.  7.  s'coi. 
be  come  in  ;  "^  and  so  all  Israel  shall  be  saved  :  as  it  is  ''written, —         ^-  ^'*- 

'  e  Luke  21.  24. 

"  There  shall  come  out  of  Sion  the  Deliverer,  //s!  59. 20.  see 

And  shall  turn  away  ungodliness  from  Jacob ;  Ps.  14. 7. 

^^  For,  'This  is  my  covenant  unto  them,  'sl'sC&c.  Heb. 

When  I  shall  take  away  their  sins."  s.  8.  &  10. 16. 

^^As  concerning  the  Gospel,  they  are  enemies  for  your  sakes:  but  as  yoeut. 7. s. &9. 
touching  the  election,  ^Aey  ore  •'^beloved   for  the  fathers'  sakes.  ^^  For   5.&  10.^15. 
the  gifts  and  calling  of  God  are  ^without  repentance.  ^^  For  as  ye  ''in  f  Eph!'2. 2.  coi. 
times  past  have  not  tbelieved  God,  yet   have  now  obtained  mercy,  ^- J- 
through  their  unbelief:  ^^  even  so  have  these  also  now  not  tbelieved,  ^or,  obeyJ. 


308  THE  EPISTLE  TO  THE  ROMANS.  [Part  XHI. 

r^ch.  3.9.  Gal.  3.  ^\^^^  through  your  mercy  they  also  may  obtain  mercy.  ^^  For  'God  hath 
*  Or,  shut  ihem     *concluded  them  all  in  unbelief,  that  he  might  have  mercy  upon  all. 

all  up  together. 


§  45.  §  45. — chap.  xi.  33,  to  the  end. 

a  Ps.  36.  6.  The  Apostle  concludes  the  whole  of  this  important  discussion  with  rapturous  expressions 

*92°5^^'  ^'  ^^'  of  wonder  and  praise  at  the  wisdom  and  goodness  of  God  in  his  dealings  with  man — 

c  Job  15.  8.  Is.  ^^  asserts  that  it  is  not  possible  for  man  to  penetrate  into  the  secret  judgments  and 

40.  13.  Jer.  23.  councils  of  God,  that  the  election  of  either  the  Jews  or  the  Gentiles  is  perfectly  con- 


18.  Wisd.  9.  13 


1  Cor.  2. 16.  sistent  with  his  justice,  as  no  man  can  have  a  claim  upon  Him,  who  is  the  Author  and 

d  Job  36.  22.  efficient  Cause  of  all  things — By  whom  and  through  whom  they  all   exist — Let  God 

e  Job  35.  7.  &;41.       therefore  in  all  his  works  be  elorified  for  ever. 

/ 1  Cor.  8. 6.  coi.       -^^O  THE  depth  of  the  riches  both  of  the  wisdom  and  knowledge  of 

g  Gal.  1.5.         Grod  !  "how  unsearchable  are  his  judgments,  and  'his  ways  past  finding 

I  ?■'"■  I'  W      out !  -'^  For  "who  hath  known  the  mind  of  the  Lord  ?  or  ''who  hath 

Heb.  13. 21.       been  his  counsellor  ?  ^^  or  'who  hath  first  ijiven  to  him,  and  it  shall  be 

1  Pet.  5.  11.  .  .    n  . 

2 Pet!  3!  is!       recompensed  unto  him  again?  ^^  For  •'^of  him,  and  through  him,  and  to 
he!    '    ^'''     him,  are  all  things  :  ^to  *whom  be  glory  for  ever  !     Amen. 


*  Gr.  him. 


I  46.  §  46. — chap.  xii.  1-8. 

a  2  Cor.  10. 1.        St.  Paul,  having  concluded  the  doctrinal  part  of  his  Epistle,  enforces  the  necessity  of  a 

*  L  ■  ^'iv, ^"?'„^1'„  holy  life,  which  these  doctrines  were  intended  to  inculcate — He  calls  upon  the  Romans 
ch.  6.  13,  16,  19.  -^  ^ 

1  Cor.  6.  13,  20.        to  present,  instead  of  the   animals  that  were  offered  to  God  in  the  Mosaic  Law,  their 

1  Pet.  2.  5.  own  bodies  at  his  spiritual  altar,  a  living  sacrifice  ;  entirely  consecrating  them  to  God, 

.  J  p'     ■  .  ■  which  is  the  acceptable  and  reasonable  service  of  a  Christian — He  exhorts  them  not  to 

1  John  2. 15.  be  conformed  to  the  customs  and  sentiments  of  this  world,  but  to  be  changed  in  the 

6  Eph.  1.  18.  &  temper  and  dispositions  of  their  minds — that  they  might  fulfil  in  themselves,  and  prove 

22.  &  3.  10. '     '  to  others,  what  is  the  perfect  and  acceptable  will  of  God — St.  Paul,  by  his  apostolical 

/Eph.  5.  10,  17.  office,  warns  them  not  to  think  too  hio-hly  of  themselves  on  account  of  their  spiritual 

1  Thess   4   3  . 

"■  ch.  1.  5.  &  15.  endowments — for  although  their  qualifications  may  differ,  they  are  the  members  of  one 
15.  1  Cor.  3.  10.  body,  indispensably  necessary  to  each  other — He  admonishes  them  to  use  the  respec- 
9.  Eph.  3. 2  7  s!       tive  gifts  entrusted  to  them  diligently  and  faithfully. 

*E^ciIs.^7!  le!  ^I  "beseech  you  therefore,  brethren,  by  the  mercies  of  God,  'that 

♦"g  ^^  ^*i  y^  present  your  bodies  '^a  living  sacrifice,  holy,  acceptable  unto  God, 

i  I  Cor.  12. 7, 11.  which  is  your  reasonable   service;  ^  and  ''be  not  conformed   to  this 

;^'cor^.i2. 12.  world,  but  'be  ye  transformed  by  the  renewing  of  your  mind,  that  ye 

k^icot'  10'  17  '^^y  '^prove   what   is  that  good,  and  acceptable,  and  perfect  will  of 

&  12.20,27.  God.  ^  For  I  say,  ^through  the  grace  given  unto  me,  to  every  man  that 

25.     '    '  is  amonsj  you,  ''not  to  think  of  himself  more  highly  than    he  ought  to 

1  PetM.  10,11.  think;  but  to  think  *soberly,  according  as   God   hath  dealt  'to  every 

n  Art's  n.  27.  f"^"  ^^6  measure  of  faith.  '^For^as  we  have   many  members  in  one 

28^&'i3~"2"'&  body,  and  all  members  have  not  the  same  office  ;  ^  so  ''we,  being  many, 

14. 1, 6,29,31.  are  one  body  in  Christ,  and  every  one  members  one  of  another.  ^Hav- 

0  Acts  13.  ].  Eph.    .  ,    ,  .p..^,.  ...  ,.  "^  ,  ii      i     • 

4. 11.  Gal.  6. 6.  mg  then  gilts  diliermg  according  to  the  grace  that  is  given  to  us, 
p^Ac'tT'i,?!  32!  whether  "prophecy,  let  us  prophesy  according  to  the  proportion  of 
^uln.^t\'^2  3.  faith  ;  '^  or  ministry,  lei  us  ivait  on  our  ministering  ;  or  "he  that  teacheth, 
t  Or,  imparteth.  ou  teaching  ;  ^  or  ''he  that  e.xhorteth,  on  exhortation.  'He  that  tgiveth, 
*2°cor!*8!^2.''"''  ^^^  ^''/«  do  it  twitli  simplicity  ;  lie  tliat  ruleth,  with  diligence  ;  he  that 
'^i^rim.'s.  n'.      showeth  mercy,  "with  cheerfulness. 

Heb.  13. '7,  24.  

1  Pet.  5.  2. 

s  2  Cor.  9.  7.  §  47. — chap.  xii.  9,  to  the  end. 

St.  Paul  continues  his  practical  exhortations,  by  recommending  them  to  love  one  another; 
y       '  to  practise  benevolence  to  all — to  have  humility,  diligence,  devotion,  mutual  sympathy, 

1  Pet.  1'.  22.'  3-id  to  seek  no  revenge,  but  to  overcome  evil  with  good, — with  other  important  moral 

6Ps.  34.  H.'fe  duties. 

Anios  5.  i.-i.  ■  '^  Let  "\ove  be  without  dissimulation:  'abhor  that  which  is  evil; 
*i  Pet!  i.22!&,    cleave  to  that  which  is  good  :  ^^  be  'kindly  aftectioned  one  to  another 

I' pli^.^7.^'  *with  brotherly  love  ;  ''in  honor  preferring  one  another  ;  ^'  not  slothful 
*f/?//,r"<w '*  ""^  in  business  ;  fervent  in  spirit ;  serving  the  Lord  ;  ^-  rejoicing  'in  hoi)e  ; 
<zphii.  2. 3.        -^patient  in   tribulation  ;  ^continuing  instant  in   prayer;  ^^distributing 

e.  (.like   in.'  20.  ch.  ,5.  2.  &  15.  13.  Phil.  3.  1.  &  4.  4.  1  TIibot.  5.  16.  Hel).  3.  6.  1  Pet.  4.  13.        /  Lnkc  21.  19.  1  Tim.  6.  M. 
llcb.  10.  36.  &  12.  1.  Jam.  1.  4.  &  5.  7.  1  Pot.  2.  19,  20.        g  Luko  18.  1.  Acts  2.  42.  &  J2.  5.  Coi.  4.  2.  Eph.  6.  18. 1  Thess.  1.  17 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  309 

"to  the  necessity  of  saints  ;  'given  to  hospitality.   ^^  Bless  ■'them  which  '2  co°V^;  k 
persecute  you  :  bless,  and  curse  not.  ^^  Rejoice  *  with  them  that  do  re-   "t^  johli  3^  1?; 
joice,  and  weep  with   them   that  weep.  ^^  Be  'of  the  same  mind  one  1 1  Tim.  .3.  2. 
toward  another;  "mind  not  high   things,  but  tcondescend  to  men  of  "^alVpeu'lV^ 
low  estate.    "Be  not  wise  in  your  own  conceits.  ^^  Recompense  "to  no  i  ^'f"•.•^■4't• 
man  evil  for  evil:    provide  things  honest  in  the  sight  ol  all  men:   ^"11    -23. 34.  Acts  7. 
it  be  possible,  as  much  as  lieth  in  you,  'live  peaceauly  with  all  men.    1  Pet.  a'.'as.' & ' 
^^  Dearly  beloved,  ""avenge  not  yourselves  ;  but  rather  give  place  unto  /t^icor.  12.26. 
wrath  ;  for  it  is  'written,  "  Vengeance  is  mine  ;  I  will  repay,  saith  the  i  ci,.  15. 5.  icor. 

-110    PV  i  I    9   9 

Lord."    ~"  Therefore 'if  thine  enemy  hunger,  feed   him;  if  he   thirst,    &3.i6.'iWt.' 
give  him  drink.     For  in  so  doing  thou  shalt  heap  coals  of  fire  on  his  Jp^j  ^^^  ^  ^ 
head.  ^^  Be  not  overcome  of  evil,  but  overcome  evil  with  good.  Jer.  45. 5.  ' 

f  Or,  be  contented 

Ttnth  mean  things. 

r    -o  1  ••-     t    -tn  n  Prov.  3.  7.  & 

§  48. — chap.  xiii.  1-10.  26. 12.  is.  5. 21. 

The  Jews,  as  the  chosen  people  of  God,  refused  to  obey,  or  to  pay  tribute  to  magistrates     ^h-  ^^'f^'  , 

*•'  '  rt    Pro V     ^0    93 

who  were  not  of  their  own  nation,  and,  as  they  supposed,  especially  appointed  by  God  Matt.  sT  39. 

— The  Apostle  charges  thenm  to  submit  to  all  civil  authorities ;  as  all  power,  both  Jewish  1  Tliess.  5.  15. 
and  heathen,  is  ordained  and    established  by  God — The  condemnation  of  those  who      ^^^   14  iJ 

resist  the  divine  appointments — The  advantages  of  a  just  administration — Rulers,  as  the  2  Cor.  8.  21. 

ministers  of  God,  have  the  power  of  protecting  and  rewarding  the  good,  and,  as  the  ?  Mark  9.  ,50.  ch. 

servants  of  God,  to  punish  those  who  commit  evil — Submission  is  therefore  necessary,  i4_' 

not  only  from  fear  of  temporal  punisliment,  but  for  conscience'  sake — They  are  also  com-  r  Lev.  19.  18. 

manded  to  pay  tribute  ;  as  all  civil  magistrates  are  to  be  considered  as  ministers  of  God's  ^   T"     og  i 

providence,   devoting  themselves   to  the  duties  of  their  office. — They  are  required  to  &c.  ver.  17. 

render  to  all  tlie  honor  due  to  their  office  and  rank,  althougli  individually  they  do  not  *  Dcut.  32.  35. 
deserve  it — To  be   just  in  the  discharge  of  all  their  debts,  so  that  they  may  owe   no      -^  ' m  ^  \ 
man  any  thing,  but  to  love  one  another,  which  is  the  fulfilment  and  perfection  of  all     Prov.'as.  21,  22. 
the  commands  of  the  Law  that  respect  our  neighbours.  Matt.  5.  44. 


^  Let  every  soul  "be  subject  unto  the  higher  powers.     For  Hhere  is 
no  power  but  of  God :  the  [powers]  that  be   are  *ordained  of  God. 
^  Whosoever  therefore  resisteth  ^the  power,  resisteth  the  ordinance  of  "1  Pei.^i'ia. 
God:    and  thev  that  resist  shall  receive   to    themselves   damnation.  *  P"""*':  ^a,^^' ^^- 

.  Dun.  2.  21.  &  4» 

^  For  rulers  are  not  a  terror  to  good  works,  but  to  the  evil.     Wilt  thou    32.  ivisd.  e.  3. 
then  not  be  afraid  of  the  power  ?  ''do  that  which  is  good,  and  thou  *  oT,  ordered. 
shalt  have  praise  of  the  same  ;  ^  for  he  is  the  minister  of  God  to  thee  c  Tit.  3.  i. 
for  good.     But  if  thou  do  that  which  is  evil,  be  afraid  ;   for  he  beareth  "^3^  J.^^-  -•  ^^-  ^ 
not  the  sword  in  vain  ;  for  he  is  the  minister  of  God,  a  revenger  to 
execute  wrath  upon  him   that  doeth  evil.  ^  Wherefore  'ye  must  needs  *  ^'^'''*='-  ^-  '^■ 
be  subject,  not  only  for  wrath,  ^but  also  for-  conscience'  sake.  ^  For,  for  ^^  ^^'■^'  ^^" 
this  cause  pay  ye  tribute  also :   for  they  are  God's  ministers,  attending 
continually  upon  this  very  thing.  ^  Render  "'therefore  to  all  their  dues  :  ^Mar"i|^i^/' 
tribute  to  whom  tribute  is  due  ;  custom    to   whom  custom  ;  fear  to    ^"■^'^  ~°-  ^^-  ^ 

'  'a  ver.  10.  Gal.  5. 

whom  tear  ;  honor  to  whom  honor.  14.  coi.  3. 14. 


8 


1  Tim.  1.  5. 


Owe  no  man  any  thing,  but   to   love  one  another;  for '^he  that    jam'."2.  e 


loveth  another  hath   fulfilled  the   Law.  '•'For  this,   '•  Thou  'shalt  »ot 'jEx^-^o- i^3,&c. 
commit  adultery,  Thou  shalt  not   kill.  Thou   shalt  not  steal,  [Thou    Man.  19.  is. 
shalt  not  bear  false  witness,]  Thou  shalt  not  covet ;  "  and  if  there  be  -^  Matt.  ^^  3|". 
any  other  commandment,  it   is   briefly  comprehended   in   this   saying,    ^YVh^j' 
namely,  "^  Thou 'shalt  love  thy  neighbour  as  thyself."   '"  Love  worketh    s's'. 
no  ill  to  his  neighbour:   therefore  Move  is  the  fulfilling  of  the  Law.         a:  Mat^t.  22. 40. 


§  49. — chap.  xiii.  11,  to  the  end. 
As  the  Roman  converts  must  liave  well  known  that  this  was  the  time  of  the  Gospel  dis- 
pensation, the  light  having  begun  to  shine,  the  Apostle  calls  upon  them  to  awake  from 
their  sleep  of  sin,  as  tlie  eternal  salvation  of  the  Gospel,  and  the  duties  it  requires,  are 
better  understood  by  them  than  when  they  first  believed — He  represents  the  darkness 
of  the  heathen  world  under  the  figure  of  a  night  which  is  far  spent,  and  liie  Gospel  as 
the  light  of  a  glorious  day  succeeding  to  it — He  exhorts  the  Gentiles,  therefore,  to  cast 
off  the  dresses  in  which  the  works  of  darkness  were  performed,  and  to  clothe  them- 
selves with  tlie  arnror  or  habiliments  of  light — to  renounce  all  their  former  habits  and 


310 


THE  EPISTLE  TO  THE  ROMANS. 


[Part  XHL 


§  49. 

a  1  Cor.  15.  34. 

Eph.  5.  14. 

1  Thess.  5.  5,  6. 
b  Eph.5.  11.  Col. 

3.8. 

c  Eph.  fi.  13. 
1  Thess.  5.  8. 

d  Phil.  4.  8. 

1  Thess.  4.  12. 

1  Pet.  2.  12. 
*  Or,  decently, 
e  Prov.  23.  20. 

Luke  21.  34. 

1  Pet.  4.  3. 
/  1  Cor.  6.  9. 

Eph.  5.  5. 
g  Jam.  3.  14. 

A  Gal.  3.  27. 

Epii.  4.  24.  Col. 

3.  10. 
t  Gal.  5.  16. 

1  Pet.  2.  11. 


§  50. 

a  ch.  15.  1,  7. 

1  Cor.  8.  9,  11. 

&  9.  22. 
*  Or,  not  to  judge 

hi>'  itinditful 

thoughts. 
b  ver.  14.  1  Cor. 

10.  25.  1  Tim.  4. 

4.  Tit.  X.  15. 
c  Col.  2.  113. 
d  Jam.  4.  12. 
e  Gal.  4.  10.  Col. 

2.  16. 
t  Or,  ftilly  as- 
sured. 
f  Gal.  4.  10. 
J  Or,  observeth. 

g  1  Cor.  10.  31. 

1  Tun.  4.  3. 
h  1  Cor.  6.  19,  20. 

Gal.  2.  20. 

1  Thess.  5.  10. 

1  Pet.  4.  2. 

i  2  Cor.  5.  15. 

j  Acts  10.  36. 


k  Matt.  25.  31, 

32.  Acts  10.  4  3. 

&  17.  31.  2  Cor. 

5.  10.  Jude  14, 

15. 
I  Is.  45.  23.  Pliil. 

2.  10. 


m  Matt.  12.  36. 
Gal.  6.  5.  1  Pet. 
4.5. 


sinful  courses — to  put  on  the  Lord  Jesus  Christ;  that  is,  to  receive  his  Gospel,  to  imi- 
tate his  example,  to  seek  for  heavenly  things,  and  to  make  no  provision  for  the  Flesh, 
to  fulfil  the  lusts  thereof. 

^^  And  that,  knowing  the  time,  that  now  it  is  high  time  "to  awake 
out  of  sleep:  for  now  is  our  salvation  nearer  than  when  we  believed. 
^^  The  night  is  far  spent,  the  day  is  at  hand;  iet  us  therefore  cast  off 
the  works  of  darkness,  and  "^let  us  put  on  the  armor  of  light.  ^^Let 
■^us  walk  *honestly,  as  in  the  day  ;  *not  in  rioting  and  drunkenness,  -^not 
in  chambering  and  wantonness,  ^not  in  strife  and  envying  ;  ^"^  but  ''put 
ye  on  the  Lord  Jesus  Christ,  and  'make  not  provision  for  the  Flesh,  to 
fulfil  the  lusts  thereof. 

§  50. — chap.  xiv.  1-12. 
The  Jewish  converts  at  Rome  supposing  that  the  distinction  between  meats,  which 
Moses  had  commanded,  as  well  as  the  Holy  Days  he  had  appointed,  should  be  observed 
in  the  Christian  dispensation,  St.  Paul  calls  upon  the  Gentiles,  who  were  better  in- 
formed, to  receive  with  kindness  the  Jewish  converts  who  were  thus  weak  in  the  faith, 
and  not  to  dispute  these  points — The  Jews  and  Gentiles  are  exhorted  not  to  despise  or 
condemn  each  other — for  God  has  received  into  his  Church  the  Gentile,  who  indis- 
criminately eats  of  all  things  ;  and  at  the  day  of  judgment  will  hold  up  or  acquit  all 
those  who  have  acted  in  these  indifferent  matters  according  to  their  conscience — Men 
are  not  to  live  to  themselves,  but  to  Christ — They  are  not  to  condemn  each  other,  for 
we  shall  all  be  judged  of  God,  to  whom  alone  we  are  accountable. 

^  Him  that  "is  weak  in  the  faith  receive  ye,  hut  *not  to  doubtful  dis- 
putations. ^  For  one  believeth  that  he  ''may  eat  all  things  :  another, 
who  is  weak,  eateth  herbs.  -^Let  not  him  that  eateth  despise  him  that 
eateth  not ;  and  'let  not  him  which  eateth  not  judge  him  that  eateth : 
for  God  hath  received  him.  ^  Who  ''art  thou  that  judgest  another 
man's  servant  ?  to  his  own  master  he  standeth  or  falleth  :  yea,  he  shall 
be  holden  up  ;  for  God  is  able  to  make  him  stand.  ^  One  'man  esteem- 
eth  one  day  above  another  ;  another  esteemeth  every  day  alike  :  let 
every  man  be  tfully  persuaded  in  his  own  mind.  ^  He  ■'^tliat  Iregardeth 
the  day,  regardeth  it  unto  the  Lord  ;  and  he  that  regardeth  not  the 
day,  to  the  Lord  he  doth  not  regard  it.  He  that  eateth,  eateth  to  the 
Lord,  for  "he  giveth  God  thanks ;  and  he  that  eateth  not,  to  the  Lord 
he  eateth  not,  and  giveth  God  thanks.  ^  For  ''none  of  us  liveth  to 
himself,  and  no  man  dieth  to  himself.  ^For  whether  we  live,  we 
live  unto  the  Lord  ;  and  whether  we  die,  we  die  unto  the  Lord : 
whether  we  live  therefore,  or  die,  we  are  the  Lord's.  ^  For  'to  this 
end  Christ  both  died,  and  rose,  and  revived,  that  he  might  be^Lord 
both  of  the  dead  and  living.  ^°  But  why  dost  thou  judge  thy  brother  ? 
or  why  dost  thou  set  at  nought  thy  brother  ?  For  *W6  shall  all  stand 
before  the  judgment-seat  of  Christ.  ^^  For  it  is  'written, — 

"  As  I  live,  saith  the  Lord, 
Every  knee  shall  bow  to  Me, 
And  every  tongue  shall  confess  to  God." 

^^  So  then  "every  one  of  us  shall  give  account  of  himself  to  God. 


§  51. — chap.  xiv.  13,  to  the  end. 
From  tlie  consideration  that  we  shall  all  render  an  account  of  our  own  actions,  St.  Paul 
entreats  the  Roman  converts  to  forbear  judging  each  other,  and  to  be  particularly  cau- 
tious that  they  do  not  give  occasion  to  a  weak  brother  to  stumble,  or  to  offend  ;  for 
although  no  meat  is  unclean  of  itself,  it  is  made  so  to  him  who  thinks  it  iniclean — 
They  arc  to  take  care,  therefore,  that  by  their  example  they  destroy  not  him  for 
whom  Christ  died,  and  that  the  good  liberty  they  enjoyed  be  not  the  cause  of 
evil — For  tlie  kingdom  of  God  does  not  consist  in  meat  and  drink,  but  in  holi- 
ness, spiritual  peace,  and  joy — They  are  to  servo  Christ  by  following  such  a 
course  as  will  promote  the  peace  and  edification  of  each  other,  and  not  by  the  indul- 
gence of  ai)petite  run  the  risk  of  destroying  tlio  virtue  of  another — Those  who  have 
attained  to  a  right  faitli  concerning  meats  and  days  are  not  to  make  a  display  of  it  to 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  311 

the  injury  of  others — He  indeed  is  happy  wlio  never  subjects  himself  to  condemnation 
by  doing  those  tilings,  which  in  themselves  are  lawful — He  who  believes  certain  meats, 
according  to  the  Mosaic  Law,  to  be  unlawful,  sins  if  he  eats  them  ;  because  he  does  a 
thinu-  which  lie  believes  to  be  unlawful,  and  thereby  violates  his  conscience. 

'^Let  us  not  therefore  judge   one  another   any  more:  but  judge         §  5L 
this  rather,  that  "no  man  put  a  stumbhngblock  or  an  occasion  to  fall  «  i  cor.  s.  9, 13. 
in  his  brotlier's  way.    '^  I  know,  and  am  persuaded  by  the  Lord  Jesus,  j  Acts  lo.  15. 
Hhat  there  is  nothing  *unclean  of  itself;  but  "to  him  that   esteemeth    [o.^Jn^xJ^."^' 
any  thing  to  be  tunclean,  to  him  it  is  unclean.    ^^'  But  if  thy  brother    4. 4.  xit.  1. 15. 
be  grieved  with  thy  meat,  now  walkest  thou  not  tcharitably.  ''Destroy  ^  1  coT.T?"  10. 
not  him  with  thy  meat,  for  whom  Christ  died.  ^Qr.  common. 

i«Let^not  tlien  your  good  be  evil  spoken  of.    i^For^thc  kingdom  ^eLn°r''''"'° '" 
of  God  is  not  meat  and  drink  ;  but  righteousness,  and  peace,  and  joy  <!  1  cor.  8. 11. 
in   the   Holy  Ghost.  ^^  For  he  that  in  these  things  servetli  Christ  °/s  ^j(',^~'gg 
acceptable  to  God,  and  approved  of  men.  ^^  Let '^us  therefore  follow  ^scor.  8. 21. 
after  the  things  which  make  for  peace,  and  things  wherewith  'one  may  'V^ii^"  ^^'  '^^' 
edify  another.    -'^For^meat  destroy  not  the  work  of  God.    *AI1  things  i  ch.  15. 2. 1  cor. 
indeed  are  pure  ;  'but  it  is  evil  for  that  man  who  eateth  with  offence.    5. 11.' 
2^  It  is  good  neither  to  eat  '"flesh,  nor  to   drink  wine,  nor  ani/  thing  i  '"■  ^^^ 
whereby  thy  brother  stumbleth,   or  is  offended,   or  is  made   weak.  '"Acas'Vol'islVer. 
22 Hast  thou  faith?  have  it  to  thyself  before  God.    "Happv  is  he  that    i^.Tit.i.is. 
condemneth  not  himself  in  that  thing  which  he  alloweth  !    ^-^  And  he    11,12.'  '  '    ' 
that  *doubteth  is  damned  if  he  eat,  because  he  eateth  not  of  faith  :  for  "*  ^  *^°'^-  ^-  ^^• 
"whatsoever  is  not  of  faith  is  sin.  ^ or°dilcernetk 

avdputtctlia 

difference  between 

§  52. — chap.  XV.  1-7.  ?«eu<.-.-. 

Those  who  are  strong  in  the  faith  are  mere  particularly  required  to  bear  with  the  infirmi-   "  Tit.  1.  15. 
ties  of  the  weak,  and  to  attend  not  to  their  own  gratification,  but  to  the  edification  of 

their  neighbour,  as  Christ  himself,  by  his  own  predicted  example,  has  taught  (Vs.  Ixix.  

9.) — He  assures  them,  that  all  that  is  recorded  of  the  sufferings  of  Christ,  and  of  the 
saints  in  the  Old  Testament,  were  written  for  their  instruction,  that  they  througli  the 
Scriptures  might  obtain  tiie  same  hope  and  the  same  consolation — He  prays  that  they 
may  act  toward  each  other  after  the  example  of  Christ,  that  they  may  without  conten- 
tion unite  in  glorifying  God,  and  receive  and  hold  communion  with  each  other  in  the 
same  manner  as  Christ  received  them  both  into  his  Church,  to  tiie  glory  of  God  the 
Father.  _    ^ 

^  We  "then  that  are  strong  ought  to  bear  the  ''infirmities  of  the  weak,  I  ^^l\^'  {_ 

and  not  to  please  ourselves.  ^  Let  'every  one  of  us  please  his  neighbour  c  1  cor^g.  19,^. 

for  his  good ''to  edification.  ^  For 'even  Christ  pleased  not  himself;  13.  o!  Phii.  2. 4, 

but,  as  it  is  •''written,  "  The  reproaches  of  them  that  reproached  Thee  ^  ;,,^  j^  jg 

fell  on  me."    ^  For  'whatsoever  things  were  written  aforetime  were  e  Mmt.  2fi.  39. 

written  for  our  learning,  that  we  through  patience  and  comfort  of  the  6.38.  ' 

Scriptures  might  have  hope.    ^  Now  ''the  God  of  patience  and  conso-  -^  ^'; '^^^•^^3  .,^ 
lation  grant  you  to  be  like  minded  one  toward  another  *according  to    1  cor.g" 9,~i6. 

Christ  Jesus  ;  ^  that  ye  may  'with  one  mind  and  one  mouth  glorify  God,  3.  le,  n'. "  "^ 

even  the  Father  of  our  Lord  Jesus  Christ !  "  Wherefore  ^receive  ye  Ycor.'W^o. 

one  another  ''as  Ciirist  also  received  us  to  the  glory  of  God.  Piiii.  b.  lo. 

*  Or,  after  the 

example  of. 
§  53. — chap.  XV.  8-13.  i  Acts  4.  24,  32. 


14.  1,  3. 
ch.  5.  2. 


The  Apostle  here  seems  to  have  in  view  a  probable  objection  that  the   Jew  would  make  to  3  '^" 
the  admission  of  the  Gentiles  into  the  Churcli  of  Christ, because  Christ  had  not  preached 
to  them — St.  Paul  affirms,  that  Jesus  Christ  was  born  a  Jew,  and  became  the  minister 

of  circumcision  for  the  purpose  of  more  effectually  accomplishing  the  promises  made  to  

the  fathers,  by  which  means  the  Gentiles  also  would  have  reason  to  glorify  God  for  his 

mercy,  according  to  the  predictions  of  their  own  prophets,  which  clearly  prove  that 

God  was  determined  from  the  beginning  to  make  the  Gentiles   his  people,  as  well   as 

the  Jews — The  Apostle  prays  that  God,  who  has  given  the  Gentiles  this  hope,  may  fill  §  53. 

them  with  all  spiritual  peace  and  joy  in  believing  in  Jesus  Christ ;  and  that  all  their  a  Matt.  15.  24. 

hopes  and  expectations  in  him  may  be  fulfilled  by  the  power  of  the  Holy  Ghost.  ^°^  2g^  it  13. 

s  Now  I  sav  that  "Jesus  Christ  was  a  minister  of  the  Circumcision  ^e.  ,  ^  ^  ^ 
for  the  truth  of  God,  Ho  confirm  the  promises  made  unto  the  lathers :    i.  20. 


312  THE  EPISTLE  TO  THE  ROMANS.  [Part  XHL 

"9°^ ^°-  ^^- '=''•  ^  and  "that  the   Gentiles  might  glorify  God   for   his  mercy  ;  as  it  is 
dP8.'i8.49.        Written, — 

"  For  this  cause  I  will  confess  to  thee  among  the  Gentiles, 
And  sing  unto  thy  name." 

e  Deut.  32. 43.     10  ^^^j  ^gain  'he  saith, — 

"  Rejoice,  ye  Gentiles,  with  his  people  !  " 


/Ps.  117.1.         11  And -^again,— 


"  Praise  the  Lord,  all  ye  Gentiles  ! 
And  laud  him,  all  ye  people  ! " 

Ve';.".'5.'&22.  ^^  And  again,  Esaias  ^saith, — 

"  There  shall  be  a  Root  of  Jesse, 
And  He  that  shall  rise  to  reign  over  the  Gentiles  ; 
In  Him  shall  the  Gentiles  trust." 

14. 17. '    '        ^^  Now  the  God  of  hope  fill  you  with  all  ''joy  and  peace  in  believing, 
that  ye  may  abound  in  hope,  through  the  power  of  the  Holy  Ghost ! 


§  54. — chap.  XV.  14,  to  the  end. 
The  Apostle,  having  now  completed  the  doctrinal  and  practical  part  of  his  Epistle,  ad- 
dresses himself  more  particularly  to  the  Gentiles — He  is  persuaded  that  they  are  so  full 
of  goodness  and  knowledge  of  God's  design  towards  them,  that  they  are  able  to  ad 
monish  each  other ;  yet  he  has  made  bold  to  write  to  them  on  account  of  his  apostol 
ical  office,  which  he  had  received  from  God,  for  the  converting  of  the  Gentiles,  whom 
he  now  presents  as  an  acceptable  offering  to  God — He  glories  in  the  success  of  his  own 
ministry — Christ  working  with  him,  and,  by  the  power  of  the  Holy  Ghost,  confirming 
both  his  doctrine  and  mission,  by  mighty  signs  and  wonders — His  anxiety  to  preach 
the  Gospel  where  it  was  before  unknown  prevented  him  from  having  visited  Rome, 
where  it  was  already  planted  ;  but  now  having  nothing  more  to  do,  he  hopes  to  see 
them  on  his  way  to  Spain,  and  to  be  gratified  by  their  company  thitherward — He  men- 
tions his  intended  journey  to  Jerusalem,  to  carry  the  contributions  of  his  Gentile  con- 
verts to  the  Jewish  converts  at  Jerusalem,  thereby  hoping  to  reconcile  them  to  each 
other ;  as  through  the  means  of  the  Jews  the  Gentiles  were  brought  to  the  knowledge 
of  spiritual  things,  they  are  hound  to  make  a  return  of  carnal  things — He  repeats  his 
intention  to  visit  them,  after  he  has  delivered  up  tlie  contributions,  endued  with  the 
gifts  and  blessings  of  the  Gospel  of  Christ — He  entreats  them  to  pray  earnestly  for  his 
deliverance  from  the  unbelieving  Jews,  who  sought  to  destroy  him  ;  and  that  his  sub- 
scription might  be  acceptable  to  the  Christian  Jews — His  hope  to  see  them,  that  they 
§  54.  may  be  both  strengthened  by  the  imparting  of  spiritual  gifts,  and  his  benediction. 

oQPet.  1. 12.  ^"^  And  °I  myself  also  am   persuaded  of  you,  my  brethren,  that  ye 

b  1  co"."8. 1  7  ^'so  ^'"^  ^^^^  of  goodness,  'filled  with  all  knowledge,  able  also  to  admon- 

10-  ish  one  another.  ^^Nevertheless,  brethren,  I  have  written  the  more 

c  ch.  1..5. &  12.  boldly  unto  you  in  some  sort,  as  putting  you  in  mind,  "^because  of  the 

Eph?3.7,8.''  grace  that  is  given  to  me  of  God,  ^^tliat  ''I  should  be  the  minister  of 

d  ch.  11.  i:i.  Gal.  Jesus  Christ  to  the  Gentiles,  ministering  the  Gospel  of  God,  that  'the 

9'.  7'.  2'Ti.ii.  ""'  ^offering  up  of  the  Gentiles  might  be  acceptable,  being  sanctified  by 

e^is  ^'e '20  Phil  ^'^^  H*^''y  Ghost.  ^''  I  have  therefore  whereof  I  may  glory  through  Jesus 

2.17.  Christ ^in  those  things  which   pertain  to  God;   ^'^for  I  will  not  dare  to 

/Heb*Tf^"°  speak  of  any  of  those   things  ^which  Christ   hath  not  wrought  by  me, 

g  Acts 21. 19.  'to  make  the  Gentiles  obedient,  by  word  and  deed,  ^^  through 'mighty 

A^h  1  5  &16  ^^S^^  ^"^  wonders,  by  the  power  of  the  Spirit  of  God  ;  so  that  from 

26.  Jerusalem,  and  round  about  unto  Illyricum,  I  have  fully  preached  the 

^^cor}v2!i'2.  Gospel  of  Christ :   -'^  yea,  so  have  I  strived  to  preacli  the  Gospel,  not 

j2Cor.  10. 13,  where  Christ  was  named,  ^lest   I   should   build  upon   another  man's 

tis.  52. 15.  foundation  :  ~^  but,  as  it  is  ''written, — 

"  To  whom  He  was  not  spoken  of,  they  shall  see  : 
And  they  that  have  not  heard  shall  understand." 


Sect.  XIII.]  THE  EPISTLE  TO  THE  ROMANS.  313 

^-  For  which  cause  also  'I  have  been  tmuch  hindered  from  coining  'I'^ThVss^o  17 
to  you.  -^  But  now  having  no  more  place  in  these  parts,  and  "having    is. 
a  great  desire  these  many  years  to  come  unto  you  ;  ^'^  whensoever  I  \t%fiMim^r' 
take    my  journey  into  Spain,  I  will  come  to  you :  for  I  trust  to  see  ^  Acts^ig.  21. 
you  in  my  journey,  "and  to  be  brought  on  my  way  thitherward  by  you,    11.' 
if  first  I  be  somewhat  filled  twith  your  company.  "  ^'=''  ^^-  ^■ 

■^^  But  now  °I  go  unto  Jerusalem  to  minister  unto  the  saints.  ~'^  For    ver.'  se. '  ^'^' 
^it  hath  pleased  tliem  of  Macedonia  and  Achaia  to  make  a  certain  "^^^  ^^  i]-  fj 
contribution  for  the  poor  saints  which  are  at  Jerusalem.    ^"  It  hath  p  i  cor.  le.  1, 2. 
pleased  them  verily  ;  and  their  debtors  they  are.     For  'if  the  Gentiles    l^^i.'  ^'  ^'  ^  ^' 
have  been  made  partakers  of  their  spiritual  things,  ""their  duty  is  also  ?  ch-  n.  17. 
to  minister  unto  them  in  carnal  things.    ^^  When  therefore  I  have  per-  'oah'e.'e."^^' 
formed  this,  and  have  sealed  to  them  ^this  fruit,  I  will  come  by  you  s  Phii.  4. 17. 
into  Spain.  -^  And  'I  am  sure  that,  when  I  come  unto  vou.  I  shall  come  '  ""^'J.'l^', 

^  ,  ■  ^         '  u  Phil.  2.  1, 

in  the  fulness  of  the  blessing  of  the  Gospel  of  Christ.  v  2Cor.  1. 11. 

^^  Now  I  beseech   you,  brethren,  for  the  Lord  Jesus  Christ's  sake,    ^°'' 1' ^^'    „ 

1K/-11  /•I-1--C1  •  '102  Thess.  3. 2. 

and    for  the  love  of  the  fepu-it,   that  ye  strive  together  with  me  in  your  *  or,  are  disobe- 
pravers  to  God  for   me  ;  ^^  that  "I   mav  be  delivered  from  them  that    ^'f''^'    „  , 

■     ,      •  II-  -Tl  11  X  '  ■  I-IT-7  /.T^^  ^°^'  °-  4' 

do  not  believe  in  Judtea  ;  and  that   my  service  which  1  nave  for  Je-  ,,  ch.  1. 10. 
rusalem  may  be  accepted  of  the  saints  ;  ^-  that  ''I  may  come  unto  vou  =  Acts  is.  21. 
with  joy,  (^by  the  will  of  God.)  and  may  with  you  be  "refreshed.  ^^  Now    Jam.^'4.  is." 
*the  God  of  peace  be  with  you  all  !      [Amen.]  VcorV^V^' 

2  Tini.  1.  16. 

Philemon  7,  30. 

§  55. — chap.  xvi.  1-16.  6  ch.  16.  20. 

St.  Paul  recommends  to  the  good  offices  of  the  Christians  at  Rome,  Phebe,  who  was  the    o  cor  13  n 
bearer  of  this  Epistle — He  greets  Aquila  and  Priscilla,  whom  he  highly  commends,  and     Phil.  4.  9. 
the  Churcli  at  their  house — He  salutes  many  of  his  Christian  friends,  some  of  whom    I  Thess!  3!  le! 
were  probabl}'  his  own  converts,  who  were  now  settled  at  Rome.  Heb.  13.  20. 


^  I  COMMEND  unto  you  Phebe  our  sister,  which  is  a  servant  of  the  ~ 

Church  which  is  at  "Cenchrea,  '^  that  *ye  receive  her  in  the  Lord,  as  ^  '^' 
becometh  saints,  and  that  ye  assist  her  in  whatsover  business  she  hath  j  Phii.  2.29. 
need  of  you  ;  for  she  hath  been  a  succourer  of  many,  and  of  myself  3  John  5, 6. 
also. 

3  Greet  Triscilla  and  Aquila  my  helpers  in  Christ  Jesus,  ■*  (who  have  ^-g'^o^xfiiiVtg 
for  my  life  laid  down  their  own  necks:   unto  whom  not  only  I  give 
thanks,  but  also  all  the  churches  of  the  Gentiles),  ^  likewise  srreet  ''the  d  1  cor.  le.  19. 
church  that  is  in  their  house.     Salute  my  well-beloved  Epenetus,  who    Philemon '2. 
is  'the  firstfruits  of  Achaia  unto  Christ.  ^  Greet  Mary,  who  bestowed  « ^  '^°'-  "^-  ^^■ 
much  labor  on  us.  ''  Salute  Andronicus  and  Junias,  my  kinsmen,  and 
my  fellow-prisoners,  who  are  of  note  among  the  apostles,  who  also 
Avere  in  Christ  before  me.    ^  Greet  Amplias  my  beloved  in  the  Lord.  /^ai.  1.22. 
^  Salute  Urbane,  our  helper  in  Christ,  and  Stachys  my  beloved.  1°  Sa- 
lute Apelles  approved  in  Christ.      Salute   them  which  are  of  Aristo- 
bulus'  *household.   ^^  Salute  Herodion  my  kinsman.     Greet  them  that  *Or,/n>n&. 
be  of  the  f household  of  Narcissus,  which  are  in  the  Lord.   1=^  Salute  ^Or,friends. 
Tryphena  and  Tryphosa.  who  labor  in  the  Lord.      Salute  the  beloved 
Persis,  which  labored  much  in  the  Lord.    ^^  Salute  Rufus  'chosen  in  g-2Johni. 
the  Lord,   and  his  mother  and   mine.   ^"*  Salute  Asyncritus,  Phlegon, 
Hernias,  Patrobas,  Hermes,   and   the  brethren  which  are  with  them. 
^^  Salute  Philologus,  and  Julias,  Nereiis,  and  his  sister,  and  Olympas, 
and  all  the  saints  which  are  with  them.    ^^  Salute  *one  another  with  a  a  1  cor.  le.  20. 
holy  kiss.     The  Churches  of  Christ  salute  vou  !  i  ThVss.  5. 2a 

1  Pet.  5.  14. 


§  50. — chap.  xvi.  17-2u. 
St.  Paul  again  admonishes  them  to  avoid  divisions,  and  the  persons  that  cause  them  ;  for 
they  serve  not  Christ  by  preaching  his  doctrine,  being  only  anxious  for  worldly  gain  ; 
and,  not  having  spiritual  gifts,  they  by  good  words  and   fair  speeches  deceive  or  per- 
vert the  hearts  of  the   unsuspecting  Christian  converts — He  rejoices  in  their  present 
VOL.   11.  40  AA 


314 


ST.  PAUL  RAISES  EUTYCHUS  TO  LIFE.        [Part  XIII 


§56. 


a  Acts  15.  1,  5, 
24.  1  Tim.  6.  3. 

J  1  Cor.  5.  9,  11. 
2  Thes3.  3.  6, 
14.  2  Tim.  3.  5. 
Tit.  3.  10. 
2  John  10. 

c  Piiil.  3.  19. 

1  Tim.  6.  5. 

d  Col.  2.  4. 

2  Tim.  3.  6. 
Tit.  1.  10. 
2  Pet.  2.  3. 

e  ch.  1.  8. 

/  Matt.  10.  16. 

1  Cor.  14.20. 
*  Or,  harmless. 
g  ch.  15.  33. 
h  Gen.  3.  15. 
t  Or,  tread. 
i  ver.  24.  1  Cor. 

16. 23.  2  Cor.  13. 

14.  Phil.  4.  23. 

1  Thess.  5.  28. 

2  Thess.  3.  18. 
Rev.  22.  21. 


obedience,  and  exhorts  them  to  continue  to  discern  and  to  practise  that  which  is  good, 
and  to  be  pure  or  simple  respecting  evil ;  that  is,  avoiding  all  false  doctrines,  or  exam- 
ples— He  foretells  the  speedy  destruction  of  the  agents  of  Satan,  who  introduce  divis- 
ions in  the  Cliurch,  and  concludes  with  his  benediction. 

^^  Now  I  beseech  you,  brethren,  mark  them  "which  cause  divisions 
and  offences  contrary  to  the  doctrine  which  ye  have  learned  ;  and 
''avoid  them.  ^^  For  they  that  are  such  serve  not  our  Lord  Jesus  Christ, 
but  "^their  own  belly  ;  and  ''by  good  words  and  fair  speeches  deceive 
the  hearts  of  the  simple.  ^^  For  'your  obedience  is  come  abroad  unto 
all  meji ;  I  am  glad  therefore  on  your  behalf,  but  yet  I  would  have  you 
Avise  unto  that  which  is  good,  and  *simple  concerning  evil.  ~^  And  ^the 
God  of  peace  ''shall  tbruise  Satan  under  your  feet  shortly.  'The  grace 
of  our  Lord  Jesus  Christ  be  with  you  !      [Amen.] 


§  57. 

a  Acts  16. 1. 
Col.  1.  1.  Phil. 

2.  19.  1  Thess. 

3.  2.  1  Tim.  1. 

2.  Heb.  13.  23. 
b  Probably  Luke 

the  Evangelist. 

Acts  13.  1. 
c  Acts  17.  5. 
d  Acts  20.  4. 
e  1  Cor.  1.  14. 
/  Acts  19.  23. 

2  Tim.  4.  20. 

g  ver.  20.  1  Thes. 

5.28. 
}i  Eph.  3.  20. 

1  Thess.  3.  13. 

2  Thess.  2.  17. 
&  3.  3.  Jude  24. 

t  ch.  2.  16. 

j  Eph.  1.  9.  &  3. 

3,  4,  5.  Col.  1. 
27. 

k  1  Cor.  2.  7. 

Eph.  3.  5,  9. 

Col.  1.  26. 
I  Eph.  1.9. 

2  Tim.  1.  10. 

Tit.  1.  2,  3. 

1  Pet.  1.  20. 

m  Acts  6.  7.  ch. 
1.  5.  &  15.  18. 

n  1  Tim.  1.  17.  & 
6.  16.  Jude  25. 


SECT.  XIV. 

V.  JE.  58. 

J.  P.  4771. 

Troas. 

a  Ex.  12.  14,  15. 
&  23.  15. 

b  ch.  16.  8. 2  Cor. 

2.  12.  2  Tim.  4. 

13. 
e  1  Cor.  16.  2. 

Rev.  1.  10. 
d  ch.  2.  42,  46. 

1  Cor.  10.  16.  & 
11.  20,  &c. 

e  ch.  1.  13. 

/  1  Kinss  n.  21. 

2  Kin-s  4.  34. 
g  Matt.  9.  'M. 
b  See  Note  25. 


§  57. — chap.  xvi.  21,  to  the  end. 
The  Apostle,  in  a  postscript,  sends  the  salutations  of  several  persons  who  were  with  him 
— He  sums  up  all,  by  ascribing  glory  to  God,  who  alone  has  power  to  establish  in  the 
true  faith  of  Christ,  without  the  Law  of  Moses  ;  which  before  was  a  mystery,  kept  secret 
(although  the  calling  of  the  Gentiles  was  predicted),  but  is  now  made  manifest  by  the 
commandment  revealed  to  St.  Paul  by  the  everlasting  God,  that  all  nations  by  his 
preaching  might  have  the  knowledge  of  the  obedience  of  faith,  that  they  might  believe 
and  obey — To  God,  who  is  only  wise,  to  him  be  glory  for  ever  ! 

^^  TiMOTHEUs  "my  workfellow,  and  'Lucius,  and  "^ Jason,  and  "^Sosi- 
pater,  my  kinsmen,  salute  you  !  ^^  I  Tertius,  who  wrote  this  Epistle, 
salute  you  in  the  Lord  !  ~^  Gains  'mine  host,  and  of  the  whole  Church, 
saluteth  you.  ■'^Erastus  the  chamberlain  of  the  city  saluteth  you,  and 
Quartus  a  brother.  ^^  The  ^grace  of  our  Lord  Jesus  Christ  be  with 
you  all  !     Amen. 

^^  Now  ''to  him  that  is  of  power  to  stablish  you  'according  to  my 
Gospel,  and  the  preaching  of  Jesus  Christ,  ^according  to  the  revelation 
of  the  mystery,  *which  was  kept  secret  since  the  world  began,  ^^  but 
'now  is  made  manifest,  and  by  the  Scriptures  of  the  Prophets,  accord- 
ing to  the  commandment  of  the  Everlasting  God,  made  known  to  all 
nations  for  "the  obedience  of  faith  :  ^^  to  "God  only  wise,  be  glory, 
through  Jesus  Christ  for  ever  !     Amen. 

[[Written  to  the  Romans  from  Corinthus,  and  sent  by  Phebe,  servant 
of  the  church  at  Cenchrea.]] 

[end  of   the   epistle  to  THE  ROMANS.] 


Section  XIV. — From  Macedonia  St.  Paul  proceeds  to  Troas,  where 

he  raises  Eiitychus  to  life. 
Acts  xx.  6-12. 
^  And  we  sailed  away  from  Philippi  after  "the  days  of  unleavened 
bread,  and  came  unto  them  'to  Troas  in  five  days  ;  where  we  abode 
seven  days.  ^  x\nd  upon  "the  first  day  of  the  week,  when  the  disciples 
came  together  ''to  break  bread,  Paul,  ready  to  depart  on  the  mor- 
row, preached  unto  them,  and  continued  his  speech  until  midnight. 
^  And  there  were  many  lights  'in  the  upper  chamber,  where  they  were 
gathered  together.  ^  And  there  sat  in  the  window  a  certain  young 
man  named  Eutychus,  being  fallen  into  a  deep  sleep :  and  as  Paul 
was  long  preaching,  he  sunk  down  with  sleep,  and  fell  down  from 
the  third  loft,  and  was  taken  up  dead.  ^^  And  Paul  went  down,  and 
■^fell  on  him,  and  embracing  him  said,  "  Trouble  "not  yourselves;  for 
his  life  is  in  him."  '^  When  he  therefore  was  come  up  again,  and 
had  broken  bread,  and  eaten,  and  talked  a  long  while,  even  till  break 
of  day,  so  he  departed.  ^~  And  they  brought  the  young  man  alive, 
and  were  not  a  little  comforted.'' 


Sect.  XVIII.]     ST.  PAUL'S  FAREWELL  OF  THE  EPHESIANS. 


315 


Section  XV. — From  Troas  to  Assos  and  Mitylene. 
Acts  xx.  13,  14. 
^2  And  we  went  before  to  ship,  and  sailed  unto  Assos,  there  intend- 
ing to  take  in  Paul :  for  so  had  he  appointed,  minding  himself  to  go 
afoot,  i"*  And  when  he  met  with  us  at  Assos,  we  took  him  in,  and 
came  to  Mitylene. 


SECT.  XV. 

V.  M.  58. 
J.  P.  4771. 

Assos 
and  Mitylene. 


SECT.   XVI. 


Section  XVI. — From  Mitylene  to  Chios, 
Acts  xx.  beginning  of  ver.  15. 
And  we  sailed  thence,  and  came  the  next  day  over  against  Chios. 


Section  XVII. — From  Chios  to  Samos,  and  Trogyllium. 
Acts  xx.  part  of  ver.  1.5. 
And  the  next  day  we  arrived  at  Samos,  and  tarried  at  Trogyllium. 


V.  M.  58. 

J.  P.  4771. 

Chios. 


sect.  XVII. 

V.  JE.  58. 
J.  p.  4771. 

Samos 
and  Trogyllium. 


Section  XVIII. — From  Trogyllium  to  Miletus  ;  where  St.  Paul  meets,    sect,  xviii. 
a7id  takes  his  Farewell  of,  the  Elders  of  the  Church  at  Ephesus.  y  ^^53 

Acts  xx,  latter  part  of  ver.  15,  to  the  end.  J.  P.  4771. 

^^5  And  the  next  day  we  came  to  Miletus.  ^^  For  Paul  had  determined       MUetus. 
to  sail  by  Ephesus,  because  he  would  not  spend  the  time  in  Asia  ;  for  a  ch.  18. 21.  & 
"he  hasted,  if  it  were  possible  for  him,  Ho  be  at  Jerusalem  'the  day  of    12!    ' 

Pentecost.  !  ct.' ?"i.Tcor. 

^^  And  from  Miletus  he  sent  to  Ephesus,  and  called  the  elders  of    le.s.' 
the  Church.'^  ^^And  when  they  were  come  to  him,  he  said  unto  them,  ^^^^J8°'j9^^ 
"  Ye  know,  ''from  the  first  day  that  I  came  into  Asia,  after  what  man-    19.  i.To. 
ner  I  have  been  with  you  at  all  seasons,  ^^  serving  the  Lord  with  all  *'^"'^' 
humility  of  mind,  and  with  many  tears,  and  temptations,  which  befell  g  ch.is.s. 
me  'by  the  lying  in  wait  of  the  Jews  ;  20  and  how  -^I  kept  back  nothing   ^^'l■!]^^^;\'^^^ 
that  was  profitable  unto  you,  but  have  showed  you,  and  have  taught  a  ch.  19. 21. 
you  publicly,  and  from  house  to  house,  ^^  testifying  ^both  to  the  Jews,  '^^j.^l-J'^\ 
and  also  to  the  Greeks,  repentance  toward  God,  and  faith  toward  our  *  ot,  wait  forme. 
Lord  Jesus  Christ.  22  And  now,  behold  !  ^I  go  (bound  in  the  Spirit)  •'8';''35^/2Cor^4"'" 
unto  Jerusalem,  not  knowing  the  things  that  shall  befall  me  there  ;    113. 
23  save  that  'the  Holy  Ghost  witnesseth  in  every  city,  saying  that  bonds 
and   afflictions  *abide   me.    ~^  But  •'none  of  these  things   move  me, 
neither  count  I  my  life  dear  unto  myself,  ''so  that  I  might  finish  my 
course   with  joy,  'and  the  ministry,  "'which  I   have   received  of  the 
Lord  Jesus,  to  testify  the  Gospel  of  the  grace  of  God.  ^^And,  now, 
behold  !  "I  know  that  ye  all,  among  whom  I  have  gone  preaching  the 
kingdom  of  God,  shall  see  my  face  no  more.  ^^  Wherefore  I  take  you 
to  record  this  day,  that  I  am  "pure  from  the  blood  of  all  men  ;  ^"^  for  ^I 
have  not  shunned  to  declare  unto  you  all  'the  counsel  of  God. 

^^''TakeHieed  therefore  unto  yourselves,  and  to  all  the  flock,  over 
the  which  the  Holy  Ghost  "hath  made  you  overseers,  to  feed  the  Church  t  mt.  Beisham 
of  'God,"^  which   He  hath  purchased  "with  his  own  blood.    ^^ For   I    Lard!melling^ 
know  this,  that  after  my  departing  "shall  grievous    wolves  enter  in    ||Jc^osriii.'']i3. 
among  you,  not   sparing    the  flock  ;  ^^  also  "of  your  ownselves  shall    ^chri°t"inilTord 
men  arise,  speaking  perverse  things,  to  draw  away  disciples  after  them,    meaning  ti.e 
^^  Therefore  watch,  and  remember,  that  ""by  the  space  of  three  years  I    Hisd^fgnis 
ceased  not  to  warn  every  one  night  and  day  with  tears.    ^~  And  now,    Eph!*?!Vri4.°' 
brethren,  I   commend   you   to  God,   and  ''to  the  word   of  his  grace,    9°|2.'i  p;":!"" 
which  is  able  *to  build  vou  up,  and  to  sive  vou  "an  inheritance  among    i9-  ^ev.  5. 9. 

.^  I  '  &  J  o    (J  See  Note  27. 

all  them  which  are  sanctified.  ^^  I    have  coveted  no  mans  silver,  or  «  see  ueb.  9. 14. 
gold,  or  apparel ;  ^^  yea,  ye  yourselves  know,  "that  these  hands  have  ''2'pet.'2.'i.  ' 

w  1  Tim.  1.  20.  1  John  2.  19.     x  ch.  19.  10.     y  Heb.  13.  9.       i  ch.  9.31.     a  ch.  2G.  18.  Eph.  1.  18.  Col.  1.  12.  t  3.  24.  Heb.  9. 
15.  1  Pet.  1.4.     J  1  Sam.  12.  3.  1  Cor.  9.  12.  2  Cor.  7.  2.  &:  11.  9.  &  12.  17.     c  ch.  18.  3.  1  Cor.  4.  12.  1  Thess.  2.  9.  2  Thess.S.S. 


k  2  Tim.  4.  7. 

I  ch.  1.  17.  2  Cor. 
4.  1. 

mGal.  1.  1.  Tit. 

1.3. 
n  ver.  38.  Rom. 

15.23. 
0  ch.  18.  6. 2  Cor. 

7.2. 

p  ver.  20. 
q  Luke  7.  30. 

John  15.  15. 

Eph.  1.  11. 
r  1  Tim.  4.  16. 

1  Pet.  5.  2. 

s  1  Cor.  12.  28. 


316 


AGABUS  PROPHESIES  ST.  PAUL'S  IMPRISONxMENT.     [Part  XIII. 


'^ic'or" 9.^12.'  ministered  unto  my  necessities,  and  to  them  that  were  with  me.  ^^^I 
la^&'i^'ia  ^^^^  showed  you  all  things,  "^how  that  so  laboring  ye  ought  to  support 
Eph.  4. 23.         the  weak,  and  to  remember  the  words  of  the  Lord  Jesus,  how  he  said, 

]  Thess  4   11  . 

&.5.  i4.'2Thess.  '  It  is  moro  blessed  to  give  than  to  receive.'  " 

^^  And  when  he  had  thus  spoken,  he  'kneeled  down,  and  prayed 
with  them  all.  -^^  And  they  all  wept  sore,  and  -^fell  on  Paul's  neck,  and 
kissed  him,  ^^  sorrowing  most  of  all  for  the  words  ^which  he  spake, 
that  they  should  see  his  face  no  more.  And  they  accompanied  him 
unto  the  ship. 


3.8. 

e  ch.  7.  60.  &  21 

5. 
/  Gen.  45.  14.  & 

4(i.  29. 
g  ver.  25. 


SECT.  XIX. 

V.  M.  58. 

J.  P.  4771. 

Coos,  Rhodes,  Pa- 
tara,  and  Tyre. 


SECT.  XX. 

V.  M.  58. 
J.  P.  4771. 

Tyre. 

a  ver.  12.  ch.  20. 
23. 

e  Se«  Note  28. 
h  ch  20.  36. 
e  John  1. 11. 


SECT.  xxr. 

V.  SL.  58. 

J.  p.  4771. 

Ptolemais. 


SECT.  XXII. 

V.  ^.  58. 
J.  P.  4771. 

Caesarea. 


a  Eph.  4.  11. 

2  Tim.  4.  5. 
6  ch.  e.  5.  &S.  8. 

26,  40. 

c  Joel  2. 28.  ch.  2. 
17. 

d  ch.  11.  28. 


e  ver.  33.  ch.  20. 
23. 


/  ch.  20.  24. 


Section  XIX. — From  Miletus,  to  Cobs  and  Rhodes  and  Patara  : 
whence  St.  Paul,  together  ivith  St.  Luke,  the  Writer  of  the  Boole  of 
the  Acts  of  the  Apostles,  sails  in  a  Phoenician  vessel  to  Syria,  and 
lands  at  Tyre. 

Acts  xxi.  1-3. 
^  And  it  came  to  pass,  that  after  we  were  gotten  from  them,  and 
had  launched,  we  came  with  a  straight  course  unto  Coos,  and  the  day 
following  unto  Rhodes,  and  from  thence  unto  Patara.  ^  And  finding  a 
ship  sailing  over  unto  Phoenicia,  we  went  aboard,  and  set  forth  :  ^now 
when  we  had  discovered  Cyprus,  we  left  it  on  the  left  hand,  and  sailed 
into  Syria,  and  landed  at  Tyre  ;  for  there  the  ship  was  to  unlade  her 
burden. 


Section  XX. — St.  Paul  and  St.  LuTce  continue  at  Tyre  seven  Days. 

Acts  xxi.  4-6. 
^  And  finding  disciples,  we  tarried  there  seven  days :  "who  said  to 
Paul  through  the  Spirit,  that  he  should  not  go  up  to  Jerusalem.*'  ^  And 
when  we  had  accomplished  those  days,  we  departed  and  went  our 
way ;  and  they  all  brought  us  on  our  way,  with  wives  and  chil- 
dren, till  ive  were  out  of  the  city  ;  and  ''we  kneeled  down  on  the  shore, 
and  prayed.  ^  And  when  we  had  taken  our  leave  one  of  another,  we 
took  ship  ;  and  they  returned  '^home  again. 


Section  XXI. —  They  proceed  from  Tyre  to  Ptolemais. 

Acts  xxi.  7. 
And  when  we  had  finished  our  course,  from  Tyre  we  came  to  Ptol- 
emais. and  saluted  the  brethren,  and  abode  with  them  one  day. 


Section  XXII. — From  Ptolemais  to  Ccesarea,   to  the  House  of  Philip 

the  Evangelist — Agabus  prophesies  the  near  Imprisonment  of   St. 

Paul. 

Acts  xxi.  8-14. 

^  And  the  next  day  we  that  were  of  Paul's  company  departed,  and 

came  unto  Ca^sarea ;  and  we  entered  into  the  house  of  Philip  "the 

Evangelist,  Vhich  was  one  of  the  Seven,  and  abode  with  him.     **  And 

the  same  man  had  four  daughters,  virgins,  'which  did  prophesy.   ^^  And 

as  we  tarried  there  many  days,  there  came  down  from  Judaea  a  certain 

prophet,  named  ''Agabus  ;  ^^  and  when  he  was  come  unto  us,  he  took 

Paul's  girdle,  and  bound  his  own  hands  and  feet,  and  said,  "  Thus  saith 

the  Holy  Ghost,  'So  shall  the  Jews  at  Jerusalem  bind  the  man  that 

owneth  this  girdle,  and  shall  deliver  him  into  the  hands  of  the  Gentiles." 

1^  And  when  we  heard  these  things,  botii  wc,  and  they  of  that  place, 

besought  him   not  to  go   up  to   Jerusalem.  ^^  Then    Paul    answered, 

"  What  ^mean  ye  to  weep  and  to  break  mine  heart  ?  for  I  am  ready  not 

to  be  bound  only,  but  also  to  die  at  Jerusalem  for  the  name  of  the 


Sect.  XXIV.]     ST.  PAUL  IS  APPREHENDED  AT  JERUSALEM.  317 

Lord  Jesus.   ^^  And  when  he  would  not  be  persuaded,  we  ceased,  ^say-  ^^e^^^'.  ^'  ^"^  *" 


Luke  11. 


mg,  "  The  will  of  the  Lord  be  done  !  "  2.  &  22. 42. 


SECT.  XXIII. 


Section  XXIIL — St.  Paul  and  St.  Luke  arrive  at  Jerusalem,  and  pre- 
sent themselves  to  St.  James  and  the  Church.  V.  M.  58. 
Acts  xxi.  15-26.                                                            ^-  ^-  '*^^^- 

^^  And  after  those  days  we  took  up  our  carriages,  and  went  up  to  

Jerusalem.  ^'' There  went  with  us  also  certain  of  the  disciples  of  Cses- 
arca,  and  brought  with  them  one  Mnason  of  Cyprus,  an  old  disciple, 
with  whom  we  should  lodge. 

^^  And  "when  we  were  come  to  Jerusalem,  the   brethren  received  «  <=*"•  ^^-  ^• 
us  gladly.   ^^  And  the  day  following  Paul  went  in  with  us  unto  ''James  ;  ft^ch.^is^  is.^oai 
and  all  the  elders  were  present.  ^^  And   when  he  had  saluted  them, 
"he  declared  particularly  what  things  God  had  wrought  among  the  ''^^;J^%%f^\Q, 
Gentiles  ''by  his  ministry.  -^  And  when  they  heard  it,  they  glorified  a  ch.  1. 17.  cL. 
the  Lord,  and  said  unto  him,  "  Thou  seest,  brother,  how  many  thou-    ^°'~''" 
sands  of  Jews  there  are  which  believe  ;  and  they  are  all  'zealous  of  %o!''2^Gai.'i°i4. 
the  Law.  ~^  And  they  are  informed  of  thee,  that  thou  teachest  all  the 
Jews  which  are  among  the  Gentiles  to  forsake  Moses,  saying,  '  That 
they  ought  not  to  circumcise  their  children,  neither  to  walk  after  the 
customs.'  2^  What  is  it  therefore  ?   the   multitude   must  needs   come 
together  ;  for  they  will   hear  that  thou  art  come.  ^-^  Do  therefore  this 
that  we  say  to  thee  :  we  have  four  men  which  have  a  vow  on  them. 
Them   take,  and   purify  thyself  with   them,  and  be  at  charges  with 
them,  that  they  may-^shave  their  heads  ;  and  all  may  know,  that  those  ■^■^^^\%Sl^' 
things,  whereof  they  were  informed  concerning  thee,  are  nothing ;  but 
that  thou  thyself  also  walkcst  orderly,  and  keepest  the  Law.  ~^  As  touch-  ^^ 

ing  the  Gentiles  which  believe,  ^we  have  written,  and  concluded  that 
they  observe  no  such  thing,  save  only  that  they  keep  themselves  from 
things  offered  to  idols,  and  from  blood,  and  from  strangled,  and  from 
fornication." 

-^  Then  Paul  took  the  men,  and  the  next  day  purifying  himself  with  ^  ^^  ^^  ^^ 
them,  ''entered  into  the  temple,  Ho  signify  the  accomplishment  of  the  ,  Num.  6. 13. 
days  of  purification,  until  that  an  oflTering  should  be  oflfered  for  every  f  seeNote29 
one  of  them.*"  = 


b  ch.  26.  21. 


ap/TT^     "VVTV 

Section    XXIV. — St.  Paul  is  apprehended  by  the  Chief  Captain  of  J_l' 

the    Tem.ple,  in  consequence  of  a   Mob,    occasioned   by   some  of  the      V.^-E.  58. 
Asiatic  Jews,  ivho  met  St.  Paul  in  the  Temple.  J.  P.  4771. 

Acts  xxi.  27-36.  Jern^em. 

^"^  And  when  the  seven  days  were  almost  ended,  "the  Jews  which  a  ch.  24. 18. 
were  of  Asia,  when  they  saw  him  in  the  temple,  stirred  up  all  the 
people,  and  ''laid  hands  on   him,  ^^  crying  out,  "  Men  of  Israel,  help  ! 
This  is  the  man,  'that  teacheth  all  men  every  where  against  the  people,  "  ch.24.5,6. 
and  the  Law,  and  this   place  ;  and   further,  brought  Greeks  also  into 
the  temple,  and   hath  polluted  this  holy  place."  ^^  (For  they  had  seen 
before  with  him  in  the  city  ''Trophimus  an  Ephesian,  whom  they  sup-  <ich.2o.  4. 
posed  that  Paul   had  brought  into  the  temple.)   ^^^  And 'all   the  city  « eh.  26. 21. 
was  moved,  and  the   people  ran   together  ;  and   they  took  Paul,  and 
drew   him  out  of  the  temple  ;  and   forthwith  the   doors  were    shut. 
2^  And  as  they  went   about  to  kill  him,  tidings   came   unto  the  chief 
captain  of  the  band,  that  all  Jerusalem  was  in  an  uproar  ;  ^^  who  ■'im-  /^"■'■•23-27.t24. 
mediately  took  soldiers   and   centurions,  and   ran  down   unto  them. 
And  when  they  saw  the  chief  captain  and  the  soldiers,  they  left  beat- 
ing of  Paul.  ^^Then  the  chief  captain  came  near,  and  took  him,  and 
^commanded  him  to  be  bound  with  two  chains ;  and  demanded  who  ^23.^'" 


318  ST.  PAUL'S  DEFENCE  BEFORE  THE  POPULACE.     [Part  XIIL 

he  was,  and  what  he  had  done.  ^'^  And  some  cried  one  thing,  some 
another,  among  the  muhitude.  And  when  he  could  not  know  the 
certainty  for  the  tumult,  he  commanded  him  to  be  carried  into  the 
castle.  ^^  And  when  he  came  upon  the  stairs,  so  it  was,  that  he  was 
^ohll'ig^^islcii.  borne  of  the  soldiers  for  the  violence  of  tlie  people  ;  ^^  for  the  multi- 
22.2-2.  tude  of  the  people  followed  after,  crying,  "  Away  ''with  him  !  " 


SECT.  XXV. 


V.  JE.  58. 
J.  P.  4771. 

Jerusalem. 


Section  XXV. — St.  Paul  makes  his   Defence  before  the  Populace. 

Acts  xxi.  37,  to  the  end,  and  xxii.  1-21. 

^^  And  as  Paul  was  to  be  led  into  the  castle,  he  said  unto  the  chief 

captain,  "  May  I  speak  unto  thee  ? "  Who   said,  "  Canst  thou  speak 

a  See  ch. 5. 36.     Greek  ?  ^^  Art  "not  thou  that  Egyptian,  which  before  these  days  madest 

an  uproar,  and  leddest  out  into  the  wilderness  four  thousand  men  that 

ft^ch.  9.  ]i.&22.  ^QYQ  murderers?"  ^^But  Paul  said,  "  I  *am  a  man  which  am  a  Jew 

of  Tarsus,  a  city  in  Cilicia,  a  citizen  of  no  mean  city  :  and,  I  beseech 

thee,  suffer  me  to  speak  unto  the  people." 

"^^  And  when  he  had  given  him  licence,  Paul  stood  on  the  stairs,  and 
c  ch.  12. 17.        'beckoned  with  the  hand  unto  the  people.     And  when  there  was  made 
a  great  silence,  he  spake  unto  them  in  the  Hebrew  tongue,  saying, — 
'^ch.  7. 2.  ^  "  Men,  "^brethren,  and  fathers,  hear  ye  my  defence   which   I  make 

now  unto  you  !  "  ^  (And   when  they  heard  that  he  spake  in  the  He- 
brew tongue  to  them,  they  kept  the  more  silence  ;  and  he  saith,)  ^ "  I 
e  ch.  21. 39.         'am  verily  a   man  which  am  a  Jew,  born  in  Tarsus,  a  city  in  Cilicia, 
Phirb. 5".    "      yet  brought   up  in  this  city,-^at    the  feet  of  ^Gamaliel,   taught  'ac- 
/Deut.  33. 3.       cordino;  to  the   perfect  manner  of  the  Law  of  the   fathers,  and  *was 

2  Kings  4.  38.  .        ='  1   >,       ,  II  1-1  A  1    IT  11- 

Luke  10. 39.  zcalous  toward  (jodj^as  ye  all  are  this  day;  ^  and  1  persecuted  this 
g  ch.  5. 34.  ^^y  unto  the  death,  binding  and  delivering  into  prisons  both  men  and 
tch  21.20.  Gal.  womcu  :  ^  as  also  the  high  priest  doth  bear  me  witness,  and 'all  the 

1- 14.  estate  of  the  elders  ;  "from   whom  also  I  received   letters  unto  the 

j  Rom.  10. 2.       brethren,  and  went  to  Damascus,  to  bring  them  which  were  there  bound 

9,10,11.' Phil. 3.  unto  Jerusalem,  for  to  be  punished.  "  And  "it  came  to  pass,  that,  as  I 
J  Luke 22.66.  cii.  "^^d® '^y  Jo"i""6y,  and   was  come   nigh  unto  Damascus  about  noon, 

4- 5-  suddenly  there  shone  from  heaven  a  great  light  round  about  me  ;  '  and 

"lo",  12.'  '       "  I  fell  unto  the  ground,  and  heard  a  voice  saying  unto  me,  '  Saul ! 

n^ch.^Q.^.&.'iG.    ga^^ii  I  ^y{^y  persecutest  thou  me? '   ^  And  I  answered,  '  Who  art  thou, 

Lord  ? '  And  He  said  unto  me,  '  I  am  Jesus  of  Nazareth,  whom  thou 

ch.  9. 7.  Dan.     peiccutest.'  ^  And  "they  that  were  with  me  saw  indeed  the  light,  and 

were  afraid  ;  but  they  heard  not  the  voice  of  Him  that  spake  to  me. 

^^  And  I  said,  '  What  shall  I  do.  Lord  ? '  And  the  Lord  said  unto  me, 

'  Arise,  and  go  into  Damascus  ;  and  there  it  shall  be  told  thee  of  all 

p  ch.  9. 17.         things  which   are  appointed  for  thee  to  do.'   ^^  And  when  I  could  not 

q  ch.  10.22.         see  for  the  glory  of  that  light,  being  led  by  the  hand  of  them  that  were 

r  1  Tim.  3. 7.      ^^j^j^  ^^^^   j  Came  into  Damascus.  ^^  And  ''one  Ananias,  a  devout  man 

30.'  '  '  '  according  to  the  Law,  'having  a  good  report  of  all  the  '^Jews  which 
t  di.  9. 15.&26.  (JYvelt  there,  ^-^came  unto  me,  and  stood,  and  said  unto  me,  '  Brother 
u  1  Cor. 9.1. &    Saul,  receive  thy  sight! '     And  the  same  hour  I  looked  up  upon  him. 

i5.^8.^ch.  3. 14.  14  And  he  said,  '  The  'God  of  our  fathers  'hath  chosen  thee,  that  thou 
J)  1  Cor.  11.23.     shouldst  know  his  will,  and  "see  that  Just   One,  and  "shouldst  hear 

Ghi.  1. 12.  ^j^g  voice  of  his  mouth  ;  ^^  for  '"thou  shalt  be  his  witness  unto  all  men 
X  ch.  4. 20.  &  26.  of  ""what  thou  hast   seen  and   heard.  ^'^  And  now  why  tarriest  thou  ? 

^^-  arise,  and  be  baptized,  ^and  wash  away  thy  sins,  ""calling  on  the  Name 

y  ch.  2.  38.  Ileb.       r*ITJ>  J  J  a 

10.22.  oi  the  Lord. 

z  ch.9. 14.  Rom.  1"  "  And  "it  camc  to  pass,  that,  when  I  was  come  again  to  Jerusalem, 
ach.9.'56.  even  while  I  prayed  in  the  temple,  I  was  in  a  trance;  ^^  and 'saw 
^^T'lA^'^'  ■'^'"^  saying  unto  me,  '  Make  '^haste,  and  get  thee  quickly  out  of  Jeru- 
cMatt.  li).  14.      salem  ;  for  they  will  not  receive  thy  testimony  concerning  me.'  ^^  And 


0 

10.  7 


Sect.  XXVIIL]  ST.  PAUL  ARRAIGNED  BEFORE  THE  SANHEDRIN.  319 

I  said,  '  Lord!  ''they  know  that  I  imprisoned  and  'beat  in  every  syna-  fZ  ver.  4.  ch.  8.  3. 
goguethem   that  beheved  on  Thee;  ^^and^when   the  blood   of  thy  ;  ^^J^'^;  J^";  i^- 
martyr  Stephen   was  shed,  I  also  was  standing  by,  and  ^consenting  g^  Luke  ii.  48. 
[unto  his  death],  and  kept  the  raiment  of  them  that  slew  him.'  ^^  And    =^-8.].Rom.i. 
He  said  unto  me,  '  Depart,  ''for  I  will  send  thee  far  hence  unto  the  ft  ch  9  15  &  p. 

^  '^  y,  40,  4^ .  6c  18. 

Gentiles.'  "  6.&  20.17. 

Rom.  1.  .5.  Si.  n. 


13.  &  15.  16. 
Gal.  1.  l.i,  16.  & 


Section   XXVI. — On  declaring  his  Mission  to  preach  to  the  Gentiles,  f^llf-^^l'i'j, 

the  Jews  clamor  for  his  Death.  STim.  1.  u. 

Acts  xxii.  22.  = 

And  they  gave  him  audience  unto  this  word,  and  then  lifted  up  their  gECT.  xxvi. 
voices,  and  said,  "  Away  "with  such  a  fellow  from  the  earth  !  for  it  is      y.  JE.  58. 
not  fit  that  ''he  should  live  !  "  J.  P.  4771. 

Jerusalem. 

Section  XXVII. — St.  Paul  claims  the  Privilege  of  a  Roman  Citizen.  «  ch.  21.  .lo. 

Acts  xxii.  23-29.                                                         6  ch.  25.24. 
^^  And  as  they  cried  out,  and  cast  oflf  their  clothes,  and  threw  dust                  ^^ 
into  the  air,  ~^  the  chief  captain  commanded  him  to  be  brought  into   sect,  xxvri. 
the  castle,  and  bade  that  he   should  be  examined  by  scourging;  that      y  ^53 
he  might  know  wherefore  they  cried  so  against  him.  ~^  And  as  they     j.  1.4771. 
bound   him  with  thongs,  Paul  said  unto  the  centurion  that  stood  by,      Jerusalem. 
"Is  "it  lawful  for  you  to  scourge  a  man  that  is  a  Roman,  and  uncon-  ^  ^j^  j~^ 
demned  ?  "  ^^  When  the  centurion  heard  that,  he  went  and  told  the 
chief  captain,  saying,  "  Take  heed  what  thou  doest ;  for  this  man  is  a 
Roman."  ~'  Then  the  chief  captain  came,  and  said  unto  him,  "  Tell 
me,  art  thou  a  Roman  ?  "    He  said,  "  Yea."  ^^  And  the  chief  captain 
answered,  "  With  a  great  sum  obtained  I  this  freedom."     And  Paul 
said,  "  But  I  was  frees  born."  29  Then  straightway  they  departed  from  gSeo.\ote3o. 
him  which   should  have  *examined   him;  and  the  chief  captain  also  */°^; ''"^"'"*'' 
was  afraid,  after  he  knew  that  he   was   a   Roman,  and  because  he 
had  bound  him.  


Section  XXVIII. — ^S*^.  Paul  is  brought  before  the  Sanhedrin,  who  are  sect,  xxviii 
summoned  by  the  Captain  of  the  Temple.  V.  !£..  58. 

Acts  xxii.  .30,  and  xxiii.  1-10.  J.  P.  4771. 

^^  On  the   morrow,  because  he  would  have  known  the  certainty      Jerusalem. 
wherefore  he  was  accused  of  the  Jews,  he  loosed  him  [from  Ais  bands], 
and  commanded  the  Chief  Priests  and  all  their  Council  to  appear,  and 
brought  Paul  down,  and  set  him  before  them.  ^  And  Paul,  earnestly 
beholding  the  Council,  said,  "  Men  and  brethren,  "I  have  lived   in  all 
good  conscience  before  God  until  this  day."  ^  And  the  high  priest, 
Ananias,  commanded  them  that   stood  by  him,  Ho  smite  him  on  the    Heb-is.  is. 
mouth.    ^  Then   said   Paul   unto  him,  "  God    shall   smite   thee,   thou  *jer!^2o"l.^ohn 
whited  wall  !  for  sittest  thou  to  judge  me  after  the  Law,  and  ^com-    ^^•^• 
mandest  me  to  be  smitten  contrary  to  the  Law  ?  "  ^  ^jj^^  jj^gy  ^\^^^  stood  "^Dem!  25!  1^2. 
by  said,  "  Revilest  thou   God's  high  priest  ?  "  ^  Then  said  Paul,  "  I    •'°''"  '•  •'^■ 
"wist  not,  brethren,  that  he  was  the   high  priest;  ''for  it  is  Svritten,  <^ch. 24. 17. 
'  Thou  shalt  not  speak  evil  of  the  ruler  of  thy  people.'  "  e  ex^22.  28. 

^But  when    Paul  perceived  that  the  one  part  were  Sadducees,  and    oper2^ib"°' 
the  other  Pharisees,  he  cried  out  in  the  Council,  "  Men  and  brethren  !    Judes. 
■^I  am  a  Pharisee,  the  son  of  a  Pharisee  ;  *^of  the  hope  and  resurrection  ^^^i^^' ^' ^*"' 
of  the  dead  I  am   called  in   question  !"   ^  And  when  he  had  so  said,  ^  ch.24.  is,  21. 
there  arose  a  dissension  between  the   Pharisees  and  the  Sadducees  ;    20."  '  " 
and  tiie  multitude  was  divided.  ^  For '"the  Sadducees  say  that  there  is  ''Mnr"i2^i8^' 
no  resurrection,  neither  angel,  nor  spirit ;  but  the  Pharisees  confess  both.    Luke  20. 27. 


a  ch.  24.  16. 

1  Cor.  4.  4. 

2  Cor.  I.  12.  & 
4.  2.  2  Tim  1.  3. 


320  THE  JEWS  CONSPIRE  AGAINST  ST.  PAUL.     [Part.  XIII. 

^  And  there  arose  a  great  cry  ;  and  the  Scribes,  that  were  of  the  Phari- 
t^ch.25.25.&26.  sees'  part  arose,  and  strove,  saying,  "  We  ^find  no   evil  in  this  man  ; 
j  ch.  22. 7, 17,      '^"t  ^if  a  spirit  or  an  angel  hath  spoken  to  him,  [let  *us  not  fight  against 
God]."  1**  And  when  there  arose  a  great  dissension,  the  chief  captain, 
fearing  lest  Paul   should  have  been   pulled  in  pieces  of  them,  com- 
manded the  soldiers  to  go  down,  and  to  take  him  by  force  from  among 
=  them,  and  to  bring  him  into  the  castle. 


18. 
k  ch.  5.  39 


SECT.  XXIX. 


Section  XXIX. — St.  Paul  is  encouraged  hy  a  Vision  to  persevere. 
V.  JE.  58.  Acts  xxiii.  11. 

J.  P.  4771.         ^^^  a^^^  night  following,  the  Lord  stood  by  him,  and  said,  "  Be  of 
—    '      good  cheer  [Paul]  !  for  as  thou  hast  testified  of  me  in  Jerusalem,  so 
''23''24^' ^' *"  ^^'  must  thou  bear  witness  also  at  Rome." 


_:_     '  Section  XXX. — In  consequence  of  the  Discovery  of  a   Conspiracy  to 

v.  .^.58.  Mil  St.  Paul,  he  is  removed  hy  Night  from  Jerusalem,  through  An- 

J.  P.  4771.  tipatris  to  Casarea. 

Cce'sarea!'  AcTS  xxiii.  12,  to  the  end. 

~~^   ,  ^^  And  when  it  was  day,  "certain  of  the  Jews  banded  together,  and 

a  ver.  21,  30.  ch.    ,  ,      ,  ,  *         i  •  i  i  i  i  •   i 

25.3.  bound  themselves    under  a  curse,  saying,  that  they  would  neither  eat 

*  Or,  with  an  oatk  nor  drink  till  they  had  killed  Paul.^  ^^  And  they  were  more  than  forty 

of  execration.  i-iiiii-  ia  /~i 

i  See  Note  35.  which  had  made  this  conspiracy  ;  ^"^and  they  came  to  the  Chief  Priests 
and  elders,  and  said,  "  We  have  bound  ourselves  under  a  great 
curse,  that  we  will  eat  nothing  until  we  have  slain  Paul.  ^^  Now  there- 
fore ye,  with  the  Council,  signify  to  the  chief  captain  that  he  bring 
him  down  unto  you  [to-morrow],  as  though  ye  would  inquire  some- 
thing more  perfectly  concerning  him  :  and  we,  or  ever  he  come  near, 
are  ready  to  kill  him." 

^^  And  when  Paul's  sister's  son  heard  of  their  lying  in  wait,  he  went 
and  entered  into  the  castle,  and  told  Paul.  ^^  Then  Paul  called  one  of 
the  centurions  unto  him,  and  said,  "  Bring  this  young  man  unto  the 
chief  captain  ;  for  he  hath  a  certain  thing  to  tell  him."  ^^  So  he  took 
him,  and  brought  him  to  the  chief  captain,  and  said,  "  Paul  the 
prisoner  called  me  unto  him,  and  prayed  me  to  bring  this  young  man 
unto  thee,  who  hath  something  to  say  unto  thee."  ^''  Then  the  chief 
captain  took  him  by  the  hand,  and  went  tvith  him  aside  privately,  and 
asked  him,  "What  is  that   thou  hast  to  tell  me?"  ^"^  And   he   said, 

b  Ter.  12.  "  The  ''Jews  have  agreed  to  desire  thee  that  thou  wouldst  bring  down 

Paul  to-morrow  into  the  Council,  as  though  they  would  inquire  some- 
what of  him  more  perfectly.  ^^  But  do  not  thou  yield  unto  them  ;  for 
there  lie  in  wait  for  him  of  them  more  than  forty  men,  which  have 
bound  themselves  with  an  oath,  that  they  will  neither  eat  nor  drink 
till  they  have  killed  him  ;  and  now  are  they  ready,  looking  for  a  prom- 
ise from  thee."  ^'~  So  the  chief  captain  then  let  the  young  man  depart, 
and  charged  him,  "  See  thou  tell  no  man  that  thou  hast  showed  these 
things  to  me." 


o 


^•^  And  he  called  unto  him  two  centurions,  saying,  "  Make  ready 
two  hundred  soldiers  to  go  to  Csesarea,  and  horsemen  threescore  and 
ten,  and  s[jearmen  two  hundred,  at  the  third  hour  of  the  night ;  -"*  and 
provide  them  beasts,  that  they  may  set  Paul  on,  and  bring  him  safe 
unto  Felix  the  governor." 

-^  And  ho  wrote  a  letter  after  this  manner : — 

^^  "  Claudius  Lysias  unto  the  most  excellent  governor  Felix  sendeth 
» ch._2i.33.  &  "  greeting  !  -"^  This  "man  was  taken  of  the  Jews,  and  should  have  been 
"  killed  of  them :  then  came  I  with  an  army,  and  rescued  him,  having 


24.  7. 


Sect.  XXXL]  PAUL  IS  ACCUSED  BEFORE  FELIX.  321 

"  understood  that  he  was  a  Roman.  ^^  And  "^when  I  would  have  known  ^  ch-22. 30. 

"  the  cause   wherefore   they  accused   him,  I  brought   him   forth   into 

"  their  Council ;  ^^  whom  I  perceived  to  be  accused  °of  questions  of  ^it\i.'^^'^ 

"  their  Law,  ■'but  to  have  nothing  laid  to  his  charge  worthy  of  death  or  /ch.  26. 31. 

''  of  bonds.  ^°  And  ^when  it  was  told  me  how  that  the  Jews  laid  wait  s-^er.ao 

"  for  the  man,  I  sent  straightway  to  thee,  and  ''gave  commandment  to  ''■^'^^•^  8.  &.25. 

*'  his    accusers  also  to  say  before  thee   what  they  had  against  him. 

"  Farewell !  " 

^^  Then  the  soldiers,  as  it  was  commanded  them,  took  Paul,  and 
brought  him  by  night  to  Antipatris.  ^~  On  the  morrow  they  left  the 
horsemen  to  go  with  him,  and  returned  to  the  castle.  ^^  Who,  when 
they  came  to  Csaesarea,  and  delivered  the  epistle  to  the  governor,  pre- 
sented Paul  also  before  him.  ^'^  And  when  [the  governor]  had  read 
the  letter,  he  asked  of  what  province  he  was  ;  and  when  he  understood 
that  he  was  of 'Cilicia,  ^^  "  Pwill  hear  thee,"  said  he,  "  when  thine  J  ^^' 24' 1/10.  & 
accusers  are  also  come."     And    he   commanded   him  to  be  kept  in    ^-  ^^■ 

^  k  Matt.  27.  27. 


*Herod's  judgment-hall. 


Section  XXXI. — St.   Paul  is  accused  of  Sedition  before  Felix,       seci\jcxxi. 
the  Governor  of  Judaa — His  Defence.  V.  JE.  58. 

Acts  xxiv.  1-21.  J-  P-  4771. 

^  And  after  "five  days  ''Ananias  the  high  priest  descended  with  the         aesarea. 
elders,  and  ivith  a  certain  orator,  named  Tertullus,  who  informed  the  ach.  21. 27. 
governor  against  Paul.  -And  when  he  was  called  forth,  Tertullus  be-    35.  &  25. 2.  ' 
gan  to  accuse  him,  saying, — 

"  Seeing  that  by  thee  we  enjoy  great  quietness,  and  that  very  worthy 
"■  deeds  are  done  unto  this  nation  by  thy  providence,  ^  we  accept  it 
"  always,  and  in  all  places,  most  noble  Felix  !  with  all  thankfulness. 
"  ^  Notwithstanding,  that  I  be  not  further  tedious  unto  thee,  I  pray 
"  thee  that  thou  wouldest  hear  us  of  thy  clemency  a  few  words.  ^  For 
"  "we  have  found  this  man,  a  pestilent /e//ou',  and  a  mover  of  sedition  ''e.  i3.\  ie.^o.' 
"  among  all  the  Jews  throughout  the  world,  and  a  ringleader  of  the    ^.^1  p;t'!^2^^i2, 
"  sect  of  the  ''Nazarenes  ;  ^  who  ''also  hath  gone  about  to  profane  the    ^^• 
"  temple  ;  whom  we  took,  and  would  'have  judged  according  to  our  a  cL  2l4. 
"  Law.  '''  But  ^the  chief  captain,  Lysias,  came  upon  us,  and  with  great  « •'"hn  is.  31. 
"  violence  took  him  away  out  of  our  hands,  ^  commanding  'his  accus-  ■C'c''h"7V3^o 
"  ers  to  come  unto  thee  ;  by  examining  of  whom  thyself  mayest  take 
"  knowledge  of  all  these  things,  whereof  we  accuse  him." 

^  And  the  Jews  also  assented,  saying  that  these  things  were  so. 
^°  Then  Paul,  after  that  the  governor  had  beckoned  unto  him  to  speak, 
answered, — 

"  Forasmuch  as  I  know  that  thou  hast  been  of  many  years  a  judge 
unto  this  nation,  I  do  the  more  cheerfully  answer  for  myself;  ^^  be- 
cause that  thou  mayest  understand,  that  there  are  yet  but  twelve  days  ^^g"'  ^^"^^^i- 
since  I  went  up  to  Jerusalem ''for  to   worship.  ^^  And  *  they  neither  i  ch.  25. 8.  &  28. 
found  me  in  the  temple  disputing  with  any  man,  neither  raisino-  up  .^J" 

.1  ,  .   ,  .     '     ,  ^  °  .•'       ,  .  ^n         ■    ,       '^       "  J  See  Amos 8.  14. 

me  people,  neither  in  the  synagogues,  nor  m  the  city  ;  ^-^  neither  can    ch.  9. 2 
they  prove  the  things  whereof  they  now  accuse  me.  ^^  But  this  I  con 
fess  unto  thee,  that  after  'the  way  which   they  call  heresy,  so  worship  '23 
I  the  *God  of  my  fathers,  believing  all  things"which  are  written  in  'the  "6,^7; fj;  fo":^' 
Law  and  in  the  Prophets  ;  i^and  "'have  hope  toward  God  (which  they  »  ban.  12.2.^ 
themselves  also  allow),  "that  there  shall  be  a  resurrection  of  the  dead,  /et."a3.  l'"^' 
both  of  the  just  and  unjust.   ^^  And  "herein  do  I  exercise  myself,  to  have  p  cH-  n- 29, 30. 
always  a  conscience  void  of  offence  toward  God.  and  toward  men.  ^ '  Now    is.  25.  Icor.^s. 
after  many  years  ^I  came  to  bring  alms  to  my  nation,  and  offerings  ;    ^'^^lf'l\ 
whereupon  'certain  Jews  from  Asia  found  me  purified  in  the  tem-    ^ie.-ii.  ' 

VOL.    II.  41 


k  2  Tim.  1.  3. 
I  ch.  26.2J.  &28. 


322 


TRIAL  OF  PAUL  BEFORE  FESTUS. 


[Part  XIIL 


*^'k'  ^'  ^  P^^'  iieither  with  multitude,  nor  with  tumult ;  ^^  who  "^ought  to  have 
been  here  before  thee,  and  object,  if  they  had  aught  against  me.  ^°  Or 
else  let  these  same  here  say,  if  they  have  found  any  evil  doing  in  me, 
while   I  stood  before  the  Council,  ~^  except  it  be  for  this  one  voice, 

*  ch.  23. 6.  &  28.  that  I  cried  standing  among  them,  '  Touching  ''the  resurrection  of  the 


dead  I  am  called  in  question  by  you  this  day 


I '  " 


V.iE.  58. 
J.  P.  4771. 

Caesarea. 

a  ver.  7. 

I  See  Note  34. 


16, 


SECT,  xxxn.   Section  XXXII. — After  many   Conferences  with    Felix,  St.  Paul  is 

detained  in  Prison  till  the  Arrival  of  Porcius  Festus. 
Acts  xxiv.  22,  to  the  end. 
^  And  when  Felix  heard  these  things,  having  more  perfect  knowl- 
edge of  that  way,  he   deferred   them,  and  said,  "  When  "Lysias  the 
chief  captain   shall  come   down,  I  will  know  the  uttermost   of  'your 
matter."  "^^  And  he  commanded  a  centurion  to  keep  Paul,  and  to  let 
b  ch.  27. 3.  &.28.  him  have  liberty,  and  Hhat  he  should  forbid  none  of  his  acquaintance 
to  minister  or  come  unto  him. 

^^  And  after  certain  days,  when  Felix  came  with  his  wife  Drusilla 
(which  was  a  Jewess),  he  sent  for  Paul,  and  heard  him  concerning  the 
faith  in  Christ.  ^^  And  as  he  reasoned  of  righteousness,  temperance, 
and  judgment  to  come,  Felix  trembled,  and  answered,  "  Go  thy  way 
for  this  time  ;  when  I  have  a  convenient  season,  I  will  call  for  thee." 
^^  He  hoped  also  that  'money  should  have  been  given  him  of  Paul, 
[that  he  might  loose  him  :]  wherefore  he  sent  for  him  the  oftener,  and 
communed  with  him. 

^^  But  after  two  years  Porcius  Festus  came  into  Felix'  room ;  and 
Felix,  ''willing  to  show  the  Jews  a  pleasure,  left  Paul  bound." 


c  Ex.  23.  8. 
d  Ex.  -2?,.  2.  ch. 

12.  3.  &  25.  9, 

14. 
m  See  Note  35. 


appe 


als 


sECTjcxxm.     Section  XXXIII. — Trial  of  St.  Paul  before   Festus — He 

to  the  Emperor. 
Acts  xxv.  1-12. 

^  Now  when  Festus  was  come  into  the  province,  after  three  days  he 
ascended  from  Csesarea  to  Jerusalem.  ^  Then  "the  high  priest  and 
the  chief  of  the  Jews  informed  him  against  Paul,  and  besought  him, 
^  and  desired  favor  against  him,  that  he  would  send  for  him  to  Jeru- 
salem, 'laying  wait  in  the  way  to  kill  him.  '  But  Festus  answered,  that 
Paul  should  be  kept  at  Caesarea,  and  that  he  himself  would  depart 
shortly  thither.  ^  "  Let  them  therefore,"  said  he,  "  which  among  you 
are  able,  go  down  with  me,  and  accuse  this  man,  "^if  there  be  any 
wickedness  in  him." 

^  And  when  he  had  tarried  among  them  *more  than  ten  days,  he 
went  down  unto  Caesarea ;  and  the  next  day  sitting  on  the  judgment- 
seat  commanded  Paul  to  be  brought.  ^  And  when  he  was  come,  the 
Jews  which  came  down  from  Jerusalem  stood  round  about,  ''and  laid 
many  and  grievous  complaints  against  Paul,  which  they  could  not 
prove  :  ^  while  he  answered  for  himself,  "  Neither  "against  the  Law  of 
the  Jews,  neither  against  the  temple,  nor  yet  against  Csesar,  have  I 
offended  any  thing  at  all."  ^  But  Festus,  -^willing  to  do  the  Jews  a 
pleasure,  answered  Paul,  and  said,  "  Wilt  ^thou  go  up  to  Jerusalem, 
and  there  be  judged  of  these  things  before  me  ?  "  ^^  Then  said  Paul, 
'  I  stand  at  Caesar's  judgment-seat,  where  I  ought  to  be  judged.  To 
the  Jews  have  I  done  no  wrong,  as  thou  very  well  knowest.  ''  For ''if 
I  be  an  offender,  or  have  committed  any  thing  worthy  of  death,  I  re- 
fuse not  to  die  ;  but  if  there  be  none  of  these  things  whereof  these 
accuse  me,  no  man  may  deliver  me  unto  them.  'I  appeal"  unto 
Csesar !  "   '^  Then  Festus,  when   he  had  conferred  with  the  Council, 


V.  ^.  60. 
J.  P.  4773. 

Caesarea. 

a  ch.  24.  1.  ver. 
15. 


h  ch.  23.  12,  15. 


c  ch.  18.  14.  ver. 
18. 

*  Or,  as  some 
copies  reiid,  no 
more  than  eight 
or  ten  days. 

d  Mark  15.  3. 
Lukoas.  2,  10, 
ch.  24.  5,  13. 

e  ch.  6.  13.  &  24, 

12.  &  28.  17. 

/  ch.  24.  27. 
g  ver.  20. 


h  ver.  25.  ch.  18 
]4.  &  23.  29.  & 
20.  31. 


i  ch.  26.32.  &,  28 

19. 
n  See  Note  36. 


Sect.  XXXV.]     PAUL'S  DEFENCE  BEFORE  FESTUS  AND  AGRIPPA.  323 

answered,     "  Thou   hast  appealed    unto  ^Cassar ;    unto    Caesar    shalt  •'in'^theTeciamuJl 

thou  go."  form.-ED. 


Section  XXXIV. —  Curious  Account  given  to  Agrippa  by  Festus,  of  sect,  xxxi. 
the  Accusation  against  St.  Paul.  V.  JE.  60. 

Acts  xxv.  13-22.  J.  P.  4773. 

^^  And  after  certain  days,  King  Agrippa  and  Bernice   came  unto       Cssarea. 
Csesarea  to  salute   Festus.  ^^And  when    they  had   been  there  many 
days,  Festus  declared  Paul's  cause  unto  the  king,  saying,  "  There  "is  « ch.  24. 27. 
a  certain  man  left  in  bonds  by  Felix  :   ^^  about  'whom,  when  I  was  at  *  vei.  2, 3. 
Jerusalem,  the  Chief  Priests  and  the  elders  of  the  Jews  informed  me, 
desiring  to  have   judgment  against  him.   ^^  To  ""whom  I  answered,  '  It  '"-  ^er-^.s. 
is  not  the  manner  of  the  Romans  to  deliver  any  man  to  die,  before 
that  he  which  is   accused  have  the  accusers   face  to   face,  and  have 
licence  to  answer  for  himself  concerning  the  crime  laid  against  him.' 
^"^  Therefore,  when  they  were  come  hither,  ''without  any  delay  on  the  d  ver.  6. 
morrow  "I  sat  on  the  judgment-seat,  and  commanded  the  man  to  be 
brought  forth.  ^^  Against  whom   when   the   accusers   stood   up,  they 
brought  none  accusation   of  such  things   as   I  supposed;   ^^but'had  y''-^8. 15.& 
certain  questions  against  him  of  their  own  superstition,  and  of  one 
Jesus,  which  was  dead,  whom  Paul   affirmed  to  be  alive.  ~°  And  be- 
cause *I  doubted  of  such  manner  of  questions,  I  asked  him  whether  *  or,  i ,cas  doubt- 
he  would  go  to  Jerusalem,  and   there  be  judged  of  these  matters.    A^eo/" ''""*""^' 
^^  But  when  Paul  had  appealed  to  be  reserved  unto  the  f  hearing  of  1 0r, judgment. 
Augustus,  I   commanded  him   to  be  kept  till  I  might  send   him  to 
Caesar."  ^^  Then  •'^Agrippa  said  unto  Festus,  "  I  would  also  hear  the  /  see  ch.  9. 15. 
man  myself."   "  To-morrow,"  said  he,  "  thou  shalt  hear  him." 


Section  XXXV. — St.   Paul  defends  his    Cause    before    Festus    and  sect.  xxxv. 
Agrippa — Their  Conduct  on  that  Occasion.  ^  ~x^fio 

Acts  xxv.  23,  to  the  end,  and  chap.  xxvi.  j  p  4773 

22  And  on  the  morrow,  when  Agrippa  was  come,  and  Bernice,  with       cssarea. 
great  pomp,  and  was  entered  into  the  place  of  hearing,  with  the  chief 
captains,  and  principal  men  of  the  city,  at  Festus'  commandment  Paul 
was  brought  forth.  '^*  And  Festus  said,  "  King  Agrippa,  and  all  men 
which  are  here  present  with  us,  ye  see  this  man,  about  whom  "all  the  "  '■■er.%3,7. 
multitude  of  the  Jews  have  dealt  with  me,  both  at  Jerusalem,  and  also 
here,  crying  that  he  ought  ''not  to  live  any  longer.  ~^  But  when  I  found  *  cii.22. 22. 
that  'he  iiad  committed  nothing  worthy  of  death,  ''and  that  he  himself  <:^ci'._^23. 9, 29.  & 
hath  appealed  to  Augustus,  I  have  determined  to  send  him.  ~^  Of  whom  d  ver.  11, 12. 
I  have  no  certain  thing  to  write  unto  my  lord  ;  wherefore  I  have  brought 
him  forth  before  you,  and  specially  before  thee,  O  King  Agrippa !  that, 
after  examination  had,  I  might  have  somewhat  to  write.  ^^  For  it  seem- 
eth  to  me  unreasonable   to  send  a  prisoner,  and  not  withal  to  signify 
the  crimes  lg,id  against  him." 

chap.  xxvi.  ^  Then  Agrippa  said  unto  Paul,  "  Thou  art  permitted  to 

speak  for   thyself."     Then  Paul  stretched  forth  the  hand, 
and  answered  for  himself: — 

2  "  I  think  myself  happy,  King  Agrippa !  because  I  shall  answer  for 
myself  this  day  before  thee  touching  all  the  things  whereof  I  am  ac- 
cused of  the  Jews  ;  ^  especially  because  I  know  thee  to  be  expert  in  all 
customs  and  questions  which  are  among  the  Jews.  Wherefore  I 
beseech  thee  to  hear  me  patiently. 

"*  "  My  manner  of  life  from  my  youth,  which  was  at  the  first  among 
mine  own  nation  at  Jerusalem,  know  all  the  Jews ;  ^  which  knew  me 


324  PAUL'S  DEFENCE  BEFORE  FESTUS  AND  AGRIPPA.     [Part  XIII. 

V&24'^5'^2^'  ^^"^  ^^^  beginning,  (if  they  would  testify,)  that  after  "the  most  straitest 

Phil.  3/5. '    '    sect   of  our  rehgion  I  hved  a  Pharisee.  ^And-'^now  I   stand  and  am 

/ch. 23. 6.  judged  for  the  hope  of^the   promise  made  of  God  unto  our  fathers; 

g  Gen.  3.  15.  &      -i       ^^  ...  '^  .        .  '      ,  ^   .,  •       .        .1  •  ii^      1   *  1 

2^.  18. & 26. 4.  'unto  which  promise  our  twelve  tribes,  instantly  serving  (jod  day 
i8.^?5.^2s°m.'7.  and  uight,  ^hope  to  come  ;  for  which  hope's  sake.  King  Agrippa !  I 
i^.'f.'s^&V.^i^.  ^'^^  accused  of  the  Jews.  ®Why  should  it  be  thought  a  thing  incredi- 
& 9. 6. & 40. 10.  bie  with  you,  that  God  should  raise  the  dead? 

Jer.  23.  5.  &  33.  q       t   j-  -i         i  •    i  1 /•      1  t  i  1  • 

14, 15,  le.Ezek.       ^ '' 1  "veriiy  thought  with  myself,  that  1  ought  to  do  many  things 

Dan"!  9. 24.  JHc!  coutrary  to  the  name  of  Jesus  of  Nazareth.  ^^  Which  'thing  I  also  did 

Rom!  15.' si^'i^u  in  Jerusalem  ;  and  many  of  the  saints  did  I  shut  up  in  prison,  having 

^-  ^^-  received  authority  '"from  the  Chief  Priests  ;  and  when  they  were  put 

i  Luke  2!  37.       to  death,  I  gave  my  voice  against  them  ;  ^^  and  "I  punished  them  oft 

1  Thess%^'io.     *"  every  synagogue,  and  compelled   them  to  blaspheme  ;  and  being 

*Gr.  night  and     exceedingly  mad  against   them,  I  persecuted  them  even  unto  strange 

■  Phil  3  11        cities.  ^^  Whereupon  °as  I  went  to  Damascus  with  authority  and  com- 

ft  John  16. 2.       mission  from   the  Chief  Priests,  ^^at  mid-day,  O  king!   I  saw  in  the 

i^VTIg\i   ^^y '•^   light   from  heaven,  above   the   brightness  of  the  sun,  shining 

13.  round  about  me  and  them  which  journeyed  with  me.  '^  And  when  we 

'&'^22.V^'  ^''    were  all  fallen  to  the  earth,  I  heard  a  Voice  speaking  unto  me,  and  say- 

n  ch.22. 19.        ing  in  the  Hebrew  tongue,  '  Saul  !   Saul !  why  persecutest  thou  me  ?  it 

o^ch.9.3.&22.    -g  j^^j.^  ^^j.  ^j^gg  ^Q  j^j^j.  against  the  pricks.'    i^  And  I  said,  'Who  art 

thou.  Lord  ? '     And    he   said,  '  I  am  Jesus  whom   thou   persecutest. 

^^  But  rise,  and  stand  upon  thy  feet ;  for   I   have  appeared  unto  thee 

p  ch.22. 15.        for  this  purpose,  ^to  make  thee  a  minister  and  a  witness,  both  of  these 

things  which  thou  hast  seen,  and  of  those  things  in  the  which  I  will 

appear  unto   thee  ;  ^^  delivering  thee  from  the  people,  and  from  the 

}ch.  22. 21.        Gentiles,  'unto  whom  now  I  send  thee,  ^^to  '^open   their  eyes,  and  *to 

\  Luke  1. 79."'   tum  them  from  darkness  to  light,  and  from  the  power  of  Satan  unto 

2°Cor^4.^4.'  Eph.  God,  'that  they  may  receive  forgiveness  of  sins,  and  "inheritance  among 

1. 18.  iThess.    tiiem  which  are  "sanctified  by  faith  that  is  in  me.' 

jqcot.  c.  14.  ^^  "  Whereupon,  O  King  Agrippa  !  I  was  not  disobedient  unto  the 

^^coti^ii^ ^'  heavenly  vision  ;  -"  but  "showed  first  unto  them  of  Damascus,  and  at 

iPet.  2. 9, 25.     Jerusalem,  and  throughout  all  the   coasts  of  Judcea,  and  then  to  the 

«  Eph.  1.11.  Col.  Gentiles,  that   they  should   repent,  and  turn  to   God,  and   do  "" works 

1. 12.  meet  for  repentance.    ^^  For  these  causes  ^the  Jews  caught  me  in  the 

V  ch.  20.  32.  .  .  . 

v>  ch.  9. 2o722,  temple,  and  went  about  to  kill  me.  '^^  Having  therefore  obtained  help 
13' &  14' fcie"  ^^  God,  I  continue  unto  this  day,  witnessing  both  to  small  and  great, 
&'i7,  &18,  &     saying  none  other  things  than  those  'which  the   Prophets  and  "Moses 

19  &  20  &  21.         .         ~  ^  ' 

Matt.  3!  8.        did  say  should  come  ;  ^-^  that  ''Ciirist  should  suffer,  and  "^that  he  should 
3/ ch.  21.30, 31.    be  the  first  that   should  rise   from   the  dead,  and ''should   show  light 

2  Xjuke  ^4   27  . 

44.  ch.24. 14.  &  unto  the  people,  and  to  the  Gentiles." 

28. 23.  Rom.  3.  24  ^j^^j  j^g  |^g  ^j^^g  gp^^e  for  hiuisclf,  Fcstus  said  with  a  loud  voice, 
a  Johns.  46.  "Paul,  "thou  art  beside  thyself!  much  learning  doth  make  thee  mad." 
j^Luke  24.  26,         25  g^^  \^q  gj^j^j^  u  J  g^j^-,  ^^^  ^^^^  j^^g^  ^q\~,\q  Fcstus  !  but  spcak  forth 

cicor.  15. 20.     the  words  of  truth  and  soberness.  ^^  For   the  king   knoweth  of  these 

i.°5.  "    '   ^  '   things,  before  whom  also  I  speak  freely  ;  for  I  am  persuaded  that  none 

d  Luke  2. 32.       Qf  thcsc  things  are  hidden  from  him  ;  for  this  thing  was  not  done  in  a 

*john"io!  20.  '     corner.  ^"^  King   Agrippa,  believest   thou  the   Prophets  ?  I  know  that 

2.^3'i4.&'4^    thou  believest."  ^s  Then  Agrippa  said  unto  Paul,  "  Almost  thou  per- 

suadest  me  to  be  a  Christian."  ~^  And  Paul  said,  "  I  •'would  to  God, 

that  not  only  thou,  but  also  all  that  hear  me  this  day,  were  both  almost, 

and  altogether  such  as  I  am,  except  these  bonds." 

^^  And  when  he   had  thus  spoken,  the  King  rose  up,  and  the  Gov- 
ernor, and   Bernice,  and  they  that  sat  with  them  ;  ^^  and  when    they 
«•  ch.  23. 9, 29.  &  were  gone  aside,  they  talked  between  tlicmselves,  saying,  "•  This  ^man 
doeth   nothing  worthy  of  death  or  of  bonds."  ^^  Then  said  Agrippa 
h  ch.25. 11.        unto  Festus,  "  This  man  might  have  been  set  at  liberty,  ''if  he  had  not 
appealed  unto  Caesar." 


X 


10 
/  1  Cor.  7.  7 


Sect.  IV.]  THE  FOURTH  JOURNEY  OF  ST.  PAUL.  325 

Section  XXXVI. — St.  Paul,  being  surrendered  as   a  Prisoner  to  the  ^ect^xxvi. 
Centurion,  is  prevented  from  completing  this  Journey,  by  returning     V.  JE..  60. 
to  Antioch,  as  he  had  usually  done.  J-  P-  4~73. 

,  -.    -,  Coesnrea. 

Acts  xxvu.  1.  

And  when  "it  was  determined  that  we  should   sail  into  Italy,  they  o  ch.  25. 12, 25. 
delivered  Paul  and   certain  other  prisoners  unto  one  named  Julius,  a 
centurion,  of  Augustus'  band."  °  ^««  Note  37. 


PART   XIV. 

THE  FOURTH  JOURNEY  OF  ST.  PAUL. 


Section  I. — St.  Paul  commences  his  Voyage  to  Rome   as  a  Prisoner. 

Acts  xxvii.  2. 


SECT.  I. 


V.  JE.  60. 
J.  P.  4773. 

And  entering  into  a  ship  of  Adramyttium,  we  launched,  meaning  to  on  the  voyage  to 
sail  by  the  coasts  of  Asia  ;  one  "Aristarchus,''  a  Macedonian  of  Thessa-  — 

lonica,  being  with  us.  «  ch.  19.29. 

'  <=>  a  See  Note  1. 


Section  II. — The  Ship  arrives  at   Sidon,  from  whence  it  proceeds  to  sect.  ii. 

Cyprus.  y  —go 

Acts  xxvii.  3,  4.  j  p  4773. 

^  And  the  next  day  we  touched  at  Sidon.     And  Julius  "courteously  sidon. 

entreated  Paul,  and  gave  him  liberty  to  go  unto  his  friends  to  refresh  a  ch.'2Z^.&.^ 

himself.  "*  And  when  we  had  launched  from  thence,  we  sailed  under  ^^• 
Cyprus,  because  the  winds  were  contrary. 


Section  III. — After  changing   their  Ship  at  Tyre,  they  proceed  to      sect.  hi. 
Cnidus,  Salmone  in  Crete,  and  the  City  of  Lasea.                       V  ^60 
Acts  xxvii.  5-8.                                                                j.  p.  4773. 
^  And  when  we  had  sailed  over  the  sea  of  Cilicia  and  Pamphylia,  we  voyage  to  Rome. 
came  to  Myra,  a  city  of  Lycia.  "^  And  there  the  centurion  found  a  ship 
of  Alexandria''  sailing  into  Italy  ;  and  he  put  us  therein.  ''And  when  b  See  Note  2. 
we  had  sailed  slowly  many  days,  and   scarce  were  come  over  against 
Cnidus,  the  wind  not  suffering  us,  wc  sailed  under  *Crete,  over  against  *or,  candy. 
Salmone;  ^and,  hardly  passing  it,  came  unto  a  place  which  is  called 
The  Fair  Havens  ;  nigh  whereunto  was  the  city  of  Lasea. 


Section  IV. — ^S*^.  Paul  warns  the  Master  of  the  Ship  of  the  Danger     sect.  iv. 
they  were  in — They  attempt  to  reach  Phenice  in  Crete.  y  "^ro 

Acts  xxvii.  9-13.  j  p  4773. 

^  Now  when  much  time  was  spent,  and  when  sailing  was  now  dan-  Voyage^Rome. 
gerous,  "because  the  fast  was  now  already  past,  Paul  admonished  them,  a  tho  fast  %vas on 
^^and  said  unto  them,  "  Sirs!  I  perceive  that  this  voyage  will  be  with    the  seventh^^  " 
*hurt  and  much  damage,  not  only  of  the  lading  and  ship,  but  also  of    27°"29.'  ^'''''^' 
our  lives."  ^'  Nevertheless  the  centurion  believed  the  master  and  the  *ox,  injury. 
owner  of  the   ship,  more   than   those    things  which  were  spoken  by 
Paul.   ^-  And  because  the  haven  was  not  commodious  to  winter  in,  the 
more  part  advised  to  depart  thence  also,  if  by  any  means  they  miijht 
attain   to   Phenice,  and  there  to  winter ;  ivhich  is  a  haven  of  Crete, 

VOL.   II. 


BB 


326  ST.  PAUL  IS  SHIPWRECKED.  [Part  XIV. 

and  lieth  toward  the  south-west  and  north-west.  ^^  And  when  the  south 
wind  blew  softly,  supposing  that  they  had  obtained  their  purpose, 
loosing  thence,  they  sailed  close  by  Crete. 


SECT.  V.      Section  V. — The  Ship  is  ivrecked,  hut  the  Lives  of  all  on  hoard  are 
V.  JE.  60.  saved,  as  St.  Paul  had  foretold. 

J.  P.  4773.  Acts  xxvii.  14,  to  the  end. 

oya,e^  ome.       J4  g^^  ^^^   j^^^  after  thcrc  *arose  against  it  a  tempestuous"^  wind, 

*  Or,  beat.  called  Euroclydon.*^  ^^  And  when  the  ship  was  caught,  and  could  not 

d  sll  Note  4!       bear  up  into  the  wind,  we  let  her  drive.  ^'^  And  running  under  a  certain 

island  which   is   called  Clauda,  we  had  much  work  to  come  by  the 

boat ;  ^^  which  when  they  had  taken  up,  they  used  helps,  undergirding 

the  ship ;  and,  fearing  lest  they  should  fall  into  the  quicksands,  strake 

sail,  and  so  were  driven.  ^^  And  we  being  exceedingly  tossed  with  a 

tempest,  the   next  day  they  lightened  the  ship  ;  ^^  and  the  third  day 

a  Jonah  1. 5.        «^g  (>^s|-  Qy^  ^jjj^  q^j.  q^j^  hauds  the  tackling  of  the  ship.  ^'^  And  when 

neither  sun  nor  stars  in  many  days   appeared,  and   no  small  tempest 

lay  on  us,  all  hope  that  we  should  be  saved  was  then  taken  away. 

^^  But  after  long  abstinence  Paul  stood  forth  in  the  midst  of  them, 

and  said,  "  Sirs  I  ye  should  have  hearkened  unto  me,  and  not  have 

loosed  from  Crete,  and  to  have  gained  this  harm  and  loss.  ^^  And  now 

I  exhort  you  to  be  of  good  cheer ;  for   there   shall  be  no  loss  of  any 

b  ch.  23. 11.        man''s  life  among  you,  but  of  the  ship.    ^^  For  Hhere   stood   by  me  this 

Rom.'i.'g. '        night  the  Angel   of  God,  whose   I  am,  and  "^ whom  I  serve,  ^"^  saying, 

'  Fear  not,  Paul ;  thou  must  be  brought  before  Caesar  ;  and,  lo  !  God 

hath  given  thee  all  them  that  sail  with  thee.'  ^^  Wherefore,  sirs  !  be 

'^Rom'^Vao^i     ^^  good  cheer  ;  ''for  I  believe  God,  that  it  shall  be  even  as  it  was  told 

2  Tim.  1. 12.       rne.  ^'^  Howbeit  'we  must  be  cast  upon  a  certain  island." 

^^  But  when  the  fourteenth  night  was  come,  as  we  were  driven  up 
e  See  Note  5.  and  down  in  Adria,*^  about  midnight  the  shipmen  deemed  that  they 
drew  near  to  some  country;  ^^and  sounded,  and  found  it  twenty 
fathoms  ;  and  when  they  had  gone  a  little  further,  they  sounded  again, 
and  found  it  fifteen  fathoms.  ^^  Then  fearing  lest  they  should  have 
fallen  upon  rocks,  they  cast  four  anchors  out  of  the  stern,  and  wished 
for  the  day. 

^^  And  as  the  shipmen  were  about  to  flee  out  of  the  ship,  when  they 
had  let  down  the  boat  into  the  sea,  under  color  as  though  they  would 
have  cast  anchors  out  of  the  fore-ship,  ^^  Paul  said  to  the  centurion  and 
to  the  soldiers,  "  Except  these  abide  in  the  ship,  ye  cannot  be  saved." 
^^  Then  the  soldiers  cut  off  the  ropes  of  the  boat,  and  let  her  fall  off. 

-^'^  And  while  the  day  was  coming  on,  Paul  besought  them  all  to  take 

meat,  saying,  "  This  day  is  the  fourteenth  day  that  ye   have  tarried 

and  continued  fasting,  having  taken  nothing.  ^*  Wherefore  I  pray  you 

■^Miut.'fo.V'^"     ^^  *^^^  *^^^  meat ;  for  this  is  for  your  health  ;  for  •'^there  shall  not  a 

si"^'^'"'^     hair  fall   from  the   head  of  any  of  you."  -^^ And  when   he  had   thus 

g  isam.  9. 13.     spoken,  he  took  bread,  and  ^gave  thanks  to  God  in  presence  of  them 

Mark  s.^'g!^'^'       ^U  ;  and  when  he  had  broken  it,  he  began  to  eat.  ^'^  Then  were  they 

1  Trm'!'4!  3  4.     ^^^  ^^  good  cheer,  and  they  also  took  some  meat.  ^^  And  we  were  in 

h  ch.  2. 4I.&7.    all  in  the  ship  two  hundred  threescore  and  sixteen  ''souls.  ^^  And  when 

iPet^s.^o.'  '    they  had  eaten  enough,   they  lightened  the   ship,  and  cast  out   the 

wheat  into  the  sea. 

^^  And  when  it  was  day,  they  knew  not  the  land  ;  but  they  discov- 
ered a  certain  creek  with  a  shore,   into  the  which   they  were  minded, 
^ mchorllZy  left  '^^   it  wcrc   possiblc,  to  thrust   in  the    ship.    "^"And   when    they   had 
them  in  tiie  sea,     ftakcu  up  the  aucliors,  they  committed  themselves  unto  the  sea,  and 
fSeeNotos.       looscd  the  ruddcr-bauds,^  and  hoisted  up  the  mainsail  to  the  wind, 


Sect.  VIIL]  ST.  PAUL  ARRIVES  AT  ROME.  337 

and  made  toward  shore.  ^^  And  falling  into  a  place  where  two?  seas  gSeeNote?. 
met,  'they  ran  the  ship  aground  ;  and  the  forepart  stuck  fast,  and  re-  '  ^  ^°^'  ^^"  ^" 
mained  unmoveable,  but  the  hinder  part  was  broken  with  the  violence 
of  the  waves. 

'*-  And  the  soldiers'  counsel  was  to  kill  the  prisoners,  lest  any  of 
them  should  swim  out,  and  escape.  ^^But  the  centurion,  willing  to 
save  Paul,  kept  them  from  their  purpose,  and  commanded  that  they 
which  could  swim  should  cast  themselves  first  into  the  sea,  and  get  to 
land,  '^^  and  the  rest,  some  on  boards,  and  some  on  broken  pieces  of 
the  ship.     And  so  it  came  to  pass,  nhat  they  escaped  all  safe  to  land,  j  ver.^z 


Section  VL — They  land  on  the  Island  of  Melita.  sect,  vi. 

Acts  xxviii.  1-10.  Y   ^  qq^ 

'  And  when  they  were  escaped,  then  they  knew  that  "the  island  was     j.  p.  4773. 
called  Melita.''  ^  And  the  ''barbarous  people  showed  us  no  little  kind-        m^. 
ness:  for  they  kindled  a  fire,  and  received  us  every  one,  because  of  ach.27.a6. 
the  present  rain,  and  because  of  the  cold.  ''  ^^e  Note  8. 

^  And  when  Paul  had  gathered  a  bundle  of  sticks,  and  laid  them  on    \y"l'.  u.  11. 
the  fire,  there  came  a  viper  out  of  the  heat,  and  fastened  on  his  hand,  i  set  No"  9. 
^  And  when  the  barbarians'  saw  the  venomous  beast  hang  on  his  hand,  c  i.  e.  AiV;7,or 
they  said  among  themselves,  "  No  doubt  this  man  is  a  murderer,  whom,   ^'ea,S  wiuTe 
though  he  hath  escaped  the  sea,  yet  Vengeance'  suftereth  not  to  live  !  "    {^"Jti.en are'' 
^  And  he  shook  oft"  the  beast  into  the  fire,  and  ''felt  no  harm  ;  ^  how-  /P\^;;[^,;"ffi~8''- 
beit  they  looked  when  he  should  have  swollen,  or  fallen  down  dead    Luke  10. 19. ' 
suddenly.     But  after  they  had  looked  a  great  while,  and  saw  no  harm 
come  to  him,  they  changed  their  minds,  and  'said  that  he  was  a  god.  « <=h.  14. 11. 

■^  In  the   same   quarters  were  possessions  of  the  chief  man  of  the 
island,  whose  name  was  Publius  ;  who  received    us,  and  lodged  us /ti.o  Greek  «ord 
three  days  courteously.  ^  And  it  came  to  pass,  that  the  father  of  Pub-    'y'^^^'f  ^-E"- 

,.-•'.•'  I'  g  Jam.  5.  14,  ]5. 

hus  lay  sick  ot  a  fever  and  of  a  -bloody  flux  ;  to  whom  Paul  entered  ''  ^i^uke.  5.  &7. 
in,  and  "'prayed,  and 'laid   his  hands  on  him,  and  healed  him.    ''So    Luke  4.  k  ih. 
when  this  was  done,  others  also,  which  had  diseases  in  the  island,    logj:^""  ^*^°' 
came,  and  were  healed  ;  '°  who  also  honored  us  with  many  'honors,  and  '■^}^^;  y^-j'd; 
when  we  departed,  they  laded  us  with  such  things  as  were  necessary. 


Section  VII. — After  three  Months  they  sail  to  Rome.  sect^vii. 

Act?,  xxv'm.ll,  to  former  part  of  ver.X^.                 ,  V.  iE.  60. 

^^  And  after  three  months  we  departed  in  a  ship  of  Alexandria,  which  ^-  ^-  ^'^'^^■ 

had  wintered  in  the  isle,  whose  sign  was  Castor  and  Pollux.'^  i^  And  '^°y^^l^^°""'- 

landing  at  Syracuse,'  we  tarried  there  three  days  ;   '^  and  from  thence  ^  ^«^  ^°^^  '"• 

we  fetched  a  compass,  and  came  to  Rhegium  ;  and  after  one  day  the  '^''^^'"''^  ^i- 
south  wind  blew,  and  we  came  the  next  day  to  Puteoli ;  ^^  where  we 

found  brethren,  and  were  desired  to  tarry  with  them  seven  days.  ~ 


Section  VIIL — St.  Paul  arrives  at  Rome,  and  is  kindly  received  by    gj;cT.  viii. 

the  Brethren.  — 

Acts  xxviii.  Icttter  part  of  ver.  14-16.  T^  p^47r^' 

^4  And  so  we  went  toward  Rome.    ^^  And  from  thence,  when  the       '  Rome.  "" 
brethren  heard  of  us,  they  came  to  meet  us  as  far  as  Appii  Forum,  — 

and  The  Three  Taverns;  whom  when  Paul  saw,  he  thanked  God,  and 
took  courage.  "^  And  when  we  came  to  Rome,  the  centurion  delivered 
the  prisoners  to  the  captain  of  the  guard;  but  "Paul  was  suffered  to  ^tI's'?^" ^' *" 
dwell  by  himself  with  a  soldier  that  kept  him.""  mSceNote  i-2. 


328  THE  EPISTLE  TO  THE  EPHESIANS.  [Part  XIV. 

SECT.  IX.  Section  IX. — St.  Paul  summons  the  Jeivs  at  Rome,  to  explain  to  them 

V.  ^.60.  the  Causes  of  his  Imprisonment. 

J.  P.  4773.  Acts  xxviii.  17-29. 

Rome.  17  ^^jy  \^  Came  to  pass,  that  after  three  days  Paul  called  the  chief 

of  the  Jews  together.     And  when  they  were  come  together,  he  said 

V25^8.^^'^^'  u"^o  them,  "Men  and  brethren,  "though  I  have  committed  nothing 

b  ch.  21.33.  against  the  people,  or  customs  of  our  fathers,  yet  ''was  I  delivered  pris- 

cch. 22. 24. &  oner  from  Jerusalem  into  the  hands  of  the  Romans;  ^^  who,  "when 

24.  10.  &  25.  8.        ,  ,        ,  .         ,  ,  ,    ,  ,  ,  '  ,  ' 

&26. 31.  they  had  examined  me,  would  have  let  me  go,  because  there  was  no 

d  ch.  25. 11.        cause  of  death  in  me.    ^^  But  when  the  Jews  spake  against  it,  '^I  was 

constrained  to  appeal  unto  Caesar;  not  that  I  had  aught  to  accuse  my 

nation   of.    ^°  For   this  cause  therefore  have  I  called  for   you,  to   see 

*si'ah.'— Ed.  ^^^^'  you,  and  to  speak  with  you  ;  because   that  for  the  'Hope  of  Israel  I 

ch.  2fi.  6, 7.        g^j^^  bound  with  •'^this  chain."  ^^  And  they  said  unto  him,  "We  neither 

■^s!*!.  &'4.^i.^&**"  received  letters  out  of  Judaea  concerning  thee,  neither  any  of  the  breth- 

^j.2^2Tim.  1.    Yen  that  came  showed  or  spake  any  harm  of  thee.    ^-But  we  desire 

Philemon  10, 13.  to  hcar  of  tlicc  what  thou  thinkest;  for  as   concerning  this  Sect,  we 

^24'"5''^i4'  fvl\'  ^^^^^'^  ^^^^^  every  where  ^it  is  spoken  against." 

2. 12.' &  4. 14.  ■        -^And  when  they  had  appointed  him  a  day,  there  came  many  to 
*ch "n  3^ fe'^ig    ^™  ^"^*-*  '^^^  lodging;  ''to  whom  he  expounded  and  testified  the  king- 
s' dom  of  God,  persuading  them  concerning  Jesus  'both  out  of  the  Law 
i|eeonch.2u.6,  ^^  Moscs,  and  out  of  the  Prophets,  from  morning  till  evening.    ^4  And 
^ l^-^l;^%^  1^-  ^some  believed  the  things  which  were    spoken,  and    some    believed 
not.    ^^  And   when  they  agreed  not  among  themselves,  they  departed, 
after   that  Paul    had  spoken  one  vi^ord,  "  Well  spake  the  Holy  Ghost 
*2i!Ei'ek".  12.^2^'  by  *Esaias  the  prophet  unto  our  fathers,  ^^  saying, — 
Mark4. 12. '    '  '  Go  uuto  this  pcoplc,  aud  say, 
j^olln^l.  40.  Hearing  ye  shall  hear,  and  shall  not  understand  ; 
^°'"-  ^^-  ®-                       And  seeing  ye  shall  see,  and  not  perceive. 
^^  For  the  heart  of  this  people  is  waxed  gross. 
And  their  ears  are  dull  of  hearing, 
And  their  eyes  have  they  closed  ; 
Lest  they  should  see  with  their  eyes, 
And  hear  with  their  ears, 
And  understand  with  their  heart. 
And  should  be  converted,  and  I  should  heal  them.' 

^^  Be  it  known  therefore  unto  you,  that  the   Salvation  of  God  is  sent 
^h.l3."4M7.''&  'unto  the  Gentiles,  and  that  they  will  hear  it.''  ^9  And  when  he   had 
&26"f7^1^8^^'    ^^''^^  these  words,  the  Jews  departed,  and  had  great  reasoning  among 
Kom.  11.'  11.       themselves. 


Section  X. — St.  Paul  writes  his  Epistle  to  the  Ephcsians,''  to  establish 

sECT^x.  ^/jg^  iji  jj^g  Christian  Faith,  by  describing,  in  the  most  animating 

v.  M.  Gl.  Language,  the  Mercy  of  God  displayed  in  the  Calling  of  the  Gentiles 

J.  P.  4774.  through  Faith  in  Christ,  ivithout  being  subjected  to  the  Law  of  Moses, 

Rome.  ^,jf/  ^Q  enforce  upon  them  that  Holiness  and  Consistency  of  Conduct, 

n  See  Note  13.  which  is  required  of  all  who  have  received  the  knowledge  of  Salvation. 

THE    EPISTLE   TO  THE  EPHESIANS. 

§  1. — chap.  i.  1-14. 
After  his  individual  and  general  salutation,  St.  Paul  breaks  forth  into  rapturous  expres- 
sions of  gratitude  to  God  for  the  spiritual  blessings  he  has  bestowed  on  the  Gentiles ; 
and  for  calling  them  according  to  his  merciful  design,  that  they  might  be  holy  and 
blameless,  his  chosen  people — Predestinated  to  the  adoption  of  children,  through  faith 
in  Jesus  Christ — By  his  blood  they  are  redeemed,  and  their  sins  pardoned— not  by  the 
Mosaic  Law,  but  through  his  abundant  mercy — giving  the  apostles  both  wisdom  in 
spiritual  things,  and  prudence  in  the  exercise  of  them,  and  revealing  to  them  the 
mystery  of  his  will  (the  admission  of  the  Gentiles  into  his  Church,  without  subjecting 


Sect.  X.]  THE  EPISTLE  TO  THE  EPHESIANS.  329 

them  to  the  Jewish  Law.)  and  the  plan  by  which  both  Jews  and  Gentiles  will  be  gath-  §  1. 

ered  together  under  Jesus  Christ  into  one  Church — Through  Christ  the  believing  Jews  a  2  Cor.  1. 1. 

have  obtained  the  spiritual  inheritance  promised  to  the  spiritual  children  of  Abraham,  'q^"""  .'•  J- 

being  predestinated  or  reelected  accordnig   to  the  purpose    of  his  own  will,  through  ^  j  p^j.  ^_  j^ 

faith  in  Christ ;  that  they,  who  were  the  first  who  believed  in  Christ,  should  be  to  the     ch.  6.21.  Col.l. 

praise  of  his  glory,  by  imparting  the  knowledge  of  salvation  to  the  world — In  him  the    j  p  i  ,   o  rp- 

Gentiles  also  have  believed,  when  they  heard  from  the  apostles  the  word  of  truth —     1.4. 

and  by  him  the  Holy  Spirit,  promised  by  the  Father,  was  given,  which  is  the  earnest  e  2  Cor.  1.  3. 

of  the  eternal  inheritance  of  the  Jews,  and  now  of  the  Gentiles,  till  they  together  ob- 

tain  the  purchased  possession  of  heaven,  to  the  praise  and  glory  of  Christ.  6.  12.      "  ' 

^  Paul,  an  apostle  of  Jesus  Christ  "by  the  will  of  God,  Ho  the  saints  •^/Thl'gs^.l.^ia. 
which  are  at  Ephesus,  "and  to  the  faithful  in  Christ  Jesus  !  ^  Grace  ''be    j^'^'"^-  5  ^• 
to  you,  and  peace,  from  God  our  Father,  and /rom  the  Lord  Jesus    1  Pet.  1.2.  &  2. 
^'i^'i-^t.  ^  I  Pgt  ]  20. 

^  Blessed  'be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who  a  Luke  1. 75.  ch. 
hath  blessed  us  with  all  spiritual  blessings  in  heavenly  ^places  in  Christ ;    coi.  i.22.' 
^  according  as  -^He  hath  chosen   us  in  him  "before  the  foundation  of   Tit.'2!'V2f '  '^' 
the  world,  that  we  should  ''be  holy  and  without  blame  before  Him  ;  in  i  Rom.  8. 29, 30. 

.  .  "^  ■  .  .  ver.  II. 

love  ^having  'predestinated  us    unto  ^the  adoption    of   children    by  ^  joi,„  j.  1-2. 
Jesus  Christ  to  himself, 'according  to  the  good  pleasure  of  his  will,   fco;®6'fg 
^  to  the  praise  of  tiie  glory  of  his  grace,  'wherein  He  hath  made  us   ?V-,''-|-. 
accepted  in  "The  Beloved:  "in  "whom  we  have  redemption  through  t  Man.  1.26. 
his  blood   (the  forgiveness  of  sins),  according  to  "the  riches  of  his    J'cor.^Lli." 
grace,  *^  wherein    He   hath  abounded  toward  us    in    all  wisdom  and    '«="■•  ^■ 
prudence,  ^  having ''made  known   unto  us  the  mystery  of  his  will,  ac-   5.15.' 
cording  to  his  good  pleasure 'which  He  hath  purposed   in   himself:  ""j-l^^^j^-^^^l" ^ 
^•^  that  in  the  dispensation  of  '^the   fulness  of  times  'He  might  gather   35.  &  10. 17. 
together  in  one  'all  things"^  in  Christ,  both  which  are  in  theaven,  and  \onK3^.°24~.^' 
which  are  on  earth — even  in  him.  ^'  In  "whom  also  we  have  obtained    9 °{o.':  ?;"].''* 
an  inheritance,  "being  predestinated  according  to  "the  purpose  of  Him    18, 19.  Rev.  5.9. 
who  worketh  all   thin^js  after  the  counsel  of  his  own  will,  ^'^  that  ""we,  ''24.T'9T'2.3'.  ch. 
who  first  ttrusted  in  Christ,  should  ^be  to  the  praise  of  his  glory  ;   ^^in    pJi'.t.^^'  '^" 
whom   ye  also   trusted,   (after  that   ye  heard  'the  word  of  truth,  the  ?  Rom.  le.  2.=;. 
Gospel  of  your  salvation  ;)   in  whom  also,  after  that  ye  believed,  "ye    i.k!  ' 


3. 11. 
1.  1.  9. 


were  sealed  with  that  Holy  Spirit  of  promise,  ^"^  which  ""is  the  earnest  '^Hjlj^ 

of  our  inheritance  'until  the  redemption  of  ''the  purchased  posses- r  cai.  4. 4.  Heb. 

sion,  'unto  the  praise  of  his  glory.  I'p^thw.' 

s  1  Cor.  3.  22, 23.  &  11.  3.  ch.  2.  15.  &  3.  15.  t  Phil.  2.  9,  10.  Col.  1.  20.  f  Or.  (Ac  heavens.  u  Acts  20.  32.  &  26.  18. 

Rom.  8.  17.  Col.  1.  12.  &  3.  24.  'J"it.  3.  7.  Jam.  2.  .5.  ]  Pet.   I.  4.        v  ver.  5.         w  Is.  46.  10,  11.  z  ver.  6,  14.    2  Thess.  2. 

13.        I  Or,  hoped.        y  .Tam.  J.  18.         :  .!ohn  1.  17.2  Cor.  6.  7.        a  -2  Cor.    1.  22.  ch.  4.   30.  ft  2  Cor.    1.  22.  &  5.  5. 
c  Luke  21.  28.  Rom.  8.  23.  cli.  4.  30.        d  Acts  20.  28.          c  ver.  6,  12.  1  Pet.  2.  9. 


§  2. — chap.  i.  15,  to  the  end. 

St.  Paul  thanks  God  for  their  conversion,  and  prays  that  they  may  be  further  enlightened 
in  the  knowledge  of  the  truth,  and  attain  to  the  fullest  conception  of  the  blessings  of 
the  Gospel,  and  its  glorious  Author,  by  whose  power  Christ  was  raised  from  the  dead, 
and  exalted  to  supreme  dignity  and  dominion  in  this  world,  and  that  which  is  to  come 
— All  things  are  subjected  to  Him,  for  the  advantage  of  the  Church — which  is  consid-  ^  ■^■ 

cred  more  particularly  as  his  body — of  which  he  is  the  Supreme  Head — The   Church  "  Col.  1.  4. 
receiving  the  fulness  of  its  spiritual  gifts  and  graces  from  Him  who  fills  all  persons  in   ,  t;        ,   q  ' 
all  places,  and  is  all  in  all.  Phii.  ].  b, '4. 

^^  A\  HEREFORE  I  also,  "after  I  heard  of  your  faith  in  the  Lord  Je-    ixiiess.'i.s. 
sus,  and  love  unto  all  the  saints,  ^^  cease 'not  to  give  thanks  for  you,  /johngo.n^' 
making  mention  of  you  in  my  prayers  ;  ^"  that  'the  God  of  our  Lord  d  coi.  i.  9. 
Jesus  Christ,  the  Father  of  glory,  ''may  give   unto  you  the  Spirit  of  \^,l'JZfme^: 
wisdom    and   revelation  *in    the   knowledge  of   him:  ^^  the 'eyes  of  e\cts26.  is. 
your  understanding  being  enlightened  ;  that  ye  may  know  what  is  'the  ■^4'''-  ^-  ^--  ^  '*• 
hope  of  his  calling,  and  what  the  riches  of  the  glory  of  his  'inheritance  ^  ver.  il 
in  the  saints,  ^^ and  what  is  the  exceeding  greatness  of  his  power  to  ''i%^&h^it. 
US-ward  who  beheve,  ''according  to  the  working  tof  his  mightv  power,  1  Gr.  of  the  might 
2°  which  He  wrought  in  Christ,  when  'He  raised  him  from  the  dead,  ,lcts2."2C33. 

VOL.  II.  42  BB* 


330  THE  EPISTLE  TO  THE  EPHESIANS.               [Part  XIV, 

"'Acts'7.^55'56.  ^^^  ^ ^^^  ^^^  ^^  ^^^^  ^^^^  right  hand  in  the  heavenly  places,  ~^  (far  ^ above 

i'°3"&ib"F>'"  ^"^  'principahty,  and  power,  and  might,  and  dominion,  and  every  name 

it  Phil.  9. 9, 10.  that  is  named,  not  only  in  this  world,  but  also  in   that  which  is  to 

coK2. 10.  Heb.  pQj^g  .^  ^- and  '"hath  put  all  things  under  his  feet,  and  gave  him  "to  be 

I  Rom.  8. 38.  the  head  over  all  things  to  the  Church,  ^^  which  "is  his  body,  ''the  fulness 
15.    '    '      'of  him  'that  filleth  all  in  all. 

m  Ps.  8.  6.     See  

Mutt.  -28.  18. 

1  Cor.  15.  27.  §  3. — chap.  11.  1-10. 

'  7\-  ,f.  St.  Paul,  to  excite  the  gratitude  of  the  Ephcsians,  reminds  them  of  tlie  love  of  Christ, 

Col.'l.  18.'  Heb.  who  hath  quickened  them,  or  filled  them  with  his  grace,  when  they  were  dead  in  tres- 

^-  ^"  passes  and  sins — He  describes  their  character  and  conduct  in  their  heathen  state — Then 

"]  Cor.  12.  12  ^^  *'^^  name  of  the  converted  Jews  he  acknowledges  that  they  also,  before  their  con- 

27.  cli.  4.  12.  &.  version,  followed  the  same  course   of  life,  so  that  they,  as  well  as  the  Gentiles,  had 

18  24.        °  '    '  become  naturally  the  children  of  wrath — But  God,  in  his  great  mercy,  of  his  own  free 

P  Col.  2.  10.  grace,  had  provided  for  them  the  means  of  salvation,  and  had  quickened  them,  or  made 

g  1  Cor.  12.  6.  both   the  Jews  and  Gentiles  alive  in  Christ — alive  from  the  death  of  sin  to  the  life  of 

1].'    '     '       '   '  righteousness,  and  had  raised  them  up  togetlier,  or  given  to  them,  by  his  resurrection, 


the  anticipation  of  their  own,  and  by  his  exaltation,  the  hope  that  they,  through  him, 
may  be  received  into  heavenly  places — thereby  declaring  the  exceeding  riches  of  his 
mercy  and  forgiveness  through  Christ  Jesus — For  by  the  mercy  of  God,  through  faith, 
were  they  saved ;  not  by  works  of  the  Mosaic  Law,  or  merit  of  their  own,  lest  any 
man  should  boast,  but  by  the  free  gift  and  will  of  God — For  they  were  his  workman- 
ship, He  himself  having  created  them  in  Clirist  Jesus  unto  good  works,  which  God 
had  before  decreed,  by  the  influences  of  his  Holy  Spirit,  they  should  have  the  power 
5  "^'  of  performing. 

"cof's^il^'  ^  And  "you  hath  He   quickened,  'who  were   dead   in   trespasses  and 

*  ver.  5.  ch.  4. 18.  sins,  ^  (whcrciu  '^in  time  past  ye  walked  according  to  the  course  of 
%!S°coi.".'2i!  this  world,  according  to  ''the  prince  of  the  power  of  the  air,  the  spirit 

&  3. 7.1  John     ti^at  now  worketh  in  'the  cliildren  of  disobedience;  ^amono-^whom 
5.  ly.  ...  .p.  '~ 

d  ch.  6.12.  also  we  all  had  our  conversation  in  times  past  in  '"the  lusts  of  our  flesh, 

e  ch.  5. 6.  Co).  3.  fulfilling  *the  desires  of  the  flesh  and  of  the  mind,  and  ''were  by  na- 

/  Tit.  3. 3. 1  Pet.  ture  the  children  of  wrath,  even  as  others;  "*  but  God, 'who  is  rich  in 

^■g'  mercy,  for  his  great  love  wherewith  he  loved  us)  .  .  .  .  ^  even  ^vvhen  we 

*  gt.  the  wills,  were  dead  in  sins,  hath  *" quickened  us  together  with  Christ,  (fby  grace 
h  Ps. 51. 5. Rom.  ye  are  saved!)  ''and  hath  raised  us  up  together,  and  made  us  sit  to- 
i  Rori^i.  10. 19.      gether  'in  heavenly  places  in  Christ  Jesus  ;  "  that  in  the  ages  to  come 

ch.  1.7.  ver.  7.    Hemio;ht   show  the  exceeding  riches  of  his  grace,  in  '"his  kindness 

7  Rom.  5.  fi,  8,  10.  p  ,  i     />,i     •        t  s -r«         ;.i  i   o   i  i 

ver.  1.  toward  us  tlirough  CInist  Jesus,  ''ror    by  grace  are  ye  saved    tliroujh 

''cX-i%^,\3.&:  ^'^'th  ;    and    that  not  of  yourselves, ''it  is  "the  gift  of  God  :  ^not  'of 

3.1,3.    '  works,  lest  any  man  should  boast.   ^^  For  we  are  'his  workmanship, 

Vace ^  sVe°Act8  Created  in  Christ  Jesus  unto  good  works,  Vhich  God    hath   before 

ritH'.l'!''^'  tordained  that  we  should  walk  in  them. 

I  ch.  1.  20.  


»»  '^it-  3-  4.  §  4. — chap.  ii.  11,  to  ihe  end. 

24.  9" Tim.  1.  9."  The  Apostle,  after  having  described  the  fallen  state  of  the  Jew  and  Gentile,  desires  the 

0  Rom.  4. 16.  Gentiles  to  remember  that  before  they   were  converted  they  had  no  knowledge  of 

P  Matt.  If..  17.  Christ — they  were   alienated   from   the  privileges  of  the  Jewish  people,  without  a  part 

Roin.  10.  Jl   15  in  tlie  covenant  of  promise  made  to  Abraham;  without  a  well-grounded  hope  of  par- 

17.  ch.  1.  19.  don  of  sin,  or  the  immortality  of  the  soul  ;  without  God  in  the  world — but  now.  by  faith 

Phil.  1.  29.  .                         ' 

R  '    V'^  17  ^"^  Christ,  them,  who  were  far  removed  from  the  covenant  of  promise,  God  has  brought 

28.  ii.  4.  2.  L  9.'  nigh  by  the  blood  of  Christ,  who  has  died  for  Jew  and  Gentile,  and  has  become  a  peace- 

l^Cor  V  '>9  30  offering,  and  has  f  >rmed  one  Church  out  of  the  believers  of  botli  people  ;  and  by  his 

31.  3  Tim.  i.  9!  death  in  the  flesh  has  abolished  the  Jewish  ordinances  that  separated  them,  and  were 

'^"'  ^-  ^'  the  causes  of  their  enmity  ;  and  has  united  them  both  in  himself,  as  one  new  man,  or 

'"ps.^"oo.  3!  Is.  one  new  body,  making  peace  between  them,  that  he  might  reconcile  both  to  God  by 

19.  25.  &L  29.  23.  the  atoning  sacrifice  of  his  body  ;  having  slain  or  destroyed  the  enmity  between  God 

3.  3  5.  I  Cor'.'V  ^^^  man,  produced  by  sin — and  who.  after  his  resurrection,  preached,   through   his 

9.  2  Cor.  5.  5,  apostles,  peace  and  reconciliation,  both  to  Jew  and  Gentile,  and  tlirough  him  both  have 

Ti't.'^2!  14.    '  access  by  the  same  Holy  Spirit  to  the  same  Father — The  Gentiles  being  no  longer 

s  ch.  1.  4.  strangers,  but  incorporated  with  the  Jews,  are  admitted  into  the  same  privileges  with 

%Oi, prepared.  his  holy  people;  belonging  to  his  house,  or  visible  Church,  which  is  built  upon  the 

doctrine  taught  by  the  Prophets  in  the  Old,  and  the  Apostles  in  the  New.  Dispensation, 

Jesus   Christ  himself  the  corner-stone,  connecting  the  Jews  and  Gentiles  together  in 


Sect.  X.]  THE  EPISTLE  TO  THE  EPHESIANS.  33 1 

the  same  building — by  whom  the  building,  composed  of  Jews  and  Gentiles,  fitly  joined  k  4^ 

together,  groweth  by  the  accession  of  new  converts  into  a  holy  temple  unto  God — And  ^  j  ^^^^  ,-,  „ 
through  Christ,  they,  his  brethren,  are   builded   together,  that  they   may  become   the     ch.  5.  8.  Col.  1. 
habitation  of  God,  his  Spirit  living  within  them. 
1111.7  a  ,  I  7     .  •         •  «-.•!•       6  Rom- 2.  08,29 

^MYherefore   remember,  that  ye  oetn^  in  time   past  (jrentiles  in    coi.2. 11. 
the  flesh  (who  are  called  Uncircumcision  by  that  which  is  called  Hhe  "1^  yif'  ^^"  ^°'" 
Circumcision  in  the  flesh  made  by  hands),  ^^  that  '^at  that  time  ye  were  d  seeEzek.  13. 
without  Christ, ''(being  aliens  from  the  commonwealth  of  Israel,  and  /Rom. 9.^4  s^' 
strangers    from  'the    covenants    of    promise,  -'^having    no    hope,  *^and  / 1  Thess.  4. 13 
without  God  in  the  world,)  ^^  but  ''now  in  Christ  Jesus  ye  who  some-  ^I'^i'hgg;  ^4  5 
times  were  'far  off"  are  made  nigh  by  the  blood  of  Christ.  ^'^  For  •'he  a  cai.  3. 28. 
is  our  Peace,  ''who  hath  made  both  one,  and  hath  broken  down  the  »  Acts  2. 39.  ver 
middle  wall  of  partition   between  us;  ^^  having 'abolished   in '"his  flesh  j  mic.  5.  5. 
the  enmity,  even  the  Law  of  commandments  contained  in  ordinances;    aVi"  10.' 36." 
for  to  make  in   himself  of  twain  one  "new  man,  so   making   peace,    cThbo! 
^^  and  that    he  might  "reconcile  both   unto  God   in  one  body  by  the  t  Joim  10.  le. 
cross,  ^having  slain   the  enmity  *lhereby.  ^''^  And  came 'and  preached  ,  p^,,' g  J4' 20. 
peace  to  you  which  were  afar  off',  and  'to  them  that  were  nigh  ;  ^"^  for  m  coi.  i.  22. 
■'through  him  we  both  have  access  'by  one  Spirit  unto  the  Father.         ""Gax.T.iiHi.A. 

^^  Now   therefore   ye  are   no   more  strangers   and   foreigners,   but   ^\ 
"fellow-citizens  with  the  saints,  and  of  "the  household  of  God,  ~^  and    22.  "  '    '    ' 
"are  built  ""upon   the  foundation  of  the  "Apostles  and  Prophets,  Jesus  ^s^'s'.'coT  2.  u. 
Christ    himself   being  "'the   chief   corner-s^o«e  ;   ^Mn  "whom  all   the  *ox,inhimseif. 
building  fitly  framed  together  groweth   unto  ''a  holy   temple  in   the  'J^io"\c^tsl^39' 
Lord:  ^^  in 'whom   ye  also  are  builded  together  for  a  habitation  of    &10. kRom.' 
God  through  the  Spirit.  r  Ps.  m  14.' 

s  John  10.  9.  &  14.  6.  Rom.  5.  2.  ch.  3.  12.  Heb.  4.  l(i.  &  10.  19,  20.  1  Pet.  3.  18.  t  1  Cor.  12.  13.  cli.  4.  4.  u  Phil.  3.  20. 
Hel).  13.  23,  23.  v  Gal.  6.  10.  ch.  3.  15.  w  I  Cor.  3.  9,  10.  ch.  4.  12.  1  Pet.  2.  4,  ^.  x  Mutt.  IG.  18.  Gal  2.  9.  Rev.  21. 
14.  V  1  Cor.  12.  28.  ch.  4.  11.  z  Ps.  118.  22.  Is.  28.  16.  Matt.  21.  42.  a  ch.  4.  15,  16.  4  1  Cor.  3.  17.  &  6. 19.  2  Cor.  6. 16. 
c  1  Pot.  2.  .5. 


§5. 

§  5. — chap.  iii.  1-12.  a  Acts  21.  33.  & 

St.  Paul  affirms,  that  for  maintaining  the  admission  of  the  Gentiles  to  the  same  privileges     i."&  6. 20.  Phil! 
as  the   Jews,  without  being  bound    by    the   Law   of   Moses,   he    was  now   suffering     ^-  ">  ^3'  '"*'  '^^• 
imprisonment— a  circumstance  tliey  could  not  doubt,  as  they  had  heard  of  the  dispen-    2  Tim',  l'.  8.'& 
sation  of  grace  committed  to  him  on  their  account — That  God,  by  immediate  revelation      ^•^-  I'li'lemon 
had   revealed  to  him  this  doctrine  ;  as  he  had  already  told  them  (chap.  i.  9,  10.  and  ii.  j  q,,,'  5  j,  qq, 
11,  to  the  end) — that  the  Gentiles  should  be  joint-heirs,  united  in  one  body  with  the     1.  2-i.  2Ti'm.  2." 
Jews,  and  joint-partakers  of  his  promise  concerning  Christ  by  the  Gospel — of  which     ^^' 
he  was  made  a  minister,  according  to  the  effectual  working  of  the  free  gifl  of  grace,  "^^"l  Cor.'t]^' 
that  he  might  preach  the  plan  of  salvation  through  Christ — That  both  Jews  and  Gen-     ch.  4.  7.  Col.  1. 
tiles  may   have   sufficient  light  to  be  able  to  comprehend  the  mystery  of  bringing  all     ^' 
mankind  to  salvation  through  faith  in  Christ,  which  God  till  now  hath  kept  hfdden —  ''l3.'2!Rom!'l^3. 
although,  like   the  other  dispensations,  it  was  created  or  formed  by  Jesus  Christ  from    ^'''-  ^-  ^^-  '^''^^^ 
the   foundation  of  the  world — That  tlie  manifold  wisdom  of  God.  irradnallv   discover-       \ 
mg  itself,  might  be  made  evident  to  the  angelic   spirits,  by  his  dealings   with   tlie     i  26. 17',  Is! 
Church  according  to  the  external  arrangements  or  economy  he  made  or  constituted  in  f  GA.  1.  12. 
Christ  Jesus,  through  whom   we  may  freely  address  our  prayers,  and  have  access  to  ^Kom.  16. 25. 

God,  in  the  full  assurance  of  being  heard  through  faith.  *""''  ''  ^^'  ^' 

^  ^  A  ch.  1. 9, 10. 

'^  For  this   cause  I   Paul,  "the   prisoner  of    Jesus  Christ  *for  you  *  Or,  a  imeie- 
Gentiles — -  if  ye  have  heard  of  'the  dispensation  of  the  grace  of  God  t  ic'or.  4.  i.ch. 
"which  is  given  me  to  you-ward,  ^  how  'that  %  revelation  ^he  made  jAet!',o.28. 
known   unto  me    the    mystery,    (as  *!   wrote  *afore   in   few  words,    Ro>ni6".25;ver. 
^whereby,  when  ye  read,  ye  may  understand  my  knowledge 'in  the  ich.2. 20. 
mystery  of  Christ,)  ^  which  ^in  other  ages  was  not  made  known  unto  ^^^"W^^^^- 
the  sons  of   men,  *as  it  is  now  revealed   unto  the   holy  apostles  and  ^^'ch.l.  15,  le. 
prophets  by  the  Spirit;  Hhat  the  Gentiles  'should  be  fellow-heirs,  and  ^Ro'm.^s.V 
"of  the  same  body,  and  "partakers  of  his  promise   in  Christ  by  the    RoVi^g^' 
Gospel:  '^  whereof  "I  was  made  a  minister,  ^according  to  the  gift  of  9  Rom.  I's.  k 
the  grace   of  God  given   unto  me   by 'the  effectual   working  of  his    ^;  ^- ^^•^°'•^• 
power:— ^unto  me,  ^vho  am   less  than  the  least  of  all  saints,  is  this  '/Tim.il'fs. 


332  THE  EPISTLE  TO  THE  EPHESIANS.  [Part  XIV. 

*8'''i't'''"2*7^"  g*'^ce  given,  that  'I  should   preach  among  the  Gentiles  'the  unseaich- 

sTim.  1. 11.  able  riches  of  Christ ;  ^  and  to  make  all  men  see  what  is  the  fellowship 

£  di.  1. 7.  Col.  1.  of  "the  mystery,  "which  from  the  beginning  of  the  world  hath  been 

uver.  3.  ch.  1.9.  hid  in  God,  '"who  created  all  things  by  Jesus  Christ:  ^"  to  ""the  intent 

D  Rom.  16.25.  that  uow  ^unto  the  principalities  and  powers  in  heavenly  p/aces  ""might 

T.'^coi'.  1. 20.'  '  be  known  by  the  Church  the   manifold   wisdom  of  God, '^  according 

'"/s' cfo'i.'^'L  16^  "to  the  eternal   purpose  which  he  purposed  in  Christ  Jesus  our  Lord, 

Heb.  1.2.  12  jj^  whom  we  have  boldness  and  ''access  "with  confidence  by  the  faith 

X  1  Pet.  1.  12.  ~    J  .  •' 

y  Rom.  8.  38.  ch.    Ot     llim. 

1.  21.  Col.  1.  16.  

1  Pet.  3.  22. 

^}^°''-  o"  I'c,  §  6. — chap.  iii.  13,  to  the  end. 

1  run.  3.  16.  j  ^  ; 

a  ch.  1.  9.  St.  Paul  desires  the  Ephesians  not  to  be  discouraged  by  his  tribulations  on  their  account 

b  ch.  2. 18.  — as  they  are  for  their  glory  or  advantage,  proving  his  fidelity  and  firm  conviction  of 

c  Heb.  4. 16.  tjjg  truth  of  the  doctrine  revealed  to  him  concerning  them — That  they  might  not  faint, 

St.  Paul  prays  for  them  to  God  ;  from  whom  all  believers  upon  earth,  and  spirits  in 

heaven,  are  named,  that  he  vi^ould  grant  them,  according  to  the  riches  of  his  free 

mercy,  to  be   mightily  strengthened  by   his  Holy  Spirit  in  their  inner  man,  or  soul ; 

r  ^  that  being  rooted  and  founded  in  the  love  of  Christ,  they  may  be  able  to  comprehend 

the  infinite  dimensions  of  the  Christian  Temple,  or  Church,  which  extends  over  all  the 

"phU^l.  14.  '  earth,   reaching  to  heaven,  and  is  founded  on  the  love  of  God  and  of  Christ,  which 

1  Thess.  3.  3.  surpasses  finite  knowledge — that  they  may  be  filled  with  all  the  spiritual  gifts  of  God — 
*  ^^'■'  ^'  To  strengthen  tlie  faith  of  the  Ephesians  who  had  already  experienced  the  stronger 
w   ,  °/'in  pui  power  of  God   working  in  them,  by  the  spiritual  gifts  imparted  to  them,  he  ends  with 

2.  9, 10,  11.  a  sublime  doxology. 

^^7'!'philM.'^l9.  ^^  Wherefore  "I  desire  that  ye   faint  not  at  my  tribulations  'for 

Col.  1.27.  you^  '^which  is  your  glory.  ^^  For  this  cause  I  bow  my  knees  unto  the 

^i!\h  ^°'  "° '  Father  of  our  Lord  Jesus  Christ,  ^^  of    whom  ''the  whole  family  in 

g- Rom.  7.22.  hcavcu  and  earth  is  named,  ^'^  that  He  would  grant  you,  'according  to 

2  Cor   4.  16.  "  .  .  .    . 

A  John  14. 23.  ch.  thc  richcs  of  his  glory, -^to  be  strengthened  with  might  by  his  Spirit 
^■^^-  ^in  the  inner  man  ;  ^"  that  ''Christ  may  dwell  in  your  hearts  by  faith  : 

t  Col.  1.  23.  &  2.       ,  ...  '  ,  1      1    •       I  IS  ,1  I  1       : 

7.  that  ye,  'being  rooted  and  grounded  in  love,  ^"  may  'be  able  to  com- 
jch.  1. 18.  prehend  with  all  saints  *'what  is  the  breadth,  and  length,  and  depth, 

12.°"'    '  '    '  and  height ;  ^^  and  to  know  the  love  of  Christ,  which  passeth  knowl- 

'/"'''"  coN'^'g  ^dge,  that  ye  might  be  filled  'with  all  the  fulness  of  God. 

10.  '        20  ]>^ow  ""unto  Him  that  is  able  to  do  exceeding  abundantly  "above 

^iudrii.^'    '  all  that  we  ask  or  think,  "according  to  the  power  that  worketh  in  us, 

nicor.2. 9.  21  uuto  ^Hiiu  bc  gloiy  iu  the  Church  by  Christ  Jesus  throughout  all 

"2"'  ■   ° ■  ■  ages,  world  without  end  !     Amen. 

pRom.  11.  36.  & 
16.  27.  Heb.  13.  

ai. 

§  7. — chap.  iv.  1-0. 

As  an  inducement  to  the  Ephesians  to  attend  to  his  exhortations,  he  reminds  them  that 

°     ■  he  is  now  a  prisoner  of  the   Lord  for  their  sakes — that  he  who  is  in  bondage  calls  on 

a  ch.  3.  1.  them  who  are  at  liberty  to  walk  worthy  of  the  high  privileges  to  which  they  are  called 

Philemon  1,9.  •'  •  ?i  1  1  1  1 

*  Or  in  the.  Lord.  — i"  subjection,  meekness,  patience,  bearing  with  one  another — that  they  may  keep 

b  Phil.  1.  27.  Col.  tliat  unity  which  becomes  those  who  are  regenerated  and  influenced  by  one  Spirit,  join- 

1.  10. 1  Thess.  ji^g.  t]jpin  together  in  the  bond  of  peace — For  in  the  Gospel  of  Christ  there  is  no  division 

c  Acts  20. 19.  — There  is  one  body,  or  Church  of  Christ — one  Holy  Spirit  animating  that  body — one 

Gal.  .5.  22,  23.  hope  of  everlasting  life — one  Lord  who  is  head  of  that  body — one  system  of  religion, 

?V  1  %  14     "  ^"'^  condition   of  salvation — one   baptism  in  the  name  of  the   Holy  Trinity — and  one 

,,    '    '„  \  God — The   Father  of  Jews  and   Gentiles,  who  is  above   all,  and  pervades  all — and 

e  Rom.  12.  5.  .... 

1  Cor.  12.  ]2, 13.       through  his  Spirit  is  in  all. 

/icor.  12. 4,  II.  'I  THEREFORE  (thc  "prisoncr  *of  thc  Lord)  beseech  you  that  ye 
^ch.  1. 18.  Svalk  worthy  of  the  vocation  wherewith  ye  are  called,  -  with  "^all  low- 

8.  fi.°&  12. 5*.      liness  and  meekness,  with  long-sufl^cring,  forbearing  one  another  in 

2  Cor.  11.4.       ]0ve  ;  3  endeavouring  to  keep  the  unity  of  the  Spirit ''in  the  bond  of 

i  .luile  3.  ver.  13.  ,  c  •  t->      1  i    /■  1-1     ■    •  11      1    • 

j  oiii.  3. 27, 28.  peace.  ■*  Ikcre  is  one  liody,  and  one  fejMrit,  even  as  ye  arc  called  in 
/"'iVl'jo  ^"^  ^hope  of  your  calling;  •'"'one  ''Lord,  'one  faith,  ^one  baptism,  '^onc 
Vcor.s.G.'&ia.  *God  and  Father  of  all,  who  is  above  all,  and  'through  all,  and  in 
I  Rom.  11.36.      you  all. 


Sect.  X.]  THE  EPISTLE  TO  THE  EPHESIANS.  333 

§  8. — chap.  iv.  7-lC. 
St.  Paul  sliows  that  the  same  God  who  makes  all  mankind  equal  in  their  spiritual  bless- 
ino-s,  has  allotted  to  every  man  offices  suitable  to  the  exercise  and  nature  of  those  gifts 
he  has  received,  according  to  the  words  of  David,  (Ps.  Ixviii.  18.) — Now  this  expres- 
sion that  he  ascended,  implies  that  he  descended  first  into  the  lower  parts  of  the  earth ; 
that  he  came  down  from  heaven,  and  submitted  to  lie  in  the  grave  of  death  ;  and  that 
he,  who  descended,  and  humbled  himself,  is  the  same  Divine  Being  who  ascended  into 
the  heaven  of  heavens,  that  he  might  become  the  fountain  of  all  blessings,  and  fill  both 
Jews  and  Gentiles  with  the  gifts  and  graces  of  his  Holy  Spirit,  according  to  their  dif- 
ferent functions — That  he  has  instituted  a  variety  of  offices  in  the  Church  for  its  edifi- 
cation and  perfection,  till  Jews  and  Gentiles  are  all  converted  to  the  Christian  faith, 
and  have  attained  to  the  true  knowledge  of  the  incarnation  and  atonement  of  the  Son 
of  God,  till  tlie  Church  as  a  body  has  arrived  to  the  maturity  of  a  perfect  man,  to  the 
full  measure  of  the  spiritual  stature,  endued  with  all  the  fulness  of  the  gifts  of  Christ 
— He  exhorts  them,  therefore,  to  become  steadfast  in  their  faith,  and  not  to  be  easily 
led  astray  by  the  deception  and  cunning  craftiness  of  the  Judaizing  teachers,  but  to 
adhere  to  the  doctrines  of  the  Gospel,  in  that  love  and  charity  which  it  inculcates ;  §  8. 

that  they  may   grow  up  as  members  of  his  body,  who  is  the  Head,  even  Christ;  by  a  Rom.  12.  3,  6. 
whom  the  whole  body  of  Christians  being  joined  together  in  one  Church,  and  every     '  •-"<"■■  12.  11. 
member  fitted  for  its  own  office  or  place,  like  the  human  body,  grows  to  maturity  by  *  J*^-  GS^IS. 
the  proper  exercise  of  the  spiritual  functions  of  its  individual  members.  Col.  2.''] 5. 

'''But  "unto  every  one  of  us  is  o-iven  erace  accordinar  to  the  meas-  *  oi,  a  multitude 
ure  of  the  gift  of  Christ.    ^  (Wherefore  He  \saith, —  djoims.  13.  & 

6.  33,  62. 

"When  he  ascended  up  on  high,  '^he  led  *captivity  captive,  eActsi.  9, 11. 

And  gave  gifts  unto  men."  Heb.%'.  14.  &? 

2ti.  &  8.  1.  &  9. 

^  Now  ''that  he  ascended,  what  is  it  but  that  he  also  descended  [firstl    2"*- 
into  the  lower  parts  of  the  earth  ?  ^"^  He  that  descended  is  the  same  |  or,/«7/;/. 
also  "that  ascended  up  far  above  all  heavens, -^that  he  might  tfill  all  ^icor.  12.  as. 

ch   2>  20 

things.)   1^  And  "he  gave  some,  Apostles;  and  some,  Prophets;  and  7,  Acts  21. 8. 
some,  ''Evangelists  ;  and    some,  'Pastors    and  ^Teachers ;   ^~  for  ''the  .'^7""'^'^: 

"^  "  i  Acts  20,  28. 

perfecting  of  the  saints,  for  the  work  of  the  ministry,  'for  the  edifying  j  Rom.  12. 7. 
of  "'the  body  of  Christ ;  ^^  till  we  all  come  tin  the  unity  of  the  faith,  *  1  c<»-- 12. 7. 
"and  of  the    knowledge  of  "the  Son  of  God,  unto ''a  perfect  man,  „  ch.T.  23.  cd. 
unto  the  measure  of  the  *stature  of  the  fulness  of  Christ:  '■*  that  we    ^•2•'• 
henceforth  be  no  more  'children,  '^tossed  to  and  fro,  and  carried  about    unUy!'^" ^'"' 
with  every  %vind  of  doctrine,  by  the    sleight  of   men,  and  cunning  "^"o'--- -• 
craftiness 'whereby  they  lie  in  wait  to  deceive;  ^^but  tspeaking  "the  ^icor. T4.20. 
truth  in  love,  "may  grow  up  into  him  in  all  things,  '"which  is  the  Head,  ^•^°'-  ^-  ^^• 
CTtn  Christ:  ^^  from  "^  whom  the  whole  body  fitly  joined  together  and  ^ig.'os'g.  icor. 
compacted  by  that  which   every  joint    supplieth,  according   to   the    ^'^•-°- 
effectual  working  in  the  measure  of  every  part,  maketh  increase  of  .,  Matt.  11. 7. 
the  body  unto  the  edifying  of  itself  in  love.  tRom.  le.  is. 

•^  -        °  2  Cor.  2.  17. 

f  Or,  being  sin- 

§  9. — chap.  iv.  17-24.  cere. 

The  Apostle,  in  the  name,  and  by  the  authority  of  Christ,  commands  the  Ephesians  to  "2Cor'4  ^%er 

renounce  the  vices  which  prevailed  among  the  unconverted  Gentiles,  in  the  foolisli-  2.3.  I  John  3.  18. 

ness  and  darkness  of  their  minds,  who  are  alienated  from  tlie  principles  of  true  religion,  v  ch.  1.  22.  &  2. 
and  have  lost  the  divine  life  in  the  soul,  by  reason  of  their  insensible  obstinacy :  who, 
being  devoid  of  the  sense  of  shame,  had  given  themselves  over  to  the   grossest  profli-      p  ,  .-,  ,q' 
gacy  and  uncleanness — But  they,  who  have  heard  and  received  the  doctrines  of  Christi-  •~^^- 

anity,  are  taught  better  things — They   are   required  to  put  off  the   old  man,  or  the 
unconverted,  natural,  and  animal  character,  whose  actions  are  regulated  by  the  lusts  ^ 

of  the   flesh,  and  to  be  renewed  in  the  general  temper  and  faculties  of  their  minds,  to  "  '^^-  p-  ^j  2,  -J. 

become  new  creatures,  created  again  after  the  image  of  God,  in  righteousness  and  true  7.  1  pet.  4.  3. ' 

holiness.  b  Uom.  1.  21. 

^^This  I  say  therefore,  and  testify  in  the  Lord,  that  "ye  henceforth  ^ "^h.*2.~i''.^Gai. 
walk  not  as  other  Gentiles  walk,  ''in  the  vanity  of  their  mind,  '®  having   j-^-  i  Thess. 4. 
"the  understanding  darkened,  "^being  alienated   from  the  life  of  God  /i?om.  1. 21. 
through  the  ignorance  that  is  in  them,  because  of ''the  *blindness  of  *  or,  hardness. 
their  heart :  ^^  who  •'being  past  feeling  "have  given  themselves  over  unto  „  Ro^i^aV  26. 
lasciviousness,  to  work  all  uncleanness  with  greediness.  ^°  But  ye  have    11*^1.4.3. 


334 


THE  EPISTLE  TO  THE  EPHESIANS. 


[Part  XIV. 


h  cli  1.  13. 

I  Col.  2.  11.  &  3. 

8,  9.  Heb.  12.  1. 

1  Pet.  2.  1. 
;■  ch.  2.  2,  3.  ver. 

17.  Col.  3.  7. 

1  Pet.  4.  3. 
k  Rom.  6.  6. 

I  Rom.  12.  2. 

Col.  3.  10. 
m  Rom.  6.  4. 

2  Cor.  5.  17. 
Gal.  6.  15.  ch.  6. 
11.  Col.  3.  10. 

re  ch.  2.  10. 

f  Or,  holiness  of 
truth. 


§  ]0. 

a  Zech.  8.  IG. 
ver.  15.  Col.  3. 

b  Rom.  12.  5. 

c  Ps.  4.  4.  &  37. 
8. 

d  2Cor.  2. 10, 11. 
Jam.  4.  7.  1  Pet. 
5.9. 

e  Acts  20.  35. 

1  Thtiss.  4.  n. 

2  Thess.  3.  8, 
11,  12. 

*  Or,  to  distribiUe, 
/Luke  3   11 
g  Miitt.  12.  3fi. 

ch.  5.  4.  Col.  3. 

8. 
h  Col.  4.  6. 

1  Thess.  5.  11. 
■f  Or,  to  edify 

profitably. 
i  Col.  3.  16. 
j  Is.  7.  13.  &  63. 

10.  Ezek.  16.  43. 

1  Thess.  5.  19. 
k  ch.  1.  13. 
I  Luke  21.  28. 

Rom.  8.  23.  ch. 

1.  14. 


§    11. 


a  Col.  3.  8,  19. 
6  Tit.  3.  2.  Jam. 

4.  11.  1  Pet.  2. 

I. 

c  Tit.  3.  3. 
d  2  Cor.  2.  10. 

Col.  3.  12,  13. 
e  Matt.  6.  14. 

Mark  11.  25. 
/  Matt.  5.  45,  48. 

LuUe  6.  30.  ch. 

4.32. 
g  John  13.  34.  cSt 

15.  12.  1  Thess. 

4.  9.  1  John  3. 

11,23.  &  4.  21. 
h  Gal.  1.  4.  &2. 

20.  Heb.  7.27. 

&  9.  14,  20.  & 

10.  10,  12. 

I  John  3.  16. 


not  so  learned  Christ ;  ~^  if  ''so  be  that  ye  have  heard  Him,  and  have 
been  taught  by  Him,  as  the  truth  is  in  Jesus :  ^'  that  ye  'put  off  con- 
cerning ^the  former  conversation  ^the  old  man,  which  is  corrupt 
according  to  the  deceitful  lusts;  -''and 'be  renewed  in  the  spirit  of 
your  mind,  ^^  and  that  ye  "'put  on  the  new  man,  which  after  God  "is 
created  in  righteousness  and  ttrue  holiness. 


§  10.— chap.  iv.  25-30. 
The  Apostle  erhorls  those  who  are  thus  renewed  to  put  off  the  sin  of  lying  and  prevari- 
cation, which  was  countenanced  by  some  of  their  heathen  philosophers — He  desires 
tlieni  to  consider  themselves  as  one  body,  and  not  to  let  one  member  deceive  another — 
He  cautions  them  against  anger,  more  particularly  against  its  continued  indulgence, 
which  excites  malice,  and  gives  an  opportunity  to  the  Devil  to  tempt  to  sin — He  pro- 
hibits stealing,  which  was  partly  permitted  by  the  rabbins,  provided  a  portion  was 
given  to  the  poor ;  and  commands  them  to  act  honestly,  and  to  labor,  that  they  may 
have  to  give  to  him  that  needeth — To  abstain  from  all  impure  conversation,  and  to 
endeavour  in  their  discourse  to  minister  grace,  and  to  edify  those  with  whom  they 
conversed — Not  to  grieve  tlie  Holy  Spirit  of  God,  so  as  to  banish  him  from  them,  for  by 
his  influence  on  their  souls  they  are  marked  or  sealed  until  the  day  of  redemption  from 
eternal  death. 

away  lying,  "speak  every  man  truth  with 
members  one  of  another. — ^^  Be  "ye  angry 
sun   go   down  upon  your  wrath,  ^''  neither 

Let  him  that  stole   steal   no  more  ;  but 


,   putting 
for  ''we  are 
not  the 


28 


^^  Wherefore 
his  neighbour 
and  sin  not:  let 
''give  place  to  the  Devil 
rather  'let  him  labor,  working  with  his  hands  the  thing  which  is  good, 
that  he  may  have  *to  give  •'^to  him  that  needeth. — -^  Let  °no  corrupt 
communication  proceed  out  of  your  mouth,  but  ''that  which  is  good 
tto  the  use  of  edifying,  'that  it  may  minister  grace  unto  the  hearers. 
^^  And  ^grieve  not  the  Holy  Spirit  of  God,  ''whereby  ye  are  sealed 
unto  the  day  of  'redemption. 


§  11. — chap.  iv.  31,  39,  and  v.  1-14. 
The  Apostle  continues  his  practical  exhortations,  and  again  cautions  them  against  those 
malignant  passions  which  are  likely  to  grieve  or  deprive  them  of  the  Holy  Spirit  of 
God — He  prohibits  anger  in  all  its  various  modifications,  and  solicits  them  to  be  kind 
and  obliging  to  each  other,  compassionate,  forgiving  injuries,  on  their  acknowledgment, 
as  God  through  Christ  has  forgiven  them — To  be  imitators  of  God  in  these  things,  as 
his  beloved  children,  every  act  of  their  life  proceeding  from  love  one  to  another  for  the 
sake  of  the  exceeding  love  of  Christ,  who  gave  himself  a  sin  offering  and  an  atoning 
sacrifice  to  God  for  us — To  make  himself  more  explicit,  and  to  show  that  the  love  he 
recommended  was  pure  and  benevolent,  St.  Paul  immediately  and  forcibly  prohibits 
f  )rnication,  and  every  kind  of  uncleanness,  (to  which  tlie  unconverted  Ephesians  were 
particularly  addicted.)  with  every  sort  of  indelicacy  either  in  thought  or  conversation, 
as  being  inconsistent  with  the  Christian  character,  which  requires  the  language  of 
praise  and  thanksgiving — St.  Paul  warns  the  Ephesians  not  to  be  deceived  in  these 
matters  by  their  philosophers,  who  were  the  great  promoters  of  such  abominable  prac- 
tices— Tlie  divine  punishment  will  surely  come  upon  them;  therefore  they  were  not 
to  be  as  formerly,  partakers  with  them — While  they  were  in  darkness  they  were  guilty 
of  the  same  enormities;  but  now  that  they  have  attained  to  the  light  of  the  Gospel  of 
Clirist,  they  are  required  to  act  as  children  of  the  light,  in  the  works  of  tlie  Spirit, 
proving  by  their  conduct  what  is  acceptable  to  God  ;  having  no  communion  whatever 
with  the  heathens  in  their  worship  ;  but  reproving  them  for  their  mysteries,  wliich  are 
performed  in  darkness  and  secrecy,  and  which  it  is  dislionorable  even  to  mention — All 
works  of  darkness  have  their  exceeding  sinfulness  made  manifest  by  the  light — Since 
then  the  Gospel  condemns  and  reveals  to  them  the  iniquity  of  tliese  secret  mysteries, 
the  Gospel  itself  is  light,  which  calls  upon  all  who  are  in  darkness,  to  awake  and 
receive  its  light. 

^^  Let  "all  bitterness,  and  wrath,  and  anger,  and  clamor,  and  ''evil 
speaking,  be  put  away  from  you,  'with  all  malice:  ^-and  ''be  ye  kind 
one  to  another,  tender-hearted,  Torgiving  one  another,  even  as  God 
for  Christ's  sake  hath  forgiven  you.  ^  Be  •'^ye  therefore  followers  of 
God,  as  dear  children  ;  ~and  ^walk  in  love,  ''as  Christ  also  hath  loved 
us,  and  hath  given  liimself  for  us,  an  offering  and  a  sacrifice  to  God 


Sect.  X.]  THE  EPISTLE  TO  THE  EPHESIANS.  335 

*for  a  sweet-smelline  savour.  ^  But  ^fornication,  and  all  uncleanness,  or  \^«"-A~^  ^®^- 

J  •  y«     Cor   ^ 

covetousness,  *Iet  it  not  be  once   named  among  you,  (as  becometh    is. '" 
saints,)  ^neither 'filthiness,  nor  foolish  talking,  nor  jesting,  '"which  are -^ i^(^JJ'/ ff  jg- 
not  convenient ;  but  rather  giving  of  thanks.  ^  For  this  ye  know,  that   ^J^"/-,]?-^- 
"no  whoremonger,  nor  unclean  person,  nor  covetous  man,  "who  is  an    coi.a. 5. 

^  .  «  1  Thess.  4.  3 

idolator,  'hath  any  inheritance  in  the  kingdom  of  Christ  and  of  God.    &c. 
^  Let  'no   man  deceive   you   with  vain  words  :  for  because  of  these  ''  ^^^^j'^'jo  gV 
things  '^cometh  the  wrath  of  God  'upon  the  children  of  *disobedience.    ch.  4. 29. 
''Be  not  ye  therefore   partakers  witii  tiiem.  ^  For 'ye  were  sometimes  '",^^°'"' !'f^'  , 

11  I  u  i-i-  IT  1  111)1-11  r  ^^     t  "  ICor.  (j.  9.  Gal. 

darkness,  but  now   are  ye  light  m  the  Lord  :  walk  as  chudren  of  light,    5.19,21. 
^  (for  "the  fruit  of  the   [Spirit]   is  in   all  goodness  and  righteousness  ^^'jl;'''''^'"'' 
and  truth,)  ^''proving  ""what  is  acceptable  unto  the  Lord  ;  "  and  "have  ?  Gai.5.2i.Rev. 
no   fellowship  with  "the   unfruitful  works  of  darkness,  but  rather  "re-  5  jer.  29. 8. 
prove  them.  ^^  For  Mt  is  a  shame  even  to  speak  of  those    things  which    2!'4"8"t8!' ^°'' 
are  done  of  them   in  secret.  ^'' But 'all  things  that  are  treproved  are    sxhess. 2. 3. 
made  manifest  by  the  light;   for  whatsoever  doth  make  manifest  isjci"™. 2. 
lioiit.  1^  Wherefore  tHe  "^saith,   Awake  thou  that  sleepest,  and  ^arise  *0''""''^''''/- 
from  the  dead  !  and  Christ  shall  give  thee  light.  i  u.  9. 2.  Matt. 

4.  ]t:.  Acts  26. 

18.  Kom.  1.  21. 

ch.  2.  11,  12.  & 

§  12. — chap.  V.  lo-20.  4.  I8.  Tit.  3.  3. 

1  Pet   ^  9 
The  Apostle  exhorts  the  Ephesians,  as  children  of  light,  to  walk  circumspectly  according      j  1    s  la  & 

to  the  rules   and  doctrines  of  tlie  Gospel  ;  not  after  the  manner  of  tlie  Gentiles,  who     12.  4,  i'..  2  Cor. 

have  no  wisdom  ;  but  as  those  wlio  have  been  instructed  in  tlie  true  wisdom,  improvincr     ?• ',^-  ^  ■*•  ^* 

,  '        r  o      1  Ihess.  5.  5. 

to  the   uttermost  their  present  time,  that  they  may  regain  in  some  degree  that  which     i  Jolin  2.  9. 
was  lost ;  because,  from  the  trials  and   persecutions  that  surround  them,  both  their  life  v  Luke  IG.  8. 
and  liberty  are  in  danger — In  allusion  to  the  Bacchanaliair  mysteries,  he  commands  ■■■ 

them  not  to  be  unwise,  or  become  as  madmen,  but  have  such  right  knowledge  of  their  ^ 
duty,  as  may  enable  them  to  perform  it;  that  they  may  not  on  these  heathen  festivals     pf,,)   i_  jo/ 
be  drunk  with  wine,  which  leads  to  dissoluteness,  but,  if  they  would  rejoice,  let  them     1  Thess.  5.  21. 
be  filled  witli  the  Spirit  of  God ;  and,  instead  of  singing  profane  and  sinful  songs,  let      ,  p    '  ='  q'  i, 
thein  join  in  spiritual  psalms  and  hymns,  not  only  with  their  lips  but  their  hearts,  giv-     &  lo.  20.'  a'cor. 
incr  thanks  to  God  under  every  circumstance,  through  the  prevailinor  iiame  of  Jesus     6.  14.  2  Thess. 

°  .  •'  7  o  r  e  3.  b,  14. 

Christ.  .  Ro^  6  2,  4- 

^^  See  "then  that  ye  walk  circumspectlv,  not  as  fools,  but  as  wise,    ^^  ^^■,!?'*'"^'^ 
^^  redeeming  Hhe  time,  'because  the  days  are  evil.   ^^  Wherefore  ''be  ye    i  Tim.  .5.' 20.' 
not  unwise,  but  'understanding  Avhat   the  will  of  the   Lord  is  ;  '^  and  M"'-?'.  ^' "'*' ^^ 
^be  not  drunk  with  wine,  wherein   is  excess,   but  be   filled   with    the  « Johns. 20,21. 
Spirit ;  1^  speaking  to  yourselves ''in    psalms  and   hymns  and  spiritual  |Or,d(ic<n,w. 
sontTs,  singins  and  making  melody  in  your  heart  to  the  Lord  :  -'^ffivino-  ior,  <«. 
'thanks  always  for  all  things  unto   God   and  the  Father,  ^ in  the  name    ];iri!,'i2."  ic^i 
of  our  Lord'jesus  Christ.  f^^-  ^'^^^''- 

e  John  5.  25. 
Rom.  <i.  4,  5 

§  13. — chap.  V.  21,  to  the  end.  '^  '"~"^' 

The  Apostle  directs  that  every  man  yield  his  opinion,  that  the  general  peace  may  not  be  §   12. 

disturbed  ;  considering  that  God  has   commanded  them  to  love  one  another — He  pro-  a  Col.  4.  5. 
ceeds  to  the  further  illustration  of  their  duty,  in  the  more  intimate  connexions  of  life —  *  e  '/'  Ti  2 
He  exhorts  wives  to  submit  themselves,  according  to  the  ordinance  of  God,  to  their     ^^  12.  1.  Joiin 
own  husbands,  for  Ihe  husband  is  the  head  or  governor  of  the  wife,  as  Christ  is  the     j^  "^^"  '^''"  ^' 
head  or  governor  of  his  body  the  Church  ;  and  as  Christ  exercises  authority  over  the  d  Col.  4.  5. 
Church,  for  its  safety  and  protection,  in  like  manner  is  the  husband  to  provide  for,  and  i  f  i"hej.f  4~'3 
protect,  his  wife  ;  and  as  the  Church  is  subject  to  Christ,  so  is  the  wife  required  to  j-ield     &  5. 18. 
obedience  to  her  husband — He  exhorts  husbands  to  love  their  wives,  as  Christ  loved  ^^n'nn'n!^' }'  ^ 

'^•^'  ~",  3U.  Is.  o. 

his  spouse,  the  Church;  and  to  show  the  devotedness  of  that  love,  ho  enumerates  all     II,  *2.  Luke  21. 

that  Christ  has  done  and  suftered  for  the  Church,  that  he  might  form  it  for  himself,  /^\^^g  ,g  05 
purified  and  perfect ;  and  then  calls  upon  all  husbands  so  to  love  their  wives,  and  to  1  Cor.  14.  26. 
show  the  same  zealous  affection  and  anxiety  for  their  spiritual  welfare,  as  Christ  did     5  °i3"^'  ^*^   "'*"'■ 

for  his  body  the  Church — Then  in  reference  to  our  first  parents,  he  declares,  that  the  «  Ps.  34.  1.  Is. 
wife  by  marriage  being  made  one  flesh  with  the  husband,  this  was  a  natural  reason     i"Th' ss°5  "'I's^' 
why  she  should  be  loved  and  cherished  by  him,  as  the  Lord  nourishes  his  body  the    2  Thess.  1.  3. 

Church,  of  which  mankind  are  members;  and  as  Adam's  marriage  was  a  figure  of  the  •'i^pe,'  ^25^°-  4 
eternal  union  of  Christ  with  believers,  on  whose  account  he  left  liis  Father  ;  so  in  the     H- 


336  '^HE  EPISTLE  TO  THE  EPHESIANS.  [Part  XIV. 

S   13.  same  way  shall  a  man  leave  his  father  and  motlier,  and  be  inscparabl}^  united  to  his  wife 

^  — The  spiritual  union  of  Christ  with  his  Church  is  a  great  mystery  ;  but  let  every  one, 

1  Pet.  i!  5!  as  marriage  is  of  divine  institution,  love  his  wife  as  a  part  of  himself,  and  let  the  wife 

b  Gen.  3.  16.  see  that  she  consider  her  husband  as  her  superior  and  head. 

Col.  3. 18.  Tit.         ^1  Submitting  "yourselves    one  to   another  in  the  fear  of    [God]; 

e^cif.e!!'''^^  ^"^^ives, ''[submit]  yourselves  unto  your  own  husbands, '^as  unto   the 

dicor.  11. 3.  Lord.  -^  For  ''the  husband  is  the  head  of  the  w^ife,  even  as  'Christ  is 

\f'coi^^i  %'!'  ^^^  Head  of  the  Church,  and  he  is  the  Saviour  of -^the  body.  ~^  There- 

/ch.  1.23.  fore  as  the  Church  is  subject  unto  Christ,  so  let  the  wives  be  to  their 

^'^"W^^'~~'  own  husbands  'in  every  thing. 

h  Col.  3. 19.  ~'  Husbands,  ''love  your  wives,  even  as  Christ  also  loved  the  Church, 

i\^t!  "0  28  ^"^  'gave  himself  for  it,  -^  that  he  might  sanctify  [it]  ;   and  cleanse  it 

Gn].  L4.  &'2.  ■'with  the  washing  of  water  ^by  the  word,  ^"^  that  'he  might  present  it 

j  Joim  3. 5.  Tit.  to  himself  a   glorious  Church,  '"not  having  spot,  or  wrinkle,  or  any 

ijoimt'e.""'  such  thing,  "but  that  it  should  be   holy  and  without  blemish.    ^8  g^ 

/i  John  15. 3.  &  ouoht  men  to  love  their  wives  as  their  own  bodies.     He  that  loveth 

j2Cor.  11. 2.  his  wife   loveth  himself ;  ^^  for  no  man  ever  yet  hated  his  own  flesh, 

Col.  1.22.  [jut  nourisheth  and  cherisheth  it,  even  as  the  Lord  the  Church.  "°For 

Telia'. 4.  °^^   ^^'^   members  of  his  body,  of  his   flesh,  and  of  his  bones.  ^^  For 

0  Gen.  2.23.  ''this   causc    shall   a   man   leave   his   father  and  mother,  and  shall  be 

1  Cor.  6.' 15.  &  joined  unto   his   wife,  and   they 'two   shall  be  one  flesh.  ^^Thisisa 

^G^'^  =>  24  great  "mystery ;     but   I   speak    concerning    Christ   and    the    Church. 

Matt.  19. 5.  33  JV^evcrthelcss  'let  every  one  of  you   in   particular  so  love  his   wife 

g  icor.  6. 16.  cvcn  as  himself;  and  tlie  wife  see  that  she  'reverence  her  husband. 

o  See  Note  14.  

r  ver.  25.  Col.  3. 

]9.  §  U.—chap.  vi.  1-9. 

Children  are  commanded  to  obey  their  parents,  who  have  a  right  to  their  gratitude  and 

love,  in  obedience  to  that  commandment  which  God  gave  to  Moses,  and  to  which,  as 

§   14.  a  further  encouragement,  he  has  annexed  the  promise  of  temporal  blessings — Fathers 

V^^S  2i' "'  ^^^  *°  ^'^^^^  ^'^'"^  ^^^'^^  ^^  ^^  excess  of  severity  they  do  not  provoke  their  children  to 

6Ex.  20. 13.  disobedience  and  feelings  of  anger,  l)ut  correct  them,  and  educate   them  from  their 

Deut.  5.  16.  &  earliest  infancy  in  the  subjection,  precepts,  and  doctrines  of  the  Gospel — Servants,  of 

is'  Ezek^2-^  7  every  rank,  are  commanded  to  be  obedient  to  their  masters,  in  all  secular  things ;  and 

Mai.  1.6.  to  be  cautious  of  giving  offence,  from  a  principle  of  duty  to  Christ — Servants  are  not 

Mau"°l'5  4  "  ^°  ^^  satisfied  with  doing  their  duty  only  when  tliey  are  subjected  to  the  eye  of  their 

Mark  7.  10.  master,  as  if  their  desire  was  to  gain  the  favor  of  man  ;  but  to  do  it  from  the  motive  of 

c  Col.  3.  21.  obedience  to  the  will  of  God,  cheerfully  fulfilling  the  duties  of  their  station  as  the 

d  Gen.  18.  19.  servants  of  Christ,  and  not  as  the  servants  of  men  only,  knowincj  that  from  the  Lord 

Deut.  4.  9.  &  6.  ,.„.,.  ,      ,t  ,      ,     .  .       , 

7,  20.  &  11.  19.         they  will  receive  their  reward — He  entreats  masters  to  act  towards  their  servants  in  the 

to' /s'l"  gD°fi'         same  conscientious  and  faithful  manner,  upon  the  same  religious  principles,  avoiding 

&29.  17.     '    '         punishment,  knowing  that  tliey  are  accountable  to  their  JMaster  in  heaven,  who  in 

e  Col.  3. 22.  judging  his  Creatures  will  show  no  respect  of  persons,  whatever  difference  exists  between 

1  Tim.  fi.  1.  Tit.        ',1  1 

2.  9.  1  Pet.  2.  tliem  here. 

^^■^,  ^  Children,  "obey  your   parents   in   the   Lord :    for   this  is    right. 

piiii.  2. 12.  "  Honor  Hhy  father  and  mother  ;  (which  is  the  first  commandment 
^c!)L'3™"i.^^' ^^'  with  promise  ;)  ^that  it  may  be  well  with  thee,  and  thou  mayest  live 
A  Col. 3. 22, 23.  long  on  the  earth. — ''And,  "ye  fathers,  provoke  not  your  children  to 
'Jco". si^o.        wrath:   but ''bring  them    up   in   the   nurture   and   admonition   of  the 

Col.  3. 24.  Lord. — ^  Servants,  'be  obedient  to  them  that  are  yow  masters  accord- 
^3.  ii'.  "  '  ""  ing  to  the  flesh,  -^with  fear  and  trembling,  ^in  singleness  of  your  heart, 
/£  Col. 4.1.  as  unto  Christ:  ''not ''with  eyeservice,  as  men-pleasers,  but  as  the 
*  Or,  moderating,  ggrvauts  of  Christ,  doing  the  will  of  God  ;   from  the  heart  ^  with  good 

I  Lev.  2.7.  43.  .  .  .  ^  .V 

TO  John  13. 13.      will  doing  service,  as   to  the   Lord,  and   not  to  men  ;  '^knowing 'that 

i^ifomol'caA  both  whatsocvcr  good  thing  any  man  doeth,  the  same  shall  he  receive  of 

your  and  their      thc  Lord,  ^  whctiicr  Jw   hc  boud   or  free. — '^  And,  ye  ^masters,  do  the 

n  wisii"6.7.        same  things  unto  tliem,  "forbearing  'threatening:   knowing  '"that  tyour 

Master  also  is  in  heaven,  "neither  is  there  respect  of  persons  with  him. 


Eeclus.  35.  12. 
Rom.  2.  11.  Co 
3.  2.5. 


§  15.— chap.  vl.  10-20. 
The  Apostle,  having  instructed  the  Ephesians  in  their  duties,  and  in  the  knowledge  of 


Sect.  X.]  THE  EPISTLE  TO  THE  EPHESIANS.  337 

their  high  calling,  concludes  his  Epistle  by  beseeching  them  not  to  rely  on  their  own 
strength  for  the  perfonuance  of  thein,  but  to  have  and  to  trust  in  that  spiritual  strength  §  l^- 

which  God  alone  can  give — They  are    to  clothe  themselves  with  the  whole  armor  of  a  ch.  1.  19.  &,  3. 
God,  with  the  graces  of  the  Gospel,  that  being  covered  therewith,  they  may  be  able  to  ^  ^^^  13  ]o' 
stand  agahist  the  crafty  attacks  and  machinations  of  the  Devil  :  for  their  warfare  is  not    2  Cor.  6.  7.  ver. 
only  against  the  corruption  of  our  own  nature,  or  human  beings,  bul  with  mighty     1^.  1  Thess.  5. 
spirits,  once  inhabiting  celestial  principalities,  who  are  the  rulers  of  the  darkness  which  ^  jiatt.  16.  17. 
pervades  the  world,  and  the  highest  orders  of  spiritual  wickedness,  who  fell  from  their     1  Cor.  15.  50. 
heavenly  places — Since  they  have  such  enemies  to  fight  against,  they  are  to  take  unto  *  Gt.  blood  and 
them  the  whole  armor  of  God,  that  they  may  be  able  to  stand  in  the  day  of  danger;  ^  jj^^  g  gg  ^^ 
and  having  exerted  themselves  to  tlie  uttermost,  he  prays  that,  at  the  end  of  their  war-     1.  21.  Col.  i>.  15. 
fare,  they  may  l)e  found  standing  in  their  ranks  victorious — He  urges  them  to  prepare  ^.^■"''l.f^.'.f^. 
therefore  for  this  combat  by  having  their  loins  girt  with  the  Gospel  of  truth,  which  will     14.  30.  ch.  2.  2. 
enable  them  to  discover  their  spiritual  enemies — To   provide  the  breastplate,  or  the     ^'°'-  ^-  ^^^ 
principle  of  righteousness,  which  will  defend  them  from  their  attacks,  and  to  have  their     ™„yj^"^  * 
feet  shod,  that  they  may  be   prepared  to  witlistand  every  difficulty  that  may  obstruct  j  Or,  AracenZj,  aa 
their  publishing  the  Gospel  of  reconciliation  between  God  and  man — Above  all,  they     <''>•  i-  3. 
are  to  take  the  shield  of  faith,  the  firm  belief  of  the  doctrines  and  promises  of  the  Gos-     ygj  jj'     "    ' 
pel  ;  by  which  they  will  be  fully  i)rotected  from,  and  will  be  able  to  blunt  or  to  arrest,  „  g|,_  5_  jq_ 
all  tlie  fiery  darts,  or  deadly  temptations  of  tlieir  adversaries,  and  to  take  «lso  the  helmet  *  Or,  hoKinsover- 
of  salvation,  the  hope  of  a  complete  deliverance,  and  hold  in  their  hand   the  spiritual     '^onieall.^ 
sword,  the  word  of  God,  revealed  by  his  Holy  Spirit.  'l2^35.  l^Pet"  * 

^°  Finally,  my  brethren,  be  strong  in  the   Lord,  and  "in  the  power  ^\^^^g  j^ 
of  his  mio;ht.  ^^  Put  ''on  the  whole  armor  of  God,  that  ye  may  be  able    2Cor.  e.  7. 
to  stand  against  the  wiles  of  the  Devil.   ^-  For  we  wrestle  not ""  against  j  ig.  li.'-u\Com. 
*flesh  and  blood,  but  against  ''principalities,  against  powers,  against    ^^-  '^" 
*the  rulers  of  the  darkness  [of  this  world],  against  tspiritual  wicked-  i  ror°(L  wkind 
ness  in  thiajh    >^laccs.  ^^  Wherefore  -'^take   unto   you  the  whole  armor    .     "^"J 

~        •  .  ^  Is.    59.  1/. 

of  God,  that  ye  may  be  able  to  withstand  ^in  the  evil  day,  and  iThess.  5. 8. 
*having  done  all  to  stand.  ^^  Stand  therefore,  ''having  your  loins  girt  "Re^^i.  in.  & 
about   with   truth,   and  'having   on    the  breastplate  of  riofhteousness,    2.  le.  &19. 15. 

.  .  ~  n  Luke  18.  1. 

^^  and 'your  feet  shod  with   the  preparation  of  the  Gospel  of  peace;    Rom.  12. 12! 
^^  above  all,  taking  ^tlie  shield  of  faith,  wherewith   ye  shall  be  able  to    i^Ti'iess^ 5. 17. 
quench  all  the  fiery  darts  of  'the  wicked  ;  ^^  and  take  the  helmet  of  ".J'""-  -%'*^- 
salvation,  and  '"the  sword  of  the  Spirit,  which  is   the  word  of  God  ;  j,  ch.  1.  le.  Phii. 
^^  praying  "always  with  all  prayer  and  sup|)lication  in  the  Spirit,  and    J- ^-i  Tim. 2. 
"watching  thereunto  with   all  perseverance  and 'supplication  for   all  ?  .\cts 4. 29.  coi. 
saints ;  ^'^  and  'for  me,  that  utterance  may  be  given   unto  me,  that  I    \. 
may   open  my   mouth 'boldly,  to  make  known   the   mystery   of    the  "■  "^ ^°'"- •^- '^• 
Gospel, '-^^  for  which  'I  am  an  ambassador  tin  'bonds;  that  ttherein  "I  Jor  ^nac/min. 
may  speak  boldly,  as  I  ought  to  speak.  «  Acts26. 29.  & 

•'       ^  J  '  J5  1  -  28.  20.  ch.  3.  1. 

Phil.  1.7,  13,14. 

2  Tim.  1.  IG.  & 

§  16. — cha'p.  vi.  21,  to  the  end.  10. 

That  the  Ephesians  may  be  acquainted  with  his  situation  and  circumstances  at  Rome,  and  t  Or,  thereof. 
in  all  probability  being  unwilling  to  trust  the  account  of  them  to  writing,  St.  Paul  sends  "pfY^^lo"^^ 
Tychicus  for  this  very  purpose  with  his  Epistle,  that  they  may  know  from  liim  what     1  Thess.  2.  2. 
relates  to  them  both,  and  that  he  might  comfort  their  hearts  by  the  account  he  shall 

give  them  of  the  divine  support  afforded  under  his  present  tribulation — He  concludes         

with  an  ardent  prayer  for  the  spiritual  peace  and  mutual  love  of  the  brethren,  founded 
on  that  faith  which  proceeds  from  God  and  Christ ;  and  prays  that  his  grace  may 
not  only  be  with  them,  but  with  all  believers  who  love  in  sincerity  the  Lord  Jesus 
Christ.  §   16. 

^^  But  "that  ye  also  may  know  my  affiiirs,  aijd  how  I  do,  ''Tychicus,  "  •^°'-  ^-  "• 

a  beloved  brother  and  faithful  minister  in  the  Lord,  shall  make  known  2 Vim.  4!  12. 

to  you  all  things :  ^~  whom  "I  have  sent  unto  you  for  the  same  purpose,  <.  coi.^.s. 
that  ye  might  know  our  affairs,  and  that  he  might  comfort  your  hearts. 

2^  Peace  be  "to  the  brethren,  and  love  with  faith,  from  God  the  Father,  d  1  Pet.  5. 14. 
and  the  Lord   Jesus  Christ !  ^-^  Grace  be  with  all  them  that  love  our 

Lord  Jesus  'Christ  *in  sincerity  !      [Amen.]  «  Tit.  2. 7. 

([Written  from  Rome  unto  the  Ephesians  by  Tychicus.]]  *J^;iiot!* '""^' 

[end  of  the  epistle  to  the  ephesians.] 
VOL.  II.  43  cc 


338 


THE  EPISTLE  TO  THE  PHILIPPIANS.  [Part  XIV. 


SECT.  XI. 

V.  M.  62. 
J.  P.  4775. 

Rome. 

§1. 

p  See  Note  15. 
c  1  Cor.  1.  9. 
6  Rom.  ].  7. 
2  Cor.  1.2. 

1  Pet.  1.  2. 

c  Rom.  1.  8,  9. 
ICor.  1.4.  Eph. 
1.  15,  16   Col.  1. 
3.  1  Thess.  1.  2. 

2  Thess.  1.  3. 

*  Or,  mention. 

d  Rom.  12.  13.  & 
15.  2  i.  2  Cor.  8. 
1.  ch.  4.  14,  15. 

e  Joliii  6.  29. 

1  Thess.  1.  3. 

I  Or,  will  finish  \\.. 
f  ver.  10. 
\  Or,  ye  have  me 
in  your  heart. 

e  2  Cor.  3.  2.  & 

7.3. 
h  Eph.  3.  1.  &  6. 

20.  Col.  4.  3,  18. 

2  Tim.  1.  8. 

i  ver.  17. 
j  ch.  4.  14. 

*  Or,  partakers 
with  me  of  grace. 

k  Rom.  1.  9.  &,  9. 

1.  Gal.  1.  20. 

1  Thess.  2.  5. 
I  ch.  2.  26.  &  4. 

1. 
m  1  Thess.  3.  12. 

Philonion  (i. 
f  Or,  sense. 
n  Rom.  2.  18.  & 

12.  2.  Eph.  5. 

10. 

X  Or,  Irij. 

*  Or,  (Z/Jcr. 

0  Acts  24.  16. 

1  Thess.  3.  13. 

&  5.  23. 
p  1  Cor.  1.  8. 
o  John  15.  4,  5. 

Eph.  2.  10.  Col. 

1.  6. 
r  .Tohn  15.  8. 

Eph.  1.  12,  14. 


Section  XL — St.  Paul  writes  his  Epistle  to  the  Philippians,  to  com- 
fort them  under  the  Concern  they  had  expressed  on  the  Subject  of  his 
Imprisonment,  to  exhort  them  to  continue  rn  Union  and  Mutual  Love, 
and  to  caution  them  against  the  Seductions  of  false  Teachers,  who 
had  begun  to  introduce  themselves  among  them.^ 

THE    EPISTLE    TO    THE    PHILIPPIANS. 

§  1. — chap.  i.  1-11. 
St.  Paul,  in  conjunction  with  Timothy,  addresses  himself  to  all  the  saints  at  Philippi,  with 
their  bishops  and  deacons,  and  gives  them  his  apostolical  benediction — He  thanks  God 
for  their  conversion  in  every  prayer  he  offers,  with  joy  making  prayer  for  their  con- 
tinued blessings,  and  for  their  jiarticipation  in  the  faith  of  the  Gospel  from  the  first  daj'  of 
his  preaching  it  till  now  ;  for  he  is  confident  that  he  who  has  begun  a  good  work  in 
them,  will  be  completing  it  till  the  day  of  death — He  tells  them  it  is  reasonable  for  him 
to  hold  this  opinion  of  them,  because  tliey  had  reniemberod  him  in  his  bonds,  (chap.  ii.  25. 
iv.  14.) — He  declares  that  his  love  for  them  resembles  that  whicli  Jesus  Christ  <elt  for 
mankind;  and  he  prays  that  their  mutual  love  to  each  other,  and  love  to  God,  may  increase 
with  the  knowledge  of  God's  perfections,  and  witli  their  spiritual  sense  of  his  truth  ;  that 
by  tlieir  own»experience  they  may  judge  of  every  doctrine,  by  comparing  it  v.'ith  these 
they  had  received :  that  they  may  be  sincere  in  their  profession  of  the  Gospel,  neither 
offending  man  nor  God  Ijy  their  own  apostacy  till  the  hour  of  their  death,  having  their 
whole  life  filled  with  holy  actions  and  tempers,  according  to  the  doctrine  of  Christ,  that 
God,  through  his  Spirit  working  in  them,  may  be  glorified. 

^  Paul  and  Timotheus,  the  servants  of  Jesus  Christ,  to  all  the  saints 
"in  Christ  Jesus  which  are  at  Philippi,  with  the  bishops  and  deacons  ! 
^  Grace  ''be  unto  you,  and  peace,  from  God  our  Father,  nxidfrom  the 
Lord  Jesus  Christ ! 

^  I  '^thank  my  God  upon  every  *reniembrance  of  you,  '*  always  in 
every  prayer  of  mine  for  you  all  (making  request  with  joy),  ^for  ''your 
fellowship  in  the  Gospel  from  the  first  day  until  now  ;  ^  being  confi- 
dent of  this  very  thing,  that  he  which  hath  begun  ^a  good  work  in 
you  twill  perform  it  -^until  the  day  of  Jesus  Christ:  '''  even  as  it  is  meet 
for  me  to  think  this  of  you  all,  because  II  have  you  ^in  my  heart ; 
inasmuch  as  both  ''in  my  bonds,  and  in  'the  defence  and  confirmation 
of  the  Gospel,  ^ye  all  are  *partakers  of  my  grace.  ^  For  *God  is  my 
record,  'how  greatly  I  long  after  you  all  in  the  bowels  of  Jesus  Christ. 
^  And  this  I  pray,  ""that  your  love  may  abound  yet  more  and  more  in 
knowledge  and  in  all  tjudgment ;  ^^  that  "ye  may  tapprove  things  that 
*are  excellent,  "that  ye  may  be  sincere  and  without  offence  ''till  the 
day  of  Christ;  ^^  being  filled  with  the  fruits  of  righteousness, 'which 
are  by  Jesus  Christ,  'unto  the  glory  and  praise  of  God. 


§  2.— chap.  i.  J2-20. 
The  Apostle  next  comforts  them  with  the  assurance  that  his  long  imprisonment  has  tended 
to  promote  the  Gospel  ;  being  made  the  means  of  causing  it  to  be  known  in  the  empe- 
ror's palace,  and  all  over  Rome — That  many  Christian  brethren,  gaining  confidence  by 
his  success  and  firmness,  wore  now  emboldened  to  preach  it — Some  indeed  preach 
Christ  for  the  purpose  of  division  and  envy,  asserting  him  to  be  the  long-predicted 
King  of  the  Jews  (Acts  xvii.  3,  7.),  a  doctrine  particularly  offensive  to  the  Romans,  and 
some  from  goodwill  and  friendship  to  himself — The  first  preach  Christ  from  contention, 
that  they  might  provoke  the  Roman  magistrates  against  him,  thereby  intending  to  add 
other  rigors  to  his  imprisonment;  and  the  other  from  a  sincere  love  of  the  Gospel, 
well  knowing  that  he  was  sent  to  Rome  for  the  purpose  of  defending  it  both  b\-  Ills 
sufferings  and  his  preaching — He  rejoices  in  the  advancement  of  the  Gospel,  in  what- 
ever way  it  be  mnde  known — His  confidence  that  the  knowledge  of  the  nature  of  the 
Gospel  will  be  made  tlie  means  of  his  deliverance,  through  their  prayers  :  and  the  Spirit 
of  Jesus  Christ  supplying  him  with  grace  during  his  trials,  before  his  persecutors, 
according  to  his  earnest  expectation  and  hope,  that  he  may  not  be  ashamed  fully  at  tiiis 
time  to  declare,  as  he  lind  ever  done,  tlic  trutli  of  the  Gospel,  that  Christ  might  be  still 
magnified  in  his  body,  through  his  Spirit,  whether  by  his  release  or  by  his  death. 

i~  But  I   would   ye   should  understand,   brethren,   that   the   things 
which  happened  unto  me  have  fallen   out  rather  unto  the  furtherance 


SscT.  XL]  THE  EPISTLE  TO  THE  PHILIPPIANS.  339 

of  the  Gospel ;  ^^so  that  my  bonds  *in  Christ  are  manifest  "in  all  tthe  ^      ^  ^• 
palace,  and  tin  all  other  p/accs,  ^^  and   many  of  the  brethren  in  the  *  ^h:"?.''^?'^'" 
Lord,  waxing  confident  by  my  bonds,  are  much   more  bold  to  speak  ^or,  a^sar's 

the  word  without  fear.  t"^r,  to  aii  others. 

^^  Some  indeed  preach  Christ  even  of  envy  and  ^strife  ;  and  some  t  ci..  2. 3. 
also  of  good  will.  ^^  The  one  preach  Christ  of  contention,  not  sin 
cerely,  supposing  to  add  affliction  to  my  bonds  ;  ^^  but  the  other  of 
love,  knowing  that  I  am  set  for  'the  defence  of  the  Gospel.  ^^What  <=^"-'^- 
then  ?  notwithstanding  every   way,  whether  in  pretence,  or  in  truth, 
Christ  is  preached  ;  and  I  therein  do  rejoice,  yea,  and  will  rejoice. 
1^  For  I   know  that  this  shall    turn   to  my   salvation   ''through    your  "^  ^  ^°'' ^- "• 
prayer,  and  the  supply  of 'the  Spirit  of  Jesus  Christ,  -'' according  to  «R<""-8.9- 
my  ^earnest    expectation  and   my    hope,  that  'in  nothing  I  shall  be  /  ^°^™- ^^  ^9- 
ashamed,  but  that  ''with  all  boldness,  as  always,  so  now  also  Christ  IeX 6.19^20. 
shall  be  magnified  in  my  body,  whether  it  be  by  life,  or  by  death. 


§  3. — chap.  i.  21,  to  the  end. 
Tlie  Apostle  declares  that  his  life  belongs  to,  or  is  the  property  of,  Christ,  but  that  death 
would  be  to  his  own  happiness — If  his  life  is  continued,  the  honor  of  Christ  would  be 
the  fruit  of  his  labors  ;  if  therefore  he  had  his  own  choice,  he  would  hesitate  which  to 
prefer,  having  a  desire  to  depart,  and  to  be  immediately  witli  Christ,  which  is  inex- 
pressibly better  than  continuing  in  this  world,  as  far  as  he  is  himself  concerned — But 
to  continue  in  the  flesh  is  more  expedient  for  them ;  and  being  convinced  of  this  he  is 
persuaded  that  his  life  will  be  continued  for  their  furtherance  in  the  way  of  salvation, 
and  for  their  joy,  arising  from  their  faith,  which  will  be  strengthened  by  his  deliverance, 
giving  occasion  for  more  abundant  reason  to  rejoice  in  Jesus  Christ,  who  had  again 
restored  him  unto  them — But  whatever  happens  to  him,  their  conduct  should  be  con- 
sistent with  the  Gospel  of  Christ,  that,  whether  he  is  with  them  or  absent  from  them, 
he  may  hear  that  they  stand  fast  in  one  spirit  and  with  one  mind,  contending  for  the 
faith  of  the  Gospel  :  and  are  not  terrified  at  the  persecutions  to  which  they  may  be 
exposed  by  unbelievers  ;  as  these  are  evident  tokens  of  their  own  approaching  destruc- 
tion, but  to  them  are  clear  proofs  of  salvation,  and  that  by  the  power  of  God  himself — 
For  to  them  it  is  graciously  permitted,  for  the  sake  of  Christ,  not  only  to  believe  in  him, 
but  also  to  suffer  for  him,  that  they  may  more  abundantly  partake  of  his  glory,  being 
called  to  the  same  conflict  with  the  adversaries  of  the  Gospel,  as  they  saw  in  him 
when  he  was  with  them  at  Philippi  (Acts  xvi.  19-40.),  and  now  hear  to  be  in  him  at 
Rome. 

^^  For  to  me  to  live  is  Christ,  and  to  die  is  gain.    ^^  But  if  I  live  in 
the  flesh,  this  is  the  fruit  of  my  labor:   yet  what  I  shall  choose  1  wot  §  ^• 

not.  -^  For  °I  am  in  a  strait  betwixt  two,  having  a  desire  to  Mepart, 
and  to  be  with  Christ,  which  is  far  better ;  ^^  nevertheless  to  abide  in 
the  flesh  is  more  needful  for  you.  -^  And  "having  this  confidence,  I 
know  that  I  shall  abide  and  continue  with  you  all  for  your  furtherance  ''scor 
and  joy  of  faith  ;  ~'^  that ''your  rejoicing  may  be  more  abundant  in  « Eph.  4. 1.  coi. 
Jesus  Christ  for  me  by  my  coming  to  you  again.  2;  ]?£  i^'^Y.'" 

^^  Only  'let  your   conversation  be  as  it  becometh  the  Gospel   of  /  ch.  4. 1. 
Christ:   that  whether  I  come  and  see  you,  or  else  be  absent,  I  may  f]ad7-i^'^^' 
hear  of  your  affairs,  ^that  ye  stand  fast  in  one  spirit,  ''with   one  mind  iSThess.  1.5. 
''striving  together  for  the  faith  of  the  Gospel  ;  ^^and  in -nothing  terri-  'g^Thii  g  n 
fied  by  your  adversaries:  'which  is  to  them  an  evident  token  of  per-  t  Acts 5. 41. 
dition,-'but  to  you  of  salvation,  and  that  of  God  ;  -^  for  unto  you  ''it  is    ^°'"•■^•^• 
given  in  the  behalf  of  Christ,  'not  only  to  believe  on  him,  but  also  to 
suffer  for  his  sake — ^°  having  ""the  same  conflict  "which  ye  saw  in  me,  n  Acts  le.  19, &o. 
and  now  hear  to  be  in  me.         

§  4. — chap.  ii.  1-11. 
The  Apostle  calls  on  the  Philippians  by  all  that  was  dear  to  them  in  their  holy  religion, 
by  the  consolation  aflibrded  them  by  the  sufferings  of  Christ,  by  his  love,  by  their  fel- 
lowship with  him  through  the  Spirit,  and  by  his  compassion,  to  complete  his  joy,  by 
being  alike  disposed  to  maintain  the  faith  of  the  Gospel,  havinij  the  same  love  towards 
each  other  ;  having  the  same  Spirit,  and  by  him  the  same  great  object  in  view — For 


a  2  Cor.  5.  8. 
6  2  Tim.  4.  6. 


c  ch.  2.  24. 


1.  14.  &; 


I  Eph.  9. 
m  Col.  2.  1. 


1  Thess.  2.  2. 


340 


THE  EPISTLE  TO  THE  PHILIPPIANS. 


[Part  XIV 


§4. 

a  2  Cor.  13.  14. 
b  Col.  3.  12. 
e  John  3.  29. 

d  Rom.  12.  J6.  & 

15.  5.  1  Cor.  ) . 
10.  2  Cor.  13.11. 
ch.  1.27.  &,3. 

16.  Sc  4.  2. 
1  Pet.  3.  8. 

e  Gal.  5.  26.  ch. 

1.  15,  16.  Jam. 

3.  14. 

/  Eom.  12.  10. 
E|.h.5.21.1Pet. 
5.5. 

g  1  Cor.  10.  24, 

33.  &  13.  5. 
h  Matt.  11.29. 

John  13.  \o. 

1  Pet.  2.  21, 

1  John  2.  6. 
t  John  1.  1,2.  & 

17.  5.  2  Cor.  4. 

4.  Col.  1.  15. 
Heb.  1.  3. 

j  John  5.  18.  &. 

10.  33. 
k  Ps.  23.  6.  Is. 

53.  3.  Dan.  9. 

26.  -Mark  9.  12. 

Rom.  \'j.  :s. 
I  18.42.  1.  &45. 

3,6.  &.52.  13. & 

53.  II.  Ezek.34. 

23,  24.  Zech.  3. 

8.  Matt.  20.  28. 

Luke  22.  27. 
TO  John  1.  14. 

Rom.  1.  3.  &  8. 

3.  Gal.  4.  4.  Heb. 

2.  14,  17. 

*  Or,  hahit. 
n  Matt.  26.  39, 

42.  John  10.  18. 

Heb.  .5.  8.  &  12. 

2. 
0  John  17.  1,2,  .3. 

Acts  2.  33.  Heb. 

2.9. 
p  Eph.  1.  20,  21. 

Heb.  1.  4. 
J  Is.  45.  23.  See 

Matt.  28.  18. 

Eom.  14.  11. 

Eev.  5.  13. 

r  John  13.  13. 
Acts  2.  36. 
Rom.  14.  9. 
1  Cor.  8.  6.  4c  12. 
3. 


§5. 
a  ch.  I.  5. 
b  Eph.  6.  5. 
e  2  Cor.  3.  5. 
Heb.  13.21. 

d  1  Cor.  10.  10. 

1  Pet.  4.  9. 
e  Rom.  H.  1. 
*  Or,  sincere, 
f  .Matt.  5.  45. 

Eph.  .5.  I. 
g  1  Pet.  2.  12. 
A  Deut.  32.  5. 

t  Matt.  5.  14,  16. 

Eph.  5.  8. 
t  Or,  sidne  ye. 
j  2  Cor.  1.  14. 

1  Thess.  2.  19. 
k  Gal   2.  2. 

1  TheBB.  3.  5. 


which  end  he  cautions  them  never  for  the  sake  of  distinction  to  oppose  each  other  in 
the  exercise  of  their  spiritual  gifts,  but  by  a  humility  of  conduct,  to  show  that  they 
reckon  others  better  than  themselves — He  cautions  them  to  set  a  proper  regard  on  the 
gifts  and  interests  of  others,  as  weU  as  on  those  which  more  immediately  concern  them- 
selves— that  the  same  disposition  should  be  in  them  as  was  in  Christ  Jesus,  who 
labored  not  for  his  own  interest,  but  for  the  salvation  of  all  mankind,  who  before  his 
incarnation  being  in  the  form  of  God,  or  his  visible  glory  (Deut.  v.  23,  24.),  divested 
himself  of  all  his  glorj' ;  and  he,  who  was  before  in  the  form  of  God,  assumed  the  forin 
of  a  servant,  and  being  made  in  the  likeness  of  man,  he  subjected  himself  to  the  lowest 
degree  of  humiliation  for  the  sins  of  men,  by  submitting  to  the  most  ignominious  death 
of  the  cross  ;  for  which  reason  God  has  highly  exalted  his  human"  nature,  and  hath 
given  him  a  name,  which  expresses  a  dignity  beyond  any  other — the  name  Jesus,  or 
Saviour  of  the  world,  who  was  to  be  acknowledtred  as  the  author  of  salvation,  by  the 
angelic  hosts  of  heaven,  by  the  human  beings  of  earth,  and  Vjy  fallen  spirits  under  the 
earth,  that  every  intelligent  being  shall  confess  that  Jesus  Christ  has  an  authority  and 
preeminence  over  all. 

^  If  there  be  therefore  any  consolation  in  Christ,  if  any  connfort  of 
love,  "if  any  fellowship  of  the  Spirit,  if  any  'bowels  and  mercies,  ^  fulfil 
"ye  my  joy,  'Hhat  ye  be  like  minded,  having  the  same  love,  being  of 
one  accord,  of  one  mind  :  ^  let  'nothing  be  done  through  strife  or  vain- 
glory ;  but  -^in  lowliness  of  mind  let  each  esteem  other  better  than 
themselves :  "*  look  °  not  every  man  on  his  own  things,  but  every  man 
also  on  the  thin<^s  of  others.  -^Let  'this  mind  be  in  vou,  which  was 
also  in  Christ  Jesus :  ^  who,  *being  in  the  form  of  God,  -'thought  it  not 
robbery  to  be  equal  with  God  :  "^  but  *made  himself  of  no  reputation, 
and  took  upon  him  the  form  'of  a  servant,  and  "was  made  in  the 
^likeness  of  men:  *^and  being  found  in  fashion  as  a  man,  he  hum- 
bled himself,  and  "became  obedient  unto  death,  even  the  death  of 
the  cross.  ^  Wherefore  God  also  "hath  highly  exalted  him,  and  ^given 
him  a  name  which  is  above  every  name :  "*  that  'at  the  name  of 
Jesus  every  knee  should  bow.  of  thimrs  in  heaven,  and  things  in 
earth,  and  things  under  the  earth;  "  and  ^Ma?  every  tongue  should 
confess  that  Jesus  Christ  is  Lord,  to  the  glorv  of  God  the  Father. 


§  5. — chap.  ii.  12-16. 
St.  Paul  exhorts  the  Philippians,  that  although  he  is  not  with  them  to  remind  them  of 
their  duty,  they  may  continue  to  walk  in  the  humility  and  disinterestedness  of  Christ, 
working  out  their  own  salvation  with  fear  and  trembling,  knowing  that  it  is  God, 
by  his  Holv  Spirit  inwardly  working  in  them,  who  affords  them,  after  his  sovereign 
pleasure,  both  the  will  and  the  power  to  accomplish  their  salvation — He  cautions  them 
that  all  things  be  done  without  rnurmurings  and  disputings,  that  Ih'^y  may  be  blame- 
less in  themselves,  and  inoffensive  to  others,  sho\ving  by  their  holy  conduct  that  they 
are  partakers  of  the  divine  nature,  not  meriting  rebuke  in  the  midst  of  a  crooked  and 
perverse  generation  of  unbrlievin? '.Tews,  among  whom  they  shine  as  the  heavenly 
luminaries,  giving  light  to  a  dark  world,  holding  out  to  all  men  the  doctrine  of  eternal 
life,  that  he  may  have  reason  to  rejoice  at  the  day  of  judgment  on  their  account,  by 
which  means  it  will  appear  that  he  has  neither  exerted  his  apostolic  office,  nor  labored 
in  vain. 

^2  Wherefore,  my  beloved,  °as  ye  have  always  obeyed,  not  as  in 
my  presence  only,  but  now  much  more  in  my  absence,  work  out  your 
own  salvation  with  -fear  and  trembling :  ^^  for  'it  is  God  which  worketh 
in  vou  both  to  will  and  to  do  of  his  good  pleasure.  "Do  all  things 
''without  murmurings  and  'disputings  ;  ^'^  that  ye  may  be  blameless 
and  "harmless,  ■''the  sons  of  God,  without  rebuke,  ^in  the  midst  of  'a 
crooked  and  perverse  nation  ;  among  "whom  tye  shine  as  lights  in  the 
world,  "^holding  forth  the  word  of  life  ;  that  'I  may  rejoice  in  the  day 
of  Christ,  that  *I  have  not  run  in  vain,  neither  labored  in  vain. 


§  6. — chap.  ii.  17,  to  tht  end. 
The  Apostle,  comparing  the  faith  of  the  Philippians  to  an  acceptable  sacrifice  presented 
through  his  labors  to  God,  assures  them  that  he   is  willing  and  ready  that  his  blood 
should  be  poured  forth  as  the  libation  on  that  sacrifice  ;  and  should  he  be  thus  called 


Sect.  XI.]  THE  EPISTLE  TO  THE  PHILIPPIAxNS.  34 1 

upon  to  suffer,  he  entreats  them  to  rejoice  with  him  that  he  is  accounted  worthy  of  so 
high  an  honor — But  he  trusts  to  send  Timotheus  to  them,  that  he  rnay  learn  from  him 
the  exact  state  of  their  affairs  ;  for  he  knows  no  man  who  is  so  hke  himself  in  the 
interest  he  takes  in  their  spiritual  concerns  ;  for  all  the  teachers  seek  their  own  interests 
and  advancement  rather  than  the  interests  of  Jesus  Christ — But  they  themselves  have 
experienced  the  goodness  of  Timothy,  who  lahored  with  him  in  their  cares,  as  a  son 
with  a  father,  (Acts  xvi.  1-3.  xix.  22.) — him  therefore  he  meant  to  send  to  them,  as 
soon  as  he  ascertained  how  his  affairs  will  be  determined  ;  but  he  still  trusts,  through 
the  providence  of  God,  to  visit  them  shortly  ;  in  the  mean  time  he  sends  Epaphroditus, 
whom  he  highly  commends  ;  and  he  is  further  induced  to  send  him  with  these  despatches, 
because  he  longed  to  see  them  all,  and  was  exceedingly  deject/;d  and  troubled  that 
they  should  have  heard  of  his  sicknes.s — By  his  frequent  preachings  in  Rome  and  its 
neighbourhood,  and  by  his  personal  attendance  on  them,  he  has  labored  beyond  his 
strength,  risking  his  life,  endeavouring  to  supply  in  his  own  person  all  the  assistance 
they  would  have  given  him,  had  it  been  possible  for  thern  to  have  been  present  with 
him. 


^''  Yea.  and  if  "I  be  *ofFered  upon  tho  sacrifice  'and  service  of  your 


faith,  ^I  jov,  and   rejoice  with  you  all  ;   '"^  for  the  .s;ime  r;ause  also  do   /"nk. 
ye  joy.  and  rejoice  with  me. 


§  6. 

a  2  Tim.  4.  6. 
♦  Or.  poured 


b  Rom.  \5.  16. 
c  a  Cor.  7.  4. 


m  ch.  ]. 

n  I  Cor.  \r,.  18. 


^^  +But  I  trust  in  the  Lord  Jesus  to  send  '^Tirnotheus  shortly  unto  c'oi.  i.'24. 
you.  that  I  also  may  be  of  good  comfort,  when  I  know  your  state,  t  or,  .;»/»r«<^er. 
^•^  For  I  have  no 'man  tlike  minded,  who  will  naturally  f:are  for  your  rrvAs.s.  2.' 
state  ;  -^  for  all  -'^seek  their  own,  not  the  things  which  are  Jesus  Clirist's.  *  f'-''-^-  '•"'• 
^-But  ye  know  the  proof  of  him,  'that,  as  a  son  with  the  father,  he  \^.'"  ""^ 
hath  served  with  me  in  the  Gospel.  '^'^  Him  therefore  I  hope  to  send /^,'^^'^j,,"';24, 
presently,  so  soon  as  I  shall  see  how  it  will  go  with  me  ;  ^^but  'I  tru.st  bxim.  4.  jo, 
in  the  Lord  that  I  also  myself  shall  come  shortly.  ^1  Cor.  4. 17. 

^•^Yet  I  supposed  it  necessary  to  send  to  you 'Epaphroditus.  my    axim'i'i' 

brother,  and  companion  in  labor,  and -'fellow-soldier,  ''but  your  me.ssen-  a  ch.  1.2.5. 

ger,  and  'he  that  ministered  to  my  wants  ;  ^''for  "he  longed  after  you  ^  ^h'^'Ta. 

all,  and  was  full  of  heaviness,  because  that  ye  had  hoard  that  he  had  j  Philemon  2. 

been  sick.  -'For  indeed  he  was  sick  nigh  unto  death:   but  God  had  \lc"'  n'^ 

mercv  on  him  :  and  not  on  him  onlv.  but  on  me  also,  lest  I  should    ch.  4.'is.' 

have  sorrow  upon  sorrow.  ^  I  sent  him  therefore  the  more  carefully 

that,  when  ve  .see  him  a^rain,  ye  may  rejoice,  and  that  I  rnay  be  the    iThe»».5. 12. 

less  sorrowful.  ^^  Receive  hirn  therefore  in  the  Lord  with  all  gladness ;  *or,yw«^, 

"and  *hold  such  in  reputation.  *' Because  for  the  work  of  Christ  he  »  j  cw.  le.  n. 

I  ...  f\i.  4. 10. 

was  nigh  unto  death,  not  regarding  his  life,  "to  supply  your  lack   of 

service  toward  me. 

§  7. — chap.  iii.  1-lJ. 
St.  Paul  exhorts  them  to  rejoice  in  their  knowledge  of  the  truth  and  promwes  of  the 
Gospel — He  cautions  them  to  beware  of  the  Jews,  designated  as  they  now  were,  cast 
out  of  the  covenant  by  the  same  appellation  which  they  formerly  gave  to  the  Gentiles 
— To  beware  of  the  erU  laborers  who  corrupt  the  doctrines  of  the  Gospel,  of  those  who 
call  themselves  the  circumcision,  but  are  rather  the  concision  cut  off  from  the  Chri.«rtian 
Church — For  they  are  the  tnie  circumcision  who  have  embraced  the  Gospel,  and  wor- 
ship God  not  in  the  ritual  observance  of  the  Law,  but  in  the  spirit  and  perfection  of  it, 
makin?  their  boast  in  Christ  Jesus,  and  having  no  confidence  in  any  rite  or  ceremony 
prescribed  by  the  Law — If,  however,  any  of  the  Judaizing  teachers  have  cause  to  boaiit 
of  their  outward  rites  and  privileges,  he  has  more  reason  to  do  sf>^He  was  circumcised 
on  the  eighth  day.  descended  from  the  patriarch  Jacob — from  his  most  favored  son — 
from  Hebrew  parents — and  with  respect  to  the  Law,  was  educat/^d  in  that  sect  most 
scrupulously  attached  to  it — He  gave  proof  of  his  zeal  in  the  persecution  of  the  Church, 
and  concemin?  the  righteousness  which  is  placed  in  the  exact  obs'.-rvance  of  the  Mosaic 
Law,  and  obedience  to  its  outward  precepts,  he  was  blamelem — But  those  things  which 
he  then  considered  hia  gain,  he  counts  now  as  loss ;  and  all  things  for  which  men  value 
themselves,  he  counts  as  loss,  because  they  cannot  be  compared  to  the  excellency  of 
the  knowledge  of  salvation  through  Christ,  for  whose  sake  he  has  suffered  the  loss  of 
aU  worldly  things,  which  are  as  the  vilest  refuse,  that  he  may  gain  the  promise:*  of 
Christ,  and  be  found  a  believer  in  him  as  a  Saviour,  not  holding  his  own  righteousness, 
which  is  of  the  Jewish  Law,  but  that  righteousneas  which  is  by  faith  in  Christ's  atone- 
ment, which  Grod  has  ordained  for  the  justification  of  sinners — ^Tbat  be  may  know  him 
VOL.    II.  CC* 


342  THE  EPISTLE  TO  THE  PHILIPPIANS.  [Part  XIH. 

as  his  Saviour,  to  feel  in  himself  the  influential  power  of  his  resurrection,  by  dying  as  he 
did,  a  martyr  to  the  truth  of  tlie  Gospel,  so  that  by  any  possible  means  he  may  attain 
5    '•  to  a  g-lorious  resurrection  from  the  dead. 

°ch.'4°4.rj'hess.       ^  Finally,  my  brethren,  "rejoice  in   the  Lord  ;  to  write  the  same 

^-  ^^-  things  to  you,  to  me  indeed  is  not  grievous,  but  for  you  it  is  safe. 

5/15. '  ■  "■  ~  Beware 'of  dogs,  beware  of  'evil  workers,  ''beware  of  the  Con- 
c2Cor.jLi3.     cisiou.    "^  For  we  are 'the  Circumcision, -'^which  worship   God    in   the 

Gil.  5. 2."  '  spirit,  and  "'rejoice  in  Christ  Jesus,  and  have  no  confidence  in  the  flesh  ; 
%o!T'.(er.' 4l^'4.'^  "^  t'lo^g'i  'I  might  also  have  confidence  in  the  flesh.     If  any  other  man 

fri'iVoi'-^'''  thinketh  that  he  hath  whereof  he  might  trust  in  the  flesh,  I  more  : 

11!  ""  ""  '^circumcised 'the  eighth  day,  *of  the  stock  of  Israel,  *of  the  tribe  of 
■^Rom"  7.'  e!'  ~^'  Benjamin,  'a  Hebrew  of  the  Hebrews  ;  as  touching  the  Law — a  "Thari- 
g  Gal.  6. 14.        see  :  ^  concerning  "zeal — persecuting  "the  Church  ;  ''touching  the  righ- 

2T.  °''  ■  '  teousness  which  is  in  the  Law — 'blameless.  "  But  '"what  things  were 
i  Gen.  17. 12.  gain  to  mc,  those  I  counted  loss  for  Christ.  ^  Yea  doubtless,  and  I 
i  Rom  11  f"'  ^o^"t  all  things  but  loss  Tor  the  excellency  of  the  knowledge  of  Christ 
zacor.  11.  23.  Jesus  my  Lord:  for  whom  I  have  suftered  the  loss  of  all  things,  and 
jn  Acts  23.  ti.  &    do  couut   them  but  dung,   that  I  may  win   Christ,  ^  and  be  found  in 

2o.  4,  o.  .   .  .  .  ~  .     ,  ■' 

7t  Acts  22. 3.        him,   not  having 'mine  own  righteousness,  which  is   of  the  Law,  but 
o^^ctsas.&'g.    "^'^'^^  which  is  through  the  faith  of  Christ,  the  righteousness  which  is 
1-  of  God  by  faith  :  ^"  that  I  may  know  him,  and  the  power  of  his  resur- 

^LukeTe''  rection,  and  "the  fellowship  of  his  sufterings,  being  made  conformable 
r  Matt.  13. 44.  unto  his  death  ;  ^^  if  by  any  means  I  might  "attain  unto  the  resurrec- 
s  Is.  53. 11.  .ler.    tiou  of  the  dcad. 


9.  23,  24.  John 
17.  3.  1  Cor.  2. 
2.  Col.  2.  2. 
t  Rom.  10.  3,  5 


4.  13. 
w  Acts  26.  7 


§  8.— chap.  iii.  12-16. 
u  Rom.  1.  17.  &     The  Apostle  pursues  his  subject  by  asserting,  that  they  are  not  to  suppose  from  what  he 
3.  21,  22.  &.  9.  has  just  said,  that  he  considers  himself  to  have  attained  already  to  all  that  he  wishes  to 

Gal.  2.  16. '  ^*''  °'"  h^d  become  already  perfect;  but  that  he  is  still  pursuing  after  that  perfection  of 

V  Rom.  6.  3,  4,  5.       character  which  the  Gospel  requires,  in  the  hope  that  he  may  be  able  to  apprehend  that 
4^lU^ll^2^r'         height  of  excellence  ;  for  which  purpose  alone  he  is  apprehended  or  laid  hold  on  by 
2.  11,'  12.  1  Pet.        Christ  Jesus,  when  he  called  him  to  the  knowledge  of  his  Gospel — He  is  far  from  con- 
sidering himself  as  having  attained  to  the  holiness  required  of  him  ;  but  like  those  who 
contend  for  their  own  games,  forgetting  the  progress  he  has  already  made,  he  is  putting 
forth  his  whole  strength  in  running  towards  those  things  that  are  before  him,  eagerly 

pressing  forward   in  the  appointed  course  of  faith  and  holiness,  to  the  glorious  prize  ot 

eternal  life,  proposed  to  him  when  called  by  Jesus  Christ — He  tells  all  who  are  fully 
instructed  in  the  knowledge  of  divine  things,  to  be  equally  anxious  with  him  to  obtain 
this  glorious  prize  ;  and  God  by  his  Spirit  will  reveal  his  truth  unto  them — But  accord- 
ing to  the  knowledge  to  which  they  have  already  attained,  all  are  to  regulate  their 
conduct,  and  have  the  same  glorious  object  in  view — the  prize  of  eternal  life  through 
§  ^-  Christ  Jesus. 

I  Heb""i2''o3^  ^~  ^OT  as  thougli  I  had  already  "attained,  either  were  already  ''perfect : 

c  Ps.  45. 10.  but  I  follow  after,  if  that  I  may  apprehend  that  for  which  also  I  am 

2  cor.^5.'i6.  apprehended  of  Christ  Jesus.   '^  Brethren,  1  count  not  myself  to  have 

d  1  Cor.  9.24,26.  apprclicnded  :  but  this  one  thing  I  do,  forgetting  those  things  which 

c  2  Tim.  4. 7  8  ^^"^  bchiud,  aiid  'reaching  forth  unto  those  tilings  which  are  before,  ^'*  I 

iiei).  12. 1.  'press  toward  the  mark  for  the  prize"  of  ^the  high  calling  of  God  in 

.ricor.2.6.  &  Christ  Jesus.     ^■'*  Let   us   therefore,  as  many   as   be  "perfect, ''be   thus 

14. 20.  minded  :  and  if  in  any  thing  ye  be  otherwise  minded,  God  shall  reveal 

iRom.  12. 16.  &  even  this  unto  you.  ^^  Nevertheless,  whereto  we  have  already  attained, 

^^-  ■'>•  'let  us  walk  ■'by  the  same  rule,  ''let  us  mind  the  same  thing. 

j  Gal.  6.  16. 

k  ch.  2.  2.  . . 

§  9. — chap.  ill.  17,  to  the  end,  and  iv.  1. 
St.  Paul  exhorts  them  in  all  spiritual  things  to  follow  after  him,  to  keep  their  attention 
steadily  fixed  on  tliosc  who  walk  in  holiness  and  suffering,  according  as  they  have  St. 
Paul,  E]):ij)hroditus,  and  Timothy  for  an  example — For  many  teachers,  he  grieves  to 
relate,  walk  very  differently  from  him,  endeavouring  to  incorjjorate  the  Jewish  rites 
with  the  Gospel,  wiio  arc  the  opposers  of  the  sacrificial  death  of  Christ,  whose  end  is 
perdition,  wlioso  God  is  their  sensual  appetites,  wlio  glory  in  the  things  which  cause 
their  shame,  and  whose  whole  minds  are  engrossed  in  earthly  things — But  they,  unlike 


Sect.  XL]  THE  EPISTLE  TO  THE  PHILIPPIANS.  343 

these  Jewish  teachers,  do  not  mind  earthly  things,  for  their  thoughts  and  affections,  as 
well  as  their  fcal  home  and  citizenship,  was  in  heaven,  from  whence  also  they  look  for 
the  Saviour  of  the  world,  who  shall  carry  them  thither,  and  shall  alter  the  condition  of 
their  body,  adjudged  to  death  through  sin,  giving  it  a  similar  form  to  his  own  eternal 
and  glorious  body,  according  to  that  strong  working  by  which  he  is  able  to  conquer 
and  subdue  all  things,  even  death  and  the  grave,  to  himself — Therefore  he  entreats  and 
charges  all,  as  his  beloved  brethren,  the  objects  of  his  strongest  desires,  his  crown  and 
rejoicintr  in  the  Lord  on  that  great  day,  to  stand  fast  in  all  the  doctrines  of  the  Gospel, 
as  it  becomes  those  so  tenderly  beloved  by  him,  and  who  have  the  expectations  of  so 
glorious  a  change.  §  ^• 

^^ Brethren,  "be  followers  together  of  me,  and  mark  them  which  "n.^j" df.^.^*" 
walk  so  as  'ye  have  us  for  an  ensample.   ^®  (For  many  walk,  of  whom    i 'Ji'^^s- 1- 6. 
I  have  told  you  often,  and  now  tell   you   even  weeping,  that  they  are  ^GaM.?  &2 
"the    enemies  of  the  cross   of  Christ:   ^^  whose ''end    is   destruction,    21.  &  «•  ]2.  cii. 

1.  Id    10. 

'wiiose  God   is   their  belly,  and  ■'^whose  glory   is  in  their  shame,  'who  ^  2  cor.  11. 15. 

mind   earthly  things.)    -*' For ''our   conversation   is  in    heaven  ;  'from    ~J''"'~,v'',a 

whence  also  wedlock   for  the  Saviour,  the  Lord  Jesus  Christ:  -Mvho    1  Tim.  6.5.  Tit. 

.  .  1  II 

*shall  change  our  vile  body  [that   it  may  be  fashioned]  like  unto  his  /  hos.  4. 7. 

glorious  body,  'according  to  the  working  whereby  he  is  able  "'even  to   "c^Ke.Vi^' 

subdue  all  things  unto  himself.    ^  Therefore,  my  brethren  dearly  be-  g  Rom.  s.  .5. 

loved  and  "longed  for,  °my  joy  and  crown,  so ''stand   fast   in  the  Lord,  'coK'iVs.^^' 

my  dearly  beloved !  j  Acts  1. 11. 


j  1  Cor.  1.  7. 
1  Thess.  1.  10. 
Tit.  2.  1,3. 

k  1  Cor.  I,';.  43, 


§  10.— chap.  iv.  2-9. 
St.  Paul  particularly  beseeches  Euodias  and  Syntyche,  two  Christian  women  of  note,     48,  49.  Col.  3.'4. 
supposed  to  be  deaconesses  in  the  Church  at  Philippi,  who  had  differed  in  some  point 
of  doctrine  or  practice,  to  lay  aside  their  dispute,  and   to  be  united  in  that  mutual       i  Corl^'ao 
friendship  and  love,  which  the  Gospel  requires  ;  and  he  entreats  one,  whom  he  calls     27. 
his  true  yoke-fellow,  to  assist  those  pious  women,  who  labored  with  him  in  the  Gospel  "  ch.  1.  8. 
with  Clement  also,  and  the  rest  of  his  fellow-laborers,  whose  names  he  is  persuaded  are  "  "^  S)°^■f;'■  ^^' 
written  in  the  Book  of  Life,  although  not  mentioned  by  him — All  are  exhorted  to  rejoice     1  Thess,'2.  19, 
in  the  hope  and   privileges  of  the    Gospel,   in  that   spiritual  happiness  derived  only     '"• 
through  Christ ;  and  again,  he  observes,  it  is  their  duty  and  interest  to  rejoice — Their  ^  ~'' 

moderation  in  all  the  pursuits  and  enjoyments  of  life,  and  in  the  injuries  and  indignities 
to  which  they  maj'  be  exposed,  are  to  be  visible  in  the  whole  of  their  conduct,  for  the 
Lord  is  at  hand — He  can  quickly  put  an  end  to  all  temporal  enjoyments,  and  all  that 
they  can  suffer  from  their  enemies — Whatever  therefore  occurs,  they  are  to  be  anxiously 
distressed  about  nothing,  but  in  every  trouble  and  difficulty  with  solemn  prayer  and 
supplication,  with  thanksgivings  for  evils  and  dangers  escaped,  let  their  petitions  be 
breathed  out  before  God — and  by  these  devotional  exercises  they  will  obtain  that  peace 
of  God  which  can  be  explained  by  uone,  which  shall  guard  their  hearts  and  minds 
through  Jesus  Christ,  undisturbed  by  the  fear  of  suffering  or  ofi  death — Finally,  he 
exhorts  them  to  the  practice  of  every  thing  that  is  just,  honorable,  pure,  and  holy  ;  all  §  10. 

that  is  calculated  to  promote  the  general  good  of  mankind  ;  and  is  therefore  worthy  of  a  eh.  2.  2.  &  3. 
praise,  and  those  things  also  in  which  they  have  been  instructed  by  him,  and  have 
received  by  faith  as  a  revelation  from  God,  and  heard  from  his  preaching,  and  seen  in  '^  '"°^  ^  "  "^ 
his  conduct  while  laboring  among  them  ;  and  God,  who  is  the  author  of  peace,  through     1.27. 
the  sacrifice  of  his  Son,  shall  remain  with  them  for  ever.  c  Ex.  32.  32.  Ps. 

G9.  261.  D;>ii.  12. 

^  I  BESEECH  Euodias,  and  beseech  Syntyche,  "that  they  be  of  the  i.Liike  10.20.' 
same  mind  in  the  Lord.  ^  And  I  entreat  thee  also,  true  lyoke-fellow,  8.''&9().''i2.\si' 
help  those  women  which  ''labored  with  me  in  the  Gospel,  with  Clement   ^i"'^*^' 

d  liom.  12.  19. 

also,  and  wilh  other  my  fellow-laborers,  whose  names  are  in  ""the  Book    ch.  3.'i.TThe9. 
01  Lite.  13. 

^  Rejoice  ''in  the  Lord  alway  !  and  again  I  say.  Rejoice  !  ^  Let  your  «  "«'''•  ^^■~^- 
moderation  be  known  unto  all  men.    'The  Lord  is  at  hand  ;  ^  be  -^care-    1  Pet. '4.  V.' 
ful  for  nothing,  but  in  every  thing  by  prayer  and  supplication  with    see''2Thess.'2. 
thanksgiving  let  your  requests  be  made  known  unto  God  :  ^  and  ^the  A^  55  go  Prov 
peace  of  God,  v.iiich  passeth  all  understanding,  sliall  keep  your  hearts    i,!i- ^- ^.^''":  ^^ 
and  minds  through  Christ  Jesus,  1  Pet.  5. 7.  ' 

^  Finally,  brethren,  whatsoever   tilings  are  true,  whatsoever  things  'Rom."5.  h~coi. 


are  *honest,  whatsoever  things  are  just,  whatsoever  things  are   pure,    ^ 


15. 


*  Or,  venerable. 


whatsoever  things  are  lovely,  ''whatsoever  things  are  of  good  report;  ^  iThess. 5.22, 


344 


THE  EPISTLE  TO  THE  PHILIPPIANS. 


[Part  XIV. 


t  ch.  3.  17. 

7  Rom.  15.  33.  &. 
16.  2U.  ]  Cor.  ]4. 
33.  2  Cor.  13.  11. 
1  Thess.  5.  23. 
Heb.  13.  20. 


if  there  be  any  virtue,  and  if  there  be  any  praise,  think  on  these 
things :  ^  those  'things  which  ye  have  both  learned,  and  received,  and 
heard,  and  seen  in  me,  do  ;  and  •'the  God  of  peace  shall  be  with  you. 


§  11. 

a  2  Cor.  11.  9. 
*  Or,  is  revived. 


h  1  Tim.  6.  6,  8. 
c  ICor.  4.  11. 

2  Cor.  6.  10.  & 

11.  27. 

d  John  1.5.  5. 
2  Cor.  12.9. 

e  ch.  1.7. 


/2Cor.  11.8,9. 


S  Rom.  15.  28. 
Tit.  3.  14. 

f  Or,  /  have  re- 
ceived all. 

h  ch.  2.25. 

t  Heb.  13.  16. 

j  2  Cor.  9.  12. 

k  Ps.  23.  1. 
2  Cor.  9.  8. 

I  Eph.  1.  7.  &  3. 

16. 
m  Rom.  16.  27. 

Gal.  1.5. 


§   12. 
a  Gal.  1. 2. 
b  cli.  1.13. 
c  Rom.  16.  24. 


§  l\.—chap.  iv.  10-20. 
The  Apostle,  in  returninor  to  his  own  affairs,  thanks  God  for  their  liberality  to  him,  which 
had  been  for  a  time  checked  by  want  of  opportunity,  but  was  now  revived  by  Epaph- 
roditus — At  the  same  time  he  affirms,  that  he  does  not  speak  this  for  the  purpose  of 
obtaining  further  supplies  for  his  own  necessities,  for  he  has  learnt,  under  every  cir- 
cumstance and  privation,  to  be  contented  ;  satisfied  that  the  providence  and  goodness 
of  God  would  determine  the  best  for  him — He  has  been  fully  initiated  into  the  myste- 
ries of  adversity  and  prosperity;  in  all  things  he  is  instructed  both  to  have  food,  and  to 
be  without  it — to  abound  in  the  conveniences  of  life,  and  to  be  in  want  of  its  necessary 
supplies  ;  but  he  is  enabled  through  Christ,  that  strengthened  him,  to  do  and  to  suffer 
all  things;  but,  notwithstanding  these  his  feelings,  they  have  acted  well,  consistently 
with  their  holy  profession,  and  their  love  for  him  in  sending  him  relief  in  his  afflictions 
— And  in  this  respect  they  have  never  been  remiss,  for  in  the  beginning  of  the  Gospel, 
when  he  left  them,  and  went  forth  into  Macedonia,  they  were  the  only  Church,  out  of 
all  those  he  founded,  who  communiciited  with  him  in  the  matter  of  giving  him  money, 
and  his  receiving  money — For  even  in  Thessalonica  he  was  supported  in  his  necessities 
by  their  contributions,  and  by  his  own  labors  (1  Thess.  ii.  9.) — He  does  not,  however, 
bring  this  to  their  remembrance,  that  he  may  incite  them  to  send  him  another  gift ;  but 
because  he  wishes  them  to  bear  such  fruit  as  shall  abound  to  their  account  in  the  day 
of  the  Lord- — For  he  has  now  all  the  necessaries  of  life,  having  received  from  Epaph- 
roditus  the  things  they  sent  him,  which  he  considers  as  a  fragrant  odor,  an  acceptable 
offering  to  God,  who  is  well  pleased  at  the  assistance  afforded  his  servants — And  as 
they  have  given  to  him  in  his  distress,  God  shall  supply  all  their  wants,  according  to 
his  riches,  in  the  blessings  of  Providence,  grace,  and  glory — He  concludes  with  a 
doxology. 

^^  But  I  rejoiced  in  the  Lord  greatly,  that  now  at  the  last  "your  care 
of  me  *hath  flourished  again  ;  wherein  ye  were  also  careful,  but  ye 
lacked  opportunity.  ^^  Not  that  I  speak  in  respect  of  want ;  for  I  have 
learned,  in  whatsoever  state  I  am,  ''therewith  to  be  content.  ^^  I  "^know 
both  how  to  be  abased,  and  I  know  how  to  abound :  every  where  and 
in  all  things  I  am  instructed  both  to  be  full  and  to  be  hungry,  both  to 
abound  and  to  suffer  need;  ^^  I  can  do  all  things ''through  [Christ] 
which  strengtheneth  me.  ^^  Notwithstanding  ye  have  well  done,  that 
'ye  did  communicate  with  my  afl^iction. 

^•^  Now,  ye  Philippians  !  know  also,  that  in  the  beginning  of  the 
Gospel,  when  I  departed  from  Macedonia,  ^no  Church  communicated 
with  me  as  concerning  giving  and  receiving,  but  ye  only  ;  ^^  for  even  in 
Thessalonica  ye  sent  once  and  again  unto  my  necessity.  ^'''Not  because 
I  desire  a  gift ;  but  I  desire  ^fruit  that  may  abound  to  your  account. 
^^  But  tl  have  all,  and  abound  :  I  am  full,  having  received  ''of  Epaphro- 
ditus  the  things  which  were  sent  from  you,  'an  odor  of  a  sweet  smell, 
•'a  sacrifice  acceptable,  well-pleasing  to  God. 

^^  But  my  God  ''shall  supply  all  your  need,  'according  to  his  riches 
in  glory  by  Christ  Jesus.  -''  Now  '"unto  God  and  our  Father  be  glory 
for  ever  and  ever  !     Amen. 


§  12. — chap.  iv.  21,  to  the  end. 
The  Apostle   sends  salutations  to  every  Christian   at  Philippi — He  concludes  with   his 
usxial   apostolical  benediction,  sealed   with  an  Amen,  to  show  his  sincerity  in  all  the 
things  he  had  written  to  them. 

-'  Salute  every  saint  in  Christ  Jesus.  The  brethren  "which  are 
with  me  greet  you.  ^^  All  the  saints  salute  you,  ''chiefly  they  that  are 
of  Ctesar's  household.  ^^  The  'grace  [of  our]  Lord  Jesus  Christ  be  with 
you  all !     [Amen.] 

[]^It  was  written  to  the  Philippians  from  Rome  by  Epaphroditus.J] 

[end  of  the  epistle  to  the  philippians.] 


Sect.  XII.]  THE  EPISTLE  TO  THE  COLOSSIANS.  345 

Section  XII. — St.  Paul  lorites  his  Epistle  to  the  Colossinns'  in  reply 
to  the  Message  of  Epaphras,  to  prove  that  the  Hope  of  Mail's  Salva- 
tion is  founded  on  the  Atonement  of  Christ  alone,  and  by  the  Estab- 
lishment of  opposite  Truths  to  eradicate  the  Errors  of  the  Judaizers, 
who  not  only  preached  the  Mosaic  Law,  but  also  the  Opinions  of  the 
Heathen,  Oriental,  or  Essenian  Philosophers,  concerning  the  Worship 
of  Angels,  on  Account  of  their  supposed  Agency  in  Human  Affairs, 
and  the  Necessity  of  abstaining  from  Animal  Food. 

THE    EPISTLE    TO   THE    COLOSSIANS. 

§  I. — chap.  i.  1-14. 

St.  Paul  begins  his  Epistle  by  assuring  the  Colossians  that  he  was  appointed  an  Apostle  ggz-i-p    yir 

of  Christ  by  the  will  of  God — The  salutation  of  Paul  and  Timothy,  who  do  not  cease  __ 

praying,  that  the  Colossians  may  be  filled  with  a  perfect  knowledge  of  divine  things,  V.  JE.  62. 

comprehending  the  spiritual  wisdom  of  God,  fruitful  in  every  good  work,  increasing  J.  p.  4775. 

in  experience  of  tlie  knowledge  of  God's  love  and  truth  ;  spiritually  strengthened  ac-  Rome. 

cording  to  his  glorious  power,  so  that  they  may  be  able  to  bear  all  things  with  the  

greatest  patience  and  long-suffering,  and  even  with  joy,  feeling  that  by  so  doing  they  §  1. 

please  God — Giving  thanks  to  God,  who  of  his  own  free  mercy,  by  the  sanctifying  r  See  Note  17. 

influences  of  his  Spirit,  has  qualified  them  to  be  partakers  of  the  spiritual  inheritance  a  Eph.  1.  1. 

prepared  for  those  who  dwell  in  the  light  of  the  Gospel — who  has  delivered  them  from  b  I  Cor.  4. 17. 

the  power  of  sin  and  ignorance,  and  hath  translated  us  from  the  kingdom  of  darkness  i"  '    '     " 

into  the  kingdom  of  light,  governed  by  his  dear  Son — who  has  paid  down  the  price  of  ^  ^  ^^^^  ^' ^ 

redemption  in  his  own  blood,  even  the  remission  of  sins.  Eph.  1.  16.  Phil. 

^  Paul,  "an  apostle  of  Jesus  Christ  by  the  will  of  God,  and  Timo-  g  ^er.  9.  Eph.  1. 
theus  our  brother,  ^  to  the  saints  ''and  faithful  brethren  in  Christ  which  ^f;  /y''T°"^' 
are  at  Colosse  !  '^Grace  be  unto  you,  and  peace,  from  God  our  Father  ^2 Tim. 4.8. 
[and  the  Lord  Jesus  Christ] !  ^  We  "give  thanks  to  God  and  the  Father  ^\j^[;^24'j4 
of  our  Lord  Jesus  Christ,  praying  always  for  you,  ^  since  "we  heard  of    Mark  le.  15 
your  faith  in  Christ  Jesus,  and  of  'the  love   which  ye  have  to  all  the    veTsa. ' 
saints,  ^  for  the  hope  ^which  is  laid  up  for  you  in  heaven,  whereof  ye  ^jo^^^'^'^s^'i^e 
heard  before  in  the  word  of  the  truth  of  the  Gospel ;  ^  which  is  come    Phii.  1. 11. 
unto  you,  ''a.sit  is  in  all  the  world  ;  and  'bringeth  forth  fruit,  as  it  doth  •^Eph?3.I.Tit.2 
also  in  you,  since  the  day  ye  heard  of  it,  and  knew  ^the  grace  of  God    ^^- 1  ^«'-^-  ^• 
in  truth  :  ^  as  ye  also  learned  of  *Epaphras  our  dear  fellow-servant,    Philemon '23. 
who  is  for  you 'a  faithful  minister  of  Christ;  ^who  also  declared  unto  ^^S°^-]^-^- 

•'  .  ,  11  im.  4.  6. 

us  your  "'love  in  the  Spirit.  ^  For  "this  cause  we  also,  since  the  day  we  m.  Rom.  15. 30. 
heard  it,  do  not  cease  to  pray  for  you,  and  to  desire  ".that  ye  might  be  ?i  Eph.  1. 15,  le. 
filled  with  ^ the   knowledge   of  his  will, 'in  all  wisdom   and   spiritual  o^icor.  1. 5 
understanding:  ^'^  that  '^fye]  misfht  walk  worthy  of  the  Lord  "unto  all  p  Rom.  19. 2. 

o  '  ij     J         o  «'  _  _  Eph.  5.  10   17. 

pleasing, 'being  fruitful   in   every  good  work,   and   increasing  in  the  ,  Eph.  i.  s' 
knowledge  of  God  ;  ^^  strengthened  "with  all  might,  according  to  his  '■,Ep^ ,''-V p''"'- 

o  '  o  ~        '^  "^  1.  m.  1  TheS3. 

glorious  power,  "unto  all  patience  and  long-suffering  "with  joyfulness  ;    2. 12. 
^^givino- 'thanks  unto  the  Father,  which   hath  made  us  meet  to  be  *!T''?/'?;^' 
partakers  of  *the  inheritance  of  the  saints  in  light;  ^-^who  hath  de-   acor.  9.  s. 

•  Phil    1     11     Tit 

livered  us  from  ^the  power  of  darkness,  "and  hath  translated  us  into    3. 1.' lieb."  13. ' 
the   kingdom  of  *liis    dear   Son;  ^^  in  Svhom  we   have   redemption    ^i;  ^  .,  ,,  . 
[through  his  blood],  even  the  forgiveness  of  sins.  6. 10. 


t)  Eph.  4.  2. 
JO  Acts  5.  41. 


§  2. — chap.  i.  15- -23.  Rom.  5.  3. 

To  prove  to  them  the  efficacy  of  Christ's  death  in  obtaining  pardon  for  the  sins  of  man,  ^r^f}^'  ^'  ^^'  "'"' 
the  Apostle  describes  the  divinity  and  supereminent  dignity  of  Christ,  who  was  the      Act's  26.  18. 
image  or  counterpart  of  the  invisible  God  ;  the  Creator  and  Cause  of  all  things  that     Eph.  1. 11. 

had  a  beginning,  visible  and  invisible  ;  who  created  every  thing  both  by  and  for  him-  ^J^^^'^^^}?' 
self  ;  he  existed  before  the  creation  of  all  created  things  ;  and  must  have  been  there-     1  pet.~2.  9! 

fore  the  true  and  self-existing  God  ;  and  as  his  power  created  all  things,  so  does  it  also  a  1  Thess.  2.  12. 
preserve  them — For  as  from  him  all  being  was  derived,  so  also  by  him  must  it  subsist, 
and  he  is  the  Head  of  the  Church,  which  he  considers  his  spiritual  body — By  his  incar-     hi's'lave. 
nation  he  is  the  first  cause  or  bearinnino'  of  the  Church,  and  the  first  who  rose  from  the     Matt.  3. 17. 
dead  in  a  glorified  human  form,  that  in  all  things,  both  in  liis  divine  and  human  nature,     gee  Mark  1. 1. 

he  may  have  the  preeminence — For  it  pleased  the'  Father  that  in  liim  all  the  majesty,  b  Eph.  1.  7. 

VOL.  II.  44 


346 


THE  EPISTLE  TO  THE  COLOSSIANS. 


[Part  XIV, 


§2. 


a  2  Cor.  4.  4. 
Heb.  1.3. 

h  Rev.  3.  14. 

e  John  1.  3. 

1  Cor.  8.  6.  Eph. 

3.  9.  Heb.  \.2. 
d  Rom.  8.  38. 

Eph.  1.21.  ch. 

2.  10,  15.  1  Pet. 
3.22. 

e  Rom.  11.  36. 
Heb.  2.  10. 

/John  1.  1,3. 

6.  17.  o.  1  Cor. 
8.6. 

g  Eph.  1.  10,  22. 
&  4.  15.  &  5. 
23. 1  Cor.  11.  3. 

h  Acts  26.  23. 

1  Cor.  15.20,23. 
Rev.  1.  5. 

*  Or,  among  all. 
i  John  1.  16.  &3. 

34.  ch.  2.  9.  &  3. 

11. 
■f  Or,  making 

peace. 
j  Eph.  2.  14,  15, 

16. 
k  2  Cor.  5.  18. 
I  Eph.  1.  10. 
m  Eph.  2.  1,  2, 

12,  19.  &4.  18. 
J  Or,  by  your 

mind  in  wicked 

works. 
n  Tit.  1.  15,  16. 
o  Eph.  2.  15, 16. 
p  Luke  1.  75. 

Epii.  1.  4.  &  5. 

27.  1  Thess.  4. 

7.  Tit.  2.  14. 
Jude  24. 

g  Eph.  3.  17.  ch. 
2.7. 

r  John  15.  6. 
a  Rom.  xO.  18. 
(  ver.  6. 
u  Acts  1.  17. 

2  Cor.  3.  ti.  &  4. 
1.  &.5.  18.  Eph. 

3.  7.  ver.  25. 
1  Tim.  2.7. 


§3. 

a  Rom.  5.  3. 
2  Cor.  7.  4. 

6  Eph.  3.  1, 13. 

e  2  Cor.  1.5,6. 
Phil.  3.  10. 
2  Tim.  1.  8.  & 

2.  10. 

d  Eph.  1.  23. 
e  1  Cor.  9.  17. 
Gal.  2.  7.  Eph. 

3.  2.  ver.  23. 
*  Or,  fiilltj  to 

preach  the  word 
of  Gud,  Rom. 
15.  19. 
/  Rom.  16.  25. 

1  Cor.  2.  7. 
Eph.  3.  9. 

g  Mi.tt.  13.11. 

2  Tim.  1.  10. 

h  2  Cor  2.  14. 
i  Rom.  9.  23. 

Eph.  1.  7.  &  3. 

8. 


power,  and  mercy  of  the  Godhead  should  be  made  manifest,  or  dwell,  and  having  by 
the  blood  of  his  cross  made  peace  between  God  and  man,  and  by  this  means  broken 
down  the  wall  of  partition  between  Jews  and  Gentiles,  lie  has  reconciled  them  to  him 
self,  with  all  things  in  heaven  and  earth,  whether  they  be  men  or  angels,  forming  them 
into  one  holy  and  spiritual  society — And  tlie  Gentiles,  who  were  once  alienated  from 
God,  and  by  their  works  proved  the  enmity  of  their  minds  towards  him,  he  hath  so 
reconciled  through  the  death  of  his  human  body,  that  he  may  present  them  holy  and 
blameless,  free  from  all  accusation  in  his  sight,  at  tlie  day  of  judgment,  which  he  will 
surely  do  if  they  continue  grounded  in  tlie  faith  of  Jesus  Christ,  and  settled  in  his 
doctrines  ;  not  moved  away  by  false  teachers  from  the  blessed  hopes  and  promises  of 
the  Gospel,  which  has  been  preached  both  to  Jew  and  Gentile,  of  which  St.  Paul  was 
appointed  a  minister. 

^^  Who  is  "the  Image  of  the  invisible  God,  'the  Firstborn  of  every 
creature  ;  ^^  (for  'by  Him  were  all  things  created,  that  are  in  heaven, 
and  that  are  in  earth,  visible  and  invisible,  whether  they  be  thrones,  or 
■^dominions,  or  principalities,  or  powers ;  all  things  were  created  'by 
Him,  and  for  Him  ;)  ^^and  '^he  is  before  all  things,  and  by  Him  all 
things  consist ;  ^^  and  'He  is  the  head  of  the  Body  (the  Church)  ; 
who  is  the  Beginning,  ''the  Firstborn  from  the  dead ;  that  *in  all 
things  He  might  have  the  preeminence  ; — ^^  for  it  pleased  the  Father 
that 'in  Him  should  all  fulness  dwell;  ^^  and,  thaving^made  peace 
through  the  blood  of  his  cross,  *by  Him  to  reconcile  'all  things  unto 
Himself;  by  Him,  I  soy,  whether  they  be  things  in  earth,  or  things  in 
heaven. 

^^  And  you,  "that  were  sometime  alienated,  and  enemies  tin  your 
mind  "by  wicked  works,  yet  now  hath  He  reconciled  ^~in  "the  body  of 
his  flesh  through  death,  ^to  present  you  holy,  and  unblameable,  and 
unreproveable  in  his  sight ;  ~^  if  ye  continue  in  the  faith  'grounded 
and  settled,  and  be  "^not  moved  away  from  the  hope  of  the  Gospel, 
which  ye  have  heard,  'and  which  was  preached  'to  every  creature  which 
is  under  heaven  ;  "whereof  I  Paul  am  made  a  minister. 


§  3. — chap.  i.  24,  to  the  end,  and  ii.  1-7. 
St.  Paul,  as  the  minister  of  Christ  to  the  Gentiles,  assures  them  that  he  rejoices  in  his 
sufferings,  according  to  the  dispensation  of  the  Gospel,  which  God  gave  to  him  for  iheir 
benefit;  that  he  might  accomplish  the  purpose  of  God,  as  predicted  by  his  prophets- 
Even  the  mystery  of  redemption  through  faith  to  the  Gentiles,  which  has  been  hid  for 
many  generations,  but  is  now  made  fully  manifest ;  whicli  is  Christ  dwelling  in  them, 
giving  through  his  blood  pardon  for  sins,  and  through  his  Spirit  the  hope  of  their  glori- 
fication— Whom  the  apostles  preach,  warning  all  men  of  their  sin  and  danger,  and 
instructino-  them  in  all  spiritual  wisdom — For  which  end  he  labors,  striving  with  all  his 
might — As  a  proof  of  which,  he  wishes  them  to  know  the  persecutions  and  sufferings 
to  which  he  has  been  exposed  for  preaching  the  Gospel  to  the  Gentile  Church,  to  all 
the  believing  Gentiles — That  knit  together  in  love,  and  in  the  full  assurance  of  the 
riches  of  Christianity,  they  may  acknowledge  the  mystery  of  God  through  Christ,  in 
the  salvation  of  both  Jews  and  Gentiles,  in  whom  and  in  his  Gospel  are  hid  all  the 
treastires  of  divine  wisdom  and  knowledge — And  he  says  this,  that  no  man  might  de- 
ceive tliem  with  the  sophistry  or  enticing  words  of  human  philosophy,  for  though  in 
the  body  he  was  absent,  yet  through  the  Spirit  he  was  with  tliem,  rejoicing,  and 
beholding  their  regular  order  and  discipline,  and  their  steadfast  faith — He  encourages 
them,  since  they  had  embraced  the  Gospel  of  Christ,  to  persevere  in  his  faith,  that  they 
miglit  be  rooted  in  iiim,  building  upon  him  all  their  hopes  of  pardon  and  salvation,  and 
that,  being  cstablislied  in  the  purity  of  his  faith,  as  they  had  been  instructed  in  it,  they 
might  abound  more  and  more  in  its  fruits,  with  thanksgiving  to  God  for  having  called 
them  to  be  partakers  of  its  blessings. 

-^  Who  "now  rejoice  in  my  sufferings  'for  you,  and  fill  up  'that 
which  is  behind  of  the  afflictions  of  Christ  in  my  llesh  for  ''his  body's 
sake,  which  is  the  Church  :  ^^  whereof  I  am  made  a  minister,  accord- 
ing to  'tlu!  dispensation  of  God  which  is  given  to  me  for  you  ;  *to 
fulfil  the  word  of  God  ;  -*'  evcn^thc  mystery  which  hatli  been  hid  from 
ages  and  from  generations,  ^but   now  is   made  manifest  to  his  saints  : 


"■b 


to  'whom  God  would  make  known  what  is  'the  riches  of  the  glory 


Sect.  XII.]  THE  EPISTLE  TO  THE  COLOSSIANS.  347 

of  this  mystery  among  the  Gentiles;  which  is  Christ  tin  you,-'the  hope  \0r,  among  you. 
of  glory :  ~*^  whom  we  preach,  warning  every  man,  and  teaching  every  4  Alrao.-i,  27, 
man  in  all  wisdom  ;  'that  we  may  present  every  man  perfect  in  Christ  ^^^-^^^  ^^  ^ 
[Jesus  ;]  ^^  whereunto  "'I  also   labor,  "striving  "according   to  his  work-    Eph.  5. 2^'  «r 
ing,  which  worketh  in  me  mightily.  micor.  i;  w. 

Chap.  ii.  1-7.         ^  For  I  would  that  ye  knew  what  ^great  tconflict  I  have  nch.s. :. 

for  you,  and  for  them  at  Laodicea,  and  for  as  many  as  have  "^^^^xl-  ^'  ^ 
not  seen  my  face  in  the  flesh  ;  -that  'their  hearts  might  be  comforted,  p  ci,.' 1. 29. Pbii 
'being  knit  together  in  love,  and  unto  all  riches  of  the  full  assurance    i-^o- iThess. 
of  understanding,  'to  the  acknowledgment  of  the  mystery  of  God,  and  j  or,/c<zr,  or, 
of  the  Father,  and  of  Christ ;  ^  *in  'whom  are  hid  all  the  treasures  of  ,Tcor.  1. 6. 
wisdom  and  knowledge.  *  And  this  I  say,  "lest  any  man  should  beguile  »•  cii.3. 14. 
you  with  enticing  words.   ^  For  "though  I  be  absent   in   the   flesh,  yet  %.  9. ' 
am  I  with  you  in  the  spirit,  joying  and  beholding  ""your  order,  and  the  *  or,  wherein. 
'steadfastness  of  your  faith  in  Christ.  '^  As  ='ye  have  therefore  received  ^l  |?°^;  ^^^^^-^ 
Christ  Jesus  the  Lord,   so  walk  ye  in  him:  'rooted  ""and  built  up  in    8.ci'..  1.9. 
him,  and  stablished  in   the  faith,  as  ye  have  been  taught,  abounding  "acvJr.'u.'is^.' 
therein  with  thanksgiving.  6.''!^r.V?8.'^  ^' 

V  1  Cor.  5.  3. 

1  Thess.  2.  17. 

§  4. — chap.  ii.  8-15.  „  1  cor.  14. 40. 

The  Apostle  cautions  them  against  the  Judaizing  teachers,  who  inculcate  the  worship  of  x  1  Pet.  5.  9. 
angels,  and  the  abstinence  from  animal  food,  which  things  are  according  to  the  tradi-  y  1  Tliess.  4. 1. 
tions  of  men,  and  the  first  elements  of  religion  given  in  the  Mosaic  Law  ;  for  tiieir  ^  ^'^^  '^  gj  ^^ 
salvation  is  made  complete  in  him,  who  is  the  supreme  Head  and  Governor  of  all  ere-     &  3.  17.  ch.  1. 
ated  things,  of  whatsoever  rank — In  whom,  (and  not  to  the  angels,)  they  are  also  circum-     ^* 
cised.  and  enabled  by  the  operations  of  the  Holy  Spirit,  to  renounce  all  the  deeds  of  the 

sinful  flesh — which  is  pointed  out  to  them  by  that  ordinance,  wliich  may  be  considered  

as  the  circumcision  required  by  Christ  in  the  Gospel,  in  which  they  are  buried  to  sin 

under  the  water,  as  Christ  was  buried  on  account  of  sin  under  the  earth,  and  have  been 

raised  with  him  out  of  the  water  unto  a  spiritual  life,  through  the  faith  of  the  wonderful 

power  of  God,  who  also  raised  Christ  to  eternal  life  from  the  grave  of  death — And  the 

Gentiles  also,  who  were  dead  in  sins,  and  in  the  uncircumcision  of  the  flesh,  has  God  §  4. 

made  alive  together  with  him  through  his   Spirit,  unto  eternal  life,  blotting  out  the  a  Jer.  29. 8.  Rom. 

handwriting  of  ordinances,  which  was  against  both  Jew  and  Gentile,  and  contrary  to     l\^J^-  fg^'^Hei). 

their  salvation,  as  it  subjected  thein  all  to  the  curse  of  eternal  death  for  sin  ;  and  having     13.  9. 

despoiled  the  rulers  and  delegated  powers  of  darkness  of  their  dominion,  he  made  a  *  Matt.  15.  2. 

display  of  his  conquest  openly,  by  triumphing  over  their  power  in  his  glorious  resurrec-    ^'_ ' 

tion  from  the  grave.  c  Gal.  4.  3,  9. 

s  Beware  "lest  any  man  spoil  you  through  philosophy  and  vain  de-  *or,  eilments. 
ceit,  after 'the  tradition  of  men,  after 'the  *rudimcnts  of  the  world,  d  Johni.  14.  ch. 
and  not  after  Christ.  '■*  For  ''in  Him  dwelleth  all  the  fulness  of  the  God-  ,  ;„,„;  j  jg. 
head  bodily;  ^'^  and  'ye  are  complete  in  Him,  %hich  is  the  Head  of  /Eph.  1.20, 21. 
all  ^principality  and  power ;  i'  in  whom  also  ye  are  ''circumcised  with  ^^^^^\^l^' 
the  circumcision  made  without  hands,  in  'putting  oft' the  body  [of  the  a  Deut.  10. 16.&: 
sins]  of  the  flesh  by  the  circumcision  of  Christ,  ^^  buried^ with  him  in    Rom! 2.^9. Pbii. 
baptism  ;  wherein  also  ^ye  are  risen  with   him  through  'the  faith   of  .^l'^  ^  g 
the  operation  of  God, '"who  hath   raised   him  from   the  dead:  ^^and    Eph.  4. '22.  ch. 
"you,  being  dead  in  your  sins  and  the  uncircumcision  of  your  flesh,  ^  Rom.  6. 4. 
hath  He    quickened   together  with     him,    having    forgiven    you     all  *  <'>•  3.  i. 
trespasses;   ^^  blotting  "out  the  handwriting  of   ordinances'  that  vvas  'y^'"''- ^- ^^•*'^' 
aoainst  us,  which  was  contrary  to  us,  and    took  it  out  of  the  way,  m  Acts  2. 24. 
nailing    it    to    his    cross;  ^^  and  ''having    spoiled   'principalities    and  "j^p**- ^- ^' ^>  ^' 
powers,  he  made  a  show  of   them   openly,    triumphing    over    them  0  Eph.  2  15,  le. 
fin  it. 


8  See  Note  18. 

p  Gen.  3.  1,5.  Ps. 
68.  18.  Is.  53. 12. 
Matt.  12.  29. 
Luke  10.  18.  & 


5. — chap.  11.  16-19.  u.  oo.  john  12. 

From  the  consideration  that  mankind  are  delivered  from  the  power  of  sin  and  eternal  ^-J^}^-^]:  , 

'  .  -Cipn.  4   o.  iieD. 

death  by  Christ  alone — The  Apostle  exhorts  them  not  to  allow  any  one  to  condemn  a.  14. 

them  as  it  concerns  the  distinctions  between  meats  and  drinks  in  the  Mosaic  Law,  or  in  q  Eph.  6. 12. 

respect  of  its  festivals  and  Sabbaths — Which  observances   were  only  the   types  or  t  Or,  in  hivudf. 


348  THE  EPISTLE  TO  THE  COLOSSIANS.  [Part  XIV. 

shadows  of  good  things  to  come,  their  substance  being  all  fulfilled  in  the  person  of  Christ, 
and  in  the  spiritual  blessings  of  his  religion — And  as  Christ  alone,  by  the  sacrifice  of 
the  cross,  has  been  made  the  Head  and  Governor  of  all  things,  and  the  means  of  salva- 
tion, he  warns  them  against  being  deceived  by  their  false  teachers  or  philosophers  to  prac- 
tise an  affected  humility  in  the  worshipping  of  angels,  presumptuously  intruding  into  the 
things  of  the  invisible  world,  and  puffed  up  with  the  empty  knowledge  of  their  own 
carnal  minds — Not  acknowledging  Jesus  Christ  as  the  only  Saviour  and  Governor  of 
mankind,  from  whom  his  whole  body,  the  Church,  receiving  spiritual  nourishment  and 
strength,  united  together,  increases  in  grace  and  holiness,  with  the  increase  of  the  gifts 
§  5.  of  his  Holy  Spirit. 

a^Rom.  14. 3, 10,       16  Lj^^  j^q  ,^g^j^  therefore  "judge  you  *in  'meat,   or  in  drink,  or  tin 

*  Or,  for  eating     respect  'of  a  holyday,  or  of  the  new  moon,  or  of  the  Sabbath  days: 

6"Rom"i4"'2, 17.  ^^  which  ''arc  a  shadow  of  things  to  come  ;  but  the  body  is  of  Christ. 

icor.  8. 8.        i^Lg^^j^Q  man  tbeguile  you  of  your  reward,  *in  a  voluntary  humihty 

c  Rom.  M.I.       3-11^  worshipping  of  angels,  intruding  into  those  things  Avhich  he  hath 

oai. 4. 10.         j^Qt  seen,  vainly  puffed  up  by  his  fleshly  mind,  ^^ and  not  holding  'the 

9.  &io.'i.'      '  Head,  from  which  all  the  body  by  joints  and  bands  having  nourish- 

e  ver.  4.  mcut  ministcrcd,  and  knit  together,  increaseth  with  the  increase  of 

X  Or,  judge  ^      , 

against  you.  VJULl. 

*  Gr.  being  a  vol- 
untary in  humii-  .    _  ,  ..       - 

ity.  ver.  23.  §  D. — chap.  11.  20,  to  the  end. 

"^rTini  Tt^'        '^^^  Apostle,  as  they  have  in  the  body  of  Christ  suffered  the  punishment  of  the  Law  for 

g  Eph.  4.  15, 16.        ^'"'  ^^^  ^'^  thereby  delivered,  or  become  dead  to  its  power,  inquires  of  them  why  they 

subjected  themselves  to  ordinances  taught  by  the  authority  and  doctrines  of  men ;  as 

if  they  were  living  under  that  dispensation  from  which  by  the  death  of  Clirist  they  had 

been  made  free — The  abstinences  prescribed  by  the  doctrines  of  their  philosophers  and 

by  their  Judaizing  teachers — touch  not,  taste  not,  handle   not — relate  to  indifferent 

things,  which  perish  in  the  corruption  of  the  body,  for  which  they  were  made — which 

doctrines,  however,  have  an  appearance  or  display  of  wisdom,  being  a  worship  founded 

on  the  will  of  man,  voluntarily  performed,  and  a  supposed  act  of  humility,  mortifica- 

5  6.  tion,  and  severity. 

0  Rom.  6. 3, 5.  &,       ^0  ^jjj,g^j,j,Qjj^j,   jf  yg  be  "dead  with  Christ  from ''the  *rudiments  of 

7.  4  6.  Gal.  2.  ... 

19.  Eph.  2.15.     the*  world,  "why,  as  though  living  in  the  world,  are  ye  subject  to  ordi- 

1  ;:"•  f •  nances  ?    ^^  Touch  "^not !  taste  not !   handle  not !  ^^  which  all   are   to 

*  Or,  elements.  •i-ii  •eri 

t  See  Note  19.      pcrish  With  the  usiug,  alter  the  commandments  and  doctrines  of  men  ? 
c  Gal.  4.  3,9.       ^3  ^y|^jgj^  ^thiiigs  havc   indeed   a   show   of  wisdom   in   'will-worship, 
els.  29!  13         ^^^  humility,  and  tneglecting  of  the  body;  not   in  any  honor  to  the 
Matt.  15. 9.  Tit.  satisfying  of  the  flesh. 

1.  14.  JO  

/  1  Tim.  4.  8. 

g  ver.  8, 18.  §  7. — chap.  iii.  1-11. 

t  Or,  punishing,      rpj^^  Apostle,  having  shown  them  that  as  they  had  been  buried  with  Christ  in  the  waters 
or,  not  sparing,  1  ;  &  j 

of  baptism,  in  token  that  in  the  body  of  Christ  they  had  fulfilled  the  curse  of  death, 

pronounced  upon  sin  by  the  Law,  and  were  thereby  delivered  from  its  power,  now  calls 
upon  them,  as  they  had  been  with  Christ  also  figuratively  raised  from  the  waters  of  bap- 

tism,  and  become  spiritually  alive,  to  set  their  whole  affections  on  heavenly  things — For 

Christians  are  dead  with  Christ  to  sin,  and  to  earthly  things ;  and  their  spiritual  life, 
which  emanates  from  him,  who  is  invisible,  is,  as  it  were,  hidden  with  Christ  in  God — 
and  when,  at  the  end  of  time,  he  shall  appear,  who  is  the  source  of  their  heavenly  life, 
Christians  also  shall  appear  with  him  in  glory — in  glorious  and  immortal  bodies — Hav- 
ing this  hope,  St.  Paul  exhorts  them  to  mortify  their  earthly  members — to  deprive  the 
animal  man  of  its  strength  and  ascendency,  not  yielding  to  its  inordinate  desires  and 
passions,  on  account  of  which  the  wrath  of  God  comctli  on  all  ;  not  only  on  those  who 
profess  his  religion,  but  on  the  children  of  disobedience — the  heathen  world — whose 
lusts  and  vices  they  also  habitually  practised  when  they  lived  among  them :  but  now, 
as  their  life  is  in  Christ,  derived  from  him  througli  his  Spirit,  the  Apostle  exhorts 
them  to  put  away  these  vices  of  their  earthly  members,  and  all  others  to  which  they 
had  been  addicted  ;  and,  as  they  had  buried  the  old  man  in  baptism,  with  all  his 
corriii)t  affections  and  deeds,  to  put  on  the  new  man,  which  is  rc-inade  by  God  in 
spiritual  knowledge  and  holiness,  according  to  his  image,  in  which  man  was  first 
created — In  this  new  spiritual  creation  there  is  no  distinction  of  nation  or  of  circum- 
stance— but  Christ  is  life  to  all — He  is  in  all  by  his  Spirit,  and  reigns  over  and  governs 
§  7.  all  things. 

"•^^6'"cif '^^' 1^^"''       ^  ^^  y^  ^^^^  ""^^  "^^"  ^'^'^  Christ,  seek  those  tilings  which  are  above, 


Sect.  XIL]  THE  EPISTLE  TO  THE  COLOSSIANS.  349 

where  ''Christ  sitteth  on  the  right  hand  of  God  ;  ^  set  your  *affection  *E^h"i.^2o*" 
on  things  above,  not  on  things  on  the  earth.  ^For  'ye  are  dead,  ''and  *or,  mmrf. 
your  hfe  is  hid  with  Christ  in  God  ;"*  when 'Christ,  ivho  is^oux  Hfe,  '^G^^t'^a.lo^ch.a 
shall  appear,  then  shall  ye  also  appear  with  him  ^in  glory.  20. 

^  Mortify ''therefore 'your  members  which  are  upon  the  earth  ;  ^ for-    1.5.°'' 
nication,   uncleanness,  inordinate  aflTection,  ''evil  concupiscence,  and  eUohns.  2. 
covetousness,  'which  is  idolatry  ;  "^  for  '"which  things'  sake  the  wrath  ^i^^q,  "'  ^"  *^ 
of  God  cometh   on  "the   children  of  disobedience  :   '  in  "the  which  ye  g  1  Cor.  15. 43. 

Pliil.  3.  21. 

also  walked  sometime,  when  ye  lived  in  them  ;  ®but  ^now  ye  also  put  ^  Rom.  8. 13. 
off  all  these,  anger,  wrath,  malice,  blasphemy,  'filthy  communication  .^^^'^'^\^ 
out  of  your  mouth  ;  ^  lie  '^not  one  to  another,  "seeing  that  ye  have  put  j  Eph.  5. 3. 
off  the  old  man  with  his  deeds  ;  ^^  and  have  put  on  the  new  man  which  h  \  Th8S3.4. 5. 
'is  renewed  in  knowledge  "after  the  image  of  Him  that  "created  him  :  '  ^i''''^',^',a 

o  ^        .  ,    .  .  "*  Kom.  I.  ly. 

^^  where  there  is  neither  "Greek  nor  Jew,  circumcision  nor  uncircum-    Eph.5.  c.  Rev. 
cision,  barbarian,  Scythian,  bond  nor  free :  *but  Christ  is  all,  and  in  all.  nEph.  2. 2. 

oRom.  6.  19,20.  &  7.  5.  1  Cor.  6.  11.  Eph.  2.  2.  Tit.  3.  3.        p  Eph.  4.22.  1  Pet.  2.  1.  Hcl).  12.  l.Jam.  I.  21.  q  Eph.  4.  29. 

&  5.  4.        r  Lev.  19.  11.  Eph.  4.  25.        s  Eph.  4.  22,  24.        t  Rom.  12.  2.         u  Eph.  4.  23,  .::4.     v  Eph.  2.  10.     w  Rora.  10.  12. 
1  Cor.  12.  13.  Gal.  3.  28.  &  5.  G.  Eph.  6.  8.  x  Eph.  1.  23. 


§8. 

§  8.— chap.  lii.  12-17.  a  Eph.  4. 24. 

He  exhorts  the  Colossians,  as  those  who  were  elected  of  God  to  tlie  high  privileges  and  ^j^^f '^j^g^'  ^* 

blessings  of  the  Gospel,  to  put  on  the  spiritual  character  of  tlie  new  man — to  be  pure  2  Pet.  1.  10. 

and  holy  in  the  service  of  God,  as  his  beloved  children,  practising  all  the  Christian  "phn  2'f\  h 

graces  and  dispositions,  and  over  all  these  graces  of  the  inward  man,  to  put  on  love,  4.  2,  32. 

which  is  the  perfection  of  the  Christian  character,  uniting  in  itself  every  virtue — Then  '^^^^'\^'^' 

will  that  divinely-imparted  peace,  to  the  enjoyment  of  which  they  are  called,  reign  in  ♦  Or,  complaint. 

their  hearts,  and,  united  in  one  body  unto  Christ,  they  will  be  thankful  that  they  are  *g'^'g"nr'''B"'it'' 

become  partakers  of  these  glorious  privileges — The  Word  of  Christ,  the  Gospel,  which  would  here  read 

they  have  received,  will  dwell  in  tliem,  and  they  will  constantly  teacli  and  admonish  ^"'^'r')'*"'"'"" 

'     each  other  in  all  wisdom,  singing  with  grace  in  their  hearts  unto  the   Lord   in  psalms,  wherens  in  Acts 

hymns,  and  songs,  as  the  Spirit  inspired  them — They  are  exhorted,  whatever  they  did  ^''-  ~^  he  would 

— in  all  their  conversation,  and  in  every  action  of  their  lives — to  do  all  in  the  name  and  Lord,  and  have 

for  the  glory  of  the  Lord  Jesus  Christ,  and  to  offer  their  praises  and  thanks  to   God  Ji,""'^"  Christ. 

=       •'  '  1  /.  1  ^"^  reason  it  I3 

the  Father,  in  his  name,  and  by  his  mediation,  and  not  by  that  of  angels.  not  very  difficult 

^^ Put  "on  therefore,  ''as  the  elect  of  God,  holy  and  beloved,  "bowels  / j'oi'mK?"!  "' 
of  mercies,  kindness,  humbleness  of  mind,  meekness,  long-suffering  ;    fcor.^fs.^Eph. 
^^  (forbearing  ''one  another,  and  forgiving  one  another,  if  any  man  have    f^i^fj^  ^  |' 
a  *quarrel  against  any  :  even  as 'Christ   forgave  you,   so  also  f?o  ye  ;)    }p'"''i- 
^'^  and  above  all  these  things, -^pui!  o«  charity,  which  is  the  "bond  of    Uoh'ni  23.  & 
perfectness  ;  ^^and  let ''the  peace  of  God  rule  in  your  hearts,  *to  the  5- Eph.  4.3. 
which  also  ye  are  called-in  one  body  ;  *and  be  ye  thankful.  ^Phu."!^?! ^^' 

"^  Let  the  word  of  Christ  dwell  in  you  richly  ;  in  all  wisdom,  teach-  \  E^r'o'ia^? 
ino-  and  admonishing  one  another  'in  psalms  and  hymns  and  spiritual    &4. '4. 

*  ..,„.,='  .  ,        '  1        T  1       1-  1   '■      I  *  ch.  2.  7.  ver.l7. 

songs,  smging    with  grace  in  your  hearts  to  the  Lord  :  '-'  and    whatso-  i  icor.  14. 26. 
ever  ye  do  in  word  or  deed,  do  all  in  the  name  of  the  Lord  Jesus,  ^  dl.^.'e.' 
"giving  thanks  to  God  and  the  Father  by  him.  'I  Rfni'i.^e'.  Eph. 


5.  20.  ch.  1.  12. 
&  2.  7.   1  Thess. 


§  9. — chap.  iii.  18,  io  the  end,  and  iv.  1.  5.18.  Heb.  13.15. 
The  Apostle,  from  general  directions  for  their  Christian  conduct,  proceeds  to  exhort  them,  ~s~0 
on  the  same  principles  of  love  and  obedience  to  Christ,  to  the  performance  of  the  rela- 
tive duties  of  life.     (See  Eph.  v.  22,  23,  and  vi.  1-9.)  \  5   j  ppt'.'a.  1.' 

^^  Wives,  "submit  yourselves  unto  your  [own]  husbands,  ''as  it  is  fit  *  Eph.'5.'l%28, 
in  the  Lord.  ^^  Husbands,  "love  your  wives,  and  be  not  ''bitter  against  f^  j/l'bf"' 
them. — -''Children,  "obey   your  parents   in   all  things:   for  this  is  well  e  Eph.5.24.&6.i. 
pleasing  unto  the  Lord.  -^  Fathers,  ^provoke  not  your  children  to  anger,  f'F.ph~.'6.'4. 
lest  they  be  discouraged. — ~~  Servants,  ''obey  ''in  all  things  your  mas-  '^i  I'lm.W'^'^' 
ters  ^according   to  the  flesh  ;  not  with  eyeservice,  as  men-pleasers  ;    J''jg2-  ^-  ^  p^*- 
but  in  singleness  of  heart,  fearing  God:  ^^  and -'whatsoever  ve  do,  do  a  ver.  20 

.     ,  .,    °  1         T  1  1  od  1  •  I    1  c      1         t  Philemon  16. 

it  heartily,  as  to  the  Lord,  and  not  unto  men  ;  -*  knowing    that  01  the  ;  Eph.  6.6,7. 

'Z-    T'  r»li      f\     ft 

Lord  ye  shall  receive  the  reward  of  the  inheritance :  'for  ye  serve  the  1 1  cor.  7. 2-2. 

VOL.   II.  DD 


350 


THE  EPISTLE  TO  THE  COLOSSIANS. 


[Pari  XIV. 


m  Rom  2.  11. 

Eph.  6  9.  1  Pet. 

1.  17.  See  Deut. 

10.  17. 
n  Eph.  6.  9. 


§    10. 

a  Luke  18.  1. 
Rom.  12.  12. 
Eph.  6.  18. 

1  Thess.  5.  17, 
18. 

b  ch.  2.  7.  &  3. 
15. 
c  Eph.  6.  19. 

2  Thess.  3.  1. 
d  1  Cor.  16.  9. 

2  Cor.  2.  12. 
e  Matt.  13.  11. 

1  Cor.  4.  1.  Eph. 

6.  19.  ch.  1.  26. 

&  2.  2. 
/  Eph.  6.  20. 

Phil.  1.7. 

a  Eph.  5.  15. 

1  Thess.  4.  12. 
A  Eph.  5.  16. 
i  Eceles.  10.  12. 

ch.  3.  16. 
j  iMark  9.  50. 
k  1  Pet.  3.  15. 


§    11. 

a  Eph.  6.  21. 

b  Eph.  6.  22. 
c  Philemon  10. 


d  Act-!  19.  20.  & 
20.  4.  &  27.  2. 
Pliiiciiioii  24. 

e  Acts  5.  37. 
2  Tim.  4.  11. 

/ch.  1.7. 

Philemon  23. 
*  Or,  striving. 
g  Rom.  15.  30. 

A  Miitt.  5.  48. 
1  Cor.  2.  6   & 

14.  20.  Phil.  3. 

15.  lleb.  5.  14. 


Lord  Christ.  ~^  But  he  that  doeth  wrong  shall  receive  for  the  wrong 
which  he  hath  done  :  and  ""there  is  no  respect  of  persons.  ^  Masters, 
"give  unto  your  servants  that  which  is  just  and  equal  ;  knowing  that 
ye  also  have  a  Master  in  heaven. 


§  10. — chap.  iv.  2-6. 
The  Apostle  commands  all,  in  their  different  relations  and  stations  in  life,  that  they  may  be 
enabled  to  fulfil  their  respective  duties,  to  persevere  in  earnest  prayer  to  God,  guarding 
against  negligence  and  inattention,  and,  with  thanksgiving,  to  acknowledge  the  blessings 
they  had  received — Praying  also  for  the  apostles,  that  God  would  open  for  them  an  op- 
portunity of  preaching  the  mystery  of  the  Gospel  of  Christ,  the  calling  of  the  Gentiles 
through  faith — for  which  very  account  he  was  now  in  bonds — that  he  may  more  effect- 
ually make  this  mystery  manifest,  and  that  he  may  have  courage  to  speak  as  becomes 
his  apostleship — He  admonishes  them  to  behave  with  prudence  and  discretion  to  those 
who  are  without  the  pale  of  the  Christian  Church  (the  unbelieving  Gentiles  and  per- 
secuting Jews),  avoiding  persecutions,  and  steadily  improving  every  present  moment 
— Their  conversation  is  to  be  holy  and  courteous,  seasoned  with  the  salt  of  cheerful- 
ness and  spiritual  wisdom,  resisting  the  corruption  of  sin,  that  they  may  know  how  to 
answer  both  Jew  and  Gentile  to  their  edification,  and  to  their  own  security. 

^  Continue  "in  prayer,  and  watch  in  the  same  'with  thanksgiving ; 
^  withal  "praying  also  for  us,  that  God  would  ''open  unto  us  a  door  of 
utterance,  to  speak  Hhe  mystery  of  Christ,  •'^for  which  I  am  also  in 
bonds  :  "*  that  I  may  make  it  manifest,  as  I  ought  to  speak.  ^  Walk  ^in 
wisdom  toward  them  that  are  without,  ''redeeming  the  time.  ^  Let 
your  speech  be  alway  *with  grace, ^seasoned  with  salt, ''that  ye  may 
know  how  ye  ought  to  answer  every  man. 


t  Or,^;cd. 


§  11. — chap.  iv.  7,  to  the  end. 
St.  Paul  sends  Tychicus  to  relate  to  them  in  a  more  particular  manner  his  situation  and 
circumstances  at  Rome  (See  Eph.  vi.  21.),  with  Onesimus,  who  would  also  give  them 
every  satisfactory  information — He  presents  the  salutations  of  the  brethren  who  were 
with  him  by  name,  and  desires  them  to  receive  Marcus  with  all  respect  and  affection, 
and  Justus  (compare  Acts  xv.  38,  39.  and  2  Tim.  iv.  11.) ;  for  these  only  of  the  circum- 
cision had  been  his  fellow-laborers  in  preaching  the  Gospel  in  sincerity  at  Rome,  and 
who  had  been  a  consolation  to  him  (compare  Phil.  i.  14-18.) — All  the  Gentile  teachers 
with  St.  Paul  at  Rome  join  in  salutations — (Timothy  joined  in  writing  the  letter) — He 
particularly  mentions  Epaphras,  their  faithful  minister,  as  always  striving  in  prayer  for 
them  with  God — He  desires  them  to  salute  in  his  name  the  Christians  in  Laodicea, 
with  Nymphas,  and  the  church  that  is  in  his  house — and,  after  this  Epistle  had  been 
publicly  read  among  them,  to  take  care  that  it  shall  be  also  read  in  the  Church  of  the 
Laodiceans,  and  that  the  Epistle  from  Laodicea,  which  is  supposed  to  have  been  the 
Epistle  to  the  Ephesians,  shall  be  read  in  their  own  Church — He  encourages  Archip- 
pus  (officiating,  perhaps,  in  the  absence  of  Epaphras)  in  the  work  of  the  ministry  com- 
mitted to  him,  and  then  authenticates  the  Epistle  by  writing  the  salutation  in  his  own 
hand — (1  Cor.  xvi.  21.  and  2  Thess.  iii.  17.) — He  concludes  \vith  the  apostolic  bene- 
diction. 

'  All  "my  state  shall  Tychicus  declare  unto  you,  ivho  is  a  beloved 
brother,  and  a  faithful  minister  and  fellow-servant  in  the  Lord  ;  ^  whom 
'I  have  sent  unto  you  for  the  same  purpose,  that  he  might  know  your 
estate,  and  comfort  your  hearts  ;  ^  with  "Onesimus,  a  faithful  and  be- 
loved brother,  who  is  one  of  you  :  they  sliall  make  known  unto  you 
all  things  which  are  done  here. 

^°  Aristarchus,  ''my  fellow-prisoner,  saluteth  you,  and  'Marcus,  sis- 
ter's son  to  Barnabas,  touching  whom  ye  received  commandments, 
(if  he  come  unto  you,  receive  him  ;)  i'  and  Jesus,  which  is  called 
Justus,  who  are  of  the  Circumcision  :  these  only  are  my  fellow-workers 
unto  the  kingdom  of  God,  which  have  been  a  comfort  unto  me. 
^-  Epa|)hras,  •'^vvho  is  one  of  you,  a  servant  of  Christ,  saluteth  you, 
always  "laboring  ^fervently  for  you  in  prayers,  that  yc  may  stand  ''per- 
fect and  tcoiiiplete  in  all  the  will  of  God.  '•'  For  I  bear  him  record 
that  he  hath  a  great  zeal  for  you,  and  them  that  are  in  Laodicea,  and 


Sect.  XIII.]  THE  EPISTLE  TO  PHILEMON.  351 

them  in  Hierapolis.  ^^  Luke, 'the  beloved  physician,  and  •'Demas,  greet  'oTim  4  lo 
you.   ^''Salute  the  brethren  which  are  in  Laodicca,  and  Nymphas,  and    I'liiiemon  24. 
*the  Church  which  is  in  his  house.   ^^  And  when  'this  Epistle  is   read  '1  c"o"' le."  19. 
among  you,   cause  that  it  be  read  also  in  the  Church  of  the  Laodi-  '  1  Thess.  5. 27. 
ceans ;  and  that  ye  likewise  read  the  Epistle  from  Laodicea.  ^^  And 
say  to '"Archippus,  Take  heed  "to  the  ministry  which   thou  hast  re- "  ^,'',''^'"°"^- 
ceived  in  the  Lord,  tliat  thou  fulfil  it.   '^The  "salutation  by  the  hand  „  icor.  16.21. 
of  me  Paul.    'Remember  my  bonds.    'Grace  be  with  you  !      [Amen.]     ^^'iT^isV^ 
[[Written  from  Rome  to  the  Colossians  by  Tychicus  and  Onesimus.]]  ,  neb.  13. 25. 
[end  of  the  epistle  to  the  colossians.] 


Section  XIIL — St.  Paul  writes  his  Epistle  to  his  friend  Philemon,'^  to 
intercede  ivith  him  in  favor  of  his  slave  Onesimus,  who  had  fed  from 
the  Service  of  his  Master  to  Rome,  in  which  City  he  had  been  con- 
verted to  Christianity  by  means  of  the  Apostle\s  Ministry. 

THE    EPISTLE    TO    PHILEMON. 

§  1. — verse  1-7. 
St.  Paul,  writing  on  a  matter  of  private  business,  addresses  Philemon  as  a  friend,  and  not 
in  the  capacity  and  authority  of  an  apostle — Timothy  unites  in  the  salutation  to  Phile- 
mon— to  the  beloved  Apphia — to  Archippus  (Coloss.  iv.  17.),  and  to  the  Church  at  his 
house — His  benediction — He  tells  Philemon  that  he  thanked  God  always  in  his  prayers 
for  the  increase  of  his  faith  towards  Jesus  Christ,  and  his  love  towards  the  Christian 
brethren;  and  he  prays  also  that  tlie  communication  of  his  liberality,  which  is  the  fruit      "^         ' 
of  much  faith,  may  be  efficacious  in  bringing  others  to   the  knowledge  of  every  good       V.  yE.  62. 
disposition  that  is  in  him  in  Christ  Jesus — for  they  themselves  have  much  joy  and  con-      j,  p.  4775. 
solation  in  his  love,  more  particularly  on  account  of  the  poor  saints   who  were   driven  Rome. 

from  their  homes  in  the  name  of  Christ,  and  went  about  preaching  the  Gospel,  whom  

the  riches  of  Philemon  had  relieved.  §  1- 

^  Paul,  "a  prisoner^  of  Jesus  Christ,  and  Timothy  our  brother,  unto  "  ^"^  ^"^^  ^• 
Philemon  our  dearly  beloved,  Vnd  fellow-laborer,  ~and  to  our  beloved  ''i!^2Ti'm.'i.8.^ 
Apphia,  and  'Archippus  ''our  fellow-soldier,  and  to  'the  Church  in   thy  /gp'/j^^^t^  01 
house  !  ^  grace  ■''to  you,  and  peace,  from  God  our  Father  and  the  Lord  i,  piui.  2. 25". 
Jesus  Christ !  <=  coi-  4.  i?. 

"^I  "thank  my  God,  making  mention  of  thee  always  in  my  prayers,  ^  Roln.  le. 5. 
^hearing  ''of  thy  love  and   faith,  which   thou   hast  toward  the   Lord    ico^'e-ia. 
Jesus,  and  toward  all  saints  ;  ^that  the  communication  of  thy  faith  may  '^  Ellh/i.te. 
become  effectual  'by  the  acknowledging  of  every  good  thing  which  is  in    I  T^^^m-  ,'|- 
you  in  Christ  Jesus.  "For  we   have  great   joy  and  consolation  in  thy  a  Eph.  i.io.coi 
love,  because  the  bowels  of  the  saints  ^are  refreshed  by  thee,  brother.      V",  ,  o  ,, 

J  '  I  Phil.  1.  9,  11. 

j  2  Cor.  7.  13 


r  n  o    i     ji  J  2  Tim.  1.16. 

ij  i. — verse  8,  to  the  end.  ver.  -jo. 

St.  Paul  declares,  on  account  of  the  love  he  bore  to  Philemon  for  his  benevolent  and  kind 
exertions,  that  though,  as  an  apostle  of  Christ,  he  might  have  commanded  him  to  do 
what  was  fit  in  the  affiiir  he  was  about  to  mention,  yet  he  prefers  beseeching  him,  by 
his  own  love  for  him,  and  by  that  which  he  has  shown  to  the  saints,  for  his  son  Ones- 
imus, whom  he  has  begotten  to  a  spiritual  creation,  and  has  sent  back  again  at  his 
own  desire — "Do  thou  therefore,"  St.  Paul  entreats,  "  receive  him  into  thy  family, 
who  is,  as  it  were,  my  own  bowels,  my  son,  a  part  of  myself— whom,  being  so  useful  to 
me,  I  would  have  detained  with  me,  that  he  might  have  ministered  to  me,  thy  spiritual 
father,  in  my  bonds  for  the  Gospel ;  and  performed  those  offices  which  thou  wouldst  have 
done,  if  thou  hadst  been  at  Rome — but  without  knowing  thy  mind  on  the  subject,  I  would 
not  keep  him  with  me,  that  the  benefit  conferred  on  me  in  pardoning  him,  should  not  be 
from  necessity,  but  from  thine  own  goodwill — For  he  departed  for  a  season,  that  by  the 
providence  of  God  he  may  be  restored  to  thee  forever:  not  now  as  a  servant,  but  as  a 
beloved  brother  in  the  Lord,  and  more  particularly  dear  to  me,  but  how  much  more  to 
thee,  as  being  thy  property,  and  a  part  of  thy  family;  and  now  being  made  a  member  of 
thy  heavenly  family ,  the  Church  of  thy  house— If  thou  consider  me  a  partner  of  thy  affi?c- 
tion,  receive  him  as  myself,  as  he  is,  as  it  were,  a  part  of  nie,  and  in  receiving  him  thou 
receivest  me — If  he  have  wronged,  or  owe  thee  aught,  place  it  all  to  my  account :  I  will 
discharge  all  he  owes  thee  ;  and  I  promise  to  repay  thee  in  mine  own  hand,  as  I  do  not 


352 


THE  GENERAL  EPISTLE  OF  JAMES. 


[Part  XIV. 


§ 

2. 

a  1  Thess.  2.  6. 

6  ver.  1 

, 

c  Col.  4 

.9. 

d  1  Cor. 

4.  15. 

Gal.  4. 

19. 

y  See  Note  23. 

e  1  Cor. 

16.  17. 

Phil.  2. 

,30. 

/  2  Cor. 

9.7. 

g  So  Gen.  45.  5, 
8. 

z  See  Note  23. 

A  Matt. 

23.8. 

1  Tim. 

6.  2. 

i  Col.  3. 

22. 

j  2  Cor. 

8.23. 

k  ver.  7. 

I  2  Cot.  7.  16. 

m  Phil.  1.  25.  & 

2.24. 
n  2  Cor.  1.  11. 
0  Col.  1.  7.  &  4. 

12. 
p  Acts  12.  12, 

25. 
g  Acts  19.  29.  & 

27.  2.  Col.  4.  10. 
r  Col.  4.  14. 
s  2Tim.  4. 11. 
t  2  Tim.  4.  22. 


SECT.    XIV. 


V.  M.  C2. 

J.  P.  4775. 

Jerusalem. 

§1- 

a  Sec  Note  24. 

desire  this  favor  to  be  granted  me  from  the  consideration  of  how  much  thou  art  in- 
debted to  me,  although  thou  owest  me  thine  own  self — thine  existence  as  a  Christian — 
let  me  therefore  have  profit  from  thee  in  the  Lord — gratify  the  earnest  longing  of  my 
soul  in  this,  and  receive  him  again  into  thy  family — Having  confidence  in  thy  obedi- 
ence, from  the  knowledge  I  have  of  thy  Christian  excellencies,  I  wrote  unto  thee,  in 
the  full  persuasion  that  thou  wouldst  do  even  more  than  I  request" — He  sends  the 
salutations  of  Epaphras,  their  minister,  and  others  with  him,  and  concludes  witli  his 
blessmg  to  Philemon,  and  the  Church  at  his  house. 

^  Wherefore,  "though  I  might  be  much  bold  in  Christ  to  enjoin  thee 
that  which  is  convenient,  ^  yet  for  love's  sake  I  rather  beseech  thee, 
being  such  an  one  as  Paul  the  aged,  ''and  now  also  a  prisoner  of  Jesus 
Christ ;  ^^  I  beseech  thee  for  my  son  '^Onesimus,  whom  ''I  have  begot- 
ten in  my  bonds :  ^^  which  in  time  past  was  to  thee  > unprofitable,  but 
now  profitable  to  thee  and  to  me  ;  ^^  whom  I  have  sent  again :  thou 
therefore  receive  him,  that  is,  mine  own  bowels.  '^  Whom  I  would 
have  retained  with  me,  'that  in  thy  stead  he  might  have  ministered 
unto  me  in  the  bonds  of  the  Gospel  ;  ^^  but  without  thy  mind  would  I 
do  nothing,  -^that  thy  benefit  should  not  be  as  it  were  of  necessity,  but 
willingly.  ^^  For  ^perhaps  he  therefore  departed  for  a  season,  that  thou 
shouldest  receive  him  for  ^ever  ;  ^^  not  now  as  a  servant,  but  above 
a  servant,  ''a  brother  beloved,  specially  to  me,  but  how  much  more 
unto  thee,  'both  in  the  flesh,  and  in  the  Lord  !  ^^  If  thou  count  me 
therefore  ■'a  partner,  receive  him  as  myself.  ^^  If  he  hath  wronged  thee, 
or  oweth  thee  aught,  put  that  on  mine  account.  ^^  I  Paul  have  written 
it  witli  mine  own  hand,  I  will  repay  it :  albeit  I  do  not  say  to  thee 
how  thou  owest  unto  me  even  thine  own  self  besides.  ^°  Yea,  brother, 
let  me  have  joy  of  thee  in  the  Lord :  ^refresh  my  bowels  in  the  Lord. 
^^  Having  'confidence  in  thy  obedience  I  wrote  unto  thee,  knowing 
that  thou  wilt  also  do  more  than  I  say. 

--But  withal  prepare  me  also  a  lodging:  for  "I  trust  that  "through 
your  prayers  I  shall  be  given  unto  you.  ^^  There  salute  thee  "Epaphras, 
my  fellow-prisoner  in  Christ  Jesus  ;  ^^  ^Marcus,  'Aristarchus,  "^Demas, 
*Lucas,  my  fellow-laborers.  ^^  The  'grace  of  our  Lord  Jesus  Christ  be 
with  your  spirit !      [Amen.] 

jWritten  from  Rome  to  Philemon,  by  Onesimus  a  servant.]] 

[end   of  the  epistle  TO  PHILEMON.] 


Section  XIV. — St.  James  ivritcs  his  Ejnstle^  to  the  Jeivish  Christians 
in  general,  to  caution  them  against  the  prevalent  Evils  of  the  Day — 
to  rectify  the  Errors  into  which  many  had  fallen  by  misinterpreting 
St.  PauVs  Doctrine  of  Justif  cation,  and  to  enforce  various  Duties. 

THE    GENERAL   EPISTLE    OF    JAMES. 

§  I.— chap.  I  1-12. 
James  addresses  the  Twelve  Tribes,  particularly  the  Jewish  Christians,  in  their  state  of 
dispersion,  wishing  them  all  health  and  prosperity — As  the  unbelieving  Jews  desired 
to  persuade  their  converted  brethren,  by  applying  to  them  the  rewards  and  punish- 
ments annexed  to  their  obedience  or  disobedience  to  the  Mosaic  Law,  that  their  pres- 
ent afflictions  were  tokens  of  the  divine  displeasure — the  Apostle  shows  the  advantages 
resulting  from  afflictions,  to  produce  in  them  patience  and  resignation  to  God's  will — 
He  exliorts  tliem  to  patience,  that  they  may,  in  allusion  to  the  sacrifices  of  the  Law,  be 
perfect — If  any  under  trials  be  deficient  in  tliis  wisdom  of  patience,  he  is  to  ask  it  of 
God,  who  giveth  all  necessary  good  to  every  man,  and  who  reproaches  none  for  asking, 
and  it  shall  be  given  to  him — But  then  let  him  ask  in  a  steady  faith,  fully  persuaded 
that  God  is  both  able  and  willing  to  grant  his  petitions,  not  irresolute,  nor  divided  in 
his  own  mind  concerning  the  things  for  which  he  prays — for  he  who  thus  wavers 
between  virtue  and  vice  is  like  a  wave  of  the  sea,  influenced  by  every  succeeding  im- 
pulse, and  cannot  expect  to  receive  from  God  what  he  desires — A  man  of  two  minds 
is  unstable  in  all  liis  actions,  and  can  attain  to  no  degree  of  excellence — Tiie  poor  con- 
verted Jew  is  encouraged  to  rejoice  in  his  sufferings,  for  by  them  his  Christian  character, 


Sect.  XIV.]  THE  GENERAL  EPISTLE  OF  JAMES.  353 

through  faith,  is  exalted — ^but  the  rich  man,  to  be  ashamed  of  the  emptiness  and  uncer- 
tainty of  tliose  things  in  which  he  deUghts  and  rather  glory  in  his  humiliation  and 
sufferings  for  the  sake  of  the  Gospel — for  his  own  life,  and  all  his  earthly  possessions, 
are  as  transient,  and  as  little  to  be  depended  on,  as  the  flower  of  the  field — and  those 
whose  happiness  consists  in  them  are  subjected  in  a  similar  manner  by  diseases,  and 
the  vicissitudes  of  life,  to  be  cut  down,  and  wither  in  the  midst  of  their  glory — The 
man  is  blessed  who  stands  in  his  temptation — for  when  his  trials  in  this  world  are  over, 
he  shall  receive  the  crown  of  life,  wfiich  the  Lord  hath  promised  to  them  that  love  him, 

and  suffer  for  him.  , 

a  According  to 

1  "James,  a  ''servant  of  God  and  of  the  Lord  Jesus  Christ,  "to  the    ^\- 1'';"""  =?"•> 
Twelve  Tribes    which  are  scattered  abroad,  greeting  !  James  the  Less 

~  My  brethren,  "^count  it  all  joy  ■'when  ye  fall  into  divers  temptations  ;  Lord's'brother 
^  knowing  ^this,  that  the  trying  of  your  faith  worketh  patience.  "*  But  peTsont^ED. 
let  patience  have  her  perfect  work,  that  ye  maybe  perfect  and  entire,  f^^\^'^Q^\[f_ 
wanting  nothing.  ]9-  ^  ~-  ^-  J"de 

^  If ''any  of  you  lack  wisdom,  'let  him  ask  of  God,  that  giveth  tq  all  j  tu.  i.i. 
were  liberally,  and  u})braidetii  not;  and^it  shall  be  given  him.  "^  But  c  Acts  26. 7.^ 
''let  him  ask  in  faith,  nothing  wavering;  for  he  that  wavereth  is  like    joim 7. 3.V.  Acta 
a  wave  of  the  sea  driven  with  the  wind  and  tossed.  ^  For  let  not  that    ipet.  i.i.' 
man  think  that  he  shall  receive  any  thing  of  the  Lord.  ^  A  'double-  ^  ?'""•  ^•„'^„  ^ 

•      1      11  •  1  1       •  .1    I  •  Acts  5.  41.  Ileb. 

minded"  man  is  unstable  in  all  his  wavs.  lo-  34. 1  Pet.  4. 

t    .  .  .  13   16 

^Let  the  brother  of  low  degree  *rejoice  in  that  he  is  exalted,  ^^  but  /iVet.  i.e. 
the  rich,  in  that  he  is  made  low  ;  because  '"as  the  flower  of  the  grass  g  Ro™-  s.  3. 
he  shall  pass  away.  ^^  For  the  sun  is  no  sooner  risen  with  a  burning    ii,i2!prov.2. 
heat,  but  it  withereth  the  mass,  and  the  flower  thereof  falleth,  and  \,  ^.  ,  ,  . 

'  &  '  .       '  I  Matt.  7. 7.  & 

the  grace  of  the  fashion  of  it  perisheth  :  so  also  shall  the  rich  man  21.22.  Mark  11. 

fade  away  in  his  ways.  ^-  Blessed  "is  the  man  that  endureth  tempta-  joim  14. 13.' &' 

tion  :   for  when  he  is  tried,  he  shall  receive  "the  crown  of  life,  ''which  .  j^,  gg  jo."" 

the  Lord  hath  promised  to  them  that  love  him.  1  -Tohn  5.  h,  1.5. 

^  k  Mark  11.  24. 


1  Tim.  2.  8. 
I  oh.  4.  8. 
b  See  Note  25. 


§  2.— chap.  i.  13-18. 
The  Apostle,  fearing  his  expressions  relating  to  temptations  or  afflictions,  sent  by  God  as  *  Ot,  glory. 
a  trial  of  the  virtue  and  faith  of  Christians,  should  be  misinterpreted,  condemns,  in  its  m  Job  14.2.  Pa. 

'W    o    s    on    K  (z 

other  sense,  that  impious  notion,  which  some  of  the  unbelieving  Jews  and  their  Juda-  &.'io'-)  ii  &  '  ' 

izing  teachers  held,  as  a  vindication  of  their  grossest  actions,  that  God  tempts  men  to  103.15.  13.40.6. 

sin — He  forbids  any  man  to  say,  he  is  tempted  or  solicited  to  sin  by  God  ;  for  God,  who  ^^  u"^  /i^et  I*'  ' 

is  all  holiness,  is  incapable  of  being  seduced  by  evil,  neither  can  he  thus  tempt  any  24.  J  John  2.17. 

man — But  every  man  is  tempted  to  sin  when  he  is  allured  by  his  own  lusts,  and  enticed  "Job  5-  17. 

by  his  own  impure  desires  ;  then  lust  having  tempted  tlie  sinner  to  its  embraces,  bring-  Heb.  l-i.  5.'Kev. 

eth  forth  actual  sin  ;  committing  the  evil  purposes — and  sin,  when  habitually  confirmed,  3.  19. 

bringeth  forth  eternal  death — They  must  not  suppose  therefore,  that  God  is  the  author  2  Tim.'4.'8.'ch. 

of  sin,  or  impels  man  to  it — For  God,  instead  of  being'  the  author  of  sin,  is  the  author  2.  5.  1  Pet.  5.  4. 

"DO    in 

of  every  good  and  perfect  gift — God  of  his  own  will  had  created  those  who  were  Jews  tt'lO'^  & 

anew,  in  the  Gospel  of  truth  and  holiness,  that  they  might  become  the  firstfruits  of  all    19.  28,  29.  ch.  2. 
his  creatures  who  should  be  converted. 


^•'Let  no  man  say  when  he  is  tempted,  I  am  tempted  of  God  :   for  .  ^ 

God  cannot  be   tempted  with  *evil,   neither   tempteth  he  any  man :  *  q^  ^,-i^_ 
^^but  every  man  is  tempted,  when  he  is  drawn  away  of  his  own  lust,  a  Job  15. 35.  Ps. 
and  enticed.  ^^  Then  "when  lust  hath  "^conceived,  it  bringeth  forth  sin  :  ^  gee  Note  26. 
and  sin,  when  it  is  finished,  ''bringeth  forth  death.  b  Rom.  6.21,23. 

i^Do  not  err,  my  beloved  brethren.  ^^  Every  'good  gift  and  every  '/cor.4.7!' 
perfect  gift  is  from  above,  and  cometh  down  from  the  Father  of  lights,  «?  Num.  23. 19. 
''with  whom  is  no  variableness,  neither  shadow  of  turning.  ^^  Of  "his    Mai.  3.  e.  Rom. 
own  will  begat  he  us  with   the  word  of  truth,  ^that  we  should  be  agj^h^'ijg^a 
kind  of ''firstfruits  of  his  creatures.  I'pet^T aj  ^^" 


/  Eph.  1.  12. 


§  S.—chap.  i.  19,  to  the  end.  ff^Jer-  2-  3.  Rev. 

To  reprove  the  converted  Jews,  who  were  emulous  of  becoming  teachers,  and  who  were 

intemperate  in  their  religious  zeal,  the  Apostle  exhorts  those  who  are  thus  begotten  of 

God  in  the  Gospel  of  his  Son,  to  be  anxious  and  diligent  to  hear  its  doctrines,  as  laid 

down  by  the  apostles,  and  slow  to  speak  concerning  the  truth,  waiting  till  they  under- 

VOL.   II.  45  DD* 


354  THE  GENERAL  EPISTLE  OF  JAMES.  [Part  XIV. 

stand  it ;  and  slow  to  wrath,  not  easily  incensed — for  the  wrath,  or  the  fierce  conten- 
tions of  men,  on  religious  differences,  do  not  promote  the  interests  of  the  kingdom  of 
heaven,  do  not  work  out  in  others  the  faith  which  God  counts  for  righteousness — He 
calls  upon  them  to  put  away  all  the  filthiness  of  fleshly  lusts,  and  vicious  superfluity  of 
words,  and  of  anger,  and  receive  with  all  meekness  and  gentleness  the  Gospel,  which 
is  engrafted  on  their  own  Law,  and  which  is  the  means  of  saving  their  souls  to  eternal 
life — In  opposition  to  the  prevailing  opinion  of  the  Jews,  who  placed  so  much  depend- 
ence on  their  knowledge  of  the  Law,  and  on  their  regular  attendance  on  the  synagogue 
to  hear  the  Law  read,  he  exhorts  them  to  be  doers  of  the  precepts  of  the  Gospel,  and  not 
hearers  of  its  word  only — He  who  restraineth  not  his  tongue,  deceiving  himself  with 
the  notion  that  his  freedom  from  deeper  vices  will  excuse  him  before  God,  and  that 
railing  against  those  who  differ  from  him  in  religious  opinions  is  acceptable  to  God, 
this  man's  religion  is  false — Pure  religion  consists  in  good  works,  and  spiritual  prin- 
§  "'■  ciples. 

b  Pm!'^^]o^i9  &  ^^  Wherefore,  my  beloved  brethren,  "let  every  man  be  swift  to 
17.27.  Eccies.5.  hear,  'slow  to  speak,  'slow  to  wrath.  -'^  For  the  wrath  of  man  worketh 

c  Prov.  14. 17.  &  not  the  righteousness  of  God.  ~^  Wherefore  ''lay  apart  all  filthiness 
16.^32.  Eccies.     ^j-,^j  Superfluity  of  naughtiness,  and   receive  with  meekness  the  en- 

d  coi.3. 8.  iPet.  grafted  word,  %vhich  is  able  to  save  your  souls.*^ 

e  Acts  13. 26.  ^^  But  ^bc  ye  doers  of  the  word,  and  not  hearers  only,  deceiving 

fc"orV^^'  your  own  selves.  ^■^For  °if  any  be  a  hearer  of  the  word,  and  not  a 
Eph.  1. 13.  Tit.  doer,  he  is  like  unto  a  man  beholding  his  natural  face  in  a  glass  : 
I'pet.  1.^9."  '  '  ^"^  for  he  beholdeth  himself,  and  goeth  his  way,  and  straightway  for- 

d  See  Note  27.      gettcth  what  manner  of  man  he  was.  ^^  But  ''whoso  looketh  into  the 

f  Matt.  7.  21.  ^  .  . 

Luke  6. 40.  &     Dcrfect 'Law  of  liberty,  and  continueth  therein,  he  being  not  a  forget- 

1 1     Oft     Ro'  '  "zD  ^—j 

13. 1  John  3. 7.  ful  hearer,  but  a  doer  of  the  work,  ^  this  man  shall  be  blessed  in  his 

^s^e"  di'^a'^if'''  *deed.''  ~^  If  any  man  [among  you]  seem  to  be  religious,  and  'bridleth 

&-C-  '  not  his  tongue,   but  deceiveth  his  own   heart,    this  man's   religion  is 

tcii.2°.'i2.^^  vain.  2' Pure  religion  and  undefiled  before  God  and  the  Father  is  this, 

j  John  13. 17.  'To  visit  the  fatherless  and  widows  in  their  affliction,  '"and  to  keep 

*  Ox,  doing.  himself  unspotted  from  the  world. 

e  See  Note  28.  * 


k  Ps.  34.  !3.  & 


39. 1. 1  Pet.  3.  5  A.— chap.  ii.  1-13. 


10. 


I  Is.  1.  Ill  17.        The  administration  of  justice  being  in  a  most  corrupt  state  at  this  time  among  the  Jews, 

&  58.6,7.  Matt.       ^ijg  Apostle  reproves  them  for  showing,  as  they  were  accustomed  to  do,  partiality  in  the 

m  Roni  1-^  2.  ch.       causes  on  which  they  were  called  upon  to  pass  judgment — He  cautions  those  who  make 

4.  4.  1  John  5.  profession  of  the  faith  or  religion  of  our  Lord,  against  making  a  distinction  of  persons 

■'^"  on  account  of  their  rank,  or  other  external  circumstances,  inwardly  favoring  one  more 

than  the  other — This,  he  declares,  is  contrary  to  the  Gospel  of  Christ,  who  hath  chosen 

the  poor  of  tliis  world  to  be  rich  in  all  spiritual  blessings,  and  has  made  them  heirs  of 
his  eternal  kingdom ;  but  that  they  have  despised  the  poor  man,  although  God  has  so 
enriched  him,  while  by  the  rich  they  are  oppressed,  and  dragged  before  their  tribunals 
of  justice,  to  be  maltreated  and  punished  for  their  faith,  while  they  blaspheme  the  name 
by  which  they  are  called— But,  if  they  fulfil  the  royal  Law  of  Christ,  according  to  the 
Scriptures  (John  xiii.  34.  xv.  12.),  they  shall  do  well,  and  shall  be  guilty  of  no  partiality 
— But  if  they  have  respect  to  persons  in  their  judgment,  they  commit  sin  against  God, 
and  their  brethren,  and  they  are  convicted  as  transgressors  of  the  Law — For  he  who 
offends  in  one  particular  point,  he  who  kills  by  his  iniquitous  judgment,  is  guilty  of  all, 
for  every  precept  is  enjoined  by  the  same  authority — In  giving  judgment,  then,  they 
are  so  to  speak  and  act,  as  those  who  shall  be  judged  by  the  Law  of  liberty,  which  pre 
scribes  for  them  a  rule  of  life,  and  frees  them  from  the  guilt,  power,  and  dominion  of 
sin,  teaching  them,  that,  at  tiie  last  day,  judgment  will  be  passed  upon  them  according 
to  the  strictness  of  the  Law,  who  have  showed  no  mercy,  but  rather  unjustly  con- 
demned ;  but  that  tlie  mercy  of  God  will  triumph  over  judgment,  to  those  who  have 
.  showed  mercy. 

a  ^  Cor.  2. 8.  ^  My  brethren,  have  not  the  faith  of  our  Lord  Jesus  Christ,  "the  Lord 

b  Lev.  19. 15.      of  glory,  with  ''respect  of  persons.  ^  For  if  there  come  unto  your  *as- 

?6*"i9.^pm;.'^24.  sembly  a  man  with  a  gold  ring,  in  goodly  apparel ;  and  there  come  in 

Matt.l2.lfi.       alsf^  ^ V^^^'  "1^"  i"  ^'le  raiment ;  '^ and  ye  have  respect  to  liim  that  wear- 

veN  9.~Judei6.   eth  tiic  gay  clothing,  and  say  [unto  himj,  Sit  thou  here  fin  a  good  place  ; 

*Gr.syvaao,rue.      ^       ^  ^^  ^^^  g^^^^^j  ^,^^^  thcrc,  or  sit  hcrc  under  my  footstool: 

f  Or,  wcit,  or,  .'  i'  111  -if'l 

seaniy.  4  ^re  JB  not  then  partial  in  yourselves,  and  are  become  judges  ot  cvii 

Vcoi'.Lfe.as.  thoughts?  ^ Hearken,  my  beloved  brethren,  ""Hath  not  God  chosen  the 


Sect.  XIV.]  THE  GENERAL  EPISTLE  OF  JAMES.  355 

poor  of  this  world,  ''rich  in  faith,  and  heirs  of  tthe  kingdom  'which  he  '^i^il^^.g^-fg; 
hath  promised  to  them  that  love  him  ?  °  but  ^ye  have  despised  the    i^^^-  2-  9. 
poor.     Do  not  rich  men  oppress  you,  ^and  draw  you  before  the  judg-  ^  eI^.^o!^. 
ment-seats  ?  "Do  not  they  blaspheme  that  worthy  Name  by  the  which    p,'^'J,"8^7^.°" 
ye  are  called?  ^If  ye  fulfil  the  royal  Law  according  to  the  ''Scripture,    ?' T  ,f  J:  & 
"Thou  shalt  love  thy  neighbour  as  thyself,"  ye  do  well :  ^  but  4f  ye    12. 32.icor.2 
have  respect  to  persons,  ye  commit  sin,  and  are  ^convinced  of  the  Law    ciiri.'ia.' 
as  transgressors.     ^'^  For  whosoever  shall  keep  the  whole  Law,  and  yet  f  ^  ^°'-  i^-^^a. 
offend  in  one  point,  ''he  is  guilty  of  %11.   ^^  For  *He  that  'said,  "  Do  not  ^17. 6.  &  is.  ia. 
commit  adultery,"  said  also,  "  Do  not  kill  :  "  now  if  thou  commit  no  ^'^Lev.  19.  is. 
adultery,  yet  if  thou  kill,  thou  art  become  a  transgressor  of  the  Law.    R^"f3"g^9 
1'-^  So  speak  ye,  and  so  do,  as  they  that  shall  be  judged  by  '"the  Law    cai.  5.  i4.  &  6. 
of  liberty.  ^^  For  "he  shall  have  judgment  without  mercy,  that  hath  jver.  1. 
.showed  no  mercy  ;  and  "mercy  trejoiceth  against  judgment.  j  [Or,  convuted, 

Ed.] 

5  5. — chart,  ii.  14,  to  the  end.  &  De"t.  27.  26. 

^  ,      ^  '  .  Malt.  5.  19.  Gal. 

To  show  the  Jews  the  absurdity  of  relying  on  the  knowledge  or  the  profession  of  the     3. 10. 

Gospel,  without  performing  its  precepts,  as  taught  by  some  of  their  teachers,  he  asks  f  ^^e  Note  29. 

what  advantage  it  is  to  a  man  to  say  he   hath  faith,  and   not  works,  or  no  Christian   *  h^'ia'd^ 

practice.' — An   empty  profession  of  faith  is  as  ineffectual   for  justification,  as  good  j  Ex.  20. 13  14. 

wishes  without  good  works  are  for  relieving  the  wants  of  the  destitute — The  devils  m  ch.  1.  25. 

believe  in  God,  but  not  to  their  justification  ;  for  this  conviction  only  increases  their  n  Job  22.  6,  tc. 

torment :    they  believe  and    tremble — But  wouldst  thou    be  convinced,  the    Apostle     jyiau  6  15  '& 

demands,  that  faith  which  has  no  influence  on  a  man's  actions  is  dead,  utterly  incapable     IS.  35.  &  25. 41, 

of  obtaining  justification,  ask  thyself  if  our  father  Abraham  was  not  justified  by  his 

works,  when  he  offered  Isaac  on  the  altar — his  faith  cooperated  with  his  works — and     jg^  '     ' 

by  his  works,  in  obedience  to  the  commands  of  God,  his  faith  was  manifested,  and  f  Or,  glorieth. 

made  perfect — By  works,  therefore,  proceeding  from  faith,  a  man  is  justified  ;  and  not 

by  faith  only,  without  works  ;  for  there  can  be  no  more  a  true  and  saving  faith  without 

good  works,  than  there  can  be  a  living  human  body  without  the  soul.  c   5 

^^  What  "doth  it  profit,   my  brethren,  though  a  man  say  he  hath  a  Matt.  7. 26. ch 
faith,  and  have  not  works  ?  can  faith  save  him  ?  ^^  If  ''a  brother  or  sis-  .^;^^'t  kii  10 

'  .  .  0  bee  Job  31.  jy, 

ter  be  naked,  and  destitute  of  daily  food,  ^^  and  "one  of  you   say  unto    20.  Luke  3.11. 

them,  Depart  in  peace,  be  ye  warmed  and  filled  ;   notwithstanding  ye  ' 

give  them  not  those  things  which  are  needful  to  the  body  ;  what  doth 

it  profit  ?  ^^Even  so  faith,  if  it  hath  not  works,  is  dead,  being  *alone.  *  ^r.  fty  i^^eJ/. 

^^  Yea,  a  man  may  say.  Thou  hast  faith,  and  I  have  works  : — Show 
me  thy  faith  fwithout   tliy  works,  ''and  I  will  show  thee  my  faith  by  ^ ^^l^\^°'^l^' 
my  works.  ^^  Thou  believest  that  there  is  one  God  :    thou  doest  well :    «"""*^'«- 
'the  devils  also  believe,   and  tremble.  2*^  But  wilt  thou  know,  O  vain  ^^att  8^29 
man!  that  faith  without   works   is  dead  ?  ^^  Was  not  Abraham   our    Mark  1.24.  &  5. 
father  justified  by  works,  ■'^when  he  had  offered  Isaac  his  son  upon  tiie    Acts  le.  iV.  & 
altar  ?  ^^  tSeest  thou  "'how  faith  wrought  with  his  works,  and  by  works  /Gen.22. 9, 12. 
was  faith   made    perfect?  ^^and   the  ''Scripture  was    fulfilled  which  xot,  nouseest. 

TT      1  11         IT 

saith,  "  Abraham   believed  God,  and   it   was  imputed  unto    him    for  f  gg^njg'g. ' 
righteousness  :"  and  he  was  called  ''  The  'Friend  of  God."  Rom.  4. 3.  Gai. 

^■^  Ye  see  then  how  that  by  works  a  man   is   justified,  and  not  by  i  2  chron. 20. 7. 
faith  only.  ~^  Likewise   also  ^was   not   Rahab  the  harlot   justified  by  .^t'  f'^\  ,, ,_ 

1  1  I        I       1  -11  11,.  ^    J  ^°^^-  2-  !•  Heb. 

works,  when  she  had  received  the  messengers,  and  had  sent  them  out    11.31. 
another  way  ?  ^^  For  as  the  body  without  the  *spirit  is  dead,  so  faith  *ot,breaih. 
without  works  is  dead  also. 


§  6. — chap.  iii.  1-12. 
St.  James  again  cautions  the  Christian  Jews  not  to  undertake  the  office  of  teacher,  of 
which  they  were  very  desirous  (1  Tim.  i.  7.),  before  they  were  fully  qualified,  knowing 
that  as  teachers  they  would  receive  the  greater  condemnation  ;  for  in  many  things  they 
offend  all — If  a  man  offend  not  in  word,  by  false  doctrine,  or  bitter  railino-,  the  same  is 
a  man  well  instructed  in  the  Gospel,  and  is  able  also  to  bridle  in  the  whole  body— as  it 
is  more  difficult  to  govern  our  tongues,  than  to  avoid  offending  in  our  actions — By  bits 
in  horses'  mouths  the  whole  body  is  turned  round — ships,  which  though  they  be  so 
great,  are  governed  with  a  very  small  helm — even  so  the  tongue  is  a  little  member, 


356 


THE  GENER.\L  EPISTLE  OF  JAMES. 


[Fart  XTV. 


§6. 

a  Matt.  23.  S,  14. 
Rom.  a.  20,  21. 

1  Pet.  5.  3. 
6  Luke  6.  37. 

*  Or,  judgment. 
c  1  Kings  8.  46. 

2  Chron.  6.  36. 
Pror.  20.  9. 
Eccles.  7.  20. 
1  John  1.  8. 

d  Ps.  34.  13. 
Ecclus.  14.  1.  & 
19.  16.  &:  25.  3. 
ch.  1.  26.  1  Pet. 
3.  10. 

e  Matt.  la.  37. 

/  Ps.  32.  9. 

g  Prov.  12.  IS.  & 

*15.  2. 

A  Ps.  12.  3.  &  T3, 

8,9. 
f  Or,  vood. 
i  PrOT.  16.  27. 
j  Matt.  15.  11,18, 

19,  20.  Mark  7. 

15,  20,23. 
X  Gr.  wheel. 

*  Gr.  nature. 

f  Gr.  nature  qf 
man. 

k  Ps.  140.  3. 
I  Gen.  1.  2o.  &;  5. 
1.  &  9.  6. 

X  Or,  haU. 


boasting  great  things,  working  mightilv,  and  ruling  over  the  whole  man — Behold  also 
how  great  a  mass  of  wood  a  little  fire  kindleth — And  the  tongue  is  a  fire  kindling  a 
mass  of  iniquity — So  is  the  tongue  among  our  members  defiling  our  bodies  with  its 
iniquity ;  speaking  ill  of  God  and  man ;  setting  on  fire  the  wheel  or  frame  of  our 
nature  ;  or  the  successive  generations  of  man;  being  itself  set  on  fire  of  heU.  by  the 
infernal  spirit  influencing  the  heart — Every  nature  of  wild  beasts,  their  strength  and 
fierceness,  the  swiftness  of  birds,  the  poison  of  serpents,  the  exceeding  great  force  of  sea 
monsters,  is  tamed,  and  hath  been  tamed,  by  the  reason  and  ingenuity  of  man  :  but  the 
tongue  of  man  can  no  man  tame — It  is  an  unruly  evil  thing  ;  and  like  the  tongue  of  a 
serpent  or  adder,  it  is  full  of  deadly  venom  (Psalm  cxl.  3.") — It  is  applied  to  the  most 
opposite  purposes — With  it  we  bless  God.  even  the  Father  of  us  all ;  and  with  it  we 
curse  men,  who  are  made  after  the  simiUtude  of  God — From  the  same  tongue,  out  of 
the  same  mouth,  goeth  both  a  blessing  and  a  curse — Such  inconsistency  is  not  to  be 
found  in  the  natural  world,  where  it  would  be  considered  contradictor}-  and  unnatural. 

^  My  brethren,  "be  not  many  masters,  "knowing  tliat  we  shall  receive 
the  greater  *condemnation  ;  -  for  "in  many  things  we  offend  all.  "^If 
anv  man  offend  not  in  word,  'the  same  is  a  perfect  man,  and  able 
also  to  bridle  the  whole  body.  -^  Behold  !  'we  put  bits  in  the  horses' 
mouths,  that  they  may  obey  us  :  and  we  turn  about  their  whole  body. 
"*  Behold  also  the  ships  !  which  though  they  be  so  great,  and  are  driven 
of  fierce  winds,  yet  are  they  turned  about  with  a  very  small  helm, 
whithersoever  the  governor  listeth.  ^  Even  so  "the  tongue  is  a  httle 
member,  and  'boasteth  great  things.  Behold,  how  great  ta  matter  a 
httle  fire  kindleth  !  ^  And  'the  tongue  is  a  fire,  a  world  of  iniquity  ! 
So  is  the  tongue  among  our  members,  that 'it  defileth  the  whole  body, 
and  setteth  on  fire  the  tcourse  of  nature,  and  it  is  set  on  fire  of  hell. 
'  For  every  *kind  of  beasts,  and  of  birds,  and  of  serpents,  and  of 
things  in  the  sea.  is  tamed,  and  hath  been  tamed  of  tmankind :  ^  but 
the  tongue  can  no  man  tame  ;  it  is  an  unruly  e\il,  "full  of  deadly 
poison  !  ^  Therewitli  bless  we  God,  even  the  Father  :  and  therewith 
curse  we  men,  which  are  made  after  the  similitude  of  God  :  ^'^  out  of 
the  same  mouth  proceedeth  blessing  and  cursing.  My  brethren,  these 
things  ought  not  so  to  be.  ^^  Doth  a  fountain  send  forth  at  the  same 
tplace  sweet  icater  and  bitter  ?  ^-  Can  the  fig-tree,  my  brethren,  bear 
olive-berries  :  either  a  vine,  figs  ?  so  can  no  fountain  both  yield  salt 
water  and  fresh. 


a  Gal.  C.  4. 
b  ch.  2.  18. 
c  ch.  1.21. 
d  Rom.  13.  13. 
«  Rom.  2,  17,  23. 
/  ch.  1.  17.  Phil. 

3.  19. 
*  Or,  HOtural, 

Jude  19. 
g  1  Cor.  3.  3. 

Gal.  5.  20. 

f  Gr.  tumult,  or, 

unqaietntss. 
h  1  Cor.  2.  6,  7. 


§  7. — chap.  iii.  13,  to  the  end. 
The  Apostle  exhorts  the  Jews,  who  were  great  pretenders  to  knowledge,  particularly  those 
who  were  teachers,  to  give  proof  of  their  wisdom  by  a  holy  life  and  conversation ;  in 
all  their  actions  showing  the  meekness  and  gentleness  of  true  religion — But  it'  they 
tauo-ht  either  the  Law  or  the  Gospel  with  bitter  zeal  against  their  opponents,  they  should 
not  boast  of  their  religious  knowledge,  for  they  lied  against  tliat  truth  which  they 
pretended  to  teach — For  this  wisdom  originates  in  the  gratification  of  the  eartlily  man 
and  his  sensual  passions,  and  is  the  wisdom  of  devils  ;  for  where  there  is  fiery  and  in- 
tolerant zeal  and  animosity,  there  is  confusion  and  disorder,  irregularity,  and  every 
unchristian  practice — But  the  wisdom  which  Christ  himself,  or  the  Spirit,  brought 
down  from  above,  is  first  pure  from  sensuality  and  earthliness,  gentle  and  peaceable, 
(not  contentious,)  easv  to  be  entreated  to  forgiveness,  full  of  compassion  to  the  afflicted, 
aboundinj  in  the  good  fruits  of  holiness  and  righteousness,  without  partiality  in  judg- 
ment, and  without  dissimulation  and  hypocrisy  ;  for  all  the  opposite  vices  of  which  the 
Jews  had  been  reproved — And  this  excellent  and  heavenly  temper  and  wisdom,  the 
fruit  of  the  Christian  religion,  is  sown,  not  in  strife  and  contention,  but  in  peace  and 
concord,  by  those  who  practise  and  promote  peace  among  mankind. 

^^  Who  ''is  a  wise  man  and  endued  \ntii  knowledge  among  you? 
let  him  show  out  of  a  good  conversation  -his  works  with  meekness 
of  wisdom.  ^^  But  if  ye  have  "^bitter  envying  and  strife  in  your  hearts, 
'glorv  not,  and  lie  not  against  the  truth.  ^^''  This  'wisdom  descendeth 
not  Irom  above,  but  is  earthly,  *sensual,  devilish.  ^^  For  'where  envy- 
ing and  strife  is.  there  is  ^confusion  and  every  evil  work.  ^'  But  "the 
wisdom  that  is  from  above  is  first  pure,  then  peaceable,  gentle,  aiid 


Sect.  XIV.]  THE   GENERAL  EPISTLE  OF  JAMES.  357 

easy  to  be  entreated,  full  of  mercy  and  good  fruits,  twitliout  partiality,  t  o^  tnthout 
*and  without  hypocrisy.  ^^  And  •'the  fruit  of  righteousness  is  sown  in  i'ZZf.y2%. 
peace  of  them  that  make  peace.  iPet.  i.-«  & 


1.  1  John  3. 
18. 


^  8.-chapAy.  I-IO.  ^HriK'  . 

The  Apostle,  after  having  described  tlie  effects  of  tliat  wisdom  which  is  from  above,  in-     ^^^^^-  ^  ^  ^^^ 

sinuatcs  that  their  furious  zeal  could  not,  as  they  asserted,  proceed  from  the  Spirit  of     ii. 

God,  whose  fruit  was  peace  and  harmony,  but  from  that  wisdom  which  is  from  beneath — 

the  cause  of  all  their  wars  and   fishtings  proceeding  from  their  own  sensual  appetites 

and  passions,  which  war  in  their  members  against  their  knowledge  and  conscience —  

They  lust  for  dominion  over  the  heatlien,  and  freedom  from  tribute,  but  tlieir  sensual 

desires  are  not  gratiiled — They  kill  the  heathen  in  their  zeal  to  destroy  idolatry,  but 

they  cannot  obtain  this  object  of  their  earnest  desire — They  fight  and  war  for  dominion 

over  them,  yet  their  attempts  are  unsuccessful,  because  they  do  not  ask  if  it  is  the  will 

of  God — And  when  they  pray,  they  do  not  receive  tlie  things  for  which  tliey  petition, 

because  tliey  ask  them  for  wicked  purposes — They  have  broken  their  marriage  contract  S  °- 

with  God,  for  loving  the  world  more  than  him — And  know  tliey  not  tliat  tlie  inordinate  *  Ofi  brau-lings. 

love  of  the  present  world  is  open  enmity  against  God  ? — Do  they  think  that  the  Scripture     so'ier^s!"^"' 

falsely  condemns  such  a  worldly  temper  (Rom.  viii.  7.),  that  the  Spirit  of  God,  from  <,  Rom.  7.  23. 

which  the  true  wisdom  proceeds,  produces  envy,  covetousness,  and  worldly-minded-     Gal.  5. 17.  1  Pet. 

ness  r — By  no  means  ;  for  his  Spirit  gives  greater  degrees  of  grace,  imparting  humihty  ^  q^.  '^ 

and  love  to  man,  and  moderation  as  to  earthly  tilings,  according  to  the  words  of  Scrip-  j  j^b  -27. 9.  &.  35. 

ture  (Prov.  iii.  "ii.  5e/>«.) — They  are  called   upon  to   submit  to  the  dispensations  and     J,-- ^*- '|;"*^- 

the  will  of  God,  to  resist  the  great  enemy  of  their  salvation,  tlie  author  of  their  wars     i  j^'  jerTil. ' 

and  strifes — He  will  flee  from  them  if  they  are  holy  in  their  conduct — To  draw  nigh  to     11-  -^^'c-  3.^. 

God  with  pure,  humble,  and  devout  affections.  „     '    '     ' 

*^        '  '  c  rs.  bt>.  18. 

^  From  whence  come  wars  and  *  fightings   among  you  ?  come  they    iJojms.  23.  & 
not  hence,  even  of  your  Tlusts'that  war  in  your  members:   -Ye  lust,  * or, pleasures. 
and  have  not:  ye  Ikill.  and  desire  to   have,   and  cannot  obtain:  ye  dPs. 73.27. 
tiijht  and  war,  yet  ve  have  not,  because  ve  ask  not :  ^  ye  ^ask,  and  re-  *  JJ"'"'--  ]^- 
ceive  not,   because  ye  ask  amiss,  that  ye  may  consume  it  upon  your    n.  i4.  cai.  1. 
*lusts.  ^  Ye  "-'adulterers  and  adulteresses  !  know  ye  not  that  'the  friend-      '    ^     .  . 

•  ,  •  Ml   L  ^  ^^  Gen.  6.  o. 

ship  of  the  world  is  enmity  with  God?  'whosoever  tlicretore  will  be  a    ic  s. -21.  Num. 
friend  of  the  world  is  [constituted]  the  enemy  of  God.  ^  Do  ye  think    10! 
that   the   Scripture   "saith    in    vain.  '' The  spirit  thai    dwellcth  in  us  tor,  <-nrif.Ho/y. 
lusteth  f  to  envy  :  • '  '^  But  He  giveth  more  grace  ;  wherefore  He  *saith, —    m  e.  pI^v.  3'. 

•'  a  -  34.  &  29. -23. 

'•-  God  resi^teth  the  proud.  Lukefo-ft 

But  criveth  urace  unto  the  humble."  }■*•  V--'^-'*- ^"^ 

"  Submit  yourselves   therefore  to  God  :  -resist   the  Devil,  and  he  will  '^fi]  tf^i% 
flee  from"  you.  -*  Draw  nigh  to  God.   and  he   will  draw  nigh  to  you.  .^;^^^^^  ^.  ^ 
^Cleanse  your  hands,  ye  sinners  !  and  'purify  your  hearts,  ye  ""double-  ^"1,.  ™°6.  ^ 
minded  !  '^Be  "afflicted,  and  mourn,  and  weep  :  let  your  laughter  be  i  iPet.  1.22. 
turned  to  mourning,  and  your  joy  to  heaviness.  ^^^  Humble  "yourselves  ^  ^^  "  g  ' 
in  the  sight  of  the  Lord,  and  he  shall  lift  vou  up.  »  Matt.  5. 4. 

■  o  Job  *>.  29. 

M.^tt.  23.  12. 

§  9.-.hap.  iv.  11,  12.  {^'!'r4.'tpe\.1. 

The  Apostle  cautions  them  against  all  detraction,  more  particularly  tlie  zealous  Jewish    6. 
converts,  against  censurincr  and  speaking  evil  of  tliose  who  differ  from  them  in  religious 

opinions,  and  who  thought  themselves  released  from  all  obligation  to  the  ceremonial  

Law,  for  those  who  condemn  others  for  asserting  their  Christian  liberty,  speak  in  effect 

against  the  Christian  law  (Lex.  xix.  16.  Ps.  xv.  3.  Matt.  vii.  1.  Luke  vi.  37.)  §  9. 

11  Speak  'not  evil  one  of  another,  brethren.     He  that  speaketh  evil  "i^p^;|:i^ 
of  his  brotiier,  'and  judgeth  his  brother,  speaketh  evil  of  the  Law,  and  b  Matt.  7.  i. 
judgeth  the  Law  :  but  h'  thou  judge  the  Law,  tliou  art  not  a  doer  of    Romt-i'i^icor. 
the  Law.  but  a  judge.  ^  There  is  One  Lawgiver,  'who  is  able  to  save    \^- 

-  -".r  11-1^1-  c  Matt.  10. 3e. 

and  to  destroy  :  'who  art  thou  that  judgest  another  :  ^  Rom.  14. 4, 13 

§  10. — chap.  iv.  13,  to  the  end. 
The  Apostle  next  reproves  them  for  placing  too  much  dependence  on  all  their  worldly 
schemes  and  projects,  and  on  the  continuance  of  their  Ufe  without  taking  into  considers- 


358 


THE  GENERAL  EPISTLE  OF  JAMES. 


[Part  XIV. 


§  10. 

a  Frov.  27.  1. 

Luke  12.  :8,&c. 
*  Or,  For  it  is. 
b  Job  7.  7.  Ps. 

102.  3.  ch.  1.  10. 

1  Pet.  1.  24. 

1  John  2.  17. 

e  Acts  18.  21. 
ICor.  4.  19.  & 

16.  7.  Heb.  6.  3. 
d  1  Cor.  5.  6. 

e  Luke  12.  47. 
John  9.  41.  & 
15.  22.  Rom.  1. 
20,  21,  32.  &  2. 

17,  18,  23. 


§    11. 


o  Prov.  11.  28. 

Luke  6.  24. 

1  Tim.  6.  9. 
b  Job  13.*  28. 

Matt.  6.  20.  ch. 

2.2. 

c  Rom.  2.  5. 

d  Lev.  19.  13. 

Job  24.  10,  11. 

Jer.  22.  13. 

Mai.  3.  5. 

Ecclua.  34.21, 

22. 

e  Deut.  24.  15. 
/Job  21.  13. 

Amos  B.  1,  4. 

Luke  16.  19,25. 

1  Tim.  5.  6. 
g  ch.  2.  6. 


§12. 

*  Or,  Be  long  pa- 
tient, or.  Suffer 
with  long  pa- 
tience. 

a  Deut.  11.  14. 
Jer.  5.  24.  Hos. 
6.  3.  Joel  2.  23. 
Zech.  10.  1. 

b  Phil.  4.  5.  Heb. 
10.  25,  37. 
1  Pet.  4.  7. 

■f  Or,  Qroan,  or, 
Orieve  not. 

c  ch.  4,  II. 

d  Matt.  24.  3:?. 

1  Cor.  4.  5. 
e  Matt.  5.  12. 

Heb.  11.35,  &c. 
/  Ps.  94.  12. 

Matt.  5.  10,  11. 

&  10.  22. 

g  Job  1.21,  22.  & 

2.  10. 
h  Job  42.  10,  &:c. 

i  Num.  14.  18. 

Ps.  103.  8. 
j  Matt.  5.  34, 

&c. 


tion  its  frailty  and  uncertainty ;  acting  as  if  all  events  were  at  their  disposal — The  folly  of 
such  conduct  shown  from  the  evanescent  and  fleeting  nature  of  human  life — He  who 
knows  his  duty,  and  does  not  perform  it,  to  him  his  sin  is  aggravated. 

^^  Go  "to  now,  ye  that  say,  To-day  or  to-morrow  we  will  go  into 
such  a  city,  and  continue  there  a  year,  and  buy  and  sell,  and  get 
gain  :  ^'^  whereas  ye  know  not  what  shall  be  on  the  morrow  !  (for  what 
is  your  life  ?  *It  ''is  even  a  vapor,  that  appeareth  for  a  little  time,  and 
then  vanisheth  away  :)  ^^  for  that  ye  ought  to  say,  "If  the  Lord  will, 
we  shall  live,  and  do  this,  or  that  ;  ^"^  but  now  ye  rejoice  in  your 
boastings.  ''All  such  rejoicing  is  evil.  ^"  Therefore  'to  him  that  knoweth 
to  do  good,  and  doeth  it  not,  to  him  it  is  sin. 


§  11. — chap.  V.  1-6. 

The  Apostle  having  reminded  the  Jews  of  the  uncertainty  of  this  life,  and  of  their  pre- 
carious success  in  worldly  pursuits,  more  particularly  addresses  himself  to  the  unbelieving 
part  of  the  nation,  who  were  extremely  addicted  to  covetousness,  and  to  the  amassing 
of  wealth,  and  represents  to  them,  with  the  spirit  and  energy  of  a  prophet,  the  dreadful 
desolation  and  calamities  that  were  coming  upon  them,  and  to  show  the  folly  of  trustinor 
in  these  things  which  they  must  so  soon  lose — When  the  awful  judgments  of  God 
pronounced  against  their  nation  shall  be  poured  out,  they  will  be  plundered  of  their 
illgotten  wealth — The  cry  of  the  laborers  they  have  defrauded  (Deut.  xxiv.  14.  Lev. 
xix.  13.)  has  ascended  into  heaven,  requiring  vengeance  from  the  Deity — They  have 
lived  in  the  full  indulgence  of  all  their  sensual  appetites — They  have  pampered  their 
hearts  as  beasts  are  fed  for  a  day  of  slaughter — They  have  condemned  and  killed  the 
Just  One,  and  God  has  not  as  yet  resisted  them. 

^  Go  "to  now,  ye  rich  men  !  weep  and  howl  for  your  miseries  that 
shall  come  upon  you.  ^  Your  riches  are  corrupted,  and  'your  garments 
are  moth-eaten :  ^  your  gold  and  silver  is  cankered  ;  and  the  rust  of 
them  shall  be  a  witness  against  you,  and  shall  eat  your  flesh  as  it  were 
fire  ;  "ye  have  heaped  treasure  together  for  the  last  days.  "*  Behold ! 
"^the  hire  of  the  laborers  who  have  reaped  down  your  fields,  which  is 
of  you  kept  back  by  fraud,  crieth :  and  "the  cries  of  them  which  have 
reaped  are  entered  into  the  ears  of  the  Lord  of  Sabaoth.  ^  Ye  ^have 
lived  in  pleasure  on  the  earth,  and  been  wanton  ;  ye  have  nourished 
your  hearts,  as  in  a  day  of  slaughter.  "^  Ye  ^have  condemned  and  killed 
the  just;  and  he  doth  not  resist  you. 


§  12.— chap.  V.  7-12. 

From  the  consideration  that  the  unbelieving  Jews  had  not  as  yet  received  the  punishment 
v/hich  must  necessarily  follow  on  their  unparalleled  crimes,  the  Jewish  Christians,  who 
are  persecuted  by  them,  are  exhorted,  in  imitation  of  their  blessed  Master,  to  await 
with  patience  the  coining  of  the  Lord,  who  will  execute  judgment  on  their  nation,  and 
provide  the  means  of  their  deliverance — He  desires  them  not  to  groan  or  to  pray  for 
vengeance  against  their  persecutors,  lest  they  also  be  condemned  with  them,  for  Christ 
has  alone  the  power  of  judging,  and  is  about  to  execute  it  on  the  disobedient — Further 
to  encourage  them  in  faith  and  patience,  St.  James  calls  upon  them  to  take  the  Proph- 
ets who  had  spoken  to  their  fathers,  by  the  authority  of  God,  for  their  example  of  suf- 
fering affliction,  and  patience. 

''  *Be  patient,  therefore,  brethren,  unto  the  coming  of  the  Lord. 
Behold  !  the  husbandman  waiteth  for  the  precious  fruit  of  the  earth, 
and  hath  long  patience  for  it,  until  he  receive  "the  early  and  latter 
rain  ;  ^  be  ye  also  patient ;  stablish  your  hearts :  'for  the  coming  of 
the  Lord  drawcth  nigh. 

^  tGrud^-e  "not  one  against  another,  brethren,  lest  ve  be  condemned: 
behold,  the  Judge  ''standeth  before  the  door !  "^  Take,  "my  brethren, 
tiie  Prophets,  who  have  spoken  in  the  name  of  the  Lord,  for  an  ex- 
ample of  suffering  aflliction,  and  of  patience.  ^'  Behold  !  ■'^we  count 
them  happy  which  endure  :  ye  have  heard  of  "the  patience  of  Job, and 
have  seen  ''the  end  of  the  liOrd  ;  that  ['the  Lord]  is  very  pitiful,  and 
of  tender  mercy. 

^2  But  above  all  things,  my  brethren,  ^swear  not,  neither  by  heaven, 


Sect.  XV.]     ST.  PAUL  TEACHES  TWO  YEARS  AT  ROME.  359 

neither  by  the  earth,  neither  by  any  other  oath :  but  let  your  yea  be 
yea  ;  and  your  nay,  nay  ;  lest  ye  fall  into  condemnation. 


§  13. — chap.  V.  13,  to  the  end. 
Under  all  the  circumstances  of  life  he  recommends  a  correspondent  feeling  of  devotion — 
In  sickness  and  disease  to  send  for  the  elders  of  the  Church,  who  possessed  the  gifts 
of  healing,  to  pray  over  and  to  anoint  them  with  oil,  as  the  Jewisli  custom  was,  in  the 
hope  that,  by  a  sincere  repentance,  their  sin  might  be  pardoned,  and  their  disorder 
miraculously  removed — The  prayer  of  faith  prevailing,  the  Lord  Jesus  will  raise  them  up 
again  in  health,  manifesting,  by  a  sudden  restoration,  that  tiie  sins,  for  which  they  liad 
been  afflicted,  were  forgiven — They  are  admonished  to  confess  their  faults  one  to 
anotiier,  that  they  may  obtain  the  pardon  and  the  prayers  of  those  they  have  injured — 
Tlie  prayer  of  a  righteous  man,  endued  with  the  gift  of  healing  (probably  by  the  elder, 
ver.  14.),  moved  by  the  Spirit  of  God,  is  of  great  efficacy,  and  availeth  much  with  God 
for  the  recovery  of  the  sick — Further,  to  excite  them  to  fervent  prayer,  and  to  increase 
their  confidence  and  faith  in  the  miraculous  interference  of  God,  when  for  his  glory, 
he  adduces  the  instance  of  Elijah,  who  was  a  man  of  the  same  constitution  and  infirm- 
ities as  themselves,  and  equally  incapable  of  performing  a  miracle ;  yet  when  lie  twice 
prayed  with  faitii  and  fervency,  in  obedience  to  a  secret  impulse,  God  heard  iiis  j)rayer, 
and  in  both  instances  remarkably  answered  them — The  gifts  of  healing  and  of  per-  §   ^^■ 

forming  miracles  are  much  to  be  desired  ;  but  he  who  reclaims  a  sinner  from  the  error  a_^Eph.  5. 19.  Col. 
of  his  way,  shall  produce   a  more  highly  acceptable  work  tlian  any  nuraculous  cure 
performed  on  the  body  ;  for  he  shall  save  a  soul  from  everlasting  death,  and  shall  cover     I6.  18. 
a  multitude  of  sins,  God  not  inflicting  punishment  on  those  who  have  repented  of   c  Is.  33.24.  Matt. 

their  sins,  and  are  turned  to  hiin.  ^   "  ,t 

'  g  See  Note  30. 

^^  Is  any  among  you  afflicted  ?  let  him  pray.     Is  any  merry  ?  "let  d  Gen.  20. 17. 
him  sing  psalms.  ^''Is  any  sick  among  you  ?  let  him  call  for  the  elders    Deut."9.'"i8,'i9, 
of  the  Church  ;  and  let  them  pray  over  him,  'anointing  him  with  oil  in    ^i^im^'^^s^' 
the  name  of  the  Lord.   ^^"^  And  the  prayer  of  faith  shall  save  the  sick,    gKinSsf'slfe 
and  the  Lord  shall  raise  him  up;  "and  if  he  have  committed  sins,  they    19. 15° 20. & 20. 
shall  be  forgiven?  him.  ^^  Confess  your  faults  one  to  another,  and  pray    17.  &34.  i5!&" 
one  for  another,  that  ye  may  be  healed  :  ''the  effectual  fervent  prayer    If.'^^.'I^^'^. 
of  a  righteous  man  availeth  much.   ^^  Elias  was  a  man  'subject  to  like    i"j''o'J,n'3^'^2 
passions  as  we  are,  and  ^he  prayed  *earnestly  that  it  might  not  rain  ;  c  Acts  14. 15. 
^and  it  rained  not  on  the  earth  by  the  space  of  three  years  and  six  /^J^'"?si'i- 
months  :  ^^and    he  prayed  agam,  and  the  heaven  gave  ram,  and  the  g  Luke  4. 25. 
earth  brought  forth  her  fruit.  a  1  Kings  is.  4;^ 


3.  u;. 
b  Mark  6.  13.  & 


''' Brethren, 'if  any  of  you  do  err  from  the   truth,   and  one  convert  i  Matt. is.  15. 
him  :  ~°  let  him  know,  that  he  which  converteth  the  sinner  from  the  i  Kom.  11. 14. 

.  .  .1  Cor.  9.  22. 

error  of  his  way^shall  save  a  soul  from  death,  and  *shall  hide  a  multi-    iTini.  4.  le. 
tudeofsins.  ^ipTtVs^^' 

[end   of  the   general  epistle   of  JAMES.] 


Section  XV. — St.  Paul  remains  at  Rome  for  two  Years,  during  ivhich     ^ec^xv. 
time  the  Jeivs  do  not  dare  to  prosecute  him  before  the  Emperor.^  V.  /E.  62. 

Acts  xxviii.  30,  31.  J.  P-  4775. 

^^  And  [Paul]  dwelt  two  whole  years  in  his  own  hired  house,  and         ^—' 
received  all  that  came  in  unto  him,  ^^  preaching  "the  kingdom  of  God,  ^  seeNotesi. 
and  teaching  those  things  which  concern  the  Lord  Jesus  Christ,  with  '^^^^^■^^■'^p^- 
all  confidence,  no  man  forbidding  him. 


360 


THE  EPISTLE  TO  THE  HEBREWS. 


[Part  XV. 


PART  XV. 


FROM  THE  COMMENCEMENT  OF  THE  FIFTH  AND  LAST  JOUR- 
NEY OF  ST.  PAUL,  TO  THE  COMPLETION  OF  THE  CANON  OF 
THE  WHOLE  SCRIPTURES. 


SECT.  I. 

V.iE.  62or3. 

J.  P.  4775  or  G. 

Rome. 

§1- 

a  See  Note  1. 
a  Num.  12.  6,  8. 

6  Deut.  4.  30. 

Gal.  4.  4.  Eph. 

1.  10. 
c  John  1.  17.  & 

15.  15.  ch.  2.  3. 

d  Ps.  2.  8.  Matt. 

21.  38.  &28.  18. 

John  3.  35. 

Rom.  8.  17. 
e  John  1.  3. 

1  Cor.  8.  6.  Col. 

1.  16. 
/  Wisd.  7.  26. 

Johnl.  14.&14. 

9.  2  Cor.  4.4. 
Col.  1.  15. 

b  See  Note  2. 
g  John  1.  4.  Col. 

1.  17.  Rev.  4. 

11. 
h  ch.  7.  27.  &  9. 

12,  14,  16. 

i  Ps.  110.  1.  Eph. 
1.  20.  ch.  8.  1.  & 

10.  12.  &  12.  2. 
1  Pet.  3.  22. 


Section  I. — St.  Paul,  while  ivaiting  in  Italy  for  Timothy,  writes  the 
Key  to  the  Old  Testament,  the  Epistle  to  the  Hebrews,^  to  jjrove  to 
the  Jews,  from  their  own  Scriptures,  the  Humanity,  Divinity,  Atone- 
ment, and  Intercession  of  Christ,  the  Superiority  of  the  Gospel  to 
the  Law,  and  the  real  Object  and  Design  of  the  Mosaic  Institutions. 

THE    EPISTLE    TO    THE    HEBREWS. 

§  1. — chap.  i.  1-3. 
The  Apostle  begins  by  asserting,  that  the  .Jewish  and  Christian  revelations  were  given  by 
the  same  God,  and  infers,  therefore,  that  they  must  agree  together,  and  explain  each 
other — The  superiority  of  the  Gospel  is  asserted,  being  given  by  the  promised  Son  of 
God,  the  appointed  heir  of  all  things — Who,  being  the  manifested  Glory,  and  incar- 
nated Representation  of  the  invisible  Father  Almighty,  and  sustaining  the  universe  by 
his  power,  having  made  an  atoning  sacrifice  of  himself  for  the  sins  of  men,  had  re- 
turned in  his  human  nature  to  that  majesty  with  the  Father  which  was  essential  to  his 
divine  nature  before  the  world  was  made. 

^  God,  who  at  sundry  times  and  "in  divers  manners  spake  in  time 
past  unto  the  fathers  by  the  Prophets,  ^  hath  'in  these  last  days  "spoken 
unto  us  by  his  Son,  "^vvhom  He  hath  appointed  heir  of  all  things,  'by 
whom  also  He  made  the  worlds  ;  ^  who  ('being  the  brightness  of  his 
glory,  and''  the  express  image  of  his  person,  and  ^upholding  all  things 
by  the  word  of  his  power,)  ''when  he  had  by  himself  purged  our  sins, 
'sat  down  on  the  right  hand  of  the  Majesty  on  high. 


§  2. 

a  Eph.  1.21. 

Phil.  2.  9,  10. 
b  Ps.  2.7.  Acts 

13.  ,33.  ch.  5.  5. 

c  2  Sam.  7.  14. 
1  Chron.  22.  10. 
&  28.  G.  Ps.  89. 
26,  27. 

*  Or,  Wien  he 

bring  cth  a  gain. 
d  Rom.  8.  29. 

Col.  I.  18.  Rev. 

1.5. 
e  Deut.  32. 43, 

LXX.  Ps.  97.  7. 

1  Pet.  3.  22. 
■f  Gr.  unto, 
f  Ps.  104.  4. 


§  2. — chap.  i.  4,  to  the  end. 
To  prove  his  proposition  (the  preeminence  of  Christ  above  all  created  beings),  St.  Paul 
asserts  the  divine  character  of  the  Son  of  God  as  distinct  from,  and  superior  to,  the 
nature  of  the  angels — His  name  is  greater  than  theirs  by  inheritance,  or  natural  right 
(Ps.  ii.  7.) — He  is  an  object  of  worship  to  angels  (Ps.  xcvii.  7.),  who  are  his  spiritual 
ministers  and  servants  (Ps.  civ.  4.) — His  government  extends  over  both  worlds,  and 
exists  for  ever;  and  for  his  love  of  righteousness,  shown  by  his  incarnation  and  death, 
he  is  anointed  in  his  human  nature  with  the  gifts  of  the  Holy  Spirit,  above  all  the 
prophets,  priests,  and  kings  who  had  preceded  him,  uniting  the  three  offices  in  his  own 
person — Still  further  to  prove  the  superiority  of  Christ,  and  to  remove  the  error  that 
angels  assisted  in  the  formation  of  the  world,  he  affirms  in  the  words  of  David  (Ps.  cii. 
25-27.),  that  Christ  created  both  the  heavens  and  earth  ;  that  these  shall  be  done  away 
with  by  him,  and  exchanged  for  new  heavens  and  a  new  earth,  but  he  shall  remain 
unchangeable,  and  essentially  the  same  to  all  eternity — Christ  is  greater  than  the 
angels,  for  to  none  of  them  has  the  Father  himself  given  the  character  of  Son  (Ps.  ii.  7.) 
and  universal  dominion  :  they  are  ministering  spirits,  subjected  to  him,  and  employed 
by  him  for  the  benefit  of  mankind. 

^  Being  made  so  much  better  than  the  angels,  as  °he  hath  by  inher- 
itance obtained  a  more  excellent  name  than  they. 

^  For  unto  which  of  the  angels  said  He,  at  any  *time, — 

"  Thou  art  my  Son, 
This  day  have  I  begotten  thee  ? " 
And  '^again, — 

"  I  will  be  to  him  a  Father, 
And  he  shall  be  to  me  a  Son  ? " 

^  *And  again,  when  He  bringeth  in  ''the  First-begotten  into  the  world, 
he  "saith,  "  And  let  all  the  angels  of  God  worship  him  !  ^  And  tof  the 
angels  He-'^saith, — 


Sect.  I-l  THE  EPISTLE  TO  THE  HEBREWS.  361 


Who  maketh  his  angels  spirits, 
And  his  ministers  a  flame  of  fire." 


'5 


8  But  unto  the  Son  'He  saith,—        '  ^  p..  45.  e,  i. 

'  Thy  throne,  O  God  !  is  for  ever  and  ever  : 
A  sceptre  of  triffliteousncss  is  the  sceptre  of  thy  kingdom.  t  Gr.  Tightness, 

„ 1,  .  r     •     .  1    I      .      1   •     •        -^  01,  straightness. 

^  Thou  hast  loved  righteousness,  and  hated  miquity  ; 
Therefore  God,  even  thy  God,  Miath  anointed  thee  Vst^&'io^s^. 

With  the  oil  of  gladness  above  thy  fellow^s."  »  p^.  102. 25, &c. 

j  Is.  34.  4.  &  51. 
10   A„J  6.  Matt.  24.  35. 

■^"tl, 2  Pet.  3.  7,  10. 

"  Thou,  'Lord,  in  the  beginning  hast  laid  the  foundation  of  the  earth  ;     ^  r^'no.  i. 

And  the  heavens  are  the  works  of  thine  hands  :  Mark  if.' 36.' 

^'  They  'shall  perish — but  Thou  rcmainest :  di"Vi2'^;er 

And  thev  all  shall  wax  old  as  doth  a  garment ;  3.'    '    '      " 

12  And  as  a  vesture  shalt  Thou  fold  them  up,  '3I?"; o^o^'lpt 

And  they  shall  be  changed  :  &io3*2o'2"' 

But  Thou  art  The  Same,  Dan;3.28  &7. 

I     11         i  r  -1  J5  10.  &10.  11. 

And  thy  years  shall  not  tail.  Man.  is.  10. 

*'    •'  Luke  1.  19.  &2. 

13  But  to  which  of  the  angels  *said  He  at  any  time,  "  Sit  on  my  right    ?'Jf -Z^^^.^^. 
hand,  until  I  make  thine  enemies  thy  footstool?"   ^^  Are  'they  not  all  ,„ 'Rom.  8. 17. 
ministering  spirits,  sent  forth  to  minister  for  them  who  shall  be '"heirs    'iX\peu3.'7. 
of  salvation  ?  

§  3. — chap.  ii.  1-5.  

In  application  of  the  preceding  argument,  St.  Paul  shows  the  necessity  of  the  utmost 
attention  and  obedience  to  the  Gospel  of  Christ — He  infers  from  the  punishments  in- 
flicted on  the  apostate  Israelites  of  old,  the  greater  condemnation  of  the  apostates  from 
the  Gospel,  which  offered  greater  hopes  of  salvation,  and  was  first  revealed  by  Christ 
himself,  and  was  afterwards  confirmed  to  mankind  by  the  Apostles,  who  had  received 
it  from  him,  God  bearing  his  own  testimony  to  its  truth  by  miracles,  and  the  gifts  of 
his  Holy  Spirit ;  and  this  testimony  is  superior  to  that  of  angels :  for  the  future  world, 
which  the  Gospel  promises,  is  not  put  in  subjection  to  angels,  but  to  Christ.  " 

1  Therefore  we  ought  to  give  the  more  earnest  heed  to  the  things    ieJki!^"vZ^eh. 
which  we  have  heard,  lest  at  any  time  we  should  *let  them  slip.  ^  For  "p^'^^g- j^- ^^ts 
if  the  word  "spoken  by  angels  was  steadfast,  and 'every  transgression    7.  53.  bai!  3. 19. 
and  disobedience  received  a  just  recompence  of  reward ;  ^  how  'shall  'sfATjuu^^^s. 
we  escape,  if  we  neglect  so  great  salvation  !  ''which  at  the  first  began    Ig^l^^'^^- 
to  be  spoken  by  the  Lord,  and  was  ^confirmed  unto  us  by  them  that  c  ch.  10. 28,29. 
heard  him;  "*  God  'also  bearing  them  witness,  ^^both  with  signs  and    \l^'^'^ 
wonders,  and  with  divers  miracles,  ''and  tgifts  of  the  Holy  Ghost, 'ac-    Marki.i4.  ch. 
cording  to  his  own  will.  ^  l",.^  jo 

^  For  unto  the  angels  hath  he  not  put  in  subjection  ■'the  world  to  /  Mark  le.  20. 

,  r  1  Acts  14.  3.  &  19. 

come,  whereoi  we  speak.  ii.  Rom.  15.  is, 

19.  1  Cor.  2.  4. 

g  Acts  2.  22,  43. 

§  i.—chap.  ii.  6-9.  A  1  cor.  12.  4,  7, 

The  Apostle,  in  allusion  to  the  objections  entertained  by  the  Jewish  doctors  against  the     ^^'    .     . 

divinity  of  Christ,  proves,  in  the  words  of  divine  revelation  (Ps.  viii.  4-6.),  that  it  had  t  Or> ''««"*««'<""• 
been  predicted  that  he  who  was  God  should  visit  man,  an'd  be  made  lower  than  the    .    j,  6  5  2  Pet 
angels,  that  all  things  might  be  subjected  to  him — At  present  all  things  are  not  sub-     3. 13. 
jected  to  him,  wicked  men  and   angels  being  unsubdued  by  his  power;  but  Jesus,  in 

the  form  of  man,  has  tasted  death  for  every  one,  and  has  been  crowned  with  glory  and  

honor ;  which  are  sufficient  proofs  that  his  power  will  finally  prevail. 

^  But  one  in  a  certain  place  testified,  "saying, — 

"  What  is  man,  that  Thou  art  mindful  of  him  ?  §  '*• 

Or  the  son  of  man,  that  Thou  visitest  him  ?  V°.''I"  ^^i^,';^ 

'''  Thou  madest  him  *a  little  lower  than  the  angels  ;  3- 

Thou  crownedst  him  with  glory  and  honor,  *i^mJ'^^"'^'^" 

VOL.  II.  46  EE 


362  THE  EPISTLE  TO  THE  HEBREW'S.  [Part  XV. 

MfiSs.!:  [And  didst  set  him  over  the  works  of  thv  hands  :] 

Eph.  1. 22.  ch.  8  Tj^Q^j  6|^jjg^  p^j  ^|]  ^jjj^gg  jj^  subjection  under  his  feet." 

dPhira!?,^  9.  ^^^  ^"  *^^^^  ^^  P"^  ^''  '"  subjection  under  him.  He  left  nothing  that  is 
tOr,  %."  '  '  'not  put  under  him.  But  now 'we  see  not  yet  all  things  put  under 
e  Acts  2. 33.  him.  ^  But  wc  see  Jesus,  Vho  was  made  a  little  lower  than  the  angels, 
^itAlt%.  "^^or  the  suffering  of  death  'crowned  with  glory  and  honor  ;  that  he 
2^c^.5.1".       ^y  ^'^^  grace  of  God  should  taste  death  ^for  every  man. 

1  Tim'.'i  6."  

Rev.  5.  9.' '  §  5. — chap.  ii.  10,  to  the  end. 

The  Apostle  shows  the  benefits  accomplished  by  the  incarnation  and  death  of  Christ— It 
was  the  means  appointed  by  God  for  the  redemption  of  man ;  that  both  he  who  sancti- 

fies,  or  makes  atonement,  and  those  who  are  sanctified,  may  be  of  one  nature ;  for 

which  cause  David  (Ps.  xxii.  22,  25.)  has  predicted  he  is  not  ashamed  to  call  them 
brethren— By  his  incarnation  his  brethren  are  admitted,  as  Isaiah  (chap.  viii.  18.)  has 
foretold,  to  a  new  relation  to  the  same  heavenly  Father— The  children  whom  Christ 
was  to  save  being  of  a  mortal  nature,  it  became  necessary  that  Christ,  who  was  to  die 
for  them,  should  be  of  the  same  nature,  and,  as  their  representative,  depose  the  Devil, 
who  had  the  power  of  bringing  in  sin  and  death  on  all  mankind,  and  deliver  them  from 
his  bondage — For  he  took  not  hold  of  angels  to  redeem  them,  but  he  saved  from  de- 
.  struction  the  seed  of  Abraham — It  was  expedient  for  Christ  to  be  made  like  to  his 
brethren,  that  he  might  be  a  faithful  High  Priest  in  things  pertaining  to  God,  enfor- 
cing his  laws,  worship,  justice,  and  mercy  ;  and,  at  the  same  time,  make  an  atonement 
for  men;  delivering  them  from  the  evil  and  power  of  sin,  and  obtaining  for  them, 
through  his  blood,  a  heavenly  inheritance ;  and  having  himself  endured  the  trials 
and  sufferings  of  the  human  nature,  he  is  more  effectually  able  to  succour  those  who 
are  tempted,  and  to  judge  of  its  weaknesses  and  imperfections — The  inference  is.  that 
his  incarnation  and  death  are  no  arguments  for  his  inferiority  to  prophets  or  angels — 
he  took  upon  him  the  nature  of  man,  for  man's  redemption,  without  any  prejudice  to 
§  5.  his  divinity. 

a  Luke  24. 46.  10  Yq^  "jt  becamc  Him,  ''for  whom  are  all  things,  and  by  whom  are 

c  aI^s's.  15. & 5.  all  things,  in  bringing  many  sons  unto  glory,  to  make  "the  Captain  of 
31.  ch.  12. 2.      their  salvation  "^perfect  through  sufferings.  ^^  For  'both  He  that  sanc- 
'^ch."5.%!^'  ^^'      tifieth  and  they  who  are  sanctified  -^«re  all  of  one  :  for  which  cause 
e  ch.  10. 10, 14.     '^He  is  not  ashamed  to  call  them  brethren,  ^^  saying, — 

/  Acts  17.  26. 

g  MMtt. 28. 10.  "I  ''will  declare  thy  name  unto  my  brethren, 

Roin.~8.29.'  In  the  midst  of  the  Church  will  I  sing  praise  unta  Thee." 

h  Ps.  22.  22  25. 

i  Ps.  18.2.1s.  12.  ^^  And  "again, — 

2. 

"  I  will  put  my  trust  in  Him." 

j  Is.  8. 18.  And  ^again, — 

\7%"J'\u'i^.  "  Behold  I  and  the  children  'which  God  hath  given  me  !  " 

''Rom'.l'.x'phu.  '^Forasmuch  then  as  the  children  are  partakers  of  flesh  and  blood,  He 
^•^-  'also   himself  likewise  took   part  of   the  same;  '"that  through  death 

"5.5".  Col!  2?"i.t^'  He  might  destroy  him  that  had  the  power  of  death,  that  is,  the 
2Tim.  1. 10.       Devil;  ^•'' and  deliver  them  who  "through  fear  of  death   were  all  their 

\om''8. 15. ■  lifetime  subject  to  bondage.  ^^'For  verily  *He  took  not  on  him  the 
2Tiin.  1.  7.  nature  of  angels;  but  He  took  on  him  the  seed  of  Abraham. 
hold  of  anseis^  ^''' Whercforc  iu  all  things  it  behoved  Hiin  °to  be  made  like  nnio  his 
J^tlmL"'''-^  brethren,  that  He  might  be  ^a  merciful  and  faithful  High  Priest  in 
takethhoid.         thinys  pertaining  to  God,  to  make  reconciliation   for  the  sins  of  the 

n  ch.' 4. 15.  &  .5.  People.  '^  For 'in  that  He  himself  hath  suffered  being  tempted.  He 
i>2.  is  able  to  succour  them  that  are  tempted. 

q  ch.  4.  15,  Ifi.  &  

5.  2.  &  7.  25. 

§  6. — chap.  iii.  1-0. 

The  Apostle,  after  having  proved  the  superiority  of  Christ  to  angels,  now  shows  Jiis  su- 
periority, as  the  Apostle  and  High  Priest  of  the  New  Covenant,  to  Moses  and  Aaron,  the 
apostles  and  high  ])rie6ts  of  the  Old  Covenant — Moses  was  faitliFul  over  the  house  of 
God,  Num.  xii.  7.  (tlie  Israelites  of  old),  as  teacher,  lawgiver,  and  prophet;  bearing 
testimony  in  the  types  and  ceremonies  to  Jesus  Christ  and  his  Gospel,  who  is  entitled 


Sect.  I.]  THE  EPISTLE  TO  THE  HEBREWS.  353 

to  more  glory  than  Moses,  because  he  was  the  Lord  and  Builder  of  that  House,  of 
which  Moses  was  only  servant — Christians  are  now  the  house  and  family  of  Christ,  if 
they  continue  in  liis  faith,  as  the  obedient  Jews  were  the  disciples  and  house  of  Moses.  s  g_ 

^Wherefore,  holy  brethren,   partakers  of  "the    heavenly  calling,  "^j  c^™'/'o^e  h. 
consider  ''the  Apostle  and  High  Priest  of  our  profession,  [Christ]  Jesus  ;    4.  j.  Phii.  3. 14. 
-who  was  faithful  to  Him  that  *appointed  him,  as  also 'Moses  was    2Tim!Y9. 
faithful  in  all  his  house.  ^  For  This  Man  was  counted  worthy  of  more  .V''  ^'^^'  ^ 

''  ''  ,  .  ''  0  Rom.  15. 8.  ch. 

fflory  than  Moses,  inasmuch  as  ''he  who  hath  builded  the  house  hath  2. 17.  &  4.14.  & 
more  honor  than  the  house.  "*  (For  every  house  is  builded  by  some  s!  i.'&g!  ]i.'& 
man;  but  ^he  that  built  all  things  is  God.)   ^And-^Moses  verilv  was  ^'~'  , 

/-   •   1   /■    1    •  1 1    I  •      1  •  •  made, 

faithful  in  all  his  house,  as  ^a  servant,  ''for  a  testimony  of  those  things    isam.  12.  c. 
which  were  to  be  spoken  after;  ^  but  Christ  as 'a  son  over  his  own  ^^Num.  12. 7.  ver. 
house  :  ^  whose  house  are  we,  *if  we  hold  fast  the  confidence  and  the  d  Zech.  e.  12. 
rejoicing  of  the  hope  firm  unto  the  end.  ^  Eph-  2. 10.  & 

3.  9.  ch!  1.  '2. 


§  7. — chap.  ill.  7,  to  the  end.  ^  ^^'■'  ^• 

The  Apostle  applies  this  argument  to  the  Hebrews,  in  the  words  of  the  Holy  Ghost  (Ps.  Num.  12.  7." 

xcv.  7-n.)  addressed  by  David  to  the  Jews  of  his  time — He  then  exhorts  them  to  take  Deut.  3.  24. 

care  that  there  is  not  in  them  also  an  evil  heart  of  unbelief,  leading  them  to  apostatize  31°  "    '    ' 

from  the  Gospel  of  Christ,  and  to  exhort  each  other  against  the  deceitfulness  of  sin,  h  Deut.  18.  15, 

that  they  should  not  prefer  Egypt  to  Canaan,  the  bondage  of  the  world  to  the   service  ^^'  ^^• 

of  God   (Num.  xiv.  3,  4.) — Those  only   who  are   steadfast  in  the  faith  can  be  par-  '  <^"- !•  2. 

takers  of  the  blessings  of  the  Gospel — The  necessity  of  perseverance,  and  of  inmiediate  •'g  ig^'^oc'      fi 

attention  to  it,  is  shown  from  the  saying  of  the  Holy  Ghost,  who  calls  upon  them  now  16.  Eph.  2.  21, 

by  the  Gospel,  as  he  did  the  Israelites  of  old  (Num.  xiii.  26.  and  xiv.  1-31.),  to  enter  f^pgj'^o"^  ^'  ^^' 

into  rest — There  was  a  remnant  then,  as  now,  who  believed,  to  whom  the  promises  of  j^  ^^^  ^^  j^j    ^ 

God  were  fulfilled — Those  who  were  disobedient  and  believed  not,  after  repeated   de-  10.  22.  &  24.  13. 

monstrations  of  God's  power,  were  for  their  infidelity  excluded  by  an  oath  from  the  23°"ilif'6  11  &' 

promised  rest  of  Canaan  (Joshua  v.  G.)  and  perished  in  the  wilderness  (Num.  xiv.  29.)  10.  35. 
— The  Apostle  here  implies,  that  the  natural  seed  of  Abraliam  were  heirs  of  his  cove- 
nant only  through  faith. 

'  Wherefore  as  "the  Holy  Ghost  ''saith, —  ^  '^• 

m       I  •<■  11   1  1  •  ■  **  2Sani.  23. 2. 

"  To-day,  11  ye  will  hear  his  voice,  Acts  1.  le. 

^  Harden  not  your  hearts,  as  in  the  provocation,  V^''  ^^'  ^''  ^^ 

In  the  day  of  temptation  in  the  wilderness ; 
^  When  your  fathers  tempted  Me, 

Proved  Me,  and  saw  my  works  forty  years. 
^^  Wherefore  I  was  grieved  with  that  generation,  and  said, 

They  do  alway  err  in  (heir  heart ; 

And  they  have  not  known  my  ways. 
11  So  I  sware  in  my  wrath,  ,  ^r.  i/tkey smu 

They  *shall  not  enter  into  my  rest."  <-«'<•'•■ 

c  ver.  6. 

^^  Take  heed,  brethren  !  lest  there  be  in  any  of  you  an  evil  heart  of  <i  ver.  7. 
unbehef,  in  departing  from  the  living  God  ;  ^^but  exhort  one  another  *t^rnJreadt""For 
daily,  while  it  is  called  To-day,  lest  any  of  you  be  hardened  through    'vho  whJn  th'e^'^' 
the  deceitfulness  of  sin  ;  ^"^  (for  we  are  made  partakers  of  Christ,  'if    iieard  dki  pro- 
we  hold  the  beginning  of  our  confidence  steadfast  unto  the  end;)    aii«hocameout 
^^  while  it  is  ''said,  "  To-day,  if  ye  will  hear  his  voice,  harden  not  your    Mosfs?"— e"] 
hearts  as  in  the  provocation."   ^^  For 'some,  when  they  had  heard,  did    n"24,^3o.^be'ut. 
provoke?  howbeit  not  all  that  came  out  of  Egypt  by  Moses?  ^^  But    1-34,36,38. 
with  whom  was  He  grieved  forty  years?  was  it  not  with  them  that  •^29"&c.'& le! 
had  sinned,  Avhose  carcasses  fell  in  the  wilderness  ?   ^^  And  ^to  whom    fclx'w%?^' 
sware  He  that  they  should  not  enter  into  his  rest,  but  to  them  that    Judes. 
believed  not?  ^^  So  Sve  see  that  they  could   not  enter  in  because  of  ^D^uTi.^sifak 
unbelief.  a  ch.  4.  e. 

§  S.—chap.  iv.  1-13. 
The  Apostle  remarks  on  the  typical  signification  of  the  rest  of  Canaan — From  the  con- 
sideration that  the  Israelites  lost  it  through  unbelief  and  obstinacy,  he  exhorts  the 


364  THE  EPISTLE  TO  THE  HEBREWS.  [Part  XV. 

Hebrews  to  fear,  lest  they  should  also  fall  short  of  the  promise  tl\ey  had  received — The 
same  Gospel  was  preached  to  the  Israelites  as  to  them,  by  the  types  and  shadows  of  the 
Law,  and  by  the  Prophets;  but  not  being  heard  with  faith,  it  did  not  profit  them — 
That  there  is  a  rest  for  the  faithful  is  evident  from  the  words  of  Deut.  xii.  9.  and  is 
predicted  by  David — That  it  is  nof  the  rest  of  God  which  followed  the  creation  is  cer- 
tain, for  the  Sabbath  rest  was  instituted  (Gen.  ii.  2.  Exod.  xxxi.  17.)  immediately  after 
the  foundation  of  the  world  ;  and  this  oath  was  sworn  long  after,  when  the  Israelites 
were  in  possession  of  the  promised  land,  and  with  it  of  the  Sabbath  rest  (Exod.  xvi. 
23.  XX.  8.) — But  they  to  whom  this  rest  was  first  promised  not  having  entered  into  it, 
because  of  unbelief,  it  was  repeated  again  by  the  Holy  Ghost  many  ages  after — So,  as 
Joshua  had  not  given  them  the  intended  rest  when  he  put  them  in  possession  of  Ca- 
naan, there  certainly  remains  to  believers  another  rest  of  God,  a  heavenly  rest,  prom- 
ised to  the  faithful  (of  which  Canaan  was  the  type,)  not  to  be  enjoyed  in  this  life,  but 
to  be  entered  upon  after  its  works  have  ceased,  a  Sabbath  rest  with  God — They  are 
admonished  to  use  every  exertion  of  body  and  mind  to  enter  into  the  rest  of  God,  and 
not,  after  the  example  of  Israel  of  old,  to  fall  short  of  it — He  describes  the  word  of  God 
now  preached  to  them  as  a  living  and  all-powerful  principle,  taking  vengeance,  and 
more  cutting  than  any  two-edged  sword,  penetrating  into  the  soul  and  spirit,  irresisti- 
bly separating  the  accountable  spirit  from  the  sensitive  soul  of  man,  and  searching  the 
most  secret  thoughts  of  the  heart — The  omniscience  of  Christ,  the  Judge  of  man,  to 
§  °-  whom  they  must  give  account. 

a  ch.  12. 15.  1  Lj,.j.  Oyg  therefore  fear,  lest,  a  promise  being  left  us  of  entering  into 

his  rest,  any  of  you  should  seem  to  come  short  of  it.  ^  For  unto  us 
* hmr^l^'"'^ "^    ^^^    the    Gospel    preached,  as   well  as    unto  them  :  but  *the  word 
t  Or,  because  they  prcachcd  did  uot  profit  them,  tnot  being  mixed  with  faith  in  them  that 
by  faith  tT^^^      heard  it.    ^^For  'we  which  have  believed   do  enter  into  rest,  as  He 
6ch.3.i4.  ^said, — 

c  Ps.  9.5.  11.  cli. 

3. 11.  "  As  I  have  sworn  in  my  wrath, 

If  they  shall  enter  into  my  rest :  " 

d  Gen.  2. 2.  Ex.    altliough  the  works  were  finished  from  the  foundation  of  the  world.  ''  For 

20. 11. & 31. 17.  jjg  spake  in  a  certain  place  of  the  seventh  day  on  this  "'wise,  "And 
t  Or,  the  oospei    God  did  rcst  thc  seventh  day  from  all  his  works."  ^And  in  this  place 

was  first  preach'  again,  "  If  they  shall  enter  into  my  rest."  ^  Seeing  therefore  it  remain- 
/  Ps.  95. 7.  ch.  3.  eth  that  some  must  enter  therein,  *and  they  to  whom  tit  was  first 
*^Thatis  preached  entered  not  in  because  of  unbelief,  ^ again,  He  limiteth  a 

Joshua.  certain  day,  saying  in  David,  "  To-day,  after  so  long  a  time  ;   (as  it  is 

^^oT^eepi.'^^'ofa  -^said),  To-day,  if  ye  will  hear  his  voice,   harden   not  your  hearts." 

Sabbath.  °  ^Pqp  if* Jesus  had  given  them  rest,  then  would  he  not  afterward  have 
f  Or"  Lti'Jfe'uc!]  spoken  of  another  day.''  '^  There  remaineth  therefore  a  trest  to  the 
A  is.'49. 2.  Jer.     pcoplc  of  God.  ^'^  For  hc  that  is  entered  into  his  rest,  he  also  hath 

^'5^Weu\]^'  ceased  from  his  own  works,  as  God  did  from  his.  ^^  Let  us  labor  there- 

^^-  fore  to  enter  into  that  rest,  lest  any  man  fall  'after  the  same  example 

j  E™h?6. 17.  Rev.  of  tunbelicf.    i~  For   the   word  of  God  is ''quick,  and  powerful,  and 

1. 16.  &2. 16.     'sharper  than  any  ^wo-edged  sword,*^  piercing  even  to  the  dividing 

d  See  Note  4.  '  ^  i  j         •    -^  j       r  ..i        •    •     *  l  J    •     t      J- 

k  1  Cor.  14. 24,     asuudcr  oi  soul  and  spirit,  and  oi  the  joints  and  marrow,  and  is  "a  dis- 
^^-  corner  of  the  thoughts  and  intents  of  the  heart ;  ^^  neither  '  is  there  any 

9o!'8.& i39.il,  creature  that  is  not  manifest   in  his  sight:  but  all   things  are  naked 

12.  »  & 

m  Job  26.  6.  &  34, 
21.  Prov.  15.  11. 


and  opened  unto  the  eyes  of  Him  with  whom  we  have  to  do. 


§  9. — chap.  iv.  14,  to  the  end. 

The  Apostle  shows  the  superiority  of  the  priesthood  of  Christ  to  that  of  Aaron  and  all 

other  high  priests,  and,  in  allusion  perhaps  to  the  Jews,  who  encouraged  the  Hebrew 

Christians  to  apostatize,  because  the  Gospel  did  not  enjoin  propitiatory  sacrifices,  he 

aflirms  that  the  High  Priest  of  Christians   is  the  Son  of  God,  who  has  passed  through 

the  visible  heavens  with  the  sacrifice  of  himself,  of  which  the  Holy  of  Holies  was  a 

type — who,  having  taken  the  human  into  the  divine  nature,  must  ever  feel  for  the  in- 

§  f).  firmities  of  men,  through  whom  all,  instead  of  the  high  priest  only,  may  approach  the 

.    „  ,  throne  of  ffrace,  and,  by  the  intercession  of  Christ,  obtain   seasonable  assistance  in  the 

a  ch.  3.  1.  .  „      ^        .  '    -^ 

b  ch.  7.  26.  &  9.        '■""^  °*  temptation. 

^2' 24-  I'' Seeing   then   that  we    have  "a  great  High  Priest, ''that  is  passed 

d^^iTk^       into  the  heavens,  Jesus 'the  Son  of  God,  ''let  us  iiold  fast  our  profes- 


Sect.  L]  THE  EPISTLE  TO  THE  HEBREWS.  365 

sion.  ^^  For  'we  have  not  a  High  Priest  which  cannot  be  touched  with  ^^^■^-  ^-  ch.a. 
the  feehng  of  our  infirmities  ;  but  Avas  in  all  points  tempted  like  as  /  mue  22. 28. 
we  are.^yet  without  sin.     ^'^  Let ''us  therefore  come  boldly  unto  the  fi"  ?  ^or  s.  21. 

^  .  "^  ,  ch.  7.  26.   1  P 

throne  of  grace,  that  we  may  obtain  mercy,  and  find  grace  to  help  in 
time  of  need. 


ch 

1.  7. 

20. 

1  Pet. 

2. 

22. 

1  John 

3. 

5. 

A  Eph. 

,2. 

18. 

& 

3. 

12. 

ch. 

10. 

,19, 

21 

,22 

§  10.— chap.  V.  1-10. 
After  having  declared  the  benefits  of  the  priesthood  and  sacrifice  of  the  Son  of  God,  he 
compares  the  priesthood  of  Christ  with  that  of  Aaron,  showing  that  every  high  priest 
was  taken  from  among  his  brethren  (chap.  ii.  17.)  and  was  appointed  to  mediate  be- 
tween God  and  man,  offering  the  gii'ts  of  tlie  people  in  aclcnowledgment  of  God's  bounty 
and  providence,  and  tlie  blood  of  animals  as  an  atonement  for  sin  ;  who  being  of  the 
same  nature  may  compassionate  the  erring,  and  wlio  for  his  own  infirmities  must  offer 
a  propitiatory  sacrifice  botli  for  himself  and  tlie  people — He  connects  this  account  of 
the  offices  of  the  priesthood  by  affirming,  that  as  no  man  in  the  Jewish  Church  could  take 
upon  himself  the  dignity  of  a  high  priest,  so  Christ,  the  High  Priest  of  the  Christian 
Church,  who  possessed  all  the  other  qualifications,  was  also  appointed  to  his  office  by  God 
himself,  who  declared  him  to  be  his  Son,  as  was  evident  from  their  own  Scriptures  (Ps. 
ex.  4.  ii.  7.) — The  Apostle  asserts,  that  although  Christ,  the  High  Priest  of  the  Gospel, 
was  the  Son  of  God,  he  was  exposed  in  his  human  nature  to  the  greatest  and  most 
agonizing  sufferings,  by  which  he  learnt  the  difficulty  men  find  in  obedience  under 
q^iction ;  and  being  made  perfect  as  man  by  suffering,  he  became  the  Author  of  sal- 
vation to  all  who  obey  him  in  his  crucified  human  nature,  and  was  constituted  by  God 
a  priest  for  ever  after  the  order  of  Melchisedec.  §  10. 

^  For  every  high  priest  taken  from  among  men  "is  ordained  for  men  «  "h.  8. 3. 
''in  things  pcriaining  to  God,  'that  he  may  offer  both  gifts  and  sacri- 


h  ch.2.  17. 

c  ch.  8.  3,  4.  & 


fices  for  sins  ;  -who  *can  ''have  compassion  on  the  ignorant,  and  on  9. 9.  &  10. 11 
them  that  are  out  of  the  way,  for  that  'he  himself  also  is  compassed  *  q^  ■„,]  ^^„^,„„_ 

with  infirmity.  ^  And  ^by  reason  hereof  he  ought,  as  for  the  people,  abiy  bear  with. 

so  also  for  himself,  to  offer  for  sins.  ''  And  °'no  man  taketh  this  honor  is.'' 

unto  himself,  but  he  that  is  called  of  God,  as  'Was  Aaron.  e  ch.  7. 28. 

^  So  'also  Christ  glorified  not  himself  to  be  made  a  High  Priest ;  but  ^■^'Z'm  g"  15 ^' 

He  that^said  unto  him, —  &V 7 ''''■' ^■^^' 

"  Thou  art  my  Son,  'i^^. 

To-day  have  I  begotten  thee."  a  ex.  28. 1. 

•'  *  Num.  16.  5, 40. 

6   A  a    Wo   eoWl,    olcr>    ;r,    or,r.tKov  K,J„^n  1  Chron.  23.  13. 

i  John  8.  54. 


As  He  saith  also  in  another  ''place, 

"  Thou  art  a  Priest  for  ever  after  the  order  of  Melchisedec."  ■'5.*''  ~' '"  "^  ' 

k  Ps.  110.  4.  ch. 

''  Who  in  the  days  of  his  flesh,  (when  he  had  'offered  up  prayers  and    7.  n,  21'. 
supplications,  "with  strong  crying  and  tears  unto  Him  "that  was  able  '42''44'."Ma^rk']4. 
to  save  him  from  death,  and  was  heard  tin  "that  he  feared  ;)''^  though    36,39.  John  n. 
''he  were  a  Son,  yet  learned  he 'obedience  by  the   things  which   he  mPs.  22.  i. 
suffered  ;  ^and  'being  made  perfect,  he  became  the  Author  of  eternal    Ma'/k  f];  ill' 37; 
salvation  unto  all  them  that  obey  him  ;  ^^  called  of  God,  a  High  Priest,  n  Man.  26. 53. 
"after  the  order  of  Melchisedec.  iOr,for  hu 

Viety. 

0  Matt.  26.  37. 

§  11. — chap.  V.  1] ,  to  the  end,  and  vi.  1-3.  Mark  14.  33. 

.  Luke  22.  43. 

The  Apostle,  in  a  parenthetical  digression,  reproves  them  for  their  slowness  of  apprehen-    john  12.  27.' 

sion  in  spiritual  matters ;  that,  instead  of  being  teachers  of  others,  as  they  ought  to  be,  e  See  Note  5. 

they  need  themselves  to  be  again  instructed  in  the  first  elements  of  the  oracles  of  God,  p  ch.  3.  6. 

the  types  and  figures  of  the  Old  Testament,  and  are  become  such  as  require  to  be  fed  1  P*'"'-  -•  ^• 

with  milk,  and  not  with  strong  meat — Those  who  know  nothing  but  the  letter  of  the  '■,^'»-  ~  10-  &•  U- 

40. 

ancient  oracles  (represented  as  milk,  because  they  were  the  first  rudiments  of  religion)  ^  ^.^^  g  p|,_  g_ 
are  babes  in  ignorance  and  growth,  and  are  unskilful  in  the  doctrines  of  the  Gospel,  20. 
which,  being  concealed  under  the  figures  and  prophecies  of  the  Law,  are  called  strong 
meat,  because  they  belong  only  to  spiritual  adults,  whose  faith  they  strengthen,  and 
who,  by  having  their  spiritual  senses  constantly  exercised,  are  enabled  to  discern  the 
deep  meaning  of  the  oracles  of  God,  and  to  distinguish  between  truth  and  falsehood — 
The  Apostle  therefore  exhorts  them  to  leave  the  Law,  or  the  first  principles  of  the 
doctrines  of  Christ,  and  gradually  to  advance  in  spiritual  perfection  (clinp.  v.  14.) — He 
will  not  now  discourse  on  the  Christian  principles  as  taught  in  the  ancient  oracles 
VOL.   II.  EE* 


366  THE  EPISTLE  TO  THE  HEBREWS.  [Pakt  XV 

which  are  the  foundation  of  religion — Repentance  from  works  which  merit  death — Faith 
in  God — The  doctrine  of  baptisms,  and  the  laying  on  of  hands  on  the  sacrifice  as  an 
acknowledgment  tliat  the  offence  deserved  the  death  inflicted,  or  of  the  resurrection  of 
the  dead,  and  of  eternal  judgment — But  he  will  show  them,  with  God's  assistance,  the 
§  11.  more  sublime  truths  of  the  Gospel,  as  typified  by  the  Law  and  its  sacrificial  system. 

Vpet"3%6^'  "^  ^^  whom  "we  have  many  things  to  say,  and  hard  to  be  uttered, 

b  Matt.  13. 15.  seeing  ye  are  Mull  of  hearing,  ^^  For  when  for  the  time  ye  ought  to 

e  ch.  6. 1.  {jg  teachers,  ye  have  need  that  one  teach  you  again  which  be  "the  first 

3.    °''  ■  '  ~'  principles  of  the  oracles  of  God  ;  and  are  become  such  as  have  need 

*  Gr.  AafA  no  ez-  of  '^millv,  and  uot  of  strouo^  meat.  ^^For  every  one  that  useth  milk  *is 
e  icor.  13. 11.  uiiskilful  in  the  word  of  righteousness  :  for  he  is  'a  babe.  ^*  But  strong 

t.  u.  Tpeu'l'.  "leat  belongeth  to  them  that  are  tof  full  age,  even  those  who  by  reason 

2-  tof  use  have  their  senses  exercised  -^to  discern  both  good  and  evil. 

1  cor.*-j.^6.'Eph.  ^  Therefore  ^leaving  *the  principles  of  the  doctrine  of  chap.  vi.  1-3. 
t'ofoft'habit^'  C^^ti^st,  let  us  go  on  unto  perfection  ;  not  laying  again  the 

or, perfectiuii.  foundatiou  of  rcpeutance ''from  dead  works,  and  of  faith  toward  God, 

2.^14,15.'     °''  ^  of 'the  doctrine  of  baptisms,  ^and  of  laying  on  of   hands,  ^'and   of 

^jT'ch  5  W^'  resurrection  of  the  dead,  'and  of  eternal  judgment.  ^  And  this  will  we 

*  Or,  the  word  of  do,  "'if  God  pcmiit. 

the  beginning  of 
Christ. 
h  cli.  9.  14. 

i  Acts  19.  4, 5.  §  12. — chap.  vi.  4-12. 

jAct^s^S.J 4,^15,  rjij^g  Apostle  digresses  to  enforce  the  necessity  of  spiritual  improvement,  from  the  consid- 
k  Acts  17.  31  32.  eration  that  if  they  did  not  advance  they  would  be  in  danger  of  apostatizing  irrecover- 
l  Acts  34.  35.  ably — He  declares  that  it  would  be  impossible  for  those  who  have  been  thoroughly  in- 

Rom.  2.  IG.  structed  in  the  Christian  religion,  and  made  partakers  of  all  its  blessings,  and  were  eye- 

iCor.  4.  19. "  witnesses  of  the  powerful  miracles  by  which  it  was  confirmed,  and  the  miraculous 

operations  of  the  Holy  Spirit,  who  have  apostatized  from  the  faith  of  Christ,  to  be  re- 
newed again  to  an  availing  repentance — no  stronger  or  higher  evidence  could  be  given 
them  ;  and,  by  renouncing  the  divine  doctrine,  they  crucify  the  Son  of  God  again,  and 
publicly  dishonor  him,  rejecting  the  only  sacrificial  offering — The  Apostle,  by  analogy, 
shows  that  those  who  bring  forth  the  fruits  of  holiness,  corresponding  to  the  spiritual 
advantages  they  have  received,  shall  be  blessed  of  God  ;,  but  those  who  bring  forth  the 
thorns  and  briers  of  sin  and  unbelief  are  rejected  of  him,  whose  end  is  to  be  burned  as 
the  barren  soil  is  burnt  up  by  the  heat  of  the  sun — They  are  encouraged  to  a  firm  ad- 
herence to  the  Gospel,  from  the  consideration  that  God  will  not  forget,  but  reward  ac- 
cording to  his  promise,  their  work  and  labor  of  love,  in  ministering  to  the  poor  Chris- 
tians, which  were  proofs  of  their  faith  in  him — He  exhorts  them  to  the  same  active 
faith  and  love  to  the  end  of  their  lives,  to  be  imitators  of  the  believing  Gentiles,  who, 
through  faith  in  Christ,  and  patience,  are  now  inheriting,  in  the  Gospel  Church,  the 
§   12.  promises  made  to  Abraham  and  to  his  seed  through  faith. 

"3"ch'  lo'  26'  *  ^^^  "^^  i^  impossible  for  tiiose  Vho  were  once  enlightened,  and 

2  Pet.'2.  io,  21.    have  tasted  of  'the  heavenly  sift,  and  'Hvere  made  partakers  of  the 

1  John  5    1(3  J    o        ^  ■* 

b  ch.  10.32. '  Holy  Ghost,  ^and  have  tasted  the  good  word  of  God,  and  the  powers 
''i°'j?  u- l?-i'- ^-  of  'the  world  to  come,  "^'if  tliey  shall  fall  away,  to  renew  them  again 

32.  Eph.  2.  8.  .'  •'  II  rLCi  C    r^     A 

d  Gal.  3. 2, 5.ch.  uuto  repentaucc  ;  ^sccmg  they  cruciiy  to  themselves  the  feon  01  Ijoa 
e^ch.'2.5.  afresh,  and  put  him  to  an  open  shame.  ^  For  the  earth  which  drinketh 

/ch.  10.29.  in  the  rain  that  cometh  oft  upon  it,  and  bringeth  forth  herbs  meet  for 
gr  See  Mark  1. 1.  ^j^^j^^  *|^    whom  it  is  drcsscd , ''rccciveth  blessing  from  God:  "^  but 'that 

*  Or    for,  •'  ,  • 

h  vL  (;.'5. 10.        which  beareth  thorns  and  briers  is  rejected,  and  is  nigh  unto  cursing  ; 

i  Is.  5.  G.  whose  end  is  to  be  burned. '^ 

^prnfifsi  ^  But,  beloved,  we  are  persuaded   better  things  of  you,  and  things 

Matt.' 10. 42.' &  that  accompany  salvation,  though  we  thus  speak.  ^"^  For  ^ God  is  not 
20.' Kom?3?4. '  unrighteous  to  forget 'your  work  and  labor  of  love,  which  ye  have 
2Thess.  1  6  7.  shQ^.gfi  toward  his  name,  in  that  ye   have  'ministered  to  the  saints, 

k  1  lliess.  1.  3.  '  J  c  J         U  I 

I  Rom.  J5. 25.  and  do  minister.  '^  And  we  desire  that  "'every  one  of  you  do  show  the 
l,^l2!■2%im^^■  same  diligence  "to  the  full  assurance  of  hope  unto  the  end  :  ^^that  ye 
^\  o  .  ,.       be  not  slothful,  but  followers  of  them  who  through  faith  and  patience 

m  ch.  3,  6,  14.  .  '       .  ° 

n  Col.  2. 9.  inherit  the  promises. 

0  ch.  13.  36. 


Sect.  1.]  THE  EPISTLE  TO  THE  HEBREWS.  3(57 

§  13. — chap.  vi.  13,  to  the  end. 
From  the  covenant  made  with  Abraham  the  Apostle  shows  the  necessity  of  faith  and 
patience,  and  that  not  liis  children  by  descent,  but  by  promise,  are  made  his  heirs — 
He  affirms,  that  Abraham  had  long  waited  in  faith  and  patience  when  he  obtained  the 
beginning  of  the  promise  made  to  him  (Gen.  xii.  2,  3.  xvii.  1-8.)  in  the  supernatural 
birth  of  Isaac  ;  and,  after  hisfaitli  had  been  fully  tried  in  his  offering  up,  God  confirmed 
his  promise  to  him,  and  to  his  seed,  of  having  their  faith  counted  to  them  for  righteous- 
ness, by  an  oath  (Gen.  xxii.  IG,  17.) — That  his  believing  posterity  of  all  nations  might 
be  convinced  of  the  uncliangcableness  of  his  purpose — by  two  things,  the  promise  and 
the  oath  of  God,  which  like  him  must  be  infinite  and  of  eternal  obligation,  affording 
stronof  consolation  to  those  who  have  fled  for  refuge  in  the  hope  of  eternal  life,  promised 
through  faith  in  the  Gospel,  which  hope  is  the  soul's  anchor,  fixed  on  Jesus,  who  is 
within  the  veil,  gone  before  them  into  heaven  with  the  sacrifice  of  himself,  and  made  a 
High  Priest  for  ever,  after  the  order  of  Melchisedec. 

^^  For  when  God  made   promise   to  Abraham,  because   he   could         §  13. 
swear  by  no  greater,  "He  sware  by  himself,  ^^  saying,  "Surely  blessing  "p^  ""o^-^g  ^uke 
I  will  bless  thee,  and  multiplying  I  will  multiply  thee."   ^^  And  so,  after    i. '73.  " 
he  had  patiently  endured,  he  obtained  the  promise.    ^^  For  men  verily 
swear  by  the  greater:   and  ''an  oath  for  confirmation  is  to  tiiem  an  end  *  Ex.22,  n. 
of  all  strife.  ^'  Wherein  God,  willing  more  abundantly  to  show   unto  ^  ^^^  y,"  ^ 
"the  heirs  of  promise  ''the  immutability  of  his  counsel,  *confirmed  it  by  *  cr.  interposed 
an  oath  :   '®  that  by  two  immutable  things,  in  which  it  was  impossible    oMh!^ 
for  God  to  lie,  we  misfht  have  a  strong  consolation,  who  have  fled  for 

c  ch    12.  1. 

refuge  to  lay  hold  upon  the  hope  'set  before  us  :  ^''  which  ho_pe  we  have  /Lev. le.  is.  ch. 
as  an  anchor  of  the  soul,  both  sure  and  steadfast,  ■'^and  which  entereth    ^-  ^• 
into  that  within  the  veil  ;  ^'^  whither  ^the  forerunner  is   for  us  e^itered,  ^i.'^&g.  24! 
cve7i  Jesus,  ''made  a  High  Priest  for  ever  after  the  order  of  Melchis-  ^loI'tV.^i^^"^' 
edec. 

§  14. — chap.  vii.  1-10. 
The  Apostle  resumes  his  subject — the  superiority  of  the  priesthood  of  Christ  to  Aaron, 
and  endeavours  to  lead  them  on  to  perfection  in  the  deeper  mysteries  of  the  Gospel  by 
drawing  a  parallel  between  Melchisedec  and  Christ  (Gen.  xiv.  18.) — He  shows  that 
Melchisedec  was  witliout  father  or  mother  ;  his  descent  or  pedigree  not  being  recorded, 
nor  the  end  or  the  beginning  of  liis  life  or  priesthood  mentioned — which,  tlierefore,  like 
that  of  the  Son  of  God,  may  be  regarded  as  perpetual — On  account  of  his  superior  dig- 
nity, Abraham,  the  head  of  the  patriarchs,  paid  him  tithes — The  priests  were  divinely 
appointed  to  receive  tithes  of  their  brethren  the  Levites ;  not  because  they  were  supe- 
rior in  descent,  but  as  a  portion  for  their  maintenance  (Numb,  xviii. '21-31.) — But  Mel- 
chisedec, who  was  not  of  tlie  family  of  Aaron,  as  universal  priest,  received  tithes  of 
Abraham,  and,  as  the  representative  of  Christ,  the  high  priest  of  tlie  human  race, 
blessed  him  who  held  the  promises,  (prefiguring  througli  whom  they  were  to  be  accom- 
plished,) by  wliich  act  he  manifested  his  superiority  both  as  King  and  Priest — Under 
the  Jewish  Law,  tithes  arc  paid  to  men  who  are  removed  by  death,  constantly  chang- 
ing; but  under  the  patriarclial  dispensation,  he  received  them  who  has  an  endless  life 
(Ps.  ex.  4.),  and  therefore  an  uncliangeable  priesthood — Levi,  who  was  commanded  to 
receive  tithes,  was  tithed  and  blessed  by  Melchisedec,  in  the  person  of  Abraham,  he 
being  yet  in  the  loins  of  his  father.  §  14. 

^  For  this  "Melchisedec,   king  of  Salem,  priest   of  the  Most  High  "Gen.  14.  is, 
God,  (who  met  Abraham  returning  from   the  slaughter  of  the  kings, 
and  blessed  him  ;  ^  to  whom  also  Abraham  gave  a  tenth   part  of  all ; 
first  being  by  interpretation,  King  of  Righteousness,   and   after  that 
also.    King   of   Salem  (which    is,  King  of   Peace)  ;  ^  without    father, 
without  mother,  *without  descent,   having  neither  beginning  of  days,  *Gr-«'itAouipe<it- 
nor   end  of  life;  but    made  like    unto  Hhe    Son    of  God,)    abideth  j'see Mark  1. 1. 
a  priest  continually.  '*  Now  consider  how  great   this  man   was,  \\n-  <=  ^'^"-  i^-  ^^^• 
to  whom   even   the   patriarch  Abraham  gave  the  tenth  of  the  spoils  ! 
^  And  verily  ''they  that  are  of  the  sons  of  Levi,  who  receive  the  oflice  '^o^'"""  ^^■^^' 
of  the  priesthood,  have  a  commandment  to  take  tithes  of  the  people 
according  to  the  Law,  that  is,  of  their  brethren,  though  they  come  out  *  ot,  pedigree. 
of  the  loins   of   Abraham  :  ^'  but   he  whose   tdescent  is  not  counted  e  Gen.  14. 19. 
from  them  received  tithes  of  Abraham,  'and  blessed  him  that  had  the    3.  le.' 


368  THE  EPISTLE  TO  THE  HEBREWS.  [Part  XV. 

promises.  '^  And  without  all  contradiction  the  less  is  blessed  of  the 
better.  ^  And  here  men  that  die  receive  tithes  ;  but  there  he  receivetk 
fch.  5. 6.  &:  6.  them,  ^of  whom  it  is  witnessed  that  he  liveth.  ^  And  as  I  may  so  say, 
Levi  also,  who  receiveth  tithes,  payed  tithes  in  Abraham.  ^^  For  he 
was  yet  in  the  loins  of  his  father,  when  Melchisedec  met  him. 


§  15. — chap.v'ii.  11-17. 

The  Apostle  shows  the  inferiority  of  the  Levitical  Law  and  Priesthood,  by  the  substitution 
of  another  different  system  and  order  of  priesthood — The  Levitical  Priesthood  not  being 
able  to  accomplish  the  perfection  or  object  for  which  it  was  ordained,  the  pardon  of  sin 
by  a  sufficient  atonement;  another  Priest  was  promised,  after  the  typical  and  original 
priestliood  of  Melchisedec,  (400  years  before  the  Law,)  and  not  after  the  priesthood  of 
Aaron,  which,  being  changed,  requires  also  a  change  of  the  Law  on  which  it  waa 
established — For  Christ,  of  whom  these  things  are  spoken  (Psalm  ex.  4.),  belongs  to 
the  tribe  of  Judah,  which  had  no  right  to  minister  at  a  Jewish  altar — And  it  is  yet 
further  evident  that  both  the  Law  and  the  priesthood  should  be  changed ;  for  it  is  pre- 
dicted that  another  priest  shall  arise,  after  the  similitude  of  Melchisedec,  who  is  consti- 
tuted not  according  to  the  Law,  which  is  suited  to  the  carnal  nature  of  man,  producing 
death,  but  according  to  the  power  of  a  more  perfect  system,  which  promises  an  endless 
§  15.  priesthood  and  life,  as  God  himself  has  testified. 

'»,^a'.2.2i  ver.       n  If  "therefore   perfection  were  by   the  Levitical    priesthood    (for 

18,  19.  ch.  8.  7.  1  •         1  1  •  1        1         T  \  1  r         ^  1  7 

under  it  the  people  received  the  Law),  what  mrther  need  loas  there 
that  another  Priest  should  rise  after  the  order  of  Melchisedec,  and 
not  be  called  after  the  order  of  Aaron  ?  ^^For  the  priesthood  being 
changed,  there  is  made  of  necessity  a  change  also  of  the  Law.  ^^  For 
He  of  whom  these  things  are  spoken  pertaineth  to  another  tribe,  of 
which  no  man  gave  attendance  at  the  altar  ;  ^"^  for  it  is  evident  that 
6  Is.  11.  1.  ''our  Lord  sprang  out  of  Juda,  of  which  tribe  Moses  spake    nothing 

3. 33.' Rom",  i" s!  conccming  priesthood.   ^^  And  it  is  yet  far  more  evident :   for  that  after 
the  similitude  of  Melchisedec  there  ariseth  another   Priest,  ^^  who  is 
made,  not  after  the  law  of  a  carnal  commandment,  but  after  the  power 
•^A- 110.4.  ch.     of  an  endless  life.   ^'^  For  He  "testifieth,  "Thou  art  a   Priest  for  ever 
after  the  order  of  Melchisedec." 


Kev.  5.  5. 


5.  6,  10.  &  6.20. 


§  lQ.—chap.  vii.  18-24. 

The  Apostle  declares  the  abrogation  of  the  former  law  relative  to  the  priesthood,  on 
account  of  its  weakness  and  unprofitableness  for  the  purposes  of  man's  redemption — 
The  Law  of  Moses  made  no  man  perfect;  but  the  introduction  of  a  better  hope,  and  a 
better  priesthood,  perfected  and  completed  the  Law,  and  enables  all,  (and  not  the  high 
priest  only.)  by  the  sacrifice  of  Christ,  to  approach  before  the  altar  of  God — The  priest- 
hood of  Christ  was  consecrated  by  an  oath,  to  show  its  immutability,  and  its  superiority 
to  that  priesthood  which  was  established  without  an  oath  for  a  time  only,  to  be  changed 
at  God's  pleasure  ;  by  which  solemn  oath,  Jesus  was  made  surety,  or  sponsor,  of  a 
better  testament  than  that  of  Moses,  in  which  there  were  many  priests  by  reason  of 
§  16.  deatli — But  the  priesthood  of  Christ,  confirmed  by  an  oath,  cannot  pass  on  to  any  suc- 

o  Rom.  8.  3.  Gal.       cossor,  because  he  lives  for  ever. 

6  Acts  13. 39.  '^  For  there  is  verily  a  disannulling    of  the   commandment  going 

28"& h' ^'''g a  before  for  "the  weakness  and  unprofitableness  thereof,  '■'  (for  'the  Law 

2. 10.  cii.'g.  9.  made  nothing  perfect,)  *but  the  bringing  in  of  '^a  better  hope  did,  by 

tiJlrinJi'nTh,,  thc  which  ''wc  draw  nigh  unto  God.  -''And  inasmuch  as  not  without 

^^'■??o'.  o  an  oath  he  was  made  Priest:  -^  (for  those  priests  were  made  twithout 

6  ch.  6.  18.  &,  8.  V  »  ^ 

6.  an  oath  ;  but  ihis  with  an  oath  by  Him  that  said  unto    him, — 

<f  Rom.5.2,  E|)h.  ^ 

ci/4  HiV^b  "  '^''®  Lord  sware  and  will  not  repent, 

19-  Thou  art  a  Priest  for  ever  after  the  order  of  Melchisedec:") 

f  Or,  without 

Zih"""  "'^ "'"'  ^~by  SO  much  -^was  Jesus  made  a  surety  of  a  better  testament. 
e  Ps.  110.4.  -^  And  they  truly  were  many  priests,  because  they  were  not  suffered 

•^i5.'&i2. 24^"  to  continue  by  reason  of  death  ;  -^  but  This  Man,  because  he  continueth 

X  Or,  irkichri-^s-  ever,  hath  tan  unchangeable  priesthood. 

eth  not  from  one 
to  another. 


Sect.  I.]  THE  EPISTLE  TO  THE  HEBREWS.  369 

§  17. — chafp.  vii.  25,  to  the  end. 
The  Apostlo  applies  the  argument,  by  asserting  that  as  the  priesthood  of  Christ  is  un- 
changeable, as  Clirist  ever  lives  in  the  body,  he  is  able  to  save  to  the  uttermost  those 
who  approach  to  God  through  his  mediation  and  intercession — Such  a  High  Priest  was 
suitable  to  man,  who  was  holy  and  merciful,  undefiled  by  any  sinful  infirmity,  separated 
from  sinners  and  worldly  occupations,  and  more  exalted  than  all  the  angels  of  God, 
who  required  not,  as  the  Jewish  priests,  to  offer  a  daily  sacrifice  for  his  own  sins,  and 
then  for  the  sins  of  the  people — He  offered  no  sacrifice  for  himself,  but  for  the  people, 
once,  on  the  cross — For  the  Law,  v^'hich  is  imperfect,  makes  men  high  priests  who  are 
imperfect,  and  therefore  need  repeated  sacrifices,  but  the  word  of  the  oath  (Psalm  ex.) 
which  was  five  hundred  years  from  the  giving  of  the  Law,  constituted  the  Son  a  High 
Priest  for  ever,  by  which  the  priesthood  of  the  Law  was  disannulled — The  Apostle, 
throughout,  infers,  that  those  who  apostatized  from  Christianity  to  Judaism  left  the 
perfect  for  the  imperfect,  and  that  which  remained  for  ever  for  that  which  was  now 
abrogated.  §  17. 

^^  Wherefore  He  is  able  also  to  save  them  *to  the  uttermost  that  *  o^  evermore. 
come  unto  God  by  Him,  seeing  He  ever  liveth  "to  make  intercession  "n°m'.  a.  s.'ch. 
for  them.  ^^  For  such  a  High  Priest  became  us,  ^ivho  is  holy,  harmless,    ^24.  uoima. 
undefiled,  separate  from  sinners,  "and  made  higher  than  the  heavens  ;  » eh.  4. 15. 
~^who  needeth  not  daily,  as  those   high  priests,  to  offer  up  sacrifice,  '^io.''ch.'8^?.'*'^" 
''first  for  his  own  sins,  'and  then  for  the  people's  :   for  ■'^this  He  did  <^  ^"v.  9. 7.  & 

.  .  Id.  6  11,  cli,  5. 

once,  when  he  offered  up  himself.  -^  For  the  Law  maketh  ^men  high    3.'&9. 7. 
priests  which   have   infirmity  ;  but  the  word  of  the   oath,  which  was  1 1''^"-  ^^-  '^-  , 

•  IT  7       7      I        [>.  I      1        •       .  I    /■  /Rom.  6.  10.   ch. 

smee  the  Law,  maketh  the  bon,    who  is  tconsecrated  lor  evermore.        9. 12,28. &  10. 
'  12. 

Z.  ^'ch.  5.  1,2. 

§  18. — chap.  viii.  1-5.  A  ch.  2. 10.  &  5. 

The  Apostle  asserts  that  of  all  the  things  he  had  discoursed  on,  the  chief  or  principal  was,  ,  '  fid 
that  Christians  have  a  great  High  Priest,  who  is  exalted  to  the  throne  of  God,  a  minis- 
ter of  the  real  Holy  Places  of  the  true  Tabernacle,  the  Heavens ;  which  were  erected 
by  God,  and  not,  as  the  Jewish  tabernacle,  by  man — and  as  every  high  priest  daily 
offers  gifts  and  sacrifices  on  earth,  it  is  essential  that  Christ,  as  a  High  Priest,  should 
have  some  sacrifice  also  to  offer  in  Heaven — On  earth  he  could  not  have  officiated  as 
priest,  as  the  family  of  Aaron  were  appointed  to  offer,  in  the  Jewish  temple,  gifts  ac- 
cording to  the  Law,  whose  ministrations  are  a  shadow  or  copy  of  the  ministrations  of 
Christ  in  Heaven,  as  the  tabernacle  itself  was  a  pattern  of  things  in  the  heavens  (Heb. 
ix.  23.)  shown  to  Moses  in  the  Mount.  §  18. 

^  Now  of  the  things  which  we  have   spoken   this  is  the  sum:   We  "^^f^'^'^i'^^' 
have  such  a  High  Priest,  "who  is  set  on  the   right  hand  of  the  throne    16, 12.  &  12.' 2. 
of  the  Majesty  in  the   heavens;  ^a  minister  *of  Hhe   sanctuary,  and  *,2mo-"{ ^"'^ 
of  "the  true   tabernacle,  which  the  Lord  pitched,  and  not  man.  ^  For  *  ch-'g.  8, 12,  24. 
''every  high  priest  is  ordained  to  offer  gifts  and  sacrifices  :   wherefore  '^  '^^■^■'^^• 
"it  is  of  necessity  that  This  Man  have  somewhat  also  to  offer.  ^  For  if  g  Eph.  5.2.  ch. 
He  were  on  earth,  he  should  not  be  a  Priest,  seeing  that  tthere  are    ^-  ^'^■ 
priests  that  offer  gifts  according  to  tlie  Law  :  ^  (who  serve  unto  the  ex-    prlLuy"^^ 
ample  and  •'shadow  of  heavenly  things,  as  Moses  was  admonished  of  -^9*^23  &Vo  ^i*'' 
God  when  he  was  about  to  make  the  tabernacle  :  'for,  "  See,"  saith  He,  g  ex.  25. 40.  & 
"  that  thou  make  all  things  according  to  tiie  pattern  showed  to  thee  in    Kum.s,  4.'Ac'ts 
the  Mount.")  ^■''• 

§  19. — chap.  viii.  6,  to  the  end 
The  Apostle  affirms  that  the  Christian  Priesthood  is  more  excellent  than  the  Levitical 

Priesthood,  because  it  is  established  on  better  promises — the  old  covenant  shadowino-  ' 

out,  by  temporal  and  secular  blessings,  the  eternal  and  spiritual  blessings  of  the  new — 
Had  it  not  been  temporary  and  imperfect,  there  would  have  remained  no  occasion  for 
another — The  inefficiency  of  the  Old  Covenant,  and  the  superior  nature  of  the  New, 
shown  by  God  himself,  when  he  reproved  the  Jews  by  his  prophet  Jeremiah  (xxxi. 
31-34.) — The  New  Covenant  was  to  be  written  on  the  hearts  of  men,  influencino-  their 
actions,  and  not,  like  the  Old,  on  stone — Instead  of  one  family  being  set  apart  to  teach 
their  brethren  (Deut.  x.  8.),  all  shall  be  eligible  to  the  office  of  instructor,  to  teach  the 
forgiveness  of  sins  and  iniquities,  through  faith  in  the  blood  and  sacrifice  of  Christ — 
God,  having  promised  a  New  Covenant,  hath  made  the  former  covenant  old — Now 
that  which  has  become  useless,  and  has  fallen  into  old  age,  is  ready  to  disappear,  or  to 
cease  to  exist. 

VOL.  II.  47 


370 


THE  EPISTLE  TO  THE  HEBREWS. 


[Part  XV. 


§  19. 

a  2  Cor.  3.  6,  8, 
9.  ch.  7.  22. 
*  Or,  testament. 
b  ch.  7.  11,  1& 


«  Jer.  31.31,  32, 
33,34. 


d  ch.  10.  16. 


f  Gr.  give. 
%  Or,  upon. 
e  Zech.  8.  8. 


/  Is.  54.  13. 
John  6.  45. 
1  John  2.  27. 


g  Rom.  U.  27. 

ch.  10.  17. 
A  2  Cor.  5.  17. 

g  See  Note  7. 


§  20. 

*  Or,  ceremonies, 
a  Ex.  25.  8. 
h  Ex.  26.  1. 

c  Ex.  26.  35.  & 

40.  4. 

d  Ex.  25.  31. 
e  Ex.  25.  23,  30. 

Lev.  24.  5,  6. 
■f  Or,  holy. 
/Ex.ar,.  31,33. 

&  40.  3,21.  ch. 

6.  19. 
g  Ex.  2.5.  10.  & 

26.  33.  &  40.  3, 

21. 

ft  Ex.  If).  .33,  34. 
i  Num.  17.  10. 
7  Ex.  25.  IG,  21. 

&  34.  29.  &  40. 

20.  Dent.  10.  2, 
5.  1  Kinjs  8.  9, 

21.  2  Chr.  5.  10 
k  Ex.  2-).  18,  22. 

Lev.  16.2. 

1  Kings  8.  6,7. 

h  See  Note  8. 

/  Num.  28.  3. 
D.n.8.  11. 

m  Ex.30.  10. 
I.pv.  16.  o,  II, 
12,  15,  34.  ver. 
25. 


^  But  now  "hath  He  obtained  a  more  excellent  ministry,  by  how 
much  also  He  is  the  Mediator  of  a  better  *  covenant,  which  was  estab- 
hshed  upon  better  promises. 

''  For  'if  that  first  covenant  had  been  faultless,  then  should  no  place 
have  been  sought  for  the  second.  ^  For,  finding  fault  with  them,  He 
"saith, — 

"  Behold  !  the  days  come,  saith  the  Lord, 

When  I  will  make  a  new  covenant 

With  the  house  of  Israel  and  with  the  house  of  Judah  : 
^  Not  according  to  the  covenant  that  I  made  with  their  fathers 

In  the  day  when  I  took  them  by  the  hand 

To  lead  them  out  of  the  land  of  Egypt ; 

Because  they  continued  not  in  my  covenant, 

And  I  regarded  them  not,  saith  the  Lord. 
10  Yqx  ''this  is  the  covenant 

That  I  will  make  with  the  house  of  Israel 

After  those  days,  saith  the  Lord  ; 

I  will  fput  my  laws  into  their  mind, 

And  write  them  tin  their  hearts : 

And  ^I  will  be  to  them  a  God, 

And  they  shall  be  to  Me  a  people : 
^^  And  •'^they  shall  not  teach  every  man  his  neighbour, 

And  every  man  his  brother. 

Saying,  Know  the  Lord  : 

For  all  shall  know  Me,  from  the  least  to  the  greatest. 
^-  For  I  will  be  merciful  to  their  unrighteousness. 

And  'their  sins  and  their  iniquities  will  I  remember  no  more." 

^^  In ''that  He  saith,  "A   new  covenan?',"  He  hath   made   the  first  old. 
Now  that  which  decayeth  and  waxeth  old  is  ready  to  vanish  away.s 


§  20.— chap.  ix.  1-10. 
The  Apostle  shows,  from  the  nature  of  the  tabernacle,  and  the  services  performed  therein, 
that  they  were  typical  of  something  better  to  be  hereafter — With  this  view  he  reminds 
them  of  the  furniture  in  that  part  of  the  tabernacle  which  represented  the  visible  world, 
called  holy  (Exod.  xxv.  26-40.),  and  that  also  which  was  placed  in  that  part  of  the 
tabernacle  separated  by  the  second  veil,  called  the  Holy  of  Holies — The  tabernacle 
being  thus  arranged  by  divine  direction,  the  priests  always  performed  the  service  of 
God  in  the  first  part  of  it,  which  figured  the  worship  men  offer  on  earth  to  the  invisible 
Deity — In  the  second  part  the  high  priest  entered  only  one  day  in  a  year,  and  there 
offered  up  the  blood  of  a  sacrificed  beast  for  the  sins  of  himself  and  the  people  (Levit. 
xvi.  14,  15.) — The  Holy  Ghost,  by  whom  all  this  was  appointed,  thereby  signifying  that 
the  way  into  God's  immediate  presence  was  not  made  manifest  to  men  by  the  worship 
of  the  first  tabernacle  ;  which  figure  or  shadow  of  future  things  remained  in  the 
Apostle's  time  (in  the  temple  service) — when  gifts  and  sacrifices  are  offered  wliich 
could  not  take  away  thp  guilt  of  sin  from  the  mind — as  they  were  the  typos  only  of  the 
spiritual  purity  required  when  the  worship  of  God  should  be  reformed  by  the  Gospel 
dispensation. 

^  Then  verily  the  first  covenant  had  also  *ordinances  of  divine  ser- 
vice, and  a  "worldly  sanctuary.  ^  For 'there  was  a  tabernacle  made; 
the  first,  'wherein  was  'the  candlestick,  and  'the  table,  and  the  show- 
bread  ;  which  is  called  the  tsanctuary.  ^  And  ^after  the  second  veil, 
the  tabernacle  which  is  called  the  Holiest  of  all ;  "*  which  had  the  golden 
censer,  and  ^the  ark  of  the  covenant  overlaid  round  about  with  gold, 
wherein  was  ''the  golden  pot  that  had  manna,  and  'Aaron's  rod  that 
budded,  and 'the  tables  of  the  covenant ; '^  and  ^ over  it  the  cherubim 
of  glory  shadowing  the  mercy-seat ;  of  which  we  cannot  now  speak 
particularly.'*  ^  Now  when  these  things  were  thus  ordained,  'the  priests 
went  always  into  the  first  tabernacle,  accomplishing  the  service  of 
God ;  ''  but  into  the  second  went  the  high  priest  alone  "once  every 


Sect.  I.]  THE  EPISTLE  TO  THE  HEBREWS.  371 

year,  not  without  blood,  "which   he  offered  for  himself,  and  for  the  y^-  s-  3-  &  7. 
errors  of  the  people  :  Hhe  "Holy  Ghost  this  signifying,  that  ^the  way  o  ch.  10.19,20. 
into  the  Holiest  of  all  was  not  yet  made  manifest,  while  as  the  First  J  1^^^^%^;^^^ 
Tabernacle   was  yet  standing  :  ^  which  was  a  figure  for  the  time  then    7.  is,  ib.  L 10. 
present,  in  which  were  offered  both  gifts  and  sacrifices,  Hhat  could  not  ^  Lev.  11. 2.  coi. 
make  him  that  did  the  service  perfect,  as  pertaining  to  the  conscience ;  ^-^^^  ^^  ^  ^^ 
^^  which  stood  only  in  'meats  and  drinks,  and  'divers   washings,  'and  \  Ep^2.  is.'coi. 
carnal  tordinances,  imposed  on  them  until  the  time  of  reformation.  a.ao.ch.?.  le. 

^  \  Or,  riles,  or, 

^'^'~^~~~  ceremonies. 

§  21. — chap.  ix.  11-15. 

Having  described  the  ineffectual  ministrations  of  the  Levitical  priesthood  in  the  earthly 

tabernacle,  the  Apostle  shows  that  Christ  was  the  Higli  Priest  of  those  good  things  or         

services  which  were  thus  prefigured  ;  having  entered  as  High  Priest  with  the  sacrifice 
of  his  own  blood,  into  tlie  real  holy  places  in  heaven,  and  obtained  for  man  everlasting 
remission  of  sin — If  tlie  ministrations  of  the  Law,  by  divine  appointment,  served  to 
cleanse  the  body  for  the  tabernacle  worship,  and  to  redeem  it  from  legal  punishments, 
how  much  more  will  the  blood  of  Christ,  who  being  raised  from  the  dead  by  the  Spirit, 
and  having  ofiered  his  sacrificed  body  without  blemish  to  God,  possess  power  to  purify 
the  spirits  of  men  (adumbrated  by  the  cleansing  of  the  body  by  the  Law)  from  the 
pollution  of  sinful  works,  which  merit  death,  and  fit  them  for  worsliipping  God  in 
heaven  ;  and  on  account  of  the  eflicacy  of  his  blood,  Christ  is  the  Mediator  of  the  new  .   _ 

covenant  or  contract  between  God  and  man  ;  making  a  real  atonement  for  transgressions  " 

under  the  law  of  conscience  and  the  Law  of  Moses,  which  tiie  legal  sacrifices  could  not  "  '^^'  3"  ^' 
accomplish,  that  the  Gentiles,  as  well  as  the  Jews,  might  receive  tlie  promised  in-  *'''■  on 
heritance.  ^  \^  jO  \ 

^^  But  Christ  being  come,  "a  High  Priest  'of  good  things  to  come,  ^^^'^f^^  ^oi 
"by  a  greater  and  more  perfect  Tabernacle,  not  made  with  hands,  that    i.  h.  i  Pet.  1. 
is  to  say,  not  of  this  building;  ^- neither ''by  the  blood  of  goats  and    s.'g. "  ' 
calves,  but  'by  his  own   blood  ;  He  entered   in  'once   into   the   holy  -^J^o's!  cii.^io?'" 
place, "having  obtained  eternal  redemption  for  us.  ^^  For  if  ''the  blood    J"- 
of  bulls  and  of  goats,  and  'the  ashes  of  a  heifer  sprinkling  the  unclean,  f  i,e".  ig.  h,  15 
sanctifieth  to  the  purifying  of  the  flesh:  ^*  how  much  more  ■'shall  the  »  Num.  19.2, 17, 
blood  of  Christ,  'who  through  the  Eternal  Spirit  'offered  himself  with-  j  1  Pet.  1. 19. 
out  *spot  to  God,  '"purge  your  conscience  from  "dead  works  "to  serve    Revt'1.^5.^' 
the  livino;  God  !   ^•''  And  ''for  this  cause  'He  is  the  Mediator  of  the  New  k  Rom.  1. 4. 

I    Pot     *i     AH 

Testament,    that  by  means  of  death,  for  the  redemption  of  the  trans-  /  Eph.  2. 5.  Tit. 
gressions  that  were  under  the  First  Testament,  "they  which  are  called    2. 14.  di.  7. 27. 

might  receive  the  promise  of  eternal  inheritance.  *,  /^  "  3]  ^^  ^g. 

22.  "  '  " 

§  22.— chap.  ix.  16-22.  «  ^^-  ^■}-  , 

,  0  Luke  I.  /4. 

The  Apostle  proceeds,  by  proving  that  remission  of  sins  could  be  obtained  only  by  the     Rom.  6.  13, 22. 

death  of  Clirist — God,  whenever  he  entered  into  covenant  with  man,  having  made  the         ^'."      ~' 

B  1  Tim   2   5 

death  of  an  appointed  sacrifice  necessary  to  its  ratification,  thereby  intimating  that  his  „  ch  7  '^' SlS 

intercourse  with  man  was  founded  on  the  sacrifice  of  his  Son — He  shows,  from  the  prac-     6.  &,  12.  24. 

tice  both  of  God  and  man,  that  the  death  of  Christ  was  necessary  to  the  establishment  of  *■  Kom.  3.  25.  & 

.  .5.  6.   1  Pel.  3. 

the  New  Covenant,  as  no  covenant  was  of  force  while  the  appointed  sacrifice  lived —    jg. ' 

For  which  reason  the  covenant  at  Sinai,  which  was  a  renewal  of  that  under  which  s  ch,  3. 1. 

Adam  was  placed  in  Paradise,  was  not  made  without  blood  (Exod.  xxiv.  5-0.) — The 

tabernacle  also,  and  the  vessels  of  the  ministry,  were  consecrated  to  the  service  of  God 

by  the  sprinkling  of  blood  (Exod.  xxix.  12.) — And  the  Law  with  this  view  appointed  §  22. 

almost  all  things  to  be  cleansed  with  blood  (Lev.  xvii.  1 1 .  Numb.  .xix.  2-10.),  and  with-  *  Or,  be  brought 

out  the  shedding  of  blood  it  allowed  no  remission  of  sin.  '"• 

=  .  a  Gal.  3.  15. 

1^  For  where  a  testament   is,  there  must  also  of  necessity  *be  the  b  e.x.  24. 6,  &c. 

death  of  the  testator;  ^"^  for  "a  testament  is  of  force  after  men  are  tor,pi/ryfc(i. 

dead;  otherwise  it  is  of  no  strength  at  all  while  the  testator  liveth  :  'Lev.le.  14,  is,' 

^^  whereupon    'neither   tlie   First    Testament   was    tdedicated  without  ^'lbv  h  4  6  7 

blood.  ^^  For  when  Moses  had  spoken  every  precept  to  all  the  people  49,51,52. ' 

according  to  the  Law,  'he  took  the  blood  of  calves  and  of  goats,  ''with  ^  ex.  24j8.*Matt. 

water,  and  tscarlet  wool,  and  hyssop,  and  sprinkled  both  the  book  and  ^^-  ^- 

all  the  people,  -''saying,  ''This  'is  the  blood  of  the  Testament  which  Lev'. 8. 15719,* 

God  hath  enjoined  unto  you."  -^  Moreover  '^he  sprinkled  likewise  with  f8,\\^^'  ^^'^^ 


372 


THE  EPISTLE  TO  THE  HEBREWS. 


[Part  XV. 


g  Lev.  17.  11. 


blood  both  the  tabernacle,  and  all  the  vessels  of  the  ministry.  --And 
almost  all  things  are  by  the  Law  purged  with  blood ;  and  ^without 
shedding  of  blood  is  no  remission. 


§  23. 

a  ch.  8.  5. 

b  ch.  6.  20. 

c  ch.  8.  2. 

d  Rom.  8.  34.  ch. 

7.  25.  1  John  2. 

1. 
e  ver.  7. 

/  ver.  12.  ch.  7. 
27.  &  10.  10. 
1  Pet.  3.  18. 

g  1  Cor.  10.  11. 
Gal.  4.  4.  Eph. 
1.  10. 

h  Gen.  3.  19. 
Eccles.  3.  20. 

i  2  Cor.  5.  10. 

Rev.  20.  12,  13. 
j  Rom.  6.  10. 

1  Pet.  3.  18. 
k  1  Pet.  2.  24. 

1  John  3.  5. 

I  Matt.  26.  28. 

Rom.  5.  15. 
TO  Tit.  2.  13. 

2  Pet.  5.  12. 


§   21. 

a  Col.  2.  17.  ch. 

8.  5.  &  9.  23. 
b  ch.  9.  II. 
c  ch.  9.  9. 
d  ver.  14. 
*  Or,  they  would 

liavr,  ceased  to  be 

offered,  because, 

Sfc. 
e  Lev.  16.21.  ch. 

9.7. 

/  Mic.  fi.  6,  7. 
ch.  9.  13.  vor. 
H. 


§  23. — chap.  ix.  23,  to  the  end. 
The  Apostle  having  demonstrated  that  there  could  be  neither  pardon  of  sin,  nor  admission 
into  heaven,  without  the  sacrifice  of  the  death  of  Christ,  it  was  necessary  that  the  Tab- 
ernacle and  its  utensils,  which  were  the  earthly  representations  of  celestial  things, 
should  be  opened  to  man,  and  cleansed  from  defilement  by  the  sacrifices  of  bulls  and 
goats,  whose  substituted  life  typified  the  vicarious  sacrifice  of  Christ,  but  the  real 
heavenly  places  themselves  could  be  opened  only  to  man  by  the  actual  offering  of  the 
heavenly  victim — Christ  not  being  an  earthly  High  Priest  (viii.  4.)  entered  into  heaven 
itself,  presenting  his  crucified  body  there  as  the  High  Priest  and  Mediator  between  God 
and  man,  in  the  manifestation  of  the  divine  presence  forever — His  sacrifice,  being  more 
excellent  than  those  of  the  Levitical  priesthood  (which  were  continued  emblems  of  the 
same),  required  no  annual  repetition,  or  he  must  have  suffered  yearly  since  the  world 
was  formed — He  offered  himself  once  for  all,  in  the  last  of  the  dispensations  of  God, 
and  by  his  one  sacrifice  be  fulfilled  and  put  an  end  to  the  typical  sin  offerings  of  the 
Mosaic  Law  (Dan.  ix.  24.),  subduing  sin,  and  obtaining  in  the  human  nature  pardon 
for  all,  by  the  sacrifice  of  his  flesh — And  as  all  men,  on  account  of  Adam's  transgres- 
sion, are  appointed  by  God  once  to  die,  and  after  that  the  judgment ;  so  Christ,  as  the 
second  Adam,  suffered  death  (v.  8,  9.),  and  made  an  atonement  for  the  sins  of  the  first, 
and  through  him  of  all  mankind,  that  he  might  appear  again  as  the  High  Priest  of  the 
human  race,  in  the  glory  of  the  Shechinah  (in  allusion  to  the  Jewish  high  priest  on 
the  day  of  purification,  Numb.  vi.  23-26.  Luke  i.  19-23.),  to  bless  his  people  with  eternal 
salvation. 

^^  It  was  therefore  necessary  that  "the  patterns  of  things  in  the 
heavens  should  be  purified  with  these  ;  but  the  heavenly  things  them- 
selves with  better  sacrifices  than  these.  ^'^  For  'Christ  is  not  entered 
into  the  holy  places  made  with  hands  (which  are  the  figures  of  "the 
true)  ;  but  into  heaven  itself,  now  ''to  appear  in  the  presence  of  God 
for  us.  ^^  Nor  yet  that  he  should  offer  himself  often,  as  'the  high  priest 
entereth  into  the  holy  place  every  year  with  blood  of  others  ;  -^  (for 
then  must  he  often  have  suffered  since  the  foundation  of  the  world :) 
but  •'^now  ^once  in  the  end  of  the  world  hath  he  appeared  to  put  away 
sin  by  the  sacrifice  of  himself.  ^^  And  ''as  it  is  appointed  unto  men 
once  to  die,  *but  after  this  the  judgment :  -^so  •'Christ  was  once  *of- 
fered  to  bear  the  sins  'of  many  ;  and  unto  them  that  "look  for  Him 
shall  he  appear  the  second  time  without  sin  unto  salvation. 


§  24. — chap.  X.  1-4. 
The  Apostle,  having  fully  asserted  the  inefficacy  of  the  typical  representations  and  cere- 
monies of  the  Law,  declares  that  as  a  shadow  or  faint  adumbration  of  the  spiritual  and 
eternal  blessings,  which  were  to  come  by  the  Gospel,  it  can  never  by  its  emblematical 
sacrifices  confer  the  real  pardon  of  sin,  which  is  further  demonstrated  from  the  annual 
repetition  of  the  legal  sacrifices,  when  the  people's  former  sins  were  still  remembered,  and 
confessed  as  unpardoned,  and  unexpiated ;  and  the  impossibility  that  the  blood  of  ani- 
mals could  take  away  the  sins  of  accountable  moral  agents. 

^  For  the  Law  having  "a  shadow  ''of  good  things  to  come,  and  not 
the  very  image  of  the  things,  "can  never  with  those  sacrifices  which 
they  offered  year  by  year  continually  make  the  comers  thereunto  ''per- 
fect. ^For  then  *would  they  not  have  ceased  to  be  offered,  because 
that  the  worshippers  once  purged  should  have  had  no  more  conscience 
of  sins  ?  •'  But  'in  those  sacrifices  there  is  a  remembrance  again  made 
of  sins  every  year.  **  For  ^it  is  not  possible  that  the  blood  of  bulls  and 
of  goats  should  take  away  sins. 


§  25. — chap.  X.  5-10. 
The  Apostle,  in  the  words  of  David  (Ps.  xl.  6-8.  Septuagint),  points  out  the   design  of 
the  legal  sacrifices,  and  the  manner  in  which  Clirist  fulfilled  them — it  being  impossible 
that  sin  could  be  removed,  or  tiie  Divine  Justice  satisfied,  by  all  the  typical  and  atoning 


Sect.  L]  THE  EPISTLE  TO  THE  HEBREWS.  373 

offerings  and  sacrifices  of  the  Law— A  body  was  prepared  for  Christ,  that  he  might  do 
the  will  of  God,  to  suffer  and  die  for  men,  as  was  predicted  in  the  volume  of  the  Mosaic 
Law  and  Prophecies — The  Apostle  argues  from  this  prophetic  Psalm,  that  as  God  has 
declared  he  willed  no  longer  the  sacrifices  prescribed  by  the  Law,  and  as  Christ  has 
fulfilled  them  all  by  accomplishing  man's  redemption  according  to  the  appointed  will 
of  God,  it  is  evident  the  first  and  typical  sacrifices  are  abolished,  that  the  only  real  and 
permanent  sin  offering  of  the  Gospel  may  be  established — the  sacrifice  of  flesh  in  the 
body  of  Christ,  whicji  is  the  appointed  will  of  God  for  the  sanctification  of  men.  S  •^• 

^  Wherefore  when  He  cometh  into  the  world,  He  "saith, —  V  50.^8,  i^c^'ii,. 

1.  11.  Jer.  6.  20! 

"  Sacrifice  and  offering  thou  wouldest  not,  Amos  5. 21, 22. 

But  a  body  *hast  thou  prepared  me  :  *M^'me.'^' 

^  In  burnt  offerings  and  sacrijices  for  sin  Thou  hast  had  no  pleasure. 
"^  Then  said  I,  Lo,  I  come 

(In  the  volume  of  the  book  it  is  written  of  me) 

To  do  thy  will,  O  God  ! 

^  Above  when  he  said,  "  Sacrifice  and  offering  and  burnt  offerings  and 
offering  for  sin  Thou  wouldest  not,  neither  hadst  pleasure  therein ;" 
(which  are  offered  by  the  Law  ;)  ^  then  said  he,  "  Lo,  I  come  to  do  thy 
will,  [O  God  !]"  He  taketh  away  the  first,  that  he  may  establish  the 
second.  ^°  By  Hhe  which  will  we  are  sanctified  'through  the  offering  ^e/u'ia/ie.^^' 
of  the  body  of  Jesus  Christ  once  for  all.  <=  cii.  9. 12. 


^S  26.— chap.  X.  11-18. 

The  Apostle  points  out  the  difference  between  the  efficacy  of  the  legal  sacrifices  and  the  

sacrifice  of  Christ,  and  the  difference  between  the  Levitical  Priesthood  and  the  Priest- 
hood of  Christ — The  former  were  many,  and  made  daily  offerings,  without  being  able 
to  take  away  the  smallest  sin — But  Christ,  once  for  all,  by  his  one  offering,  which  is 
for  ever  efficacious  in  the  presence  of  God,  has  put  away  all  sin,  and  has  obtained 
eternal  pardon  and  life  for  those  who  are  sanctified  by  faith  in  this  atonement,  as  is 
testified  by  the  Holy  Ghost  (Jer.  xxxi.  33,  34.  and  viii.  10-12.),  and  where  a  perfect 
pardon  is  obtained,  whereby  God  is  reconciled  to  man,  there  can  be  no  need  of  any 
further  sin  offering  ;  consequently  the  Jewish  ritual  must  be  abolished.  §  26. 

^^  And  every  priest  standeth  "daily  ministering  and  offering  often-  '^J^^^^-^j^'  ^• 
times  the   same  sacrifices,  'which  can  never  take   away  sins:  ^-but  &  ver.4. 
"This  Man,  after  he  had  offered  one  sacrifice  for  sins  for  ever,  sat  c  ci,.  ].3.  coi. 
down  on  the  right  hand  of  God  ;  ^-^  from  henceforth  expecting  ''till  his  d  Ps.  no.  1. 
enemies  be  made  his  footstool.  ^^  For  by  one  offering  "he   hath  per-    i^corf'isfas. 
fected  for  ever  them   that  are  sanctified.   ^^  Whereof  the  Holy  Ghost    '^''-  ^-  ^^ 
also  is  a  witness  to  us :  for  after  that  He  had  said  before, — 


e  ver.  1. 


i^"This-^is  the  covenant  that  1  will  make  with  them  •^ch!''8.^i6,^i2.^^' 

After  those  days,  saith  the  Lord, 

I  will  put  my  laws  into  their  hearts. 

And  in  their  minds  will  I  write  them ; 
^"^  *  And  their  sins  and  iniquities  will  I  remember  no  more."  *  Some  copies 

'■  have,  T/ie7i  he 

^^Now  where  remission  of  these  is,  there  is  no  more  offering  for  sin.       '"'  '    '"   '"'^' 


§  27.— chap.  X,  19-25.  

The  Apostle,  having  ended  his  doctrinal  arguments,  exhorts  the  Hebrews,  as  they  have 
now  full  access  to  heaven  itself,  through  the  blood  of  Christ,  a  great  High  Priest  offerino- 
up  his  own  sacrifice  in  heaven,  the  true  house  of  God,  to  approach  tiie  throne  of  God 
with  a  sincere  heart,  and  faith  in  the  blood  of  Christ,  spirituallv  cleansed  (Num.  xix. 
2-10.  Lev.  xvi.  4.  Num.  viii.  7.),  to  be  steadfast  in  the  confession  of  their  hope  of  eternal 
life,  for  God  is  faithful,  who  has  promised  it  through  Christ ;  assisting  each  other 
under  trials,  and  exciting  to  love  and  good  works :  not  absenting  themselves  from  the 
worship  of  God,   as  some  of  the   Christian   Jews  did,  on  account  of  persecution    or  §  ^/. 

prejudice  against  the  Gentile  converts  ;  but  exhorting  and  comforting  one  another  the  «  Ko"".  5. 2.  Eph 
more,  as  they  see  the  judgments  of  God  approach  on  the  Jewish  nation.  ^"^    \., 

^^  Having  therefore,  "brethren,  *boldness  to  enter  'into  The  Holiest  » ch.g.  8, 12. 
by  the  blood  of  Jesus,  ^^  by  'a  new  and   living  way,  which  he  hath  '14?  e?  ch!  9."  ^ 

VOL.    II.  FF 


374 


THE  EPISTLE  TO  THE  HEBREWS. 


[Part  XV. 


f  Or,  new  made. 
d  ch.  9.  3. 
e  ch.  4.  14. 
/  1  Tim.  3.  15. 
^  ch.  4.  16. 
h  Eph.  3.  12. 
Jam.  1.  6. 

1  John  3.  21. 
i  ch.  9.  14. 

j  Ezek.  3(3.  25. 

2  Cor.  7.  1. 
k  ch.  4.  14. 

I  1  Cor.  1.9.  & 

10.  13.  1  Tljes.s. 

5.  24.  2  Thess. 

3.  3.  ch.  11.  11. 
m  Acts  2.  4J. 

Jude  19. 
n  Rom.  13. 11. 
0  Phil.  4.  5. 

2Pet.  3.  9,  11, 

14. 


§   28. 

a  Num.  15.  30. 
cli.  6.  4. 
6  2Pet.  2.20,  21. 

c  Ezek.  36.  5. 

Zeph.  1.  18.  & 

3.  8.  2  Thess.  1. 

8.  ch.  19.  29. 
d  ch.2.  2. 
e  Deut.  17.  2,  G. 

&  19.  15.  Matt. 

18.  16.  John  8. 

17.  2  Cor.  13.  1. 

/  ch.  2.  3.  &  12. 
25. 

g  See  Mark  1.  1. 

A  1  Cor.  11.  29. 

ch.  13.  20. 
i  Matt.  12.  31, 

32.  Eph.  4.  30. 
j  Deut.  32.  3.5. 

Rom.  12.  19. 

k  Deut.  32.  36. 

Ps.  50.  4.  &  135. 

14. 
I  Luke  12.  5. 


§  29. 

a  Gal.  3.  4. 
2  John  8. 

b  ch.  6.  4. 

c  Phil.  1.  29,  30. 
Col.  2.  1. 

d  1  Cor.  4.  9. 
e  Phil.  1.7.  &  4. 

14.  1  Thees.  2. 

14. 
/Phil.  1.7. 

2  Tim.  1.  16. 
g  Matt.  5.  12. 

Acts  .5.  41.  Jam. 

1.2. 
*  Or,  that,  ye  have 

in  yourselves,  or, 

for  ijourselves. 
h  Matt.  6.  20.  & 

19.  21.  Luke  12. 

33.  1  Tim.  0.  19. 
i  Matt.  5.  12.  &, 

10.  32. 
j  Luko  21.  19. 

Gal.  6.  9.  ch.  12. 

1. 
k  Col.  3.  24.  ch. 

9.  15.  1  Pot.  1. 

9. 

I  Luke  18.  8, 

2  Pet.  3.  9. 
TO  Hub.  2.  3,  4. 
n  Rom.  1.  17. 

Gal.  3.  11. 


tconsecrated  for  us,  "^tfirough  the  veil  (that  is  to  say,  his  flesh),  ~^  and 
having  'a.  High  Priest  over  ■'the  House  of  God  ;  —  let  'us  draw^  near 
with  a  true  heart  'in  full  assurance  of  faith,  having  our  hearts  sprinkled 
'from  an  evil  conscience.  And  ^our  bodies  washed  with  pure  water, 
^^  let  *us  hold  fast  the  profession  of  our  faith  without  wavering  ;  (for 
'He  is  faithful  that  promised :)  ^^  and  let  us  consider  one  another  to 
provoke  unto  love  and  to  good  works,  ^^  not  "forsaking  the  assem- 
bling of  ourselves  together,  as  the  manner  of  some  is  ;  but  exhorting 
one  another  :  and  "so  much  the  more,  as  ye  see  "the  day  approaching. 


§  28.— chap.  X.  26-31. 
The  Apostle,  from  the  fear  that  neglect  of  Christian  communion  should  lead  to  apostacy, 
declares  that  for  those  who  renounce  Christianity,  after  having  been  convinced  of  the 
truth,  there  remains  no  other  atonement  for  sin,  but  a  dreadful  expectation  of  judgment, 
which  will  destroy  the  Jewish  nation,  as  the  opposers  of  God  (Num.  xvi.  35.  and 
2  Thess.  i.  7, 8.  which  was  fulfilled  in  the  destruction  of  their  temple  and  city  by  fire) — 
For  if  those  who  denied  the  divine  authority  of  Moses'  Law,  who  was  only  a  servant,  died 
without  mercy  (Num.  xV.  30.  Deut.  xvii.  6.),  how  much  more  severely  will  they  be 
punished  who  have  rejected  and  treated  with  contempt  the  Son  of  God,  and  have 
counted  his  sacrificial  blood,  that  ratified  the  new  covenant  of  their  redemption,  as  that 
of  a  common  or  unholy  person,  and  who  have  insulted  the  Holy  Spirit,  by  whose  gifts 
the  truths  of  the  Gospel  were  confirmed  ! — That  the  punishment  of  apostates  is  certain, 
is  evident  from  the  word  of  God  himself,  who  has  declared  he  will  judge  the  ene- 
mies of  his  people  (Deut.  xxxii.  35,  36.) — And  God,  who  lives  for  ever,  can  punish  for 
ever. 

-^  For  "if  we  sin  wilfully  'after  that  we  have  received  the  knowledge 
of  the  truth,  there  remaineth  no  more  sacrifice  for  sins,  -'''  but  a  certain 
fearful  looking  for  of  judgment  and  ^fiery  indignation,  which  shall  de- 
vour the  adversaries.  ^^  He  ''that  despised  Moses'  Law  died  without 
mercy  'under  two  or  three  witnesses  :  -^  of  ■'how  much  sorer  punish- 
ment, suppose  ye,  shall  he  be  thought  worthy,  who  hath  trodden  under 
foot  "'the  Son  of  God,  and  ''hath  counted  the  blood  of  the  covenant, 
wherewith  he  was  sanctified,  an  unholy  thing,  'and  hath  done  despite 
unto  the  Spirit  of  grace  !  ^^  For  we  know  Him  that  hath^said,  "  Ven- 
geance belongeth  unto  me,  I  will  recompense,  [saith  the  Lord]."  And 
*^again,  "  The  Lord  shall  judge  his  people."  ^i  It  'is  a  fearful  thing  to 
fall  into  the  hands  of  the  living  God  ! 


^S  29.~chap.  X.  32,  to  the  end. 
As  a  further  inducement  to  them  to  continue  in  the  faith,  he  reminds  them  of  the  suffer- 
ings and  persecutions  they  had  overcome,  when  they  were  first  enlightened  by  the 
Gospel — From  the  remembrance  of  which  the  Apostle  admonishes  them  not  to  re- 
nounce their  faith  in  Christ,  but  to  have  continued  patience,  that  they  may  patiently 
suffer  for  the  faith  here,  that  they  may  receive  the  promise  of  eternal  life  hereafter — 
Further,  to  encourage  them  to  perseverance,  the  Apostle  reminds  them,  in  the  words 
of  Habakkuk  (chap  ii.  3.),  of  the  faithfulness  of  God  in  performing  his  promises  of  de- 
liverance, and  that  the  just  shall  be  preserved  by  his  faith  (fulfilled  in  the  escape  of  the 
Christifins  from  Jerusalem) — But  those  who  through  fear  draw  back  from  their  faith  in 
God,  expose  themselves  to  eternal  perdition. 

22  But  "call  to  remembrance  the  former  days,  in  which,  ''after  ye 
were  illuminated,  ye  endured  'a  great  fight  of  afflictions  ;  ^^  partly, 
whilst  ye  were  made  ''a  gazing-stock  both  by  reproaches  and  afflic- 
tions ;  and  partly,  whilst  'ye  became  companions  of  them  that  were  so 
used.  2*  For  yc  had  compassion  of  me  ■'in  my  bonds,  and  ^took  joy- 
fully the  spoiling  of  your  goods,  knowing  *in  yourselves  that  '*ye  have 
in  heaven  a  better  and  an  enduring  substance.  ^•'  Cast  not  away  there- 
fore your  confidence,  'which  hath  great  recompence  of  reward.  '-^^  For 
^ye  have  need  of  patience,  that,  after  ye  have  done  the  will  of  God,  *ye 
might  receive  the  promise.  ^^  For  'yet  a  little  while,  and  '"He  that  shall 
come  will  come,  and  will  not  tarry.  '^'^  Now  "the  just  shall  live  by  faith  : 
but  if  any  man  draw  back,  my  soul   shall   have  no  pleasure   in   him. 


Sect.  I.]  THE  EPISTLE  TO  THE  HEBREWS.  375 

^^  But  we  are   not  of  them  "who  draw  back  unto  perdition;  but  of  0  2Pet.  2. 20,21. 
them  that  ^beheve  to  the  saving  of  the  soul.  ^1  Thess.'s^g.^^" 


2  Thess.  2.  14. 


§  30.— chap.  XI.  1-7. 
As  a  further  inducement  to  the  Hebrews  to  persevere  in  the  faith  and  patience  of  the 
Gospel,  the  Apostle  reminds  them  of  the  wonderful  effects  of  justifying  faith,  exem- 
plified  in  the  lives  of  their  ancestors — He  describes  faith  as  "  giving  present  subsistence 
to  future  things  hoped  for,"  on  the  promises  of  God ;  and  a  clear  demonstration  to  the 
mind  of  the  reality  of  those  revealed  truths  which  have  been,  and  which  are  to  come — 
By  this  spiritual  faculty  their  ancestors  obtained  from  God  an  honorable  testimony — At 
the  beginning,  the  formation  of  the  material  universe,  from  no  preC'xistent  matter,  was 
the  subject  of  faith  (Gen.  i.  1.) — In  every  dispensation  of  God  there  has  been  but 
one  appointed  means  of  salvation — This  is  instanced  in  the  Adamic- covenant  in  the 
faith  of  Abel,  who,  by  his  accepted  sacrifice,  declares  to  this  day  the  necessity  of  an 
atonement  for  reconciliation  with  God — In  the  translation  of  Enoch,  which  teaches 
that  without  a  faith  in  the  invisible  God,  and  a  correspondent  life,  it  is  not  possible  to 
please  him — Noah,  having  faith  in  the  revelation  imparted  to  him  by  God,  when  there 
were  no  signs  of  the  flood,  prepared  the  ark,  and,  as  the  second  common  progenitor  of 
man,  became  heir  to  this  justification  by  faith,  and  his  temporal  deliverance  typified  the 
eternal  redemption  of  all  his  spiritual  children.  §  30. 

^  Now  faith  is  the  *substance  of  things  hoped  for,  the  evidence  "of  *  or,jrround,  or, 
things  not  seen.  ^ For  ''by  it  tlie  elders  obtained  a  good  report.  Zlfi'deMeipLtll 

^  Through  faith  we  understand  that  '^the  worlds  were  framed  by  the    'T'^^^n.  «. 

~  .  .  J  a  Kom.  8.  24,  25. 

Word  of  God,  so  that  things  which  are  seen  were  not  made  of  things  f^or.  4.  js.  & 

which  do  appear.  4  ve'r.  39. 

^  By  faitii  ''Abel  offered  unto  God   a  more  excellent  sacrifice  than  <^ J^e"?-  '•  ■■•  p«- 

Cain,  by  wliich  he  obtained  witness  that  he  was  righteous,  God  testi-  ch.  j  .  2. 2  Pe't. ' 

fying  of  his  gifts  :  and  by  it  he  being  dead  ^yet  tspeaketh.  ^  G(;,i.  4. 4. 

•''  By  faith  •'Enoch  was  translated  that  he  should  not  see  death  ;  and  ^  •^°''"  ^-  '^- 

.  .  e  rJen.  4.  10 

was  not  found,  because  God  iiad  translated  him:   for  before  his  trans-    Matt.' as.  35.  ch. 
lation  he  had  this  testimony,  that  he  pleased  God.   ^  But  without  faith  ^or  uyetspoken 
it  is  impossible  to  please  Him :   for  he  that  cometh  to  God  must  be-    "-'"• 
lieve  that  He  is,  and  that  He  is  a   rewarder  of  them  that  diligently    wis"i.'4. 10. 
seek  Him.  '  I'tXt  ''' 

^  By  faith  "Noah,  being  warned  of  God  of  things  not  seen  as  yet,  s"  c:en.  e.  13, 22. 

.  '  o  _  r^      _  J       '      Ecclus.  4.  17. 

tmoved  with  fear,  ''prepared  an  ark  to  the  saving  of  his  house  ;  by  the  lox, hdn<r  wary. 
which  he  condemned  the  world,  and  became  heir  of  Hhe  righteous-  '«iPet.  3. 20. 

I  •    U   •      U       r   -t!  i  Kom.  3.  22.  & 

ness  which  is  by  laith.  4. 13.  phn.  3. 9. 

§  31.— c/i,a?j.  xi.  8-19. 

Abraham,  with  whom  God  more  particularly  entered  into  covenant,  had  implicit  faith  in  

the  promises  of  God,  when  he  left  his  own  country  by  the  direction  of  God,  in  search 
of  a  land  which  he  had  never  seen  nor  heard  of — He  dwelt  in  tabernacles  in  the  land  of 
promise,  showing  that  he  and  his  heirs  had  no  fixed  habitation  on  earth — by  faith  in  the 
promises  of  God,  Sarah  became  a  mother,  contrar}'  to  the  common  course  of  nature,  by 
the  supernatural  birth  of  Isaac — Abraham,  Sarah,  Isaac,  and  Jacob,  continued  steadfast 
in  th^  belief  of  the  promises,  which  they  did  not  see  fulfilled,  believing  that  God  would 
give  them  the  numerous  promised  seed,  and  the  heavenly  rest  of  Canaan — These  were 
strangers  and  pilgrims  on  earth,  looking  for  the  country  in  which  their  fathers  dwelt, 
better  than  the  earthly  Canaan — Not  Chaldea,  which  they  had  lefl,  and  might  have  re- 
turned to  ;  but  in  faith  they  sought  for  a  heavenly  inheritance  and  spiritual  blessings 
(Acts  vii.  2-5.) — They  desired  no  earthly  country,  therefore  God  has  assumed  the  title 
of  their  God  (the  God  of  the  Hebrews),  and  has  prepared  for  them  the  heavenly  city  they 
sought — By  faith  Abraham  laid  Isaac  upon  the  altar,  though  he  had  no  other  son  to  in- 
herit the  promises,  concluding  that  God  would  fulfil  them  by  raising  him  from  the  dead 
— from  whence  he  received  him  as  a  type  of  the  resurrection  of  the  only-begotten  Son 
of  God — By  this  great  exercise  of  his  faith  and  piety  he  was  made  the  pattern  of  all 
believers,  fully  illustrating  the  doctrine  of  justification  by  faith,  and  testifying  that 
the  patriarchs  believed  in  the  immortality  of  the  soul,  and  the  resurrection  of  the 
body,  and  that  they  rested  not  on  temporal  promises.  §  31. 

^By  faith  "Abraham,  when  he  was  called  to  go   out   into   a  place  a  Gen._i2.  i,  4. 
which  he  should  after  receive  for  an  inheritance,  obeyed  ;  and  he  went    "  ''^^  '*'  ' 


376 


THE  EPISTLE  TO  THE  HEBREWS. 


[Part  XV. 


b  Gen.  12.  8.  & 

13.  3,  18.  &  18. 

1,9. 
c  ch.  6.  17. 
d  ch.  12.  22.  & 

13.  14. 
e  ch.  3.  4.  Rev. 

21.  2,  10. 
f  Gen.  17.  19.  & 

18.  11,  14.  &  21. 

2. 
£■  See   Luke  1. 

36. 
h  Rom.  4.  21.  ch. 

10.  23. 
t  Rom.  4.  19. 
j  Gen.  22.  17. 

Rom.  4.  18. 
*  Gr.  according 

to  faith. 
k  ver.  39. 
I  ver.  27.  John  8. 

56. 

TO  Gen.  23.  4.  & 
47.  9.  1  Chron. 
29.  ]5.  Ps.  39. 

12.  &  119.  19. 
1  Pet.  1.  17.  & 
2.  11. 

n  ch.  13.  14. 
o  Ex.3.  6,  15. 

Matt.  22.  32. 

Acts  7.  32. 

p  Phil.  3.  20.  ch. 

13.  14. 

q  Gen.  22.  1,  9. 
r  Jam.  2. 21. 
t  Or,  to. 

s  Gen.  21.  12. 
Rom.  9.  7. 

t  Kom.  4.  17,  19, 
21. 


out,  not  knowing  whither  he  went.  ^  By  faith  he  sojourned  in  [the] 
land  of  promise,  as  in  a  strange  country,  ''dweHing  in  tabernacles  with 
Isaac  and  Jacob,  '^the  heirs  with  him  of  the  same  promise  :  ^^  for  he 
looked  "^for  a  city  which  hath  foundations,  ^vhose  builder  and  maker 
is  God.  ^^  Through  faith  also  •'^Sara  herself  received  strength  to  con- 
ceive seed,  and  °'was  delivered  of  a  child  when  she  was  past  age,  be- 
cause she  judged  Him  ''faithful  who  had  promised.  ^^  Therefore  sprang 
there  even  of  one,  and  'him  as  good  as  dead,  'so  many  as  the  stars  of 
the  sky  in  multitude,  and  as  the  sand  which  is  by  the  seashore  innu- 
merable. 

^•^  These  all  died  *in  faith,  ''not  having  received  the  promises,  but 
'having  seen  them  afar  oflf,  and  were  persuaded  of  them,  and  embraced 
them,  and  '"confessed  that  they  were  strangers  and  pilgrinis  on  the 
earth.  ^^  For  they  that  say  such  things  "declare  plainly  that  they  seek 
a  country.  ^^  And  truly,  if  they  had  been  mindful  of  that  country  from 
whence  they  came  out,  they  might  have  had  opportunity  to  have  re- 
turned ;  ^^  but  now  they  desire  a  better  country,  that  is,  a  heavenly. 
Wherefore  God  is  not  ashamed  "to  be  called  their  God;  for  ''he  hath 
prepared  for  them  a  city. 

^''By  faith  'Abraham,  when  he  was  tried,  offered  up  Isaac;  and 
he  that  had  received  the  promises  'offered  up  his  only-begotten  son, 
^^  tof  whom  it  was  'said,  "  That  in  Isaac  shall  thy  seed  be  called  : " 
^9  accounting  that  God  'was  able  to  raise  him  up,  even  from  the  dead  ; 
from  whence  also  he  received  him  in  a  figure. 


§  32. 

a  Gen.  27.  27, 

39. 
b  Gen.  48.  5,  16, 

20. 

c  Gen.  47.  31. 
d  Gen.  .'•,0.24,2.-). 

Ex.  13.  19. 
*  Or,  remembered. 
e  Exoil.  2.  2. 

Acts  7.  20. 

/  Ex.  1.  16,  22. 

g  Ex.2.  10,  11. 

h  Ps.  84.  10. 

t  ch.  13.  13. 

t  Or,  for  Christ. 

i  ch.  10.  2^. 

k  Ex.  10.  28,  29. 

&  12.  37.  &  13. 

17,  18. 
I  ver.  13. 


§  32.— chap.  xi.  20-31. 
The  appointed  heirs  of  the  Abrahamic  covenant  expressed  the  same  strong  faith  in  tlie 
promises  of  God — by  faith  in  the  divine  impulse,  Isaac  foretold  to  his  two  sons  the 
blessings  which  were  to  be  bestowed  on  them  and  their  posterity — By  faith,  his  son  Jacob 
blessed  the  sons  of  Joseph  (Gen.  xlviii.  IG.) — Worshippers  of  God  in  prospect  of  admis- 
sion to  the  heavenly  Canaan  (Gen.  xlvii.  31.  and  .xlix.30.) — In  the  full  persuasion  that 
God  would  give  Canaan  to  Abraham  and  to  his  seed,  Joseph,  when  ending  his  life, 
commanded  that  his  bones  might  be  carried  with  them  from  Egypt,  that  the  promises 
mio-ht  be  fulfilled  to  him  after  his  death  (Gen.  1.  25.  and  Exod.  xiii.  19.) — Moses  was 
saved  by  the  faith  of  his  parents  in  the  promises  of  God,  who,  judging  from  his 
appearance,  or,  as  some  suppose,  from  a  revelation  (Joscphus,  lib.  ii.  cap.  9.  §  5-7.) 
concealed  him  without  fear  of  the  king's  commandment — By  faith  in  the  promises  of 
God,  Moses  himself,  as  the  type  of  the  Great  Deliverer,  renounced  all  worldly  dis- 
tinctions, preferring  to  suifer  with  the  anointed  people  of  God,  as  he  looked  for  a 
hio-her  reward  in  heaven — By  faith  he  carried  the  Israelites  out  of  Egypt,  fearing  God, 
wlio  was  invisible,  rather  than  the  wrath  of  Pharaoh,  wliich  was  present  to  him — By 
faith  lie  sprinkled  the  blood  of  the  paschal  lamb  (Exod.  xii.),  and  by  the  same  prin- 
ciple the  Israelites  passed  through  the  Red  Sea — By  faith  and  obedience  to  the  com- 
mand of  God,  the  walls  of  Jericho  miraculously  fell  down — Rahab,  by  faith  in  God, 
on  account  of  the  miracles  he  had  wrought  (Joshua  ii.  10.),  risked  her  life  for  the  pro- 
tection of  tlie  spies,  and  perished  not  with  the  unbelievers  at  Jericho. 

~"  Bv  faith  "Isaac  blessed  Jacob  and  Esau  concerning  things  to  come. 
-^  By  faith  Jacob,  when  he  was  a  dying,  ''blessed  both  the  sons  of  Jo- 
seph ;  and  "worshipped,  leaning  upon  the  top  of  his  staff".  ^~  By  faith 
''Joseph,  when  he  died,  *made  mention  of  the  departing  of  the  chil- 
dren of  Israel ;  and  gave  commandment  concerning  his  bones. 

"■'  By  faith.  'Moses,  when  he  was  born,  was  hid  three  months  of  his 
parents,  because  they  saw  he  was  a  proper  child  ;  and  they  were  not 
afraid  of  the  king's  •'^commandment.  ^"^  By  faith  'Moses,  when  he  was 
come  to  years,  refused  to  be  called  the  son  of  Pharaoh's  daughter  ; 
^'^  choosing ''rather  to  suffer  alHiction  with  the  people  of  God,  than  to 
enjoy  the  pleasures  of  sin  for  a  season  ;  -"^  esteeming 'the  reproach  tof 
Christ  greater  riches  than  the  treasures  in  Egypt:  for  he  had  respect 
unto^the  recompence  of  the  reward.  ~^  By  faith  '^he  forsook  Egypt, 
not  fearing  the  wrath  of  the  king:   for  he  endured,  as 'seeing  Him 


Sect.  I.]  THE  EPISTLE  TO  THE  HEBREWS.  377 

who   is  invisible,   ^s  Through   faith  "he   kept  the   Passover,   and  the  "J."-  ^^-  ^^' 

sprinkHng  of  blood,  lest  He  that  destroyed  the  firstborn  should   touch 

them. 

29  By  faith  "they  passed  through  the  Red  Sea  as  by  dry  land  :  which  «  Ex.  14.22,29. 
the  Egyptians  assaying  to  do  were  drowned. 

3°  By  faith  "the  walls  of  Jericho  fell   down,  after  they  were  com-  0  Josi..  6.20. 

y     ,         ^  ,  p  Josh.  6. 23, 

passed  about  seven  days.  jam.  2. 25. 

^1  By  faith  ''the  harlot  Rahab  perished  not  with  them  tthat  believed  ^J^li^J^^^''"'^ 
not,  when  'she  had  received  the  spies  with  peace.  q  Joshua  1. 1. 


§  33. — chap.  xi.  32,  to  the  end,  and  xii.  1, 2. 

The  Apostle,  having  shown  the  nature  and  efficacy  of  faith  by  many  illustrious  examples         

from  the  Adamic  and  Patriarchal  dispensations,  now  proves  that  the  same  active  prin- 
ciple of  faith  directed,  in  all  their  great  exploits,  the  judges,  heroes,  prophets,  and 
kings,  of  the  Mosaic  dispensation — These  all  suffered  and  triumphed  over  the  con- 
tempt and  persecution  of  the  world ;  supported  by  a  firm  and  lively  faith  in  things 
not  seen,  and  in  the  expectation  of  the  promised  glories  of  a  future  state — But  they 
had  not  yet  received  the  heavenly  rest,  and  that  glorious  reward  promised  to  Abraham  §  33. 

and  to  his  seed — God  having  provided  a  better  revelation,  and  a  better  means  of  faith,  a  Jud?.  6. 11. 
which  made  perfect  all  that  had  preceded,  at  the  end  of  which  all  the  spiritual  children  *  ^"'js-  4.  6. 
of  Abraham,  from  the  beginning  to  the  completion  of  the  Divine  Economy,  may  be  ^  j^^^  ^j'  j  '^ 
collected  into  one  Church,  and  be  admitted  together,  after  the  resurrection,  to  the  full     12.  7? 
perfection  of  the  Gospel  blessings  (Rev.  vi.  11.) — The  Apostle,  in  application  of  these  ^A^?"},^?*-^' 

arcruments,  exhorts  them  to  imitate  the  faith  and  obedience  of  their  eminent  ancestors,  ^  , '        '     '    . 
■=■  „  .,  ,1.^  ■■■,■,■  /I  Sam.  1.  20.  & 

who  will  bear  testimony  for  or  against  them,  looking  from  worldly  to  spiritual  things,  to     12.  20. 

Jesus,  who  is  the  author,  and  by  his  own  sufferings,  the  most  perfect  example  of  truth,  g  2  Sam.  7. 11, 

enduring  the  cross  for  the  glory  and  happiness  of  man's  redemption.  ^' 

^^  And  what  shall  I  more  say  ?  for  the  time  would  fail  me  to  tell  of    35^'J5';„^g  ^^j 
"Gedeon,  and  of ''Barak,  and  of  ^Samson,  and  of  "^Jephthae  ;  of 'David  j  Dan.  3. 25. 
also,  and  ■'Samuel,  and  of  the  Prophets  :  ^^  who  through  faith  subdued  i  ^^.^"';  jgo* 
kingdoms,  wrought  righteousness,   ^obtained  promises,  ''stopped  the    2Kinis6.  le! 
mouths  of  lions,  ^'^  quenched  'the  violence  of  fire,  ■'escaped  the  edge  of  ''^^jlf^.'io. 
the  sword,  ''out  of  weakness  were  made  strong,  waxed  valiant  in  fight,    p^-  6-  s. 
^turned  to  flight  the  armies  of  the  aliens.  ^^  Women  '"received  their    i  Lm.  u.  13, " 
dead  raised  to  life  again.     And  others  were  "tortured,  not  accepting   ^o';'2^am'.  8.''i, 
deliverance ;    that  they  might    obtain  a   better  resurrection :   ^^  and    ^^^    ^  ,y  -, 
"others  had  trial  of  cruel  mockings  and  scourgings,  yea,  moreover  ^of    2  Kings''4. 35. 
bonds  and  imprisonment :  -^^  they  'were  stoned,  they  were  sawn  asun-  "^f  &^7  7  &c. 
der,  were  tempted,  were  slain  with  the  sword:  '^they  wandered  about    Acts22.-25. 
*in  sheep-skins  and  goat-skins  ;  being  destitute,  afflicted,  tormented,  "  Gen'39.20'. 
^^  (of  whom  the  world  was  not  worthy  ;)   they  wandered  in  deserts,    J^r.  20. 2.  &.  37. 
and  in  mountains,  and  'in  dens  and  caves  of  the  earth.  g  1  Kings  21. 13. 

^^  xlnd  these  all,  "having  obtained  a  good  report  through  faith,  re-    ActsTsl.^&^i-i. 
ceived  not  the  promise :  ''^  God  having  *provided  "some  better  thing    ^^- 

I  ^   r  2  Kin^s  1.  8. 

for  us,  that  they  without  us  should  not  be  "made  perfect.  Matt.  3. 4." 

^  Wherefore  seeing  we  also  are  compassed  about  with  so  great  a  *  ^^f.'"-  ^^-  ■*• 
cloud  of  witnesses,  ""let  us  lay  aside  every  weight,  and  the  sin  which    19.  9."'^ 
doth  so  easily  beset  ?w,  and  ^let  us  run  ''with  patience  the  race  that  is  "  ^■«''-2,  i3- 
set  before  us,  ^  looking  unto  Jesus  the  t  Author  and  Finisher  of  our  faith  ;  ^,  ch'.  7. 22.  &  8. 
"who  for  the  joy  that  was  set  before  him  endured  the  cross,  despising    ^• 
the  shame,  'and  is  set  down  at  the  right  hand  of  the  throne  of  God.       23.  Rev.  e.  11. ' 

X  Col.  3.  8. 1  Pet. 

2.  1. 

5  3^.— chap.  xii.  3-13.  v  1  Cor-  9-  24. 

Further   to   encourage  them,  under  persecutions   and  trials,  to  faith  and  patience,  the  -  Rom.  12. 12. 

Apostle  calls  upon  them  to  give  particular  attention  to  the  greater  sufferings  of  Christ,  "h.  10.  36. 

and    reminds  them  of  the  exhortation  of  the  Word  of  God  (Prov.  iii.  11,  12.),  that  t  Or,  Beginner. 

chastisements  are  tokens  of  the  divine  favor,  proving  that  "God  considers  them  beloved  "phii.  2.8  &c. 

sons,  and  not  as  bastards,  who  are   disregarded  and  neglected — Their  earthly  parents  1  Pet.  1. 11. 

corrected  them  for  faults,  and  were  reverenced  under  penalty  of  death  (Deut.  xxi.  IS-  ^,^%'  i^^'g^'Qi 

21.)  ;  how  much  more  important  to  be  subject  to  the  Father  of  spirits,  that  they  may  1  Pet.  3.  22. 
VOL.   II.                                                48                                                                              FF* 


378  THE  EPISTLE  TO  THE  HEBREWS.  [Part  XV. 

live  for  ever  ? — These  chastened  them  during  the  few  days  of  tliislife,  after  their  own 
will  and  convenience ;  but  God  chastens  all  for  their  advantage,  tliat  they  may  be 
made  holy,  and  disciplined  to  righteousness;  the  peaceful  fruit  of  God's  chastise- 
ment— From  these  considerations  he  exhorts  those  who  have  been  thus  benefited  by 
affliction,  not  to  be  discomforted,  and  driven  away  from  Clirist  (Isa.  xxxv.  3.).  but  to 
make  every  possible  exertion  under  their  temptations  and  afflictions,  removing  every 
obstacle  that  impedes  their  own  and  others'  treading  in  the  Christian  path,  that  those 
who  have  been  already  alarmed  by  forsaking  it,  may  not  be  totally  prevented  from 
proceeding  on  the  road  to  Sion;  but  be  rather  healed  and  restored  from  their  falls  and 
t   34  weaknesses. 

a  Matt.  10.  24,         ^  FoR  "coiisider  Him  that  endured    such   contradiction  of  sinners 
25.  John  15. 20.    against  hinrself,  Mest  ye  be  wearied  and  faint    in  your  minds.  ^  Ye 

b  Gal.  6. 9.  ci  •  1  111  •    •  c 

c  1  Cor.  10. 13.      have  not  yet  resisted  unto  blood,  striving  against  sin  ;  ^  and  ye  have 
ch.  10.32,33,     forgotten  the  ''exhortation  which  speaketh  unto  you  as  unto  children, — 

<J  Job 5. 17.  Prov.  ,,  tit  i  •  j  i  i  •  ,•     i        t 

3.  II.  "  My  son,  despise  not  thou  the  chastening  of  the  Lord, 
^iTg.' 75!  iPr'of.  3.  ^o''  ^SL\nt  when  thou  art  rebuked  of  him  : 

Rev^ T'19'  ^^'  ^  ^^^  Vhom  the  Lord  loveth  he  chasteneth,    " 
/Deut. 8. 5.  And  scoureeth  every  son  whom  he  receiveth." 

2  Sam.  7.  14.  ^ 

&  19."  18.' &  23.    ^  If  "^ye  endure  chastening,   God   dealeth  with  you  as  with  sons;  for 
^^-  what  son  is  he  whom  the  father  chasteneth  not  ?  ^  But  if  ye  be  without 

ff  Ps   73    1  • 

1  Pet.  5. 9.         chastisement,  "whereof  all  are  partakers,  then  are  ye  bastards,  and  not 

^st!"  6."  Job  ^12.*^  sons.  ^Furthermore,  we  have  had  fathers  of  our  flesh  which  corrected 

J"- Eccies.  12     us,  and  we  gave  them   reverence:   shall  we   not  much    rather  be  in 

16.  Zech.  "12. 1,    subjection  unto  ''the  Father  of  spirits,  and  live  ?  ^°  For  they  verily  for 

*ir?oVor?«iTcuo  ^  fsw  days  chastened  us  *after  their  own  pleasure  ;  but  He  for  our 

them.  profit,  'that  we  might  be  partakers  of  his  holiness.  ^^  Now  no  chasten- 

19. 2!  1  Pet.  1.     ing  for  the  present  seemeth  to  be  joyous,  but  grievous:  nevertheless 

•  ^^'^^'o  ,0         afterward  it  vieldeth  'the  peaceable  fruit  of  righteousness  unto  them 

J  Jam.  3.  18.  1  •    1  '        •         1      1  1 

k  Job  4. 3, 4.  Is.  which  are  exercised  thereby. 

Eciiu^25.23.         ^~  Wherefore  ''lift  up  the  hands  which  hang  down,  and  the  feeble 

z  Prov.  4. 26, 27.  knccs  ;  1"^  and 'make   tstraight  paths  for  your  feet,  lest  that  which  is 

m  GahTi.  lame  be  turned  out  of  the  way  ;  "'but  let  it  rather  be  healed. 


§  35. — chap.  xii.  14-17. 
The  Apostle  exhorts  them  to  cultivate  peace,  as  far  as  possible,  with  all  men,  and 
Christian  lioliness  of  heart  and  life,  carefully  observing  lest  any  among  them  show  a 
disposition  to  apostatize  from  the  Gospel,  lest  any  poisonous  plant  spring  up  and  cor- 
rupt many  ;  or  any  fornicator  or  profane  person,  who  should  abuse  the  liberty  of  the 
Gospel,  such  as  Esau,  who  bartered  his  high  blessings  and  privileges  of  the  firstborn 
(Gen  XXV.  32.  34.  Exod.  xix.  22.  Deut.  xxi.  17.)  for  present  and  sensual  gratifica- 
tions— The  Apostle  further  insinuates,  that  as  Esau  found  no  change  or  repentance  in 
his  father's  mind  (Gen.  xxvii.  33.)  when  he  afterwards  sought  the  blessing  and  domin- 
ion over  his  brethren  (Gen.  xxvii.  37.)  with  tears  ;  so,  if  they  despise  their  heavenly 
r   OK  birthrights  by  renouncing  the  Gospel,  there  would  be  no  way  left  of  regaining  them. 

a  Ps.  34. 14.  ^^  Follow  "peace  with  all  men,  and  holiness,  Hvithout  which  no  man 

?;"^- i'-rV,.'^- ^  shall    see   the   Lord:  ^^  looking 'dili<]rently ''lest  any  man  *fail  of   the 

22.  grace  of  God  ;  'lest  any  root  of  bitterness  springing  up  trouble  you, 

*2'co"'7.K  Eph.  and  thereby  many  be  defiled  ;  ^^  lest  •'there  be  any  fornicator,  or  profane 

5-  5-  person,  as  E.sau,  ^who  for  one  morsel  of  meat  sold  his  birthright.   ''''  For 

dGa^s.  4.  y^  know  how   that  afterward,  ''when    he  would   have   inherited   the 

*  Or,  fall/mm.  blessiug,    lic  was  rcjcctcd  :   'for  he   found   no  tplace  of   repentance, 

'cK'il^'  ^^'  though  he  sought  it  carefully  with  tears. 

/  Eph.  5.  3.   Col.  

^i^-ii"'"'^-''  §  36.-c/,np.  xii.  18-24. 

g  Gen.  25.  33.  The  Apostle  shows  the  superiority  of  the  birthrights  of  the  spiritual  children  of  Abra- 
h  Gen.  27.  34,36,  h^ni,  to  those  of  his  natural  progeny,  and  tlierefore  the  greater  sin  of  rejecting  them, 
.    /  P  g  by  contrasting  the  dispensation  of  the  Law  with  that  of  the  Gospel — Abraham's  spirit- 

]  Or,  mcujio  ual  children,  by  faith  in  the  Gospel,  are  not  called  to  receive  the  Law,  which   was  to 

dtaiigelusmind         prepare   them   for  tlie  earthly   Canaan,  to  a   mount  capable  of  being   touched,  which 
burned    with  fire,  and  with  those   appalling  signals  of  God's   presence   (Exod.  xix.) 


Sect.  1.]  THE  EPISTLE  TO  THE  HEBREWS.  379 

typical  of  his  consuming  anger  against  sinners,  and  the  obscurity  of  the  Law ;  but 
they  are  called  to  receive  the  mild  and  gracious  dispensation  of  grace,  from  Mount 
Sion  (Actsi.  4.),  which  shall  prepare  them  for  worshipping  in  the  Sion  of  the  Chris- 
tian Church  (Isa.  Ix.),  which  is  the  city  of  the  living  God,  of  a  heavenly,  not  of  a 
worldly  nature,  including  the  whole  family  of  heaven  and  earth,  from  the  beginning 
to  the  end  of  time.  §  ♦^• 

^^  For  ye  are  not  come  unto  "the  Mount  that  might  be  touched,  and  a  Ex.  i9. 12,  is, 
that  burned  with  fire,  nor  unto  blackness,  and  darkness,  and  tempest,    oeut.  4.ii."&: 
^^  and  the  sound  of  a  trumpet,  and  the  voice  of  words  ;  which  voice  they    f^^j^  f°^^\  ^• 
that  heard  ''entreated  that  the  word  should  not  be  spoken  to  them  any  j^gj'^go'",^" 
more:  ^'^(for  they  could  not    endure   that  which  was   "commanded,    Deut.5.'5,25.& 
"  And  if  so  much  as  a  beast  touch  the  mountain,  it  shall  be  stoned,  ^  e,;,  ,'g  13, 
or  thrust  through  with  a  dart;"  ^^  and  so '^terrible  was  the  sight! — <iEx.  19.16. 
that  Moses  said,  "  I  exceedingly  fear  and  quake  :  ")  ^^  but  ye  are  come  %^^2^^f{_\^J- 
'unto  Mount  Sion  ;  -^and  unto  the  city  of  the  hving  God,  the  heavenly    10.  ' 
Jerusalem;  ^and  to  an  innumerable  company  of    angels;'   ^3  ^^  the  ^^^^'JJ-^f-^ 
general  assembly  and  Church  of  Hhe  firstborn,  Svhich  are  *written  in    Ps.  cs.  n.  Jude 
heaven,  and  to  God^the  Judge  of  all,  and  to  the  spirits  of  just  men  i  gee  Note  9. 
*made  perfect,  -*and  to  Jesus 'the  Mediator  of  the  New  fCovenant,  a  Ex.  4.22.  Jam. 
and    to  "'the  blood    of   sprinkling,  that  speaketh  better  things  "than  i  Luke  10. 20.' 
that  of  Abel.  ^y's.'-  ^-  ^^'- 

*  Or,  enrolled. 

§  37.— chap.  xii.  25,  to  the  end.  J  g^en.  18. 25.  Ps. 

The  Apostle,  from  the  superior  excellence  of  the  Gospel  Dispensation,  entreats  them  j  phji.  3. 12.  ch. 
not  to  refuse    the    Mediator    of  this   better   covenant;  for   if  their    forefathers   were     11.40. 
destroyed  in  the  wilderness  for  disobedience  to  Moses,  who  spake  on  the  part  of  God     jj  " 
to  them  on  earth,  their  condemnation  will  be   proportionably  greater,  who  turn   away  |  Or,  Testament. 
from  God,  who  speaks  to  them  from  heaven,  by  his  Son,  in  the  Gospel — At  the  giving  m  Ex.  24.  8.  ch. 
of  the  Law  his  voice  shook  the  earth — the  power  of  heathen  idolatry  (Exod.  xix.  18.),    ^-  ^^*  ^  ^®^'  ^" 
but  now,  in  the  New  Dispensation,  according  to  the  prediction  of  the  prophet  (Haggai  „  Gen.  4. 10.  ch. 
ii.    6.),  not   only  the  idolatrous    worship,  but   the    Mosaic  Economy,  was    also    to   be     H-  4. 
shaken,  which  signifies  the  removal  and  change  of  those  things  constituted  for  a  time, 

to  make  way  for  that  better  Dispensation  which  cannot  be  changed  or  shaken,  which  

is  to  remain  till  the  end  of  the  world — From  the  unchangeable  nature  of  the  Gospel 
(Dan.  vii.  18.),  which,  being  the  last  dispensation  of  God,  cannot  be  moved — St.  Paul 
exhorts  them  to  hold  fast  this  heavenly  gift,  that  they  may  serve  God  in  the  way  that 
pleases  him  :  for  under  the  Gospel,  as  under  the  Law,  God  is  a  consuming  fire  to 
those  who  apostatize,  and  are  disobedient  to  his  will  and  commands.  5   ^'• 

2^  See  that  ye  refuse  not  Him  that  speaketh.     For  "if  they  escaped  "jy^-^-ftj^*"^- 
not  who  refused  him  that  spake  on  earth,  much  more  shad  not  we    29. 
escape,  if  we  turn  away  from  Him  that  speaketh  from  heaven.  ~^  Whose  *  J^^-  '^J,^* 
'voice  then  shook  the  earth:  but  now  He  hath  promised,  "saying,  "  Yet  kSeeNoteio. 
once  more  I  shake  not  the  earth  only,  but  also''  heaven."  2''' And  this  W^ii^f^^^^ 
word,  "  Yet  once  more,"  signifieth  ''the  removing  of  those  things  that    2  i^ei.  3. 10. 

"^  >  1   •     1  Rev  21    I 

*are  shaken,  as  of  things  that  are  made,  that  those  things  which  cannot  *or^maybe 
be  shaken  may  remain.  ^'^  Wherefore  we  receiving  a  kingdom  which    «a«^™- 
cannot  be  moved,  tlet  us  have  grace,   whereby   we  may  serve  God  /J/. 
acceptably   with  reverence  and  godly  fear.  ^^  For 'our  God  isa  con-  *D^ut^4'24&;9, 
suming  fire.  3-  f^-  so.  3.  & 

»  97.  3.   Is.  66.  15. 


§  38. — chap.  .xiii.  1-6. 
The  Apostle  exhorts  the  Hebrews  to  brotherly  love,  to  acts  of  charity  and  mercy,  receiv- 
ing into  their  houses  strangers  or  travellers,  after  the  example  of  Abraham  and   Lot 
(Gen.  xviii.  3.  xix.  2.)  ;  to  have  compassion  for  the  sufferings  of  others,  as  those  who 


2  Thess.  1.  8. 
ch.  10.  27. 


§  38. 


are  liable  to  the  same  evils,  and  to  purity   of  conduct,  from  the  fear  of  God's  judg-  j  Thess.  4.  9! 

mcnts — He  admonishes  them  not  to  covet  what  Providence   has  given  to   another,  but  1  Pet.  1.  22.  & 

to  be  content  with  those  things  which  are  given  to  themselves  ;  for  God  himself  has  4"  g_  .3  pgt.  1'.  7_ 

promised  to  protect  and  provide  for  them   (Joshua  i.  5.  1  Chron.  xxviii.  20.) — Chris-  IJohnS.  ll,&.c. 

tians  may  with  greater  confidence  apply  this   promise  to  themselves,  and  trust  with  ,  jiattas'so" 

David,  in  poverty  and  affliction,  on  the  omnipotence  of  God   (Psalm   cxviii.  (J.  LXX.)  Rom.  12.  13. 

^  Let  "brotherly  love  continue.  ~  Be  ''not  forgetful  to  entertain  stran-  1  Pet. '4. '9.' 


380 


THE  EPISTLE  TO  THE  HEBREWS. 


[Part  XV. 


c  Gen.  18.  3.  & 

19.2. 
d  Matt.  25.  36. 

Rom.  12.  15. 

1  Cor.  12.  26. 

Col.  4.  18. 

1  Pet.  3.  8. 
1  Cor.  6.  9. 

Gal.  5.  19,  21. 

Eph.  5.  5.  Col. 

3.  5,  6.  Rev.  22. 
15. 

/  Matt.  6.  25,  34. 

Phil.  4.  11,  12. 

1  Tim.  6.  6,  8. 
g  Gen.  28.  15. 

Deut.  31.  6,8. 

Josh.  1.  5. 

1  Chr.  28.  20. 

Ps.  37.  25. 
h  Ps.  27.  1.  &56. 

4,  11,  12.  &  118. 
6. 

i  So  Knapp  punc- 
tuates.    See  the 
place  quoted  in 
the  O.  T Ed. 


gers  :  for  thereby  "some  have  entertained  angels  unawares.  ^  Remem- 
ber "^them  that  are  in  bonds,  as  bound  with  them ;  and  them  which 
suffer  adversity,  as  being  yourselves  also  in  the  body. 

^  Marriage  is  honorable  in  all,  and  the  bed  undefiled :  'but  whore- 
mongers and  adulterers  God  will  judge.  ^  Let  your  conversation  be 
without  covetousness ;  a7id  ^be  content  with  such  things  as  ye  have : 
for  He  hath  ^said,  "  I  will  never  leave  thee,  nor  forsake  thee."  ^  So 
that  we  may  boldly  ''say.  The  Lord  is  my  helper,  and  I  will  not  fear : 
What  shall  man  do  unto  me  V 


§  39. 

a  ver.  17. 
*  Or,  are  the 
guides, 
b  ch.  6.  12. 
c  John  8.  58.  ch. 

I.  12.  Rev.  1.  4. 
d  Eph.  4.  14.  & 

5.  6.  Col.  2.  4,  8. 
1  John  4.  1. 

e  Rom.  14.  17. 

Col.  2.  16. 

1  Tim.  4.  3. 
/  1  Cor.  9.  13.  & 

10.  18. 

g  Ex.  29.  14. 
Lev.  4.  11, 12, 

21.  &6.  30.  &;9. 

II.  &  16.27. 
Num.  19.  3. 

h  John  19.  17,18. 

Acts  7.  58. 
t  ch.  11. 26. 1  Pet. 

4.  14. 
j  Mic.  2. 10.  Phil. 

3.  20.  ch.  11.  10, 

16.  &  12.  22. 
k  Eph.  5.  20. 

1  Pet.  2.  5. 

I  Lev.  7.  12.  Ps. 
50.  14,23.  (fc69. 
30,31.  &  107. 

22.  &  116.  17. 
m  Hos.  14.  2. 

f  Gr.  confessing 
to. 

n  Rom.  12.  13. 
0  2  Cor.  9.  12. 

Phil.  4.  18.  ch. 

0.  10. 


§   40. 

B  Phil.  2.  29. 
1  Thess.  5.  12. 
1  Tim.  5.  17. 
ver.  7. 

*  Or,  guide. 


§  39. — chap.  xiii.  7-16. 
The  Apostle,  further  to  convince  them  that  the  promises  of  God  never  fail,  desires  them 
to  remember  the  examples  of  the  deceased  teachers  (perhaps  James  the  apostle  and 
James  the  bishop  of  Jerusalem)  who  presided  over  them,  and  to  imitate  their  faith, 
considering  the  wonderful  support  they  received  at  the  end  of  their  lives,  when  they 
suffered  a  violent  death,  in  testimony  of  Jesus  Christ,  who  is  for  ever  unchangeable — 
On  this  account  they  are  warned  not  to  be  carried  away  with  various  and  unapos- 
tolical  doctrines  ;  to  have  their  hearts  established  in  the  efficacy  of  the  sacrifice  and 
death  of  Christ,  for  the  pardon  of  sin,  and  not  of  the  Levitical  sacrifices  of  animals, 
appointed  for  meat,  which  cannot  avail — Those  who  eat  of  the  flesh  of  the  sacrifices  of 
the  peace  offerings  and  of  the  Law,  trusting  through  them  to  be  reconciled  to  God 
(Levit.  xvii.  11-15.),  have  no  right  to  eat  of  the  sacrifice  of  the  Christian  altar;  for, 
according  to  their  own  law,  they  are  not  to  eat  of  any  part  of  the  animal  whose  blood 
had  been  offered  as  an  atonement  for  sin,  for  the  flesh  of  that  animal  was  to  be  burned 
without  the  camp  (Lev.  xvi.  27.) — Christ,  of  whom  this  was  the  type,  opened  the 
heaven  of  heavens  to  man,  by  the  sprinkling  of  his  own  blood  (chap.  xii.  24.),  and 
offered  his  flesh  as  a  living  sacrifice  without  the  gate  of  the  city — He  exhorts  them  so 
to  follow  Christ,  making  a  living  sacrifice  of  the  flesh,  renouncing  this  world,  which 
is  not  their  continuing  city,  and  offering  to  God,  through  him,  the  only  acceptable  sac- 
rifice of  praise  and  thankfulness,  with  acts  of  charity  and  mercy  to  man  for  Christ's 
sake. 

'''  Remember  "them  which  *have  the  rule  over  you,  who  have  spoken 
unto  you  the  word  of  God  ;  ''whose  faith  follow,  considering  the  end 
of  their  conversation.  ^  Jesus  Christ  [is]  '^the  same  yesterday,  and 
to-day,  and  for  ever.  "^  Be  ''not  carried  about  with  divers  and  strange 
doctrines  ;  for  it  is  a  good  thing  that  the  heart  be  established  with 
grace,  'not  Avith  meats,  which  have  not  profited  them  that  have  been 
occupied  therein.  ^^  We  ■'^have  an  altar,  whereof  they  have  no  right  to 
eat  which  serve  the  tabernacle. 

^^  For  the  "'bodies  of  those  beasts,  whose  blood  is  brought  into  the 
sanctuary  by  the  high  priest  for  sin,  are  burned  without  the  camp. 
^^  Wherefore  Jesus  also,  that  he  might  sanctify  the  people  with  his 
own  blood,  ''suffered  without  the  gate.  ^^  Let  us  go  forth  therefore 
unto  Him  without  the  camp,  bearing  'his  reproach  ;  ^'*  for  ^here  have 
we  no  continuing  city,  but  we  seek  one  to  come.  ^^  By  *Him  there- 
fore let  us  offer  'the  sacrifice  of  praise  to  God  continually,  that  is,  ""the 
fruit  of  our  lips  tgiving  thanks  to  his  Name. 

^^  But  "to  do  good  and  to  communicate  forget  not :  for  "with  such 
sacrifices  God  is  well  pleased. 


§  ^O.—chap.  xiii.  17-21. 
The  Apostle  desires  them  to  obey  their  lawful  pastors  and  teachers,  who  are  appointed  to 
direct  and  govern  them  in  spiritual  things,  and  to  give  an  account  of  their  conduct  to 
God — He  desires  their  prayers  also  for  himself,  that  ho  may  be  restored  to  them  the 
sooner — That  though  they  may  not  approve  his  doctrines,  he  has  delivered  them 
faithfully,  ever  anxious  to  fulfil  the  duties  of  his  apostleship — He  solemnly  prays  that 
God,  who  brought  back  Jesus  Christ  from  the  dead,  through  tlie  blood  of  his  uncliange- 
able  Covenant,  may  make  them  perfect  in  every  good  work,  through  the  influences  of 
the  Holy  Spirit,  given  to  them  by  Jesus  Christ,  to  whom  the  glory  of  man's  salvation 
is  to  be  for  ever  .tscribed. 

1^  Obey  "them  that  *havc  the  rule  over  you,  and  submit  yourselves; 


Sect.  II.]  ST.  PAUL  VISITS  ITALY,  SPAIN,  &c.  381 


for  *they  watch  for  your  souls,  as  they  that  must  give  account:  that   33.1,7  Xd; 20. 
they  may  do  it  with  joy,  and  not  with  grief ;  for  that  is  unprofitable  ^^^-  ^^  ^^ 
for  you.  ^^  Pray  'for  us  ;  for  we  trust  we  have  ''a  good  conscience,  in    Eph.  h.  19.  coi. 
all  things  wilhng  to  live  honestly:  ^^  but  I  beseech  you 'the  rather  to   25. 2  Thesra.  f. 
do  this,  that  I  may  be  restored  to  you  the  sooner.  %t!'ll^^ cof:  1. 

20  Now  -^the  God  of  peace,  'that  brought  again  from  the  dead  our    12. 
Lord  Jesus,  ("that  great  Shepherd  of  the  sheep 'through  the  blood  of  }l'^!^"l''^^: 
the  everlasting  tcovenant,)  ~^  make^you  perfect  in  every  good  work  to    iThess.5.23. 
do  his  will ;  tvvorking  *in  you  that  which  is  well  pleasing  in  his  sight,  ^Rom.%T2'4.'&  8. 
through  Jesus  Christ :  'to  whom  be  glory  for  ever  and  ever  !  Amen.       fciL^is^'acor 


4.  14.  Gal.  1.  1. 
Col.  2.  12. 


5  41. — cJiap.  xiu.  22,  to  the  end.  1  Thess.  1. 10. 

,  ,      ,,  ,  1^  •    J-      J  •      *    u-  1  Pet.  1.21. 

The  Apostle,  in  conclusion,  beseeches  the  Hebrews  not  to  be  so   prejudiced  against  him 

/.  -  •  1        1  •  xu  u  4.'  ^  Is.  4U.  11. 

as  to  prevent  their  receiving  the  brief  instructions  he  has  given  them — tie  mentions    Ezek.  34.  23.  & 
his  desire  of  visiting  thein  with  Timothy— His  salutation  and  benediction.  37.  24.  Jo^n^  10. 

~2  And  I  beseech  you,  brethren,  suffer  the  word  of  exhortation  :  for   25'.&5.4. 

^^   ,  .  .,     •'  •       r  1  i  Zech.  9.  11.  ch. 

I  have  written  a  letter  unto  you  in  lew  words.  lo.  22. 

23  Know  ve  that  ''our  brother  Timothy  'is  set  at  liberty  ;  with  whom,  t  Or,  tc^^tament 

I  1         T        -11  J  2  Thess.  2.  17. 

if  he  come  shortly,  I  will  see  you.  1  Pet.  5. 10. 

24  Salute  all  them  ''that  have  the  rule  over  you,  and  all  the  saints,  t  or,  doing. 
They  of  Italy  salute  you.  ^5  Grace  'be  with  you  all !     Amen.  ^  Gai'.'i.  5.  ' 

[[Written  to  the  Hebrews  from  Italy  by  Timothy.]]  IJv.^^'e.  *^' 

[end  of  the   epistle  to  the   HEBREWS.] 


§    41. 
a  1  Pet.  5.  12. 
6  1  Thess.  3.  2. 


Section  II. — After  his  Liberation,  St.  Paul  visits  Italy,  Spain, 

Britain,  and  the  West.  c  i  Tim.  6. 12. 

[We  cannot  be  certain  what  were  the  travels  of  St.  Paul  between  his  first  and  ^  ^^^'-  ^'  J^- 
second  imprisonment  at  Rome.     The  probable  accounts  must  be  collected  from  the 
remaining  testimony  of  the  Second  Epistle  to  Timothy,  and  the  desire  he  had  = 

expressed  in  his  Epistles  written  before  his  liberation. 

Bishop  Pearson,  with  many  very  eminent  and  learned  theologians,  has  been  of      SECT.  II. 
opinion,  that  when  he  left  Italy  he  first  proceeded  to  Spain,  and  the  West.     Bishop 
Stillingfleet,  and,  since  his  time,  the  learned  Bishop  Burgess  in  our  own  day,  have   V.  M.  63-64. 
strenuously  defended  this  opinion.  '     '    J  . 

In  his  Epistle  to  the  Romans  (chap.  xv.  24.)  he  had  long  before  expressed  his        ^BriVafnT' 

determination  to  go  into  Spain — "  Whensoever  I  take  my  journey  into  Spain,  I  

will  come  to  you  : — for  I  trust  to  see  you  in  my  journey,  and  to  be  brought  on  my 
way  thitherward  by  you,  if  first  I  be  somewhat  filled  with  your  company." 

There  appears  to  be  sufficient  traditional  evidence  to  satisfy  us  that  the  Apostle 
eventually  fulfilled  his  determination. 

The  testimonies  of  the  first  six  centuries  either  expressly  record  St.  Paul's 
journey  to  the  West  and  to  Britain,  or  offer  such  evidence  of  the  propagation  of 
Christianity  in  Spain  and  Britain,  as  coincides  with  these  testimonies. 

L  The  first  and  most  important  is  the   testimony  of  Clemens  Romanus,  "the 
intimate  friend  and  fellow-laborer  of  St.  Paul."     He  says,  that  St.  Paul,  in  preacliing 
the  Gospel,  went  to  the   utmost  bounds  of  the  West,  ini  to  tequu  ttjc  dvaeoi;. 
This  is  not  a  rhetorical  expression,  as  Dr.  Hales  supposes,  but  the  usual  designation 
of  Britain.     Catullus  calls  Britain  "Ultima  Britannia,"  and  "  Ultima  Occidentis 
Insula."     The  West  included  Spain,  Gaul,  and  Britain.      Theodoret    speaks   of 
tlie  inhabitants  of  Spain,  Gaul,  and  Britain,  as  dwelling  in  tlie  utmost  bounds  of 
the  West,  lug  tJjj  kcmioag  iaxctjlag.     The  connexion  between   Britain  and  the 
West  will  be  seen  in  other  passages  quoted  by  Bishop  Stillingfleet"  ;  and  in  the  "  °og''  •^""" 
following   of  Nicephorus'' — n^bg  hansQWV  hmenvov    eladuluyv  y.ul  jug   Boernvlxng  b  Hht.].ii.c.40. 
vTJffov?  svayyeha&fierog.     The  utmost  bounds  of  the  West,  then,  is  not  rhetorical    X"iV7^cci^. 
language  in  itself,  for  it  is  a  common  appellation  of  Britain  ;  nor  as  applied  to  St.    Britan.  p.  740. 
Paul,  for  it  was  said  of  others  of  the  apostles. 

2.  In  the  second  century  (A.  D.  17G),  Irenseus  speaks  of  Christianity  as  propa- 
gated to  the  utmost  bounds  of  the  earth,  Iwc  neQ^TMi'  t^c  ^Jjc,  by  the  apostles  and 
tlieir  disciples ;  and  particularly  specifies  the  churches  planted  {iv  julg  'iSeQluig, 


382 


ST.  PAUL'S  riFTH  APOSTOLICAL  JOURNEY.     [Part  XV. 


c  Lib.  i.  c.  2  &.  3. 

d  Cluverii  Intro. 
Oeorg.  1.  xi.  c. 


By  the  KeUoi,  were    meant  the 


e  Adversus  Judce- 
os,  c.  7. 


g  Demonst. 
Evang.  1.  iii 


h  De  Script. 
Eccles.  and  in 
Amos,  c.  5. 

i  Gibson's  Cam- 
den's Britt.  p. 
Ix.x.  ed    1695. 


*:In2Ep.  adTim 

4.17. 
I  Tom.  i.  inPs. 

116. 


TO  Orat 
p.  575. 


Tom.  iv. 


and  tV  Jf^iTO(c)  in  Spain,  and  the  Celtic  nations" 
people  of  Germany,  Gaul,  and  Britain'^. 

3.  At  the  end  of  the  second  and  the  beginning  of  the  third  century  (A.  D.  193- 
220),  Tertullian  mentions,  among  the  Christian  converts,  Hispaniai-um  omnes 
termini,  et  Galliarum  diversfE  nationes  d  Britannorum  inaccessa  Romanis  loca, 
Christo  vero  subdita\  Though  Irenseus  and  Tertullian,  in  their  testimonies,  do  not 
expressly  mention  St.  Paul,  yet  the  conversion  of  Britain  to  Christianity  is  recorded 
as  the  work  of  the  apostles  and  their  disciples.  It  is  most  interesting  to  find  such 
writers  speaking  of  their  proximity  to  the  origin  of  the  Christian  Church,  and  con- 
sequently of  the  perfect  competency  of  tlieir  testimony.  "  Hesterni  sumus,"  says 
Tertullian,  "  et  vestra  omnia  adimplevimus,  urbes,    insulas,   castella,   municipia, 

/  Apoioget.  c.  37.    conciliabula,  castra  ipsa,  tribus,  Palatium,  Senatum,  forum-''. 

4.  In  the  fourth  century  (A.  D.  270-340),  Eusebiussays  that  some  of  the  apostles 
passed  over  the  ocean  to  the  British  isles,  inl  idj  xalov/nivag  BgeTUPlxag  Pf\<rovg^  : 
and  Jerome,  in  the  same  century  (A.  D.  329-420),  ascribes  this  province  expressly 
to  St.  Paul,  and  says  that,  after  his  imprisonment,  having  been  in  Spain,  he  went 
from  ocean  to  ocean,  and  that  he  preached  the  Gospel  in  the  western  parts''.  In 
the  western  parts  he  included  Britain,  as  is  evident  from  a  passage  in  his  Epita- 
phium  MarcellsB'. 

.5.  In  the  fifth  century  (423-460),  Theodoret  mentions  the  Britons  among  the 
nations  converted  by  the  apostles ;  and  says  that  St.  Paul,  after  his  release  from 
imprisonment,  went  to  Spain,  and  from  thence  carried  the  light  of  the  Gospel  to 
other  nations'".  He  says  also  that  St.  Paul  brought  salvation  to  the  islands  that 
lie  in  the  ocean',  TaTg  iv  tw  neXdiyei  duxxsi/uivaig  VTqaoig  t-^v  aqpilsiav  Tr^oarjJ'fj'xe. 
If  there  could  be  any  doubt  whether  the  British  islands  were  meant  by  the  island 
that  lies  in  the  ocean,  we  have,  besides  the  passage  of  Nicephorus,  before  quoted, 
the  following  of  Chrysostom,  who  thus  describes  them:  xal  yuQ  al  BQerdiixai 
vriuoi  ttl  rr^g  &uldTTTjg  ixrog  xelfisfai,  xal  iv  aiia  ovaui  tcu  'Slxsocva,  tr^g  dwa/neoig 
Tov  Qriumog  rjadovTO^. 

6.  In  the  sixth  century  (560-600),  Venantius  Fortunatus  says  thus  of  St.  Paul : 
Transit  et  Oceanum,  vel  qua  facit  insula  portum,  Quasque  Britannus  habet  terras, 
quasque  ultima  Thule.  This  passage  has  been  sometimes  hesitatingly  admitted,  as 
if  verse  Avere  necessarily  the  vehicle  of  fiction.  But  that  the  testimony  of  Venan- 
tius Fortunatus  is  not  to  be  ascribed  to  the  licence  of  poetical  exaggeration,  and 
that  the  language  of  Clemens,  Jerome,  and  Theodoret,  is  neither  ambiguous  nor 
hyperbolical",  we  may  judge  from  an  authority,  which  will  not  be  suspected  of 
vol.  i.  p.  3,  note  making  any  undue  concessions  in  favor  of  the  evidences  of  Christianity,  but  who 
was  well  acquainted  with  the  political  facilities  which  the  Roman  empire  at  that 
time  afforded  for  the  universal  propagation  of  the  Gospel:  "The  public  highways," 
says  Mr.  Gibbon,  "  which  had  been  constructed  for  the  use  of  the  legions,  opened 
an  easy  passage  for  the  Christian  missionaries  from  Damascus  to  Corinth,  and 
from  Italy  to  the  extremity  of  Spaui  or  Britain"." 

To  the  ancient  authorities  here  cited,  we  have  to  add  the  concurrence  of 
the  very  learned  and  judicious  modern  writers  referred  to  before.  We  may 
add  further,  the  testimony  of  Archbishop  Parker''  : — "  Paulum  ipsum  Gentium 
doctorem,  cum  aliis  gentibus,  tum  nominatim  Britannis,  nunciasse  post  priorem 
suam  Romae  incarcerationem,  et  Theodoretus  et  Sophronius  Patriarcha  Hieroso- 
lymitanus  affirmant.  Hoc  quod  Pontificii  incredibile  atque  adeo  impossibile  sta- 
tuunt,  cum  vero  maxime  cohseret :  "  and  of  Camden — "  Certum  est  Britannos  in 
ipsa  Ecclesia?  infantia  Christianam  religionem  imbibisse',"  who  cites  Theodoret 
and  Sophronius,  and  Venantius  Fortunatus,  in  testimony  of  St.  Paul's  journey  to 
Britain.  Cave  also,  in  his  Life  of  St.  Paul,  quotes  the  same  writers,  and  says,  that 
by  the  island  that  lies  in  the  ocean,  Theodoret  undoubtedly  meant  Britain.  Such 
strength  of  ancient  and  modern  authorities  ought,  if  I  may  judge  by  my  own 
convictions,  to  put  the  subject  of  St.  Paul's  preaching  the  Gospel  in  Britain  beyond 
all  controversy  or  doubt. 

The  general  evidence  thus  adduced  by  Bishops  Still ingfleet  and  Burgess, 
appears  to  be  quite  sufficient  to  prove  the  fact,  that  St.  Paul  came  to  Britain ;  but 
I  cannot  assent  to  the  early  date  which  is  assigned  to  this  event  by  Gildas,  Jerome, 
and  Eusebius.  On  this  point  it  seems  the  authorities  on  which  they  depended  led 
them  into  error. 

The  testimony  of  Josephus  is  opposed  to  those  of  Jerome,  Eusebius,  and  Gildas  , 
and  as  he  lived  nearer  to  the  times  in  question,  and  as  the  date  assigned  by  him  tc 


n  Lingard's  An- 
glo-Sax. Church, 


o  Gibbon's  De- 
cline, &c.  eliap. 
XV.  vol.  ii.p.358, 
8vo.  edit. 

p  De  vetiistate  Ec- 
clesuB  Britt.  Inst. 


q  Britatinia,  p 
40,  ed.  1590. 


Sect.  II.]  ST.  PAUL  VISITS  ITALY,  SPAIN,  &c.  383 

the  recall  of  Felix  is  perfectly  consistent  with  the  other  dates,  and  leaves  sufficient 
time  for  all  the  Apostle's  travels,  before  his  second  return  to  Rome,  I  consider  the 
authority  of  Josephus  preferable  to  that  of  the  subsequent  writers.  The  decision 
of  the  question  depends  on  the  date  of  the  recall  of  Felix,  and  this  cannot  be 
certainly  ascertained. 

Bishop  Burgess  has  discussed  the  question  of  the  dates  of  St.  Paul's  voyage  to 
Rome,  the  recall  of  Felix,  and  the  Apostle's  subsequent  tour  to  Spain  and  Britain, 
with  his  usual  skill  and  learning.  Among  other  reasons,  for  assigning  the  year  56 
to  St.  Paul's  voyage  to  Rome,  and  consequently  his  release  from  imprisonment  to 
the  year  58,  he  mentions  the  following,  which  appear  however  to  be  capable  of 
easy  solution. 

1.  Gildas  says  that  Christianity  was  introduced  into  Britain  before  the  defeat  of 
the  British  forces  under  Boadicea. 

This  might  have  been  done  by  others  than  the  apostles. 

2.  An  ancient  British  record  informs  us,  that  Caractacus  returned  from  Rome 
to  Britain  in  the  year  58,  A.  D.  and  that  the  royal  family  introduced  Christianity. 

St.  Paul,  therefore,  might  have  been  invited  into  Britain  by  some  of  tlie  Britons, 
who  may  have  seen  his  friends,  and  perhaps  his  Epistle,  at  Rome  ;  but  it  does  not 
follow  that  he  must  necessarily  have  accepted  that  mvitation  as  early  as  58,  nor 
before  his  various  other  duties  permitted.  His  deliverance  from  his  first  imprison- 
ment appears  to  have  been  the  most  favorable  opportunity  tliat  presented  itself. 

3.  The  removal  of  Pallas,  the  brother  of  Felix,  in  the  second  year  of  Nero, 
implies,  that  Felix  would  be  removed  about  the  same  time.  It  appears  from 
Tacitus  [Annal.  1.  12.),  that  he  was  dependent  upon  his  brother's  power. 

It  is  not  by  any  means  certain  that  Nero  would  necessarily  have  recalled  Felix 
on  this  account  Felix  liad  rendered  great  public  service  to  the  province  in  clear- 
ing it  of  robbers.  On  the  contrary,  Josephus  tells  us,  that  Pallas,  even  in  the  sixth 
year  of  Nero,  obtained  the  pardon  of  his  brother.  The  truth  seems  to  be,  that 
though  Pallas  was  no  longer  a  favorite,  his  influence  M'ith  Nero  had  not  entirely 
declined  at  the  Roman  court — Agrippina,  at  least,  retained  her  authority  over 
Nero,  and  Pallas  his  influence  with  Agrippina,  and  by  her  means  Felix  may  have 
been  continued  in  his  office. 

4.  Josephus  tells  us  that  Nero  pardoned  Fehx  when  Pallas  was  high  in  favor 
with  him.     This  necessarily  implies  that  it  was  early  in  the  reign  of  Nero. 

It  may  mean  when  Pallas,  though  out  of  office,  was  more  in  favor  than  before — 
or  when  the  revenge  of  Nero  was  satisfied  with  the  death  of  Agrippina,  and  he 
began  to  look  with  more  favor  upon  Pallas. 

The  space  between  63  and  68,  the  probable  date  of  St.  Paul's  martyrdom,  is 
amply  sufficient  for  the  remaining  journeyings  of  St.  Paul  between  his  return  from 
Britain  and  his  martyrdom  at  Rome. 

It  does  not  appear,  from  a  careful  examination  of  the  dates  of  events  that  took 
place  from  53,  the  year  wliich  Bishop  Burgess  would  assign  to  the  Epistle  to  the 
Romans,  or  to  the  beginning  of  58,  the  latest  and  most  usual  date,  that  there  is 
sufficient  space  to  allow  tlie  journey  to  Britain. 

A  very  ingenious  anonymous  writer,  in  the  19th  Number  of  the  Classical  Journal, 
has  attempted  to  reconcile  the  times  of  St.  Paul's  journeys,  and  the  dates  of  the 
Epistles,  with  the  supposition  that  Felix  was  recalled  in  56.  As  I  have  adopted 
the  opinion  of  Bishop  Pearson,  and  prefer  the  authority  of  Josephus  to  that  of 
Jerome  and  Eusebius,  that  the  date  was  62,  I  shall  only  observe  that  it  appears  to 
be  impossible  to  reconcile  tlie  periods  of  the  conversion  of  St.  Paul — his  return  to 
Damascus — the  council  at  Jerusalem — and  the  time  unavoidably  occupied  by  the 
planting  of  the  several  Churches  with  this  early  date  of  his  first  imprisonment. 

The  venerable  and  learned  Dr.  Hales,  in  his  valuable  Essay  on  the  Origin  and 
Purity  of  the  primitive  Church  of  the  British  Isles,  and  its  independeitce  of  the 
Church  of  Rome,  considers  Lies,  or  Lucius,  to  be  the  first  person  who  established 
Christianity  in  Britain.  It  does  not  seem  necessary  to  enter  further  into  his  argu- 
ments than  to  observe,  that  he  has  succeeded  in  demonstrating  the  absurdity  of 
venturing  to  come  to  any  positive  conclusions  in  the  affirmative,  especially  as  St. 
Paul  has  omitted  all  notice  of  his  journey  to  Britain  in  his  Second  Epistle  to 
Timothy.  There  still,  however,  appears  to  be  sufficient  evidence  to  justify  my 
adoption  of  Bishop  Burgess's  opinion,  that  St.  Paul  preached  in  Britain,  which  is 
supported  also  by  the  authority  of  Parker,  Camden,  Usher,  Stillingfleet,  Gibson,  Nel- 
son, Rowland,  Collyer,  and  Bishop  Pearson.] 


384 


ST.  PAUL'S  FIFTH  APOSTOLISAL  JOURNEY.       [Part  XV. 


SECT.  III. 

V.  M.  63-64. 

J.  P.  4776-7. 

Jerusalem. 


a  Le  Clerc,  H.  E. 
An.  C2,  n.  V.  up. 
Lardner,  vol.  iii. 
p.  52-2,  observes 
this  account  of 
the  son  ofAna- 
nus  :  "  'iuEE  si 
vera  sunt,  non 
imnierito  Jose- 
phus  rem  divini- 
tus  contigisse 
censuil." 


b  Lardner's   Su-p- 
plemmt  to  the 
Credibility ;  Life 
of  St.  Paul  in 
fin. 


SECT.  IV. 

V.  JE.  65. 
J.  P.  4778. 

Antioch. 


Section  III. — St.  Paul  then  proceeds  to  Jerusalem. 

[From  his  journey  to  the  West  we  may  conclude  that  St.  Paul  went  to  Judaea,  and 
probably  to  Jerusalem.  In  his  Epistle  to  the  Hebrews,  he  had  declared  this  to  be 
his  intention.  "  Know  ye,"  he  says,  Heb.  xiii.  23.,  "  that  Timothy  is  set  at  liberty ; 
with  whom,  if  he  come  shortly,  I  will  see  you."  Dr.  Hales  thinks  he  could  not 
venture  to  go  up  again  to  Jerusalem,  as  his  life  Avould  thereby  be  uselessly  endan- 
gered. It  cannot  however  appear  improbable,  that  the  wretched  state  of  confusion 
to  which  that  miserable  country  had  been  brought,  would  have  prevented  any 
fiu-ther  judicial  interference  with  the  Apostle,  He  would  now  have  heard,  and 
have  been  deeply  affected  by,  the  mournful  cry  of  Jesus,  the  son  of  Ananus — "  A 
voice  from  the  east,  a  voice  against  Jerusalem  and  the  temple."  This  sad  cry  was 
begun  four  years  before  the  commencement  of  the  war,  about  the  year  62  St. 
Paul  had  long  foreseen  the  approaching  destruction  of  Jerusalem,  and  this  voice 
must  have  appeared  to  the  Apostle,  as  the  result  of  a  divine  or  supernatural  impulse". 

"  We  have  seen,"  says  L'Enfant  and  Beausobre,  in  their  general  preface  to  St. 
Paul's  Epistles,  p.  34,  "  tliat  the  Apostle  was  accustomed  to  go  from  time  to  time 
to  Jerusalem,  and  to  take  the  opportunity  of  the  solemn  festivals,  so  long  as  the 
temple  subsisted.  The  Jewish  Christians  did  not  neglect  the  ordinances  of  the 
Law,  St  Paul  himself  did  not  neglect  them,  that  he  might  give  no  offence  to  the 
Jews."  "  I  readily  assent,"  says  Dr.  Lardner,  "  to  what  they  say  about  the 
Apostle's  going  to  Jerusalem ;  I  would  almost  think  that  St.  Paul  was  desirous  to 
go  thither,  to  praise  God  in  his  temple  for  the  favorable  circumstances  of  his 
imprisonment  at  Rome,  and  for  his  deliverance  from  it.  St.  Paul's  case  at  Rome 
very  much  resembled  what  had  happened  to  him  at  Corinth,  after  which  we  find  he 
had  a  vow,  and  went  from  Corinth  to  Ephesus,  and  hastened  to  Jerusalem,  (Acts  xviii. 
9,  22.)  In  like  manner  I  imagine,  that  now  St.  Paul  went  to  Jerusalem,  as  soon  as 
he  could ;  but  he  made  no  long  stay  there.  It  had  not  been  his  custom  so  to  do 
since  his  conversion. 

"  Having  been  at  Jerusalem,  I  suppose  that  he  visited  divers  Churches,  which 
had  been  planted  by  him,  and  then  returned  to  Rome'."] 


Section  IV. — From  Jerusalem  to  Antioch  in  Syria. 

[From  Jerusalem  it  is  probable  St.  Paul  went  to  Antioch  in  Syria,  he  having  always 
made  this  route  in  his  former  journeyings.  This  is  Lord  Barrington's  opinion  ; 
but  Dr.  Lardner  thinks  he  went  from  Judaea  to  Ephesus,  and  there  left  Timothy, 
whom  he  had  sent  for  two  years  before,  to  come  to  him  from  Ephesus  to  Rome. 
From  Ephesus,  Dr.  Lardner  thinks,  he  went  to  Laodicea  and  Colosse,  and  possibly 
returned  to  Rome  by  Troas,  Philippi,  and  Corinth.  I  have  preferred  the  opinion 
of  Lord  Barrington.] 


SECT.  V. 

V.  M.  65. 

J.  P.  4778. 

Colosse. 


SECT.  VI. 

V.  M.  65. 

J.  P.  4778. 
Philippi. 


Section  V. — From  Antioch  to  Colosse. 

[St,  Paul  had  promised  Philemon  to  come  to  him  at  Coloss6,  ver,  22, — "Prepare 
me  also  a  lodging ;  for  I  trust,  that  through  your  prayers  I  shall  be  given  unto  you," 
We  may  conclude,  therefore,  that  he  visited  Coloss6,] 


Section  VL — From  Colosse  to  Philippi. 

[The  Philippians  had  liberally  contributed  to  the  support  and  comfort  of  St, 
Paul,  while  he  was  in  prison  at  Rome,  Phil,  iv,  15,  16.  And  we  may  conclude 
that  he  would  have  endeavoured  to  go  round  by  Philippi  to  thank  them,  and  to 
confirm  the  Church,  as  he  had  e.xpressed  his  intention  of  doing,  Phil,  i,  25,  and 

ii.  24. 

Chap.  i.  ver.  25. — "  And  having  this  confidence,  I  know  that  I  shall  abide  and 

continue  with  you  all  for  your  furtherance  and  joy  of  faith." 

Chap.  ii.  ver.  24. — "  But  I  trust  in  the  Lord  that  I  also  myself  shall  come  shortly." 
Chap.  iv.  ver.  15,  16.  "  Now,  ye  Philippians,  know  also,  that  in  the  beginning  of 

the  Gospel,  when  I  departed  from   Macedonia,  no  Church  communicated   with  me 

as  concerning  giving  and  receiving,  but  ye  only.     16.  For  even  in  Tiiessalonica  ye 

sent  once  and  again  unto  my  necessity."] 


Sect.  X.]  ST.  PAUL  RETURNS  TO  ROME. 

Section  VII. — From  Philippi  St.  Paul  goes  to  Corinth. 

[We  know  that  he  went  to  Corinth,  for  he  left  there  Erastus  sick  (2  Tim.  iv.  20.), 
which  he  could  not  do  in  his  first  journey  to  Rome,  for  then  he  did  not  go  near 
(yorinth,  as  we  may  justly  infer  from  the  account  St.  Luke  gives  us  of  his  voyage.] 


Section  VIII. — Froin  Corinth  to  Troas. 

[From  Corinth  St.  Paul  goes  to  Troas,  and  there  leaves  his  cloak  and  parchments 
(2  Tim.  iv.  1.3.),  for  ho  cannot  well  be  supposed  to  have  left  them  there  in  his 
former  voyage,  when  he  had  the  collections  to  carry  with  him  to  Jerusalem  ;  and 
when  he  had  hired  a  ship,  on  purpose  to  convey  him,  his  things,  and  companions.] 


Section  IX. — From  Troas  to  Miletum. 

[At  what  time  St.  Paul  went  to  Miletum  is  uncertain.  He  left  there  Trophimus 
sick,  (2  Tim.  iv.  20.)  As  this  is  the  next  place  he  mentions  after  saying  he  had 
been  at  Troas,  we  are  justified  in  referring  it  to  the  present  period.] 


Section  X. — From  Miletum  to  Rome. 

[St.  Paul  now  sails  to  Italy,  and  goes  to  Rome,  where  he  finds  a  very  different 
face  of  affairs  from  the  time  of  his  first  being  there.  The  Christian  religion  was 
now  treated  not  only  as  a  new,  but  as  an  impious,  superstition,  and  tlie  Christians 
as  abominable  people,  who  deserved  to  be  hated  of  mankind.  Suet.  In  JVer.  c.  16. 
Tacit.  Anncd,  15,  44.  Tliis,  perhaps,  was  owing  to  the  calumnies  which  the  Jews 
spread  of  them  every  where,  and  which,  perliaps,  also  the  Gnostics,  by  this  time, 
gave  too  much  countenance  to.  Therefore  St.  Paul,  as  one  of  the  chief  of  his 
sect,  was  cast  into  so  close  confinement,  that  Onesiphorus  "  with  difficulty  found 
him  out,"  (2  Tim.  i.  17.),  and  was  in  such  danger,  that  no  man  stood  by  him, 
(2  Tim.  iv.  16.)  However,  St.  Paul  made  such  an  apology  for  himself  and  the 
Christian  religion,  that  he  was  for  some  time  delivered  "  out  of  the  mouth  of  the 
lion,"  and  the  Christian  rehgion  became  more  fully  known,  (2  Tim.iv.  17.)  During 
his  second  imprisonment  at  Rome,  he  sends  Titus  (who  came  hither  with  him 
from  Nicopolis)  to  Dalmatia  (2  Tim.  iv.  10.),  and  after  his  first  and  second  defence, 
he  writes  his  Second  Epistle  to  Timothy.  That  Epistle  seems  to  have  been  directed 
to  him  in  some  place,  from  whence  he  was  to  take  Ephesus  in  his  Avay  to  Rome, 
as  may  be  gathered  from  chap.  iv.  14,  15,  and  iv.  19.,  from  whence  it  would  not  be 
much  out  of  his  way  to  go  by  Troas  to  Rome;  as  we  may  collect  fi-om  ver.  13; 
and  from  whence  he  might  bring  Mark  with  him,  who  is  said  to  have  been  at  Jeru- 
salem. I  think  it  is  probable  that  it  might  be  about  Lystra,  which  was  Timothy's 
native  place,  and  where  possibly  St.  Paul  left  him  (when  he  went  from  Jerusalem 
in  his  last  journey  to  Rome)  to  stay  with  his  friends,  and  be  useful  to  the  Churches 
in  that  neighbourhood.  This  seems  to  me  the  more  likely,  because  he  speaks  "  of 
the  faith  of  his  grandmother  Lois,  and  his  mother  Eunice,"  chap.  i.  which  perhaps 
the  thought  of  the  place  where  he  sent  his  letter  might  bring  to  his  mind.  I  think 
thus  also,  viz.  because  he  mentions  his  afflictions  and  persecutions  in  these  coun- 
tries, and  no  other  (chap.  ii.  10,  11.),  for  the  very  same  reason.  His  persecutions 
elsewhere,  and  some  of  which  were  as  severe,  or  severer,  Timothy  knew ;  having 
been  his  companion  in  most  of  his  travels  since  Timothy's  conversion.  That  all 
this  was  done  during  St.  Paul's  second  imprisonment  at  Rome  will  appear  from 
the  following  considerations : — In  the  first  imprisonment  Timothy  was  a  prisoner 
with  him,  and  continued  so  after  St.  Paul's  release,  (Heb.  xiii.  21.)  And  St.  Paul 
joins  Timothy  with  him  in  three  of  the  epistles  he  wrote  in  the  first  imprisonment ; 
and  now  Timothy  was  absent  from  him,  (2  Tim.  iv.  9-21.)  Besides,  in  the  first 
imprisonment,  St.  Paul  was  a  prisoner  at  large  in  his  own  hired  house ;  all  persons 
having  free  access  to  him,  (Acts  xxviii.  16-30.)  When  he  wrote  tliis  Epistle,  he 
was  in  such  close  custody,  tliat  Onesiphorus  with  difficulty  found  him  out,  (2  Tim. 
i.  17.) 

Finally,  in  the  first  imprisonment  he  writes,  that  he  should  soon  be  enlarged, 
(Philip,  i.  25.  and  ii.  24.  Philemon  ver.  22.)    In  this  Epistle  he  tells   Timothy  that 

VOL.  II.  49  GG 


385 

sect.  VII. 

V.  M.  65. 

J.  p.  4778. 

Corinth. 


SECT.  VUI. 

V.  E..  65. 

J.  P.  4778. 

Troas. 


SECT. 

IX. 

Y.JE. 

65. 

J.  P.  4 

768. 

Miletum. 

SECT. 

X. 

Y.M. 

65. 

J.  P.  4 

778. 

Rome. 

386 


THE  SECOND  EPISTLE  TO  TIMOTHY. 


[Part  XV, 


SECT.  XI. 

V.  M.  65. 

J.  P.  4778. 

Rome. 


SECT.  xir. 

V.^.  65  or  66, 

J.  P.  4778  or  9, 

Rome. 

§1. 

at  See  Note  21. 

a  2  Cor.  1.1. 

h  Eph.  3.  6.  Tit. 
1.  2.  Heb.  9.  15. 

e  1  Tim.  1.  2. 


"  he  is  ready  to  be  offered,  and  the  time  of  his  departure  is  at  hand  ; "  that  "  he  has 
fought  the  good  fight,  and  finished  his  course,"  (2  Tim.  iv.  1-8.) ;  and  though  "  God 
had  delivered  him  out  of  the  mouth  of  the  lion  (Nero  or  Helius  C«sar)  at  liis  first 
defence,"  yet  he  does  not  add  that  he  will  deliver  him  out  of  it :  but  "  from  every 
evil  work,  and  preserve  him  unto  his  heavenly  kingdom,"  (2  Tim.  iv.  16-19.),  for  at 
this  time,  he  says,  he  had  left  Erastus  in  Corinth,  and  Tropliimus  sick  at  Miletum ; 
whereas,  he  could  neither  be  at  Corinth  nor  Miletum  in  his  first  voyage. — Lord 
Barrington's  Miscellanea  Sacra,  vol.  i.  p.  98. 

"  St.  Paul,"  says  Dr.  Lardner,  "  though  a  prisoner,  had  lived  very  comfortably  at 
Rome,  and  he  there  had  great  success  in  his  services  for  the  Gospel.  It  seems  to 
me,  that  he  now  considered  that  city  as  the  most  proper  place  for  him  to  reside  in 
the  remaining  part  of  his  life.  It  was  the  most  conspicuous  place  in  all  the  world, 
and  the  place  of  the  greatest  resort  from  all  parts ;  there  he  hoped  to  be  more  use- 
ful than  in  any  other  place."] 


Section  XI. — St.  Paul  is  imprisoned  at  Rome  in  the  general  Persecu- 
tion by  Nero. 

[The  reasons  which  have  induced  me  to  conclude  with  the  great  majority  of 
commentators,  that  St.  Paul  was  twice,  and  not  once  only,  imprisoned  at  Rome, 
are  given  in  the  preceding  section.  It  seems  probable,  from  2  Tim.  i.  15-17.,  that 
the  Apostle  was  imprisoned  for  some  time  at  Rome  during  his  second  residence  in 
that  city : — 

"  This  thou  knowest,  that  all  they  wliich  are  in  Asia  turned  away  from  me ;  of 
whom  are  Phygellus  and  Hermogenes. 

"  The  Lord  give  mercy  unto  the  house  of  Onesiphorus ;  for  he  oft  refreshed 
me,  and  was  not  ashamed  of  my  chain. 

"  But  when  he  was  in  Rome  he  sought  me  out  very  diligently,  and  found  me."] 


Section  XII. — St.  Paul,  in  the  Anticipation  of  the   tiear  approach  of 
Death,  ivrites  his   Second  Epistle   to  Timothy,'^  exhorting  him  as  his 
last  request  to  the  faithful  Discharge  of  his   Duty,  in   all  times  of 
Apostacy,  Persecution,  and  Dissension. 

§  1. — chap.  i.  1,  2. 
St.  Paul,  in  his  introduction,  asserts  his  apostolical  authority,  and  declares  he    hopes    for 
eternal  life  through  Jesus  Christ,  not  by  the  Law  of  Moses. 

^  Paul,  "an  Apostle  of  Jesus  Christ  by  the  will  of  God,  according 
to  Hhe  promise  of  life  which  is  in  Christ  Jesus,  ^  to  ^Timothy,  my  dearly 
beloved  son  !  Grace,  mercy,  and  peace,  from  God  the  Father  and 
Christ  Jesus  our  Lord  ! 


§2. 


a  Rom.  1. 8.  Eph. 
1.  16. 

b  Acts  22.  3.  & 

23.  1.&24.  14. 

&.  27.  23.  Rom. 

1.  9.  Gal.  1.  14. 
e  1  Thcsa.  1.  2. 

&.  3.  10. 


§  2.— chap.  i.  3-12. 
St.  Paul  thanks  God,  whom  he  worships  according  to  the  manner  of  his  ancestors,  that 
he  has  a  constant  remembrance  of  Timothy  in  his  prayers,  that  he  is  mindful  of  his 
tears  at  their  parting,  or,  as  some  suppose,  when  he  was  instructed  by  St.  Paul  in  tlie 
Christian  faith — He  thanks  God  also  for  Timothy's  undissembled  faith,  which  he 
received  from  his  progenitors — He  calls  upon  him  to  improve  the  gifts  of  the  Holy 
Spirit,  by  exercising  it  in  defence  of  the  Gospel,  at  all  seasonable  occasions — For 
Christ  having  given  his  faithful  followers  the  spirit  of  courage  and  wisdom,  he  ougiit 
not  to  be  ashamed  of  the  truth,  which  is  the  testimony  of  Christ ;  or  of  St.  Paul,  his 
prisoner,  (as  the  Judaizing  teachers  were.)  but  become  a  partaker  of  the  afflictions  of 
the  Gospel  in  proportion  to  the  ability  given — God,  having  saved  all  mankind  from 
the  ruin  of  sin,  has  invited  them  to  become  his  chosen  people,  according  to  his  free 
grace  and  favor,  which  was  ordained  from  the  beginning  of  the  world,  but  is  now 
made  manifest  by  Jesus  Christ,  who  hath  made  death  ineffectual,  by  the  eternal  life  of 
the  soul  after  death,  and  the  incorruption  of  the  body  after  the  resurrection :  which 
things  arc  illustrated  in  his  own  person — His  divine  appointment  to  the  apostleship, 
that  he  might  instruct  the  Gentiles  in  the  doctrines  of  salvation — His  past  and  present 
persecutions  on  that  account  have  not  shaken  his  faith  in  Christ. 

^I  "thank  God,  Svhom  I  serve  from  my  forefathers  with  pure  con- 
science,  (that  'without  ceasing  I  have   remembrance   of  thee  in   my 


Sect.  XII.]  THE  SECOND  EPISTLE  TO  TIMOTHY.  387 

prayers  night  and  day;  ''greatly  "desiring  to  see  thee,  being  mindful  f  ^''^f^Ysi: 
of  thy  tears,  that  I  may  be  filled  with  joy  ;)  ^  when  I  call  to  remem-  %.  e.""" 
brance 'the  unfeigned   faith  that  is  in  thee,  which   dwelt  first  in   thy -^  ^''^'JJ- '•  ^^ 
grandmother  Lois,  and  •'thy  mother  Eunice  ;  and  I  am  persuaded  that    i  Tim.  4.14. 

in  thee  also.  -LuTe'aV'g 

^Wherefore  I  put  thee  in  remembrance  ^that  thou  stir  up  the  gift  'acVi.  8. 
of  God,  which  is  in  thee  by  the  putting  on  of  my  hands:  '^  for ''God  jRom-iie. 
hath  not  given  us  the  spirit  of  fear ;  'but  of  power,  and  of  love,  and    Rev.'T.'s.' 
of  a  sound  mind.  ^Be^not  thou  therefore  ashamed  of  *the  testimony  zEph.  3. 1.  Phu. 
of  our  Lord,  nor  of  me  'his  prisoner:  "'but  be  thou  partaker  of  the  „  coi.  1. 24. ch. 
afflictions  of  the  Gospel  according  to  the  power  of  God  ;  '-^  who  "hath  ^^'^^^.^  ^  ^ 
saved   us,  and  "called  us  with  a   holy  calling,  ''not  according   to  our    Tit.  3. 4. " 
works,  but  'according  to  his  own  purpose  and  grace,  which  was  given  "nJ.'^a'i-.''''^' 
us  in  Christ  Jesus  '^before  the  world  began:  ^*^but  'is  now  made  mani-  p  Rom. 3.20. & 
fest  by  the  appearing  of  our  Saviour  Jesus  Christ,  'who  hath  abolished  ^  j^^^  g  '^[ 
death,  and   hath   brought  life  and   immortality  to  light  through   the  rHom.  J6.25. 
Gospel,  11  (whereunto  "I  am   appointed    a  preacher,  and  an  apostle,    ftilitt^' 
and  a  teacher  of  the  Gentiles  ;)  ^^  for  "the  which  cause  I  also  suffer    ^^^^  ^^-^^o.^ 
these  things,   nevertheless  I  am   not  ashamed;  "for  I  know  whom  I    Eph.i.g.'coi.i. 
have  *believed,  and  am  persuaded  that  He  is  able  to  "^keep  that  which    I  Pet."i.  20.' 
I  have  committed  unto  Him  ^against  that  day.  ^^^uebX^il 

u  Acts  9.  15. 

>§  3.— chap.  i.  13,  to  the  end,  and  ii.  1-7.  Epi,.  3  7  8. 

■'  -*  11  im.  2.  7.  en. 

St.  Paul  exhorts  Timothy,  in  the  midst  of  dangers  and  oppositions,  firmly  to  hold  fast  the     4.  17. 

plan  of  salvation  which  he  had  received  from  him  through  faith,  and  love   of  Christ;  "  ^P''-  3-  1-  ch. 

and  to  keep  the  Gospel,  which  is  deposited  with  him,  pure,  from  all  false  doctrine,  by  ^  'j  p^^  ^  jg_ 

the  Holy  Spirit  within  him — He  shows  the  necessity   of  steadfastness  in   the  faith,  by  *  or,  trusted. 

mentioning  the  defection  of  many  Asiatic  Christians,  on  account  of  his   disgrace  and  x  1  Tim.  6.  20. 

suffering  (chap.    iv.   16.) — The  Apostle  prays  that   Onesiphorus,  who  still  acknowl-  y  ver.  18.  ch.  4. 

edged  him  and  ministered  to  him  in  his  prison,  might  be  rewarded  for  his  kindness,  ^• 

and  that  he  may  find  mercy  in  the  Lord  Jesus  in   the   day  of  judgment — The  Apostle  

exhorts  Timothy  also  to  be  strong  in  grace,  and  to  commit  those  truths  which   he  had 

received  from  St.  Paul,  and  wliich  had  been  confirmed  by  many   witnesses,  to  men  of  r  g 

approved  fidelity,  who,  after  his  departure,  may  be  able  to  teach  others  also — Like  a  .    ^  ,.  rp» 

true  soldier,  he  is  to  keep  himself  unencumbered  by  secular  occupations,  that  he  may  1.  9'  Hgb.  10. " 

be  devoted  to  the  service  of  Christ ;  for  if  any  man  contend  in  the  public  games,  he  is  23.  Rev.  2.  25. 

not   crowned    unless  he   strive  according    to  the  prescribed  rules — The    husbandman  ^^'^^'  ^'  ^^'  ^ 

must  first  labor  before  he  can    partake  of  the    fruits   of  the  earth  ;  so   also  must  the  ^  |  y^^  j  jO.  & 

Christian  minister  fulfil  his  functions  in  the  manner  appointed  by  Christ,  and  labor  in  6.  3. 

his  spiritual  vineyard  before  he  receives  the    promised    reward — The    Apostle    desires  <i  ch.  2.  2. 

him  seriously  to  consider  these  things,  and  prays  that  the  Lord  will  give  him  under-  ^  ^.^"  ^'  ^^' 

standing  in  all  religious  matters.  g  Rom.  8. 11. 

13  Hold  "fast  ''the  form  of 'sound  words,  ''which  thou   hast  heard  of  >"  Acts  19. 10. 
me, 'in  faith  and  love  which  is  in   Christ  Jesus:  i'' that  ^good   thing  j  Matt!5.7. 
which  was  committed  unto  thee,  keep  by  the  Holy  Ghost  ^which  dwell-  k  ch.  4. 19. 
eth  in  us.  ^^  This  thou  knowest,  that  "all  they  which  are  in   Asia  be  '  p''"^™""  '='• 

*'  _      _-_.  vi  ver.  c5. 

'turned  avvav   from   me;  of  whom  are   Phyaellus  and    Hermo«;enes.  7^Acts28. 20. 
^'^The  Lord  ^ give  mercy  unto  *the  house  of  Onesiphorus  ;  'for   he  oft  <,Mau.  25.34-40. 
refreshed  me,  and  ""was  not  ashamed  of  "my  chain  :  ^"  but,  when  he  p  2  Thess.  1. 10. 
was  in  Rome,  he  sought  me  out  very  diligently,  and  found  me ;  ^^  (the  ^'neb.a  10. 
Lord  grant  unto  him  "that   he  may  find  mercy  of  the   Lord  ''in   that  r  iTim.  1.2. ch. 
day  !)  and  in  how  many  things  he  'ministered  unto  me  at   Ephesus,  ^  Eph.  6. 10. 
thou  knowest  very  well.  t  c''- 1- 13-  ^  ^• 

chp.  ii.  1.  1  Thou,  therefore,  ''my  son,  *be  strong  in  the  grace  that  is  *  or,  by. 

in  Christ  Jesus  ;  -  and  'the  things  that  thou  hast  heard  of  «  ^  Tim- 1- 1^. 
me  *among  many  witnesses,  "the  same  commit  thou  to  faithful  men,  "Tit.  i.'g. 
who  shall  be  "able  to   teach  others^  also.    ^  Thou  "therefore  endure  '' ^Jj,^  ^°g*^4 
hardness,  ""as  a  good  soldier  of  Jesus  Christ,  ■*  No  "man  that  warreth    5. 
entangleth  himself  with  tiie  affairs  of  this  life  ;  that  he  may  please  him  ^  {^'^'q'^' 
who  hath  chosen  him  to  be  a  soldier.  ^  And  ""if  a  man  also  strive  for  ,  icor.  9.35,26. 


388  THE  SECOND  EPISTLE  TO  TIMOTHY.  [Part  XV. 

^Mrk^nXbor.  mastcries,  yet  is  he  not  crowned,  except  he  strive  lawfully.  ^  tThe  hus- 
plrtiZ'^The  *'  bandman  that  laboreth  must  be  first  partaker  of  the  fruits.  '  Consider 
f  c^r'  9  10        ^^^^'  ^  ^^^  '  ^^^^  ^^^^  ^^^^  ^^^^  ^^^^^  understanding  in  all  things  ! 


§4. 

a  Rom.  1.  3, 4. 
Acts  2.  30.  &  13. 
23. 

b  1  Cor.  15.  1,  4, 
20. 
c  Rom.  2.  16. 

d  Acts  9.  16.  ch. 

1.  12. 
e  Eph.  3.  1.  Phil. 

1.  7.  Col.  4.  3, 

18. 

/  Acts  28.  31. 

Eph.  6.  19,  20. 

Phil.  1.  13,  14. 
g  Eph.  3.  13. 

Col.  1.  24. 
A  2  Cor.  1.  6. 
t  1  Tim.  1.  15. 
_;■  Rom.  6.  5,  8. 

2  Cor.  4.  10. 

k  Rom.  8.  17. 

1  Pet.  4.  13. 
I  Matt.  10.  33. 

Mark  8.  38. 

Luke  12.  9. 
m  Rom.  3.  3.  & 

9.6. 
n  Num.  23.  19. 


§5 


a  ITim.  5.  21.& 
6.  13.  ch.  4.  1. 

b  1  Tim.  1.  4.  & 
6.  4.  Tit.  3.  9, 

n. 

c  1  Tim.  4.  7.  & 
C.  -30.  Til.  1.  14. 


*  Or,  gangrene, 
d  1  Tim.  1.  20. 
c  1  Tim.  6.21. 
/  1  Cor.  15.  12. 
g  Matt.  24.  24. 

Rom.  8.  35. 

1  John  2.  19. 
t  Or,  steady, 
h  Nah.  1.  7. 

John  10.  14,27. 

See  Num.  16.  5. 
t  ITim.  3.  15. 
j  Rom.  9.21. 
k  See  Is.  .52.  11. 
I  ch.3. 17.  Tit.3. 

1. 


§  A.— chap.  ii.  8-13. 
The  Apostle  desires  Timothy  to  remember  that  the  fundamental  doctrine  on  which  the 
Gospel  is  founded  is  the  resurrection  of  Jesus  in  his  human  form  from  the  dead,  con- 
trary to  that  taught  by  Hymenajus  and  Philetus,  who  preached  a  figurative  resurrec- 
tion only  (ver.  18.) — He  is  now  suffering  as  a  malefactor,  in  bonds,  on  account  of  the 
Gospel;  but  as  his  enemies  cannot  bind  the  Gospel,  he  patiently  endures  all  things 
for  the  sake  of  the  Gentiles,  that  they  may  also  obtain  the  blessings  of  salvation;  for 
it  is  certain  that  those  who  die  with  Christ  in  the  flesh  will  also  hve  with  him  in 
glory  :  that  those  who  suffer  with  him  will  reign  with  him ;  but  those  who  through 
fear  deny  him,  he  will  deny  also  at  the  day  of  judgment — For  though  man  may  be 
unfaithful,  God  remains  faithful  to  all  his  promises  and  threatenings,  and  cannot  act 
contrary  to  himself. 

^  Remember  that  Jesus  Christ  "of  the  seed  of  David  Vas  raised  from 
the  dead  "according  to  my  Gospel :  '^  wherein  ''I  suffer  trouble,  as  an 
evil-doer,  'even  unto  bonds :  •'^but  the  word  of  God  is  not  bound. 
^^  Therefore  ^I  endure  all  things  for  the  elect's  sakes,  ''that  they  may 
also  obtain  the  salvation  which  is  in  Christ  Jesus  with  eternal  glory. 
^^  It  'is  a  faithful  saying,  For  ^if  we  be  dead  with  him,  we  shall  also 
hve  with  him:  ^^if'we  suffer,  we  shall  also  reign  with  him:  'if  we 
deny  him,  he  also  will  deny  us  :  ^^  if  "'we  believe  not,  yet  he  abideth 
faithful :  "he  cannot  deny  himself. 


§  5. — chap.  ii.  14-21. 
The  Apostle  commands  Timothy  to  put  the  Ephesians  in  mind  of  these  great  motives  to 
faithfulness,  charging  them,  as  in  the  presence  of  Christ,  not  to  contend  about  words, 
to  become  himself  a  workman  approved  of  God,  seasonably  distributing  the  word  of 
truth,  resisting  all  profane  and  empty  declamations  which  lead  to  greater  impiety, 
destroying  the  soul  as  a  gangrene  destroys  the  body — Such  are  the  doctrines  of  Hy- 
menaeus  and  Philetus,  who  have  greatly  erred  from  the  truth,  asserting  that  the  resur- 
rection was  accomplished  when  men  believed — Notwithstanding  these  defections,  the 
Church  of  God  being  built  on  the  foundation  of  the  apostles  (Eph.  ii.  20.),  their 
authority  stands  firm,  having  this  inscription  engraven  on  it  (Num.  xvi.  5,  26.),  imply- 
ing it  was  as  necessary  for  the  safety  of  the  Ephesians  to  depart  from  such  iniquitous 
teachers,  as  it  was  for  the  Israelites  to  go  from  the  tents  of  Korah  and  his  companions, 
if  they  would  avoid  their  punishment — In  a  great  man's  house  there  are  vessels  of 
gold  and  silver,  and  wood  and  earthen  ware  ;  some  to  honorable,  some  to  a  dishonorable 
use  ;  so  in  the  House  or  Church  of  God,  there  are  teachers  of  different  characters, 
some  engaged  in  the  honorable  work  of  the  ministry,  others  in  the  dishonorable  one 
of  leading  men  into  error — He  who  cleanses  himself  from  such  debasement  will 
become  a  vessel  of  honor,  consecrated  and  profitable  to  God's  use,  who  is  Head  of  the 
Christian  Church. 

^^  Of  these  things  put  them  in  remembrance,  "charging  them  before 
the  Lord  'that  they  strive  not  about  words  to  no  profit,  hut  to  the 
subverting  of  the  hearers.  ^^  Study  to  show  thyself  approved  unto 
God,  a  workman  that  needeth  not  to  be  ashamed,  rightly  dividing 
the  word  of  truth.  ^^  But  'shun  profane  and  vain  babblings  ;  for  they 
will  increase  unto  more  ungodliness,  ^^  and  their  word  will  eat  as 
doth  a  *canker  :  of  whom  is  ''Hymenseus  and  Philetus  ;  *^  who  'con- 
cerning the  truth  have  erred,  -^saying,  "That  the  Resurrection  is 
past  already ; "  and  overthrow  the  faith  of  some.  ^^  Nevertheless 
*^the  foundation  of  God  standeth  fsure,  having  this  seal,  "  The  Lord 
''knoweth  them  that  are  his."  And,  "  Let  every  one  that  nameth  the 
name  [of  Christ]  depart  from  iniquity."  ^"  But  Mn  a  great  house  there 
are  not  only  vessels  of  gold  and  of  silver,  but  also  of  wood  and  of 
earth  ;  ^and  some  to  honor,  and  some  to  dishonor.  ~'  If  ""a  man  there- 
fore purge  himself  from  these,  he  shall  be  a  vessel  unto  honor,  sanc- 
tified, and  meet  for  the  master's  use,  and  'prepared  unto  every  good 
work. 


Sect.  XII.]  THE  SECOND  EPISTLE  TO  TIMOTHY.  339 

§  G. — cliap.  ii.  22,  to  the  end. 
That  Timothy  might  become  a  vessel  consecrated  to  the  use  of  God,  St.  Paul  admon- 
ishes him  to  refrain  from  all  youthful  passions,  the  lust  of  ambition  and  power,  and 
diligently  to  pursue  righteousness,  fidelity,  love  to  God  and  man,  and  peace  with  all, 
particularly  those  who  have  a  pure  desire  to  glorify  God's  name — to  reject  the  foolish 
notions  and  practices  of  the  Judaizers — To  use  no  violent  methods,  to  be  gentle,  prac-  r  q 

tisino-  the  virtues   he   recommends — in  meekness  instructing   opposers,  if  by  God's 
grace  they  may  be  brought  to  the   acknowledgment  of  the  truth — Being  taken  alive  "  \cr^Q  {4    ' 
by  the  servant  of  God  from  the  snares  of  the  Devil,  the  errors  and  sensuality  of  the    icor.  1.2.' 
Judaizers,  that  they  may  be  preserved  from  destruction,  and  awake  from  the  intoxica-  c  1  Tim.  1.5.  & 
tion  of  sin,  that  they  may  see  their  danger,  and  know  and  do  the  will  of  God.  ^  j  ,j;j^  j  ^  ^ 

2^  Flee  also  youthful  lusts  :  but  "follow  righteousness,  faith,  charity,    ^,Ji'|%{;  3 
peace,  with  them  that  ''call  on  the  Lord  "^out  of  a  pure  heart.  ^^  But    9- 
"^foolish  and  unlearned  questions  avoid,  knowing  that  they  do  gender  ^j  T'im.  3. 2, 3. 
strifes  :  ^^  and  'the  servant  of  the  Lord  must  not  strive  ;  but  be  gentle    ^i'- 1-  9- 
unto  all  men,  ■'^apt  to  teach,  *patient,  ~^  in  "meekness  instructing  those  ^  alil.T'""' 
that  oppose  themselves ;  ''if  God  peradventure  will  give  them  repentance    }  'pl"''^'!^ 
Ho  the  acknowledging  of  the  truth;  -'^and   that  they  may  trecover  ^  Acts  8.22. 
themselves^ out  of  the  snare  of  the   Devil,  who  are  ttaken  captive  by  '3  J'^-'it^/i''''" 

him  at  his  will.  t  Cr.  awake. 

j  1  Tim.  3.  7. 

§  7.— chap.  iii.  1-5.  t  ^'-  *"^'^'  "''"*• 

The  Apostle  here  alludes  to  the  grand  apostacy  predicted  (2  Thess.  ii.  S-12.  1  Tim.  iv.  

1-5.),  and  describes  the  pernicious  influence   of  corrupt  doctrines  on  the  morals  and 

hearts  of  men. 

1  1  id'ii  1  •!  •  lu  "■  ^  Tim.  4.  1.  ch. 

'■  This  know  also,  that   m  the  last  days  perilous  times  shall  come.    4. 3. 2Pet.3. 3. 
2  For  men  shall  be  ''lovers  of  their   own   selves,  "covetous,  ''boasters,    judVisT' 
'proud,  •'Ijlasphemers,  ^disobedient    to    parents,    unthankful,   unholy,  *  ^''''- -• -^• 
"^without ''natural  aftection,  'truce-breakers,  *false   accusers,  ^inconti-  ^judeie! 
nent,    fierce,   despisers    of    those   that    are  good,  ''traitors,   ''heady,  eiTim. c. 4. 
high-minded,  'lovers  of  pleasures  more  than  lovers  of  God  ;  ^  having  ^ipiT^.'if.' 
a  form  of  ffodliness,  but  '"denying  the   power   thereof.     "From  such    ^"^^  ^^■ 

O  ^  J       r;  I  g  Y^om.  1.  30. 

turn  away.  k  Rom.  1. 31. 

i  Rom.  1.  31. 
§   ^.—Chap.  iii.  6-9.  *  Or,  mal^halta. 

St.  Paul  describes  the  character  of  the  Judaizing  teachers,  who  by  their  doctrines  were  j  2Pet.  3.  3. 
preparing  the  way  for  this  apostacy,  and  compares  them  to  Jannes  and  Jambres,  two  ^  2  Pet.  2. 10. 
of  Pharaoh's  principal  magicians,  who  opposed  Moses  by  false  miracles  (Exod.  vii.  10-  'g^p"'  ^^  ^^\  . 
22.),  in  the  same  way  as  tlie  former  did  the   Gospel — But  the    Apostle   predicts  they    Jude  4, 19. ' 
shall  not  be  permitted  to  prevail,  or  to  proceed  much  further,  for  their  folly,  or  impos-  m  1  Tim.  5.  8. 

ture,  shall  become  as  evident  as  that  of  the  magicians  of  Eorypt. 
^     '        „    ^    ,  .  ,  ...  .  ,  ,    ,        ,  Jt  2  Thcss.  3. 6. 

°  For   of  this  sort  are  they  which  creep  into  houses,  and  lead  cap-    1  Tim.  6.5. 
tive  silly  women,  laden  with  sins,  led   away  with  divers  lusts,  ^  ever       


§7. 


learnino-,  and  never  able  ''to  come  to  the  knowledge  of  the  truth.  ^  Now 
"^as  Jannes  and  Jambres  withstood  Moses,  so  do  these  also  resist  the  ^    ' 

truth  :   ''men  of  corrupt   minds,  *rcprobate  concerning  the  faith.  ^  But  Tit.  1!  11.' 

they  shall  proceed  no   further:   for  their  folly  shall  be  manifest  unto  *i  Tim.  2.4. 

all  max,  'as  theirs  also  was.        \  1  Tim. as. 

*  Or,  0/710  puis- 

§  'd.—chap.  iii.  10,  to  the  end.  28"o Co'^'^is.  5. 

The  Apostle,  having  shown  the  character  of  the  wicked  Judaizers,  declares  his  own  Tit.  1.  16. 
example  and  doctrine,  by  which  the  true  doctrine  may  be  as  easily  ascertained,  as  in  *i?\^q  'n 
the  preceding  case  of  Moses  and  the  magicians — He  mentions  his  persecutions  and 
dangers  (Acts  xiii.  50-52.  ;  xiv.  5,  C,  19-21.),  from  which  he  had  been  miraculously 
preserved;  and  asserts  that  all  in  the  apostolic  age,  who  live  according  to  the  pure 
Christian  doctrine,  will  be  persecuted — The  false  teachers  will  escape  by  living 
unirodly,  increasing  in  wickedness,  deceiving  others  and  themselves  willingly — Tim- 
othy is  entreated  to  adhere  steadfastly  to  the  Christian  doctrines,  knowing  that  he  has 
been  instructed  in  them  by  an  inspired  Apostle,  and  from  his  earliest  infancy  had 
been  acquainted  witli  the  writings  of  Moses  and  the  Prophets  (Matt.  xxii.  29.  John  v. 
39.  X.  35.),  which,  typifying  and  predicting  the  great  truths  of  the  Gospel,  were  able 
to  make  him  wise  unto  salvation,  by  confirming  him  in  the  faith  of  Jesus  Christ — For 
VOL.   II.  GG* 


390  THE  SECOND  EPISTLE  TO  TIMOTHY.  [Part  XV. 

the  Old  Testament  is  divinely  revealed,  profitable  for  teaching  the  doctrines  of  the 
Gospel,  for  confuting  those  who  should  deny  them,  for  correcting  erroneous  opinions, 
and  for  instructing  mankind  in  the  nature  of  the  Gospel  dispensation  (Luke  xxiv.  27. 
John  V.  39-4G.) — The  Christian  minister  is  made  perfect  in  his  religious  knowledge 
and  duties,  and  qualified  for  his  important  office  of  teaching,  by  rightly  understand- 
§   9.  ing  the  Jewish  Scriptures. 

*  Or,  thouhast  ^^  g^T  *thou  hast  fullv  kiiowii  my  doctrine,  manner  of  life,  pur- 
follower  of.         posc,  faith,  long-sufTcring,  charity,  patience,  ^^  persecutions,  afflictions, 

1  Tim.' 4. 6.       which  came  unto  me  "at  Antioch,  ''at  Iconium,  "at  Lystra  ;  what  perse- 
a  Acts  13. 45, 50.  cutious  I  cndured  :  but  ''out  of  them  all  the  Lord  delivered  me.  ^^  Yea, 
\  Acui4  fj  &c  ^'^*^^  '^^^  ^'^^^  ^^^^  ^^^®  godly  in  Christ  Jesus  shall  sutler  persecution. 
rfPs.  34. 19.'  i^But-^evil  men  and  seducers  shall  wax  worse  and  worse,  deceiving 

2  c^or.  ].  10.  ch.  ^^^  being  deceived.   ^^  But  ''continue  thou  in  the  things  which  thou 
*,?^k^^-,J^- ^?I;'  hast  learned  and  hast  been  assured  of,  knowing  of  whom  thou  hast 

24.  Josh.  17.' 14.  learned  them;  ^^and  that  from  a  child  thou  hast  known  ''the  Holy 
1  Thess!\  3.      Scriptures,  which  are  able  to   make  thee  wise  unto  salvation  through 

■^i^-^JlfT  i' ch  ^^^"^^^  which  is  in  Christ  Jesus.  ^*^  All 'Scripture  is  giveii  by  inspiration 
2.16.'  of  God,^and  is  profitable  for  doctrine,  for  reproof,  for  correction,  for 

^^ch.  1. 13.  &2.   jj^sti-QctiQ^  in  righteousness:  ^"^  that ''the  man  of  God  maybe  perfect, 

h  John  5. 39.        tthroughly  furnished  unto  all  good  works. 

i  2  Pet.  1.  20,  21.  

i  Rom.  15.  4. 

k  1  Tim.  6. 11.  \Q.—chap.  iv.  1-8. 

ch^af  a'L  '^  '  The  Apostle,  having  reminded  Timothy  of  the  great  advantages  he  enjoyed,  and  the 
duties  of  the  Christian  minister,  charges  him  in  the  presence  of  God,  and  as  he  hopes 
to  appear  before  the  tribunal  of  Jesus  Christ,  to  be  diligent  and  faithful  in  his  office — 
to  proclaim  the  doctrine  of  Christ  crucified,  at  all  times  and  seasons  ;  patiently  con- 
futing,  rebuking,  and  comforting,  as  occasion  requires — for  in  the  time  of  the  apostacy 
they  will  not  endure  the  practical  truths  of  the  Gospel,  but  will  multiply  to  them- 
selves teachers  after  their  own  desires  and  lusts,  turning  from  the  Christian  doctrines, 
to  listen  to  fables  and  delusions — St.  Paul  entreats  Timothy  to  be  vigilant  in  opposing 
the  beginnings  of  these  corruptions — Patiently  to  submit  to  persecution,  and  faith- 
fully to  discharge  all  the  duties  of  his  ministry,  as  he  himself  is  soon  to  be  put  to 
death  (Philip,  ii.  17.) — He  is  not  discouraged,  for  he  has  kept  the  faith  of  Christ 
uncorrupted,  and  expresses  his  strong  confidence  that  he  shall  receive  the  glorious 
§  10.  reward  at  the  day  of  judgment. 

''&iz"'ch'i\t  ^  I  "charge  thee  [therefore]  before  God,  and  [the  Lord]  Jesus 
i  Acts  10.^.  Christ,  ''who  shall  judge  the  quick  and  the  dead  at  his  appearing  and 
his  kingdom  ;  '^  preach  the  word  ;  be  instant  in  season,  out  of  season  ; 
ciTira.  5. 20.^  reprove, 'rebuke, ''exhort  with  all  long-suffering  and  doctrine.  "^For 
15.*  '  '  "'  "the  time  will  come  when  they  will  not  endure  •'^sound  doctrine  ;  ^but 
"^  V^s™!^^"^  after  their  own  lusts  shall  they  heap  to  themselves  teachers,  having 
/I  Tim.  1. 10.  itching  ears  ;  '*  and  they  shall  turn  away  their  ears  from  the  truth,  and 
irch.  3. 6.  ''shall  be  turned  unto  fables.  ^But  watch   thou  in  all  things, 'endure 

*4!7!  Tit.'i.^i4*'  afflictions,  do   the   work   of  ^an  evangelist,  *make   full  proof  of   thy 
i  ch.  1.8.&9. 3.  ministry. 
j  Acts 21.8.  Eph.       6  Pqj.  *i  am  now  ready  to  be  offered,  and  the  time  of  'my  departure 

*  Or  fai,fii,  is  at  hand.  T  "have  fought  a  good  fight,  I  have  finished  my  course,  I 
cor'i.25.  &4.  have  kept  the  faith  :  ^  henceforth  there  is  laid  up  for  me  "a  crown  of 
^p     ^  righteousness,  which   the  Lord,  the  righteous  Judge,  shall  give  me 

r Phil.  1.23.  See  "at  that  day;  and  not  to  me  only,  but  unto  all  them  also  that  love 
Jfcor!'9.'24,     disappearing.  .         

25.  Phil.  3.  14. 

mth'-i^-  §n.-chap.iv.d-}5. 

"  ^  Cor.  9^25.  rpjjg  Apostle  desires  Tunothy  to  come  to  him,  accompanied  by  Mark  the  Evangelist — 
1  Pet.  5.  4'.  Rev.  perhaps  that  they  may  witness  his  death,  and  be  confirmed  in  the  faith — He  shows 
2-  lO.  tiiat  he  is  now  left  with  only  Luke,  as  Demas  hath  forsaken  him   in  his  extremity, 

'  '^  •   •     •  from  the  fear  of  persecution — He  sends  Tychicus  to  Ephesus,  to  release  Timothy,  and 

desires  him  to  call  at  Troas — He  mentions  the  opposition  of  Alexander  the  copper- 
smith (Acts  xix.  33.),  and  cautions  Timothy  against  him,  as  a  constant  and  incorri- 
gible opposer  of  Christianity  (1  Tim.  i.  20.) 


k 


0 


Sect.  XIII.]      THE  FIRST  EPISTLE  GENERAL  OF  PETER.  39I 

^  Do  thy  diligence  to  come  shortly  unto  me  :  ^*^for  "Demas  hath  for-         §  H- 
saken  me,  'having  loved  this  present    world,  and  is  departed  unto  «  coi.  4. 15. 
Thessalonica  ;  Crescens  to  Galatia,  Titus  unto  Dalmatia.  ^^  Only  "Luke  ^  i^l^nl^is 
is  with  me.     Take  "^Mark,  and  bring  him  with  thee  :   for  he  is  profit-  c  see  ch.  1. 15. 
able  to  me  for  the  ministry.  ^^  And  'Tychicus  have  I  sent  to  Ephesus.    phiiemJn  24. 
^^  The  cloak  that  I  left  at  Troas  with  Carpus,  when  thou  comest,  bring  d  Acts  12. 2,5.  & 
with  thee,  and  the  books,  but  especially  the  parchments.  ^'*  Alexander    io. 
•'^the  coppersmith  did  me  much  evil ;  'the  Lord  reward  him  according  "g^i^^^^i^'^^^' 
to  his  works  :  ^^  of  whom  be  thou  ware  also,  for  he  hath  greatly  with-    th.  3. 12. 
stood  *our  words.  ''^I'^Tim.^  1. 20. 

g  2  Sam.  3.  39. 
"  .  28.  4.  Rev. 
,6. 

The  Apostle  acquaints  Timothy  tliat  in  his  first  defence  he  was  forsaken  by  his  fellow-  *  or,  our  vreach- 
laborers  through  fear — He  prays  for  their  forgiveness — but  the   Lord  stood  by  him,    "'^«- 
and  strengthened  him  (Luke  xxi.  15.)  that  the  Gospel  might  be  fully  known,  and  that 

all   the    Gentiles  might   hear   the   boldness   with   which   their    privileges    had   been         

asserted — He  was  delivered  from  that  great  danger  (Psalm  xxii.  21.) — He  does  not 
expect  to  be  delivered  on  the  present  occasion — ^but  he  feels  assured  he  shall  be  pre- 
served from  betraying  his  faith  and  constancy,  and  that  the  Lord  will  bring  him  into 
his  heavenly  kingdom — His  doxology  is  addressed  to  the  Lord  Jesus,  as  a  Divine 
Beinof. 


§  12.— chap.  iv.  16-18.  fg':  ^'  "■  "'"■ 


§  12. 


^^  At  my  first  answer  no  man  stood  with  me,  "but  all  men   forsook  b  Acts  7.  go. 
me  ;  (^I pray  God  that  it  may  not  be  laid  to  their  charge  !)  ^''  notwith-  <;  Jii^t.  10. 19. 
standing  "^the  Lord  stood  with  me,  and  strengthened  me ;  "^that  by  me    27. 23. ' 
the  preaching  might  be  fully  known,  and   that  all  the  Gentiles  might  ''ae^'^n  %^^e"^ 
hear  :  and  I  was  delivered  'out  of  the  mouth  of  the  Lion.  ^^  And  ^the    3. 8.  ' 
Lord  shall  deliver  me  from  every  evil  work,  and  will  preserve  me  unto  *2  Pet^^^g." 
his  heavenly  kingdom  :  ^to  whom  be  glory  for  ever  and  ever  !    Amen.  /Ps12i.  7. 

g  Rom.  11.  36. 

GaJ.  1.  5.  Heb. 

§  \2.—chap.  iv.  19,  to  the  end.  ^^-  ^^• 


The  Apostle  sends  his  salutations,  and   repeats  his  desire  that  Timothy  should  come  to  

him  speedily — He  prays   that  Jesus  Christ  may  be  with  his  spirit,  and  ends   with  his 
usual  benediction.  ^ 

^'■^  Salute  "Prisca  and  Aquila,  and  the ''household   of  Onesiphorus.    Rom.'ie.'s.'^ 
20  Erastus 'abode  at  Corinth  ;  but  "Trophimus  have  I  left  at  Miletum  *2Tim.].]'6. 
sick.  ^1  Do '^thy  diligence  to  come  before  winter.     Eubulus  greeteth  "Rom!  le.' ^.' 
thee,  and  Pudens,  and  Linus,  and  Claudia,  and  all  the  brethren.  ^'-The  ^  Acts  20. 4.  & 
•'^Lord  Jesus  Christ  be  with  thy  spirit.     Grace  be  with  you  !    Amen.       ^  ^.^/g 
[[The  Second  Epistle  unto  Timotheus,  ordained  the  first  bishop  of  /gui.h.  is. 
the  Church  of  the  Ephesians,  was  written  from  Rome,  when  Paul  ^Q^^c^^aTmro 
was  brought  before  *Nero  the  second  time.TI  or,' tiu Emperor' 


[end  of  the  second  epistle  to  timothy.] 


JVero. 


Section  XIIL — St.  Peter  writes  his  first  Epistle'^  to  the  Jetvs,  ivho,  in 
the  time  of  Persecution,  had  talcen  Refuge  in  the  heathen  Countries 
mentioned  in  the  Inscription  ;  and  also  to  the  Gentile  Converts,  to 
encourage  them  to  suffer  cheerfully  for  their  Religion,  and  to  enforce 
upon  them  the  Necessity  of  leading  a  holy  and  blameless  Life,  that 
they  may  put  to  shame  the  Calumnies  of  their  Adversaries. 

THE  FIRST  EPISTLE  GENERAL  OF  PETER. 


sect.  xni. 


V.  iE.  65or6 

J.  P.  4778  or  9 
Rome. 


§  1. — chap.  1,  1,  2. 
The  Apostle's  address  and  benediction  to  the  Jews  and  Gentiles,  who  were  elected  ac- 
cording to  the  foreknowledge  of  God,  revealed  by  the  prophets,  to  become,  through  

the  influences  of  the  Holy  Spirit,  obedient  to  the  Gospel,  whereby  they  are  made  par-  5  j 

takers  of  all  the  blessings  which  proceed  from  the  atoning  blood  of  Christ.  '  ™ 

A  ^  ^®  ^ote  23. 

1  Peter,   an   Apostle  of  Jesus  Christ,   to  the   strangers  "scattered  «  John  7. 35. 
throughout  Pontus,  Galatia,  Cappadocia,  Asia,   and  Bithynia,   2 elect   wt.L^'^° 


39-2  THE  FIRST  EPISTLE  GENERAL  OF  PETER.       [Part  XV. 

^ihT'Epif  i.^.  ^according  to  the  foreknowledge  of  God  the  Father,  'through  sanctifi- 
ch.  2. 9.  cation  of  the  Spirit,  unto  obedience  and  ''sprinkling  of  the  blood  of 

c  2  Tliess.  2.  13.      J  /-<i      •    ^   i    e  ^  i  i  i    •     i-      ,  . 

d  Hei).  10. 22.  &   Jesus  Lhrist  1    grace  unto  you,  and  peace,  be  multiplied  ! 

12.  24.  

*2  Pet'.'i.  2."  §  ^* — chap.  i.  3-12. 

Jude  2.  The  Apostle  blesses  God  for  the  spiritual  birth  of  (he  Jews  and  Gentiles  to  a  hope  of  life 
after  death,  through  the  resurrection  of  Jesus  Christ,  that  they  might  partake  of  an 

inheritance  not  to  be  destroyed — In  the  hope  of  this  salvation  they  should  greatly  re- 

^  joice,  though  grieved  with  various  afflictions,  which  are  necessary  for  the  proving  of 

S  "'  their  faith,  the  trial  of  which  was  more  profitable  than  that  of  gold,  as  it  procures  for 

°  2  Cor.  1.  3.  them  everlasting  glory  and  praise  at  the  coming  of  Jesus  Christ,  in  whom,  though  not 

t',  q'  5'  seen,  they  greatly  rejoice  as  a  Saviour,  knowing  that  they  shall  receive  from  him  the  re- 

^  g    \'  I  ward  of  their  faith — the  salvation  of  their  souls  ;  which  salvation  the  prophets  predicted, 

c  John  3.  3  5.  diligently  searching  to  ascertain  the  period  of  time  and  people  referred  to  by  the  Spirit  of 

Jam.  1.  18.  God,  which  testified  beforehand  of  the  suiferings  of  Christ,  and  the  glories  and  blessintrs 

'',  ^r^'"'"  ^^:  '^?:  which  should  attend  them — To  whom  also  the  Holy  Spirit  revealed  that  it  was  not  to 

1  1  hess,  4.  14. 

ch.  3.  21.  themselves,  but  to  a  people  of  a  future  time,  that  they  ministered  the  things  now  declared 

e  ch.  5.  4.  to  the  world  by  the  apostles,  who  were  endowed  for  that  purpose  by  the  same  Holy 

/  Col.  1.  5.  Spirit,  which  mysteries  the  angels,  as  well  as  men,  desire  to  contemplate,  E.xod.  xxv.  20. 

\ Ox, form'.  ^Blessed  "be  the  God  and  Father  of  our  Lord  Jesus  Christ,  which 

g  John  10. 28,      'according  to  his  *abundant  mercy  'hath  begotten  us  again  unto  a 

'^Q  &  17   11    12     T 

is!  judei.  '    '  lively  hope  ''by  the  resurrection  of  Jesus  Christ  from  the  dead,  "*  to  an 

Vom"i-^' i-?'  inheritance  incorruptible,  and  undefiled,  'and  that  fadeth  not  away, 

2.  cJr.e.io".  ch.  •'^reserved  in  heaven  tfor  you,  ^who^are  kept  by  the  power  of  God 

t  2  Cor.  4. 17.  through  faith   unto   salvation  ready  to  be  revealed  in  the   last  time  : 

ch.  5. 10.  6  wherein  ''ye  greatly  rejoice,  though  now  'for  a  season,  (if  need  be,)  ^ye 

i  Jam.  1.3^12.  ^rc  iu  hcaviuess  through  manifold  temptations  ;  '''that  ^the  trial  of  your 

/t''i\'!^io  p  faith,  being  much  more  precious  than  of  gold  that  perisheth,  though 

66. 10.  Pro'v.  17.  'it  be  tried  with  fire,  '"might  be  found  unto  praise  and  honor  and  elorv 

o    T„    AQ    in 

z'ech.  13. 9."  at  the  appearing  of  Jesus  Christ — ^  whom  "having  not  seen,  ye  love  ; 

^R^mV?  10  ""^  whom,  though  now  ye  see  him  not,  yet  believing,  ye  rejoice  vv'ith 

1  Cor.  4. 5.'  joy  unspeakable  and  full   of  glory  ;  '^  receiving  ^the  end  of  your  faith, 

n  1  Join  4. 2o'.  c^^'^  the  salvatiou  of  your  souls.  ^°  Of  'which  salvation  the  prophets 

o^john2o. 29.  havo  iuquiied  and  searched  diligently,  who  prophesied  of  the  grace 

Heb.  11.'  1,27.  that  should  come  unto  you  :  ^^  searching  what,  or  what  manner  of  time 

p  Rom.  6.22.  '"tj^g  Spirit  of  Christ  which  was  in  them  did  signify,  when   it  testified 

'Dan.2. 44.  iiag.  bcforchaud  *the  sufferings  of  Christ,  and  the  glory  that  should  follow  : 

2.  7   "     '    "   '-^ 
Ma 


m^r3.''i7.'  ^^'  ^^  unto  'wiiom   it  was  revealed,  that  "not  unto   themselves,   but  unto 

2'pet.\'!'f9^'2o    ^^  they  did   minister  the  things,  which  are  now  reported  unto  you 

21-  by  them  tiiat  have  preached  the  Gospel  unto  you  witii  "the  Holy  Ghost 

Vpet.'i.2i.        sent  down  from  heaven  ;  '"which  things  the  angels  desire  to  look  into. 


s  Ps.  22.  6.  Is. 
53.  3,  <ltc.  Uan. 

9.  2G.  Luke  24.  §   3. — chup.  i.  13-21. 

Johni2.  41.  '  The  Apostle  calls  upon  them,  from  the  consideration   of  the  blessings  obtained  by  the 

Acts  26. 22,  23.  sufferings  of  Christ,  to  take  courage  under  all  their  trials,  supported  to  tlie  end  of  their 

S^^g  13  "^  ^  ^lyes  by  the  hope  of  eternal  life,  promised  them  at  the  day  of  the  revelation  of  Christ, 

«  Heb.  11. 13  39  avoiding  the  lusts  practised  by  them  in  their  unconverted  state,  and  imitating  the  holi- 

40.  ness  of  God,  who  has  called  them  to  be  liis  children,  as  it  is  written  by  Moses  (Lev. 

V  Acts  2.  4.  ^jj.   2    1  Pet.  V.  10.  ii.  2L  and  iii.  9.) — And   as  every  man  will  be  judged  according  to 

'rian.S.  13.  &12.  ''is  individual  works,  without  distinction  of  persons,  they  arc  admonished  to  pass  the 

5,  6.  Eph.  3. 10.  time  of  their  sojourning  on  earth  in  religious  fear,  and  so  much  the  more,  as  they  were 

delivered  from  the  hereditary  superstitions  and  traditions,  or  vicious  rites  of  worship, 

they  had  received  from  their  fatliers,  by  the  blood  of  Christ,  as  of  a  sin  offering,  without 

§  ^-  l)lemish,  ajipointcd  in  the  divine  purpose  before  the  foundation  of  the  world,  and  typified 

^E^ib'^e ^H ^^'  '^y  ^^^^  ^^S^'  sacrifice;  but  was  made  manifest  in  the  last,  or  the  Gospel  dispensation, 

Luice  21.34.  to  the  Gentiles  also  ;  who,  througli  faith  in  the  divine  mercy,  disi)layed  in  this  sacrifice 

Rom.  13.  13.  of  Cluist,  believe  in  God,  who  raised  him  from  the  dead,  and  exalted  him  to  celestial 

ch.  r^.'^,' .5.'8.'  glory,  that  their  faith  being  established  in  the  fulfilment  of  God's  promises,  their  hope 

*  Gr.  fcrfccthj.  of  eternal  glory  through  Christ  might  be  in  God. 

"/cm! ]."7.^°'  ^^  Wherefore  "gird  up  the  loins  of  your  mind,  ''be  sober,  and  hope 

2Thess.'j;7.  *to  tlic  cnd  for  the  grace  that  is  to  be  brought  unto  you  'at  the  reve- 

r/^Rom.  12. 2.  ch.  j^^.^^  ^^  j^^^^  Christ.  ^^  As  obcdicnt  children,  "not   fashioning  your- 


Sect.  XIII.]     THE  FIRST  EPISTLE  GENERAL  OF  PETER.  393 

selves  according  to  the  former  lusts  'in  your  ignorance  :  ^^  but  ^as  He  \^r^-^Jl-^X 
which  hath  called  you  is  holy,  so  be 
sation  ;  ^^'  because  it  is  "'written,  "  Be 


which  hath  called  you  is  holy,  so  be  ye  holy  in  all  manner  of  conver-  /Luke  1.74,75. 

~    ye  holy  ;  for  I  am  holy."   ^''' And    1 -jhess!  4. 3, 4, 


if  ye  call  on  the  Father,  ''who  without  respect  of  persons  judge,th  ac-    a'p^t.Vii.^''" 
cording  to  every  man's  work,  'pass  the  time  of  your  ^sojourning  here  in  ^^^^^-^^^'^j  *- 
fear :  ^^  forasmuch  as  ye  know  Hhat  ye  were  not  redeemed  with  cor-  ^  oou't.  10. 17. 
ruptible  things,  as  silver  and  gold,  from  your  vain   conversation  're-    Rom.a.n.' 
ceived  by  tradition  from  your  fathers;  ^^but  ""with  the  precious  blood  » ^cor  ^  1 

/.  i-i  ii'i  1         ■!  A        ciCi      1  Phil.  2.  12.  Heb. 

of  Christ,  "as  of  a  lamb  without  blemish  and  without  spot:  ■^"who    12.28. 
"verily  was    foreordained    before  the    foundation   of  the  world,  but  •'Heb?n.i3. ch. 
was   manifest  ^in  these  last  times  for  you,  ^^  who  by  him  do  believe  in  /j  ^^J;^  g  go.  & 
God ;  'that  raised  him  up  from  the  dead,  and  '"gave  him  glory  ;  that  ^^^^j^  ^o.  is. 
your  faith  and  hope  might  be  in  God.  ci'-  4. 3 

•'''='  m  Acts  20.  28. 

Eph.  1.7.  Heb. 

§  4.— chap.  i.  22,  to  the  end.  ^;  ^f'  i^-  ^''''■ 

The  Apostle  exhorts  those  wlio  have  their  hearts  purified  from  fleshly  lusts  by  believing  k  Ex.  12.  5.  Is. 

in  Christ  Jesus,  to  love  one  another,  not  in  deceitful  forms  and  expressions,  but  with  a  ^e.  l'cor."5.'7. ' 

pure  heart,  unmixed  with  carnal  passions,  as  brethren  born  again,  not  by  virtue  of  any  0  Rom.  3.  25.  & 

descent  from  human  parents,  but  by  a  divine  and  heavenly  principle,  the  doctrine  of  39^  ii~Col.'')." 

the  living-  God,  which  remains  for  ever.  26.  2  Tim.  1. 9, 

^^  Seeing  ye  "have  purified  your  souls  in  obeying  the  truth  through    Rev.  13.8. 
the  Spirit  unto  unfeigned  'love  of  the  brethren,  see  that  ye  love  one    1. 10!  iieb.  1. 2. 
another  with  a  pure  heart  fervently  ;  ^^  being  'born  again,  not  of  cor-  ,  Acts  2.  24. 
ruptible  seed,  but  of  incorruptible,  ''by  the  word  of  God,  which  liveth  »•  Matt.  28.  is. 
and  abideth  [for  ever].  ^^  *For, —  

"  All  'flesh  is  as  grass,  §  '*• 

And  all  the  glory  of  man  as  the  flower  of  grass.  "  Rom. ^12.%,  10. 

The  grass  withereth,  and  the  flower  [thereof]  falleth  away  :  itITVs^' 

^^But-^the  word  of  the  Lord  endureth  for  ever."  pb- 13.  ich. 

2,  17.  &  3.  o.  & 

^And  this  is  the  word  which  by  the  Gospel  is  preached  unto  you.  i/ohn  sf I's.^J' 

4. 7, 21. 

e    f~  1  ■■    -,    -I  r\  c  John  1.  13.  & 

§   5. — chap.  11.  1-10.  3.  5. 

The  Apostle  exhorts  them  to  lay  aside  all  the  evil  dispositions  of  their  former  nature,  "^/j^J]]^!}  9^' 

and,  as  infants  born  again  by  divine  grace,  earnestlj'  to  desire  the  unadulterated  milk  *  or  For  Vtat. 

of  the  Gospel,  that  their  regenerated  nature  may  be  nourished  to  maturity,  seeing  they  «  Ps.  103. 15.  la. 

have  already  tasted  the  goodness  and  excellency  of  the  Lord  in  their  second  or  spiritual  j"-  ^'^^q'  ^^' 

birth  (Ps.  xxxiv.  8.) — To  whom  coming,  by  faith,  as  to  a  living  Foundation-stone,  they  /  Ps.  102.  12,26. 

are  built  upon  him,  partaking  of  his  life,  so  as  to  make   a  spiritual   temple,  forming  a    J^-  '^^-  ^-  ^^^° 

company  of  priests  (Exod.  xix.  6.  Rev.  i.  6.),  appointed  to  offer  sacrifices  of  prayer  and  g  John  1.  1, 14. 

praise  through  Christ,  according  to  Isaiah  (xxviii.  16.),  who  has  declared  that  in  Sion  a  ^  ■'°''"  ^-  ^'  "^• 

chief  Corner-stone  should  be  laid,  chosen  and  honorable,  for  the  foundation  of  the  New 

Temple  of  God,  uniting  the  two  sides  of  the  building,  both  Jews  and  Gentiles,  in  one  §  5. 

Church  (Eph.  ii.  21.) — Those  who  believe  belong  to  this  building;  but  to  the  disobe-  a  Eph.  4.  22,25, 

dient  it  is  written  (Psalm  cxviii.  22.),  that  this  rejected  Foundation-stone  is  become  Heb^l2.^l.^iam. 

the  head  of  the  corner  of  God's  New  Temple,  and  a  stone  of  stumbling  to  those  who  ].  21.  &  5.  9. 

believe  not  in  Christ,  against  which  they  shall  fall,  and  be  broken,  as   predicted  by  j'^jfa^^^jg  3 

Isaiah  (viii.  14, 15.) — The  Apostle  describes  the  high  privileges  of  Christians,  by  the  titles  Mark  10. 15. 

formerly  given  to  the  Jewish  Church,  to  all  who  were  taken  into  covenant  with  God.  ^'^•^  ^u'^ 

^  Wherefore  "laying  aside  all  malice,  and  all  guile,  and  hypocrisies,  /jc,;,^-  2. 
and  envies,  and  all   evil-speakings,  ^  as ''new-born   babes,  desire  the    "e\4l-'i?v 

£      .'  -      ,  ^   ^  .  '^    '  ,  ,  „•/.  1  d  Ps.  34.  8.  Heb. 

sincere    milk  01   the  word,  that  ye  may  grow  thereby:  "*ii   so  be  ye    6.5. 
have  ''tasted  that  the  Lord  is  gracious.  *  To  whom  coming,  as  unto  a  %iatt.  21. 42. 
Living  Stone,  'disallowed  indeed  of  men,  but  chosen   of  God,  «»c? /'Eph.V2i,  22. 
precious,  ^  ye  -^also,  as  lively  stones,  *are  built  up  ^a  spiritual  house,  ''a  *  or,  he  ye  buut. 
holy  priesthood,  to  offer  up  'spiritual  sacrifices,  ^acceptable  to  God  by  f  i^f f,i.^6.\  66. 
Jesus  Christ.  ^  Wherefore  also  it  is  contained  in  the  ''Scripture, —  i  hos.^4.^2.  Mai. 

^    ,      ,  ,     ^  ,  1. 11'.  Rom!  12.1! 

"  Behold,  I  lay  in  Sion  H^b.  13. 15,  le. 

K        ^  •     c  r^  1  •  j  Phil.  4. 18.  ch.4. 

A  duel  Corner-stone,  elect,  precious :  11. 

And  he  that  believeth  on  Him  shall  not  be  confounded."  Kom.  9.33. 

VOL.  II.  50 


394 


THE  FIRST  EPISTLE  GENERAL  OF  PETER.       [Part  XV, 


f  Or,  an  honor. 
I  Ps.  118.  22. 

Matt.  21.  42. 

Acts  4.  11. 
m  Is.  8.  14. 

Luke  2.  34. 

Eom.  9.  33. 
n  1  Cor.  1.  23. 
0  Ex.  9.  1(3.  Rom. 

9.  22.  1  Thess. 

5.  9.  Jude  4. 
p  Deut.  10.  15. 

ch.  1.  2. 
g  Kx.  19.  5,  6. 

Rev.  1.6.  &  5.10. 
T  John  17.  19. 

1  Cor.  3.  17. 

2  Tim.  1.  9. 

X  Or,  a  purchased 
people. 

s  Deut.  4.  20.  &. 
7.  6.  &  14.  2.  & 
26.  18,  19.  Acts 
20.  28.  Eph.  1. 
14.  Tit.  2.  14. 

*  Or,  virtues. 

t  Acts  26.  18. 
Eph.  5.  8.  Col. 

1.  13.  1  Thess. 
5.  4,  5. 

n  Hos.  1.  9,  10.  &; 

2.  23.  Eom.  9. 
25. 


'  Unto  you  therefore  which  believe  he  is  tprecious :  but  unto  them 
which  be  disobedient,  ('the  Stone  which  the  builders  disallowed,  the 
same  is  made  the  head  of  the  corner,)  ^and  '"a  stone  of  stumbling, 
and  a  rock  of  offence :  "even  to  them  which  stumble  at  the  word, 
being  disobedient ;  "whereunto  also  they  were  appointed.  ^  But  ye  are 
^a  chosen  generation,  'a  royal  priesthood,  '^a  holy  nation,  ta  'peculiar 
people  ;  that  ye  should  show  forth  the  *  praises  of  Him  who  hath  called 
you  out  of  'darkness  into  his  marvellous  light ;  ^°  which  "in  time  past 
were  not  a  people,  but  are  now  the  people  of  God  ;  which  had  not 
obtained  mercy,  but  now  have  obtained  mercy. 


§  6. — chap.  ii.  11-17. 
The  Apostle,  in  allusion  to  the  Israelites  of  old  (Heb.  xi.  13.),  calls  on  them,  as  strangers 
and  pilgrims  (which  they  literally  were  in  Asia,  Pontus,  &c.),  having  no  inheritance  on 
earth,  to  seek  for  a  heavenly  country,  to  abstain  from  carnal  lusts,  which  bring  into 
captivity  or  destroy  the  soul,  living  in  such  a  manner  that  the  calumnies  of  their  ene- 
mies may  be  confuted  by  their  good  works — To  submit  to  every  human  constitution  of 
government  for  the  Lord's  sake,  that  they  may  put  to  silence  the  ignorance  of  those 
foolish  men,  who  asserted  that  their  religion  made  them  averse  from  subjection  to  kings 
and  magistrates — As  the  chosen  people  of  God,  the  Jews  boasted  of  being  freemen, 
governed  by  their  own  laws;  in  reference  to  which,  the  Apostle  calls  upon  them  to  be 
governed  inwardly  by  the  laws  of  their  religion,  but  not  to  use  their  liberty  as  a  cover- 
ing for  rebellion,  as  the  Jews  did,  but  as  the  servants  of  God. 

^^  Dearly  beloved,  I  beseech  you  "as  strangers  and  pilgrims,  'abstain 
from  fleshly  lusts,  "^which  war  against  the  soul  ;  ^-having  ''your  conver- 
sation honest  among  the  Gentiles  :  that,  *  whereas  they  speak  against 
you  as  evil-doers,  'they  may  by  your  good  works,  which  they  shall 
behold,  glorify  God  •'"in  the  day  of  visitation.  ^^  Submit  ^yourselves  to 
every  ordinance  of  man  for  the  Lord's  sake :  whether  it  be  to  the 
king,  as  supreme  ;  ^^  or  unto  governors,  as  unto  them  that  are  sent  by 
him  ''for  the  punishment  of  evil-doers,  and  'for  the  praise  of  them  that 
do  well ;  ^^  (for  so  is  the  will  of  God,  that -'with  well-doing  ye  may  put 
to  silence  the  ignorance  of  foolish  men:)  ^"^as^free,  and  not  fusing 
Ronri37i.*'Tit.  your  liberty  for  a  cloak  of  maliciousness,  but  as  'the  servants  of  God. 
i''  tHonor  all  men  :  "love  the  brotherhood  :  "fear  God  •  '— —  *'—  '■- — • 


§  (i- 

a  1  Chron.  29. 

15.    Ps.  39. 

12.  &  119.  19. 

Heb.  11.  13.  ch 

1.  17. 
b  Rom.  13.  14. 

Gal.  5.  16. 
c  Jam.  4.  1. 
d  Rom.  13.  17. 

2  Cor.  8.  91. 

Phil.  2.  1.5. 

Tit.  2.  8.  ch.  3. 

16. 
*-Or,  wherein, 
e  Matt.  5.  16. 
/  Luke  19.  41. 
g  Matt.  92.  21 


h  Rom.  13.  4. 
i  Rom.  13.  3. 
j  Tit.  2.8.  ver.l2. 
it  Gal.  5.  1,  13. 
f  Gr.  having. 
I  1  Cor.  7.  22. 
J  Or,  Esteem. 

Rom.  12.  10. 

Phil. 2.  3. 
TO  Heb.  13.  1 

1.22. 
n  Prov.  24.  21 

Matt.  22.  21. 

Rom.  13.  7. 


honor  the  king. 


ch. 


§  7. — chap.  ii.  18,  to  the  end. 
The  Apostle  exhorts  domestic  Slaves  and  Servants  to  obey  their  Masters  with  submission 
and  reverence,  even  the  severe  and  perverse,  not  suffering  their  obedience  to  depend 
upon  the  characters  of  those  they  serve — To  suffer  for  well-doing,  after  the  example 
of  Christ,  who  suffered  for  them  that  they  might  follow  in  his  footsteps — In  whom  was 
no  sin  (Isa.  liii.  G.) — Who  bore  the  punishment  due  to  sin,  that  he  might  deliver  man 
from  its  power. 

^^  Servants,  "be  subject  to  your  masters  with  all  fear  ;  not  only  to 
the  good  and  gentle,  but  also  to  the  froward.  ^''  For  this  ''is  *thank- 
worthy,  if  a  man  for  conscience  toward  God  endure  grief,  suffering 
wrongfully.  ^^  For  'what  glory  is  it,  if,  when  ye  be  buffeted  for  your 
faults,  ye  shall  take  it  patiently  ?  but  if,  when  ye  do  well,  and  suffer 
for  it,  ye  take  it  patiently,  this  is  tacceptable  with  God.  ^^  For  ''even 
hereunto  were  ye  called,  because  'Christ  also  suffered  tfor  us,  -^leaving 
us  an  example,  that  ye  should  follow  his  steps:  --who  °"did  no  sin, 
neither  was  guile  found  in  his  mouth  ;  ~^  who,  ''when  he  was  reviled, 
reviled  not  again  ;  when  he  suffered,  he  threatened  not ;  'but  *com- 
mitted  AmseZ/to  Him  that  judgeth  righteously  ;  ^^  who  ^ his  own  self 
bare  our  sins  in  his  own  body  ton  the  tree,  *that  we,  being  dead  to 
sins,  should  live  unto  righteousness ;  'by  whose  stripes  ye  were  healed. 
25For"'yc  were  as  sheep  going  astray;  but  are  now  returned  "unto 
the  Shepherd  and  Bishop  of  your  souls. 


Sect.  XIII.]     THE  FIRST  EPISTLE  GENERAL  OF  PETER.  395 

§  8. — chap.  iii.  1-7. 
St  Peter  proceeds  by  enforcing  on  them  the  higher  relative  duties — He  enjoins  Chris- 
tian wives  to  submit  to  their  husbands,  although  they  were  heathens,  that  they  may. 
gain  them  over  by  their  holy  conduct  to  the  love  and  practices  of  the  Gospel — To  secure 
their  husbands'  affection,  let  them  not  confine  their  adorning  to  their  outward  persons 
only,  but  rather  to  the  inner  or  hidden  soul,  after  the  example  of  Sara,  who  acknowl- 
edged her  subjection  to  Abraham,  by  calling  him  lord,  whose  daughters  they  are  as 
long  as  they  act  consistently  with  their  Christian  character — Christian  husbands  are 
commanded  to  conduct  themselves  towards  their  wives  as  becomes  those  who  have 
been  instructed  in  the  duties  of  the  Christian  religion.  §  8. 

^  Likewise,  "ye  wives,  be    in   subjection   to  your  own   husbands:  "  1  ^°'"- 3^- 34. 
that  if  any  obey  not  the  word,  'they  also  may  without  the  word  "be    3.  is. 'iit.'a.  5.' 
won  by  the  conversation  of  the  wives  ;  ^  while  ''they  behold  your  chaste  *  \^°^l'h  ^^' 
conversation  coupled  with  fear.  ^  Whose  'adorning,  let  it  not  be  that    1  cor.  9. 19-22. 
outward  adorning  of  plaiting  the  hair,  and  of  wearing  of  gold,  or  of  ^  '^^■~-  ^^" 
putting  on  of  apparel ;  ^but  let  it  he  ^the  hidden  man  of  the  heart,  in    Tit.  2.  bj&c. 
that  which  is  not  corruptible,  even  the  ornament  of  a  meek  and  quiet  •^Kom^2. 29.  &  7. 
spirit,  which  is  in  the  sight  of  God  of  great  price.  ^  For  after  this  man-    22. 2  cor.  4.  le. 
ner  in  the  old  time  the  iioly  women  also,  who  trusted  in  God,  adorned  f  Gr'^"/j;,^^g„ 
themselves,  being  in  subjection  unto  their  own  husbands  ;  ^  (even  as  a  icor.  7.3. 
Sara  obeyed  Abraham,  "calling  him  lord  ;)  whose  *daughters  ye  are,  as    -i^i^^' 
long  as  ye  do  well,  and  are  not  afraid  with  any  amazement.  » 1  cof- 12.23. 

.  .  "^  .  1  Thes3.  4.  4. 

'''  Likewise,  ''ye  husbands,  dwell  with  them  according  to  knowledge,  j  ggg  j^^  42.  s. 
giving  honor  unto  the  wife,  'as  unto  the  weaker  vessel,  and  as  being  ^^'^11'%^'^^' 
heirs  together  of  the  grace  of  life  ;  ^that  your  prayers  be  not  hindered. 


§  9.— chap.  iii.  8-17.  

The  Apostle,  in  conclusion,  exhorts  all,  married  or  unmarried,  to  Christian  unity,  com- 
passion, and  love,  returning  evil  and  reproaches  with  blessings — Acting  always  accord- 
ing to  the  dictates  of  their  conscience,  that  those  who  falsely  speak  against  them  as  §  9. 
evil-doers,  may  be  put  to  shame  by  their  good  behaviour  in  Christ — If  the  will  of  God  ^  Ron,,  jg.  16.  & 
appoint  them  sufferings,  it  is  better  to  suffer  for  doing  well,  than  for  doing  evil.  1^.  5.  Phil.  3. 

^Finally,  "be  ye  all  of  one  mind,  having  compassion   one  of  an-  *or,iovingto 
other,  *love  as  brethren,  ''be  pitiful,  be  courteous  ;  '^  not  "rendering  evil    Roi^layTd. 
for  evil,  or  railing  for  railing,  but  contrariwise  blessing:  knowing  that    Heb. is.i.ch.a. 
ye  are  thereunto  called,  ''that  ye  should  inherit  a  blessing.  6  coi.s.  12.  Eph. 

I'^For  "he  that  will  love  life,  and  see  good  days,  %o.'°22'.  Mat^'.s*" 

Let-'^him  refrain  his  tongue  from  evil,  39.  Rom.  12. 14, 

o  .     ^  17.  1  Cor.  4.  12. 

And  his  lips  that  they  speak  no  guile  :  1  Thess.  5. 15. 

^^  Let  him  ^eschew  evil,  and  do  good  :  ^  '^''"'  ^'  ^' 

^     .  6  Ps.  34.  12  &c. 

Let  ''him  seek  peace,  and  ensue  it.  /jam.  1.26. ch! 

^^  For  the  eyes  of  the  Lord  are  over  the  righteous,  14.V"'  ^'''' 

And  'his  ears  are  open  unto  their  prayers  :  g  ps.  37. 27. 13. 

But  the  face  of  the  Lord  is  tagainst  them  that  do  evil.  li.  '    " 

^^  And  ^  who  is  he  that  will  harm  you,  if  ye  be  followers  of  that  which    14. 19.  Heb.  12. 
is  good  ?  ^"^  But  *and  if  ye   suffer  for  righteousness'  sake,  happy  are  j  john  9. 31.  Jam. 
ye  !  and  'be  not  afraid  of  their  terror,  neither  be  troubled  ;  ^^  but  sanc- 


5.  16. 
t  Gr.  upon. 


tify  the  Lord  God  in  your  hearts.  j  Prov 


16.7. 
Tobit  12.  7. 
Rom.  8.  28. 


And  '"be  ready  always  to  give  an  answer  to  every  man  that  asketh 
you  a  reason  of  the  hope  that  is  in  you  with  meekness  and  tfear  ;  h  Matt.  5.10,  u. 
^^  having  "a  good  conscience,  "that,  whereas  they  speak  evil  of  you,  as    4. 14.'' Jam.  1. 
of  evil-doers,  they  may  be  ashamed   that  falsely  accuse   your  good  ^^j^J  g  j.^  jg 
conversation  in  Christ.  ^^  For  it  is  better,  if  the  will  of  God  be  so,  that    J"?'-  i-^s'John 
ye  suffer  for  well  doing,  than  for  evil  doing.  „  Ps.'ii9.46. 

Acts  4.  8.  Col. 

4.  6.  2  Tim.  2. 

§  10. — chap.  iii.  18,  to  the  end.  25. 

The  Apostle,  in  a  kind  of  digression,  that  their  sufferings  might  not  be  regarded  as  a  ^  °'''  ^^^^'^*- 
token  of  God's  displeasure,  encourages  them  with  the  consideration  of  the  sufferings      .p.    ^  „'    ,'  „ 

of  Christ,  who,  though  perfectly  righteous,  suffered  for  the  sins  of  others,  that  he  might  12. 


396  THE  FIRST  EPISTLE  GENERAL  OF  PETER.     [Part  XV. 

bring  man  to  God — He  was  put  to  death  in  his  human  nature,  but  was  made  alive 

again  by  the   Spirit  of  God ;    by  which  Spirit,  giving  spiritual  power  to  Noah,  he 

preached  to  those  spirits  which  were  now  shut  up  or  reserved,  as  it  were,  in  prison 

under  the  divine  justice,  to  receive  the  punishment  due  to  their  sins — The  long-sutt'er- 

ing  of  God  delayed  120  years,  to  see  if  they  would  repent  and  be  saved,  while  the  ark 

§  10.  was  preparing  (Gen.  vi.  3.),  when  the  family  of  Noah,  who  believed,  was  saved  by 

a  Rom.  5.  6.  water,  which  was  a  figure  of  the  salvation  of  the  family  of  Christ,  in  the  ark  of  the 

Heb.  a  26,  28.  Church,  by  the  waters  of  baptism,  by  which  they  are   admitted  into  a  new  state  of 

b  2  Cor  13  4  '^^^"g)  ^"^  saved  from  the  grave,  through  the  resurrection  of  Jesus  Christ ;  who  having 

c  Col.  ].  21  22.  gone  into  heaven,  angels  and  every  denomination  of  beings,  both  in  heaven  and  earth, 

d  Rom.  1.  4.  &.  8.       are  subjected  to  him,  that  he  may  bestow  salvation  on  all  who  believe  in  him. 

e  ch.  1.  12.  &  4.  ^^  ^o^  Christ  also  hath  "once  suffered  for  sins,  the  just  for  the  un- 

^-  just,  that  he  might  bring  us  to  God  :  ''being  put  to  death  'in  the  flesh, 

9.'&6i.  i.     '  but  '^quickened  by  the  Spirit ;  ^^by  which  also  he  went  and  ^preached 

^^Gen.  6.3,  5,  ^jj^q  ^j^g  spirits  ^iu  prisou  ;  ^"^  which  sometime  were  disobedient,  'when 

ft  Heb.  11.7.  once  the  long-suffering  of  God  waited  in  the  days  of  Noah,  while  ''the 

S8^2"p'%*5^'  ^^^  ^^^   ^  preparing, 'wherein  few  (that  is  eight)  souls  were  saved  by 

jEph.  5.26.  water.  ^^The^like  figure  whereunto  even  baptism  doth  also  now  save 

a  See  Note  24.  US,  *(not  the  putting  away  of ''the  filth  of  the  flesh,  'but  the  answer 

f  Rom.^io.  10.  ^^  ^  good  conscience  toward  God),  "'by  the  resurrection  of  Jesus  Christ: 

TO  ch.  1. 3.  22  ^j^Q  jg  gone  into  heaven,  and  "is  on  the  right  hand  of  God  ;  "angels 

"rowH^I'.  ^^'^  authorities  and  powers  being  made  subject  unto  him. 

Eph.'l.'20.'col.  

3.1.  Heb.  1.3.  ,  ,,          ,          •      1    ^ 

oSeeMatt.28.18.  §  U.-chap.  IV.  1-6. 

Rom.  8.  38.  Christ  having  suffered  a  painful  death  in  the  flesh  for  man,  the  Apostle  calls  upon  them 

Epl).  i.  21.  to  crucify  also  the  flesh,  for  they  that  have  mortified  the  flesh  have  ceased,  or  are  dead 

to  sin,  living  the  remainder  of  their  lives  not  according  to  its  lusts,  but  agreeably  to  the 

will  of  God — For  too  much  of  their  past  life  has  been  passed  in  the  shameful  abomin- 

°       ■  ations  and  vices   to  which  the   Gentiles  were   addicted,  who  are  now  astonished,  and 

a  ch.  3.  18.  calumniate  them  for  not  continuing  in  the  same  profusion  of  riot,  forgetting  they  are 

^(^l™   24^'Jol  accountable  to  him  who  will  judge  both  the  righteous  and  the  wicked — For  which 

^.  3,  5.  cause  the  Gospel  was  preached  to  the  Gentiles,  who  were  dead  in  trespasses  and  sins, 

e  Rom.  14.  7.  ch.  that  those  who  believed  miglit  be  judged  or  condemned  by  men  who  are  governed  by 

■    ■  the  flesh,  although  they  live  according  to  the  will  of  God  in  the  spirit. 

1- 1"^-  1  Forasmuch  then  "as  Christ   hath  suffered  for  us  in  the  flesh,  arm 

^Rom^eiii!  yourselves  likewise  with  the  same  mind,  (for  ''he  that  hath  suffered  in 

w'i.^is^"  the  flesh  hath  ceased  from  sin  ;)  ^  that  'he  no  longer  ''should  live  the 

/Ezek.  44. 6.  &  j-gst  of  his   time  in   the  flesh  to  the  lusts  of  men, 'but  to   the  will 

45.  9.  Acts  17.  . 

3o!  '          "  of  God.  ^  For  ^the  time  past  of  our  hfe   may  suffice   [us]    ^to  have 

^n^iTh^s's^.'^'  wrought  the  will  of  the  Gentiles,  when  we  walked  in  lasciviousness, 

5.  Tit.  3. 3.  ch.  lusts,  cxccss  of  wiuc,  revcUings,  banquetings,  and  abominable  idola- 

k  Acts  13. 45.  tries  :  '^  wherein  they  think  it  strange  that  ye  run  not  with  them  to  the 

&18. 6.  ch.3.  same  excess  of  riot,  ''speaking  evil  of  you :  ^  who  shall  give  account  to 

iActsio.  42.  &  Him  that  is  ready  'to  judge  the  quick  and   the  dead.  ^  For,  for  this 

10, 12. 1  cITr.  is!  cause  %as  the  Gospel  preached  also  to  them  that  are  dead,  that  they 

i!  jam.^5!^™"  ^'  might  be  judged  according  to  men  in  the  flesh,  but  live  according  to 

j  ch.  3. 19.  God  in  the  Spirit.  


§  12.  §  12. — chap.  iv.  7-11. 

a  Matt.  24. 13,  The  Apostle  comforts  them  with  the  assurance  that  the  power  of  their  bitter  persecutors 

14.  Rom.  13.  12.  would  soon  be   destroyed,  in  the  approaching  destruction  of  the  Jewish  people  and 

10.  25.  Jam.  5.  polit)',  and  admonishes  them,  that  they  may  be  saved  from  it  to  watchfulness  against  all 

if  h^2"\8^'^^"  impurity,  and  to  prayer;  having  fervent  love,  which  leads  to  bearing  or  blottmg  out 

b  Matt  26  41.  ^^^^  faults  of  each  other  ;  and  in  this  time  of  persecution  to  be  hospitable  one  to  another, 

Luke  21.  34.  not  regarding  the   inconvenience,  every  man  ministering    according  to  the  gifls  ot 

?3°'&^5^8*^  providence  and  grace  which  he  may  have  received  from  the  Lord — If  any  discourse  on 

e  Heb.  13. 1.  Col.  God's  word,  let  him  do  so  according  to  the  oracles  of  God — If  any  minister  to  the 

3. 14.  necessities  of  the  poor,  let  him  do  so  as  of  the  means  which  God  has  bestowed  on  him, 

^.^J^°^'}^'}^'  ffivinor  God  the  elory  throujrh  Jesus  Christ. 

1  Cor.  13.  7.  60                      b       J              s 

Jam.  5.20.  ''' BuT  "thc  cud  of  all  tilings  is  at  hand.  ''Be  ye  therefore  sober,  and 

*  Rom''l2  13  watch  unto  prayer.  ^  And  'above  all  things  have  fervent  charity  among 

Heb.  13.2.  yourselves;  for  ''charity  *shall  cover  ^Ac  multitude  of  sins.  ^  Use  'hos- 


Sect.  XIIL]     THE  FIRST  EPISTLE  GENERAL  OF  PETER.  397 

pitality  one  to  another,  ^without  grudging,    i"  As  ^every  man    hath  •^Ih^"^,-  ''f^^- 
received  the  gift,  even  so  minister  the  same  one  to  another,  ^as  good    ^j^^;;;"";;  i^. 
stewards  of  Hhe  manifold  grace  of  God.  ^^  If  ^any  man  speak,  let  him  ^itZ:C7.' 
speaJc  as  the  Oracles  of  God  ;  '^if  any  man  minister,  let  him  do  it  as  of  ^g^'^l'^W^tu^^ 
the  ability  which  God  giveth.    That  'God  in  all  things  may  be  glori-    12.^42^1  cor.  4. 
fied  through  Jesus  Christ ;  "'to  whom  be  praise  and  dominion  for  ever  ^  /cor.  12.4.' 

,  °.  Eph.4.  11 

and  ever !  Amen.  j  j^r.  23. 22. 

§  13.— chap.  iv.  12,  to  the  end.  Vi  CoJ^h^io! 

The  Apostle  cautions  the  Christians  not  to  be  surprised  at  the  calamities  and  persecutions  j  ^ph.  5.  20.  ch. 
coming  upon  them,  which  were  intended  as  the  trials  of  their  faith ;  but  rather  to    2.  5. 
rejoice,  as  by  them  they  are  made  partakers  of  the  sufferings  of  Christ,  that  they  may  m  ^1  Tim.  6^16. 
be  glorified  with  him — They  are  happy  who  arc  reproached  for  being  Christians,  for  the     j.  e.'     ' 
Divine  Spirit,  which  rested  on  Jesus,  rests  also  on  them  :  by  their  persecutors  Christ  is 
blasphemed,  but  by  tJieir  sufferings   he  is  honored— On  which  account  he  admonishes 
them  not  to  suffer  for  any  crime  of  their  own  (mentioning  those  to  which  the  unbeliev-  ^  J3 

ing  Jews  were  addicted),  which  brings  neither  glory  nor  reward— But  if  any  suffer  for  ^  ^  ^^^  ^  ^^ 
being  a  Christian,  let  him  not  be  ashamed,  however  ignominious  the  punishment,  but    ch.  1.  7. 
let  him  rather  glorify  the   Lord,  who  also  suffered  for  being  holy — The  time  is  now  b  Acts  5.  41. 
come  for  the  punishment  of  the  Jews  as  a  nation,  which  is  to  begin  at  the  house  of      ^^  ^  ^^ 
God  (John  xvi.  2.  Matt,  xxiii.  35.  Ezek.  ix.  G.) ;  and  if  it  begin  first  with  the  believing  "^g  Cor!  l!  7.  &  4. 
Jews,  what  fearful  destruction  will  come  upon  those  who  obeynot  the  Gospel !— And     ^°;,^j' g^'  '"' 
if  Christians  shall,  with  extreme  difficulty,  escape  from  the  judgment  of  God  on  Jeru-     g  Tim.  2.'l2.ch. 
salem,  how  shall  the  ungodly  and  sinners  hope  for  deliverance  ? — the  Apostle  enjoins    5.  1, 10.  Rev.  1. 
Gentiles  as  well  as  Jews,  who  suffer  for  righteousness'  sake,  to  commit  their  lives  to  ^'^^  ^^  ^ 
God  as  to  a  faithful  Creator,  who  will  regard  them  as  his  creatures  and  children,  giving  ^  ^^'^^^^  ^'  ^^ 
them  eternal  life,  if  they  continue  in  well-doing.  2  Cor.  12. 10. 

^^  Beloved,  think  it  not  strange  concerning  "the  fiery  trial  which  is   2T9,2o.  &3.' 
to  try  you,  as  though  some  strange  thing  happened   unto   you:  "^^ but  ^^^^  2^2. & 3. 
''rejoice,  inasmuch  as  'ye  are  partakers  of  Christ's  sufferings  ;  ''that,    le. 
when  his  glory  shall  be  revealed,  ye  may  be  glad  also  with  exceeding  ^  iThess.4. 11. 
joy.  ^^If  'ye  be  reproached  for  the  name  of  Christ,  happy  are  ye  !  for    1  Tim.  5. 13. 
the  Spirit  of  Glory  and  of  God  resteth  upon  you  :  ^n  their  part  he  is  J  f^^W  12.  Jer. 
evil  spoken  of,  but  on  your  part  he  is  glorified.  ^^But  ^let  none  of  you    f^^f'-g^'glVat 
suffer  as  a  murderer,  or  as  a  thief,  or  as  an  evil-doer,  ''or  as  a  busy-    3. 5. 
body  in  other  men's  matters:  ^''yet  if  any  man  suffer  as  a  Christian,  J'LuTei^'JI.'H. 
let  him  not  be  ashamed  ;  *but  let   him  glorify   God  on   this   behalf,  m  Prov.  11. 31. 
^■^  For  the  time  is  come  'that  judgment  must  begin   at  the  House  of  ^^p^^.^a^s^^'uke 
God:  and  'if  it  first  begin  at  us,  'what  shall  the  end  be  of  them  that   2.3. 46. 2 Tim.  1. 
obey  not  the  Gospel  of  God  !    '^  And  '"if  the  righteous  scarcely  be 
saved,  where  shall  the  ungodly  and  the  sinner   appear  !  ^^  Wherefore, 
let  them  that  suffer  according  to  the  will  of  God  "commit  the  keeping         §  14. 
of  their  souls  to  Him  in  well  doing,  as  unto  a  faithful  Creator.  a  Phiiemono. 

b  Lulie  24.  48. 

'  Acts  1.  8,  22.  & 

§  14. — chap.  V.  1-4.  5. 32.  &  10. 39. 

The  Apostle  exhorts  the  elders,  as  one  who  was  an  eyewitness  of  the  sufferings  of  Christ  ''jj^°'"i.^9.^'^'  ^^' 
(in  the  garden,  at  his  apprehension,  and  in  the   high  priest's  hall),  and  a  beholder  and   ^  j(,i,„21.  1.5, 16, 
partaker  of  the  glory  of  the  Transfiguration,  faithfully  to  feed  the  flock  of  Christ,  dis-     17.  Acts  20.  28. 
charging  the  office  of  bishops,  or  superintendents,  in  these  times  of  persecution,  not  by   *  Or,  as  much  as 
reason  of  importunity,  but  willingly;  not  for  the  sake  of  a  maintenance,  but  with  an  ^'"'^^"^g  ]7 
active  desire  to  promote  the  glory  of  God — Not  lording  it  over  the  flocks,  which  are  the  f  j  Tim.  3.  3,  8. 
heritage  of  God,  but  being  to  them  ensamples  of  humility  and  every  Christian  grace —     I'it-  l-  7. 
And  when  the  Chief  Shepherd  shall  appear,  to  whom  the  flocks  belong,  they  who  have  ^^f^f^on^o-'^ye 
discharged  their  duties  shall  receive  from  him  a  crown  of  glory.  1  cor.  3.  9.  ' 

'The   elders    which  are   among   you  I  exhort,  who  am  also  "an  ^ or,°oim^««^ 
elder,  and  ''a  witness  of  the  sufferings  of  Christ,  and  also  '^a  partaker  a  Ps.  33. 12.  & 
of  the  glory  that  shall  be  revealed:  -feed  ''the  flock  of  God  *which  is  ^  Vhu."  3. 17. 
among  you,   taking  the  oversight  thereof,  'not  by  constraint,  but  will-    f  ^iT^^  ^12^' 
ingly  ;  •'^not  for  filthy  lucre,  but  of  a  ready  mind  ;  ^neither  "'as  tbeing    Tit. 2. 7. 
lords  over  ''God's  heritage,  but  'being  ensamples   to  the  flock.  "*  And  {. " cor!^9."^. 
when  ^the  Chief  Shepherd  shall  appear,  ye  shall  receive  *"a  crown  of    2_|rim^.  4^.^8. 
glory  'that  fadeth  not  away.  i  ch.  1. 4. 

VOL.  II.  HH 


12. 


c 


398  THE  SECOND  EPISTLE  GENERAL  OF  PETER.     [Part  XV. 

§  15. — chap.  V.  5-11. 

The  Apostle  commands  those  who  hold  inferior  offices  in  the  Church  to  submit  to  the 

elders,  and  then  calls  on  them  all   indiscriminately  to  be  subject,  or  to  strive  and  serve 

each  other  in  the  relative  situation  in  which  they  stand,  to  be  clothed,  guarded,  and 

protected  by  humility — As  God  opposes   himself  to   the  proud,  they  should  humble 

themselves,  and  patiently  submit  to  his  dispensations  under  every  danger  and  affliction, 

castintr  all  their  anxiety  on  God,  who  interests   himself  for  them   (Ps.  Iv.  22.),  being 

§   15.  anxious  only  for  the  government  of  their  passions,  temperate,  and  always  watchful  over 

a  Rom.  12.  10.  themselves,  because  their  spiritual  adversary  is  going  about  in  this  time  of  their  trials 

Eplj-  5-  21.  and  calamities,  seeking  whom  he  may  swallow  down,  hoping  to  make  them  apostatize  ; 

.    '  ~\  f.  whom  they  must  stand  against,  steadfast  in  the  faith  of  the  Son  of  God,  knowing  that  it 

Is  57  15  &  66.       is  the  portion   of  Christ's  disciples  to  suffer  persecution  from  men  and  devils — The 

2.  Apostle  prays  to  God  to  strengthen  and  to  make  them  perfect  in  the  faith  of  Christ. 

tiT'j'^ 5^55  ^Likewise,  ye  younger,  submit  yourselves  unto  the  elder  :  yea,  "all 
m"  ^  6 'os'"' ^^'  of  you  be  subject  one  to  another,  and  be  clothed  with  humility  ;  for 
Lukeii~ii,22.  'God  resisteth  the  proud,  and  'giveth  grace  to  the  humble.  "^Humble 
13.' 5.  '  '    ^  '    "^yourselves   therefore  under   the  mighty  hand   of  God,  that  he  may 

/i;:jjke^2i.^34,36.  gxalt  you  in  due  time.  ^  Casting 'all  your  care  upon  Him;  for  He 
ch.4.7.'  '         careth  for  you.  ^Be  -^sober,  be  vigilant;  because  ""your  adversary,  the 

^^^hukJii^^i.  Devil,  as  a  roaring  lion,  walketh  about,  seeking  whom  he  may  devour  : 
Rev.  12. 12.  9  whoui  ''rcsist  stcadfast  in  the  faith,  'knowing  that  the  same  afflictions 
Jam.  4.  V.  '    '   are  accomplished  in  your  brethren  that  are  in  the  world. 

'iThes\*.'3.\  ^"^  But  the  God  of  all  grace, ^vho  hath  called  us  unto  his   eternal 

2 -^m.  3.  ia.  ch,  g]Q,.y  ijy  Christ  Jesus,  after  that  ye  have  suftered  *a  while,  'make  you 

j~ico'r.  1.9.        perfect,  "stablish,  strengthen,  settle  you.  ^^  To  "Him  be  glory  and  do- 

k  2  Cor. 4. 17.  ch.  niinion  for  ever  and  ever  !  Amen. 

1.6.    "  '         '  

I  Heb.  13.  21. 

J"''''  24.  ^  16.— chap.  V.  12,  to  the  end. 

m  2  Thess.  2.  17.  ,        ,  ,      ,  .     ^^    ■     ,     ,      c-i  /.i  o-i         a    « 

&  3.  3.  The  Apostle  informs  them  that  he  sends  this  Epistle  by  Silvanus  (the  same  as  feilas.  Acts 

n  ch.  4. 11.  Rev.       xv.  40.  and  xvi.  19.)  ,  he  writes  to  them  as  he  considers  briefly,  testifying  to  them  that 

^'  ^'  it  is  the  genuine  Gospel  of  Christ  which  has  been  preached— He  desires  them  to  salute 

each  other,  in  testimony  of  their  Christian  love,  and  concludes  with  his  apostolical 

benediction. 

12  Bv  "Silvanus,  a  faithful  brother  unto  you,  as  I  suppose,  I  have 
''written  briefly,  exhorting,  and  testifying  'that  this  is  the  true  grace  of 
God  wherein  ye  stand.  ^^  The  church  that  is  at  Babylon,  elected  to- 
gether with  you,  saluteth  you;  and  so  doth  ''Marcus  my  son.  ^'^ Greet 
'ye  one  another  with  a  kiss  of  charity.  ^Peace  be  with  you  all  that  are 
in  Christ  Jesus  !   [Amen.] 


§ 

16. 

a  2Coi 

-.  1.  19. 

i  Heb. 

13.  22. 

c  Acts  20.  24. 

1  Cor. 

15.  1. 

2  Pet. 

1.  12. 

d  Acts 

12.  12, 

25. 

e  Rom. 

16.  16. 

ICor. 

16.  20. 

2  Cor. 

13.  12. 

1  Thess.  5.  26. 

/Eph. 

6.23. 

[end  of  the  first  epistle  general  of  peter.] 


Section  XIV. — St.  Peter,  under  the  impression  of  approaching  Martyr- 
dom, writes  to  the  Jewish  and  Gentile  Christians,  dispersed  in  the  Coun- 
tries of  Pontus,  Galatia,  Cappadocia,  8{C.,  to  co)}frm  the  Doctrines 
and  Instructions  of  his  former  Letter,  to  caution  them  against  the  Errors 
of  the  false  Teachers,  by  reminding  them  of  the  Judgments  of  God  on 
Apostates,  and  to  encourage  them  under  Persecution,  by  the  Considera- 
tion of  the  happy  Dclivernnce  of  those  who  trusted  in  him,  and  the 
final  Dissolution  both  of  this  World  and  of  the  Jewish  Dispensation.^ 

THE    SECOND   EPISTLE   GENERAL   OF   PETER. 

SECT.  XIV.  §  l.—chap.  i.  1-11. 

V  ^66  The  Apostle's  address  and  benediction— He  is  commissioned  an  apostle  both  to  Jews  and 

J    P  4779  Gentiles,  by  Jesus  Christ,  who  has  endowed   the  apostles  with  divine  power  by  the 

'  Rom..  gifts  of  tlie  Holy  Spirit,  to  enable  them  to  bring  men  to  a  godly  life,  which  is  obtained 

"""  through  tlie  knowledge  of  Christ  Jesus  (John  xvii.  3.),  who  has  called  them  to  the 

§  1.  glory  "of  being  his  apostles,  and  infused  into  them  strengthening  energy  and  courage 

b  Fee  Note  25.  for  that  purpose,  committing  to  them  all  the  glorious  promises  of  the  Gospel,  that  man 

might  become  again  a  partaker  of  the  holy  and  immortal  nature,  having  escaped  the  cor- 


Sect.  XTV.]     THE  SECOND  EPISTLE  GENERAL  OF  PETER.  399 

ruption  of  the  world  through  lust— To  join  to  their  faith  true  fortitude  and  resolution 
of  mind  under  persecution,  with  increasing  knowledge  of  the  doctrines  of  Christ — And 
to  knowledge,  moderation  in  all  earthly  enjoyments,  patience  under  afflictions,  and 
piety  towards  God — And  to  piety,  love  of  their  Christian  brethren  ;  and  to  love  of  the 
brethren,  love  to  all  men,  not  excepting  their  enemies — If  these  things  abound  in  them, 
they  will  be  neither  inactive  nor  unfruitful  in  good  works — But  he  who  is  deficient  in 
good  works,  and  active  Christian  graces,  is  wilfully  blind,  shutting  his  eyes  against  the 
light,  assuming  a  forgetfulness  of  his  baptismal  vow  to  purify  himself  from  his  old  sins 

Seeing  that  this  is  the  case  with  many,  they  are  exhorted  more  earnestly  to  labor,  to 

make  sure  their  calling  and  election  by  the  Gospel,  to  be  the  sons  of  God  and  his 
Church,  by  doing  good  works  through  faith  ;  which  things  if  they  practise,  God  will 
support  them  by  his  grace,  and  minister  to  them  an  honorable  and  triumphant  entrance 
into  his  everlasting  kingdom. 

^  *SiMON    Peter,  a  servant   and    an   apostle  of    Jesus  Christ,   to  *^Jj'g^f'i4"- 
them  that  have   obtained  "Uke  precious   faith   with   us    through   the  ^  r^^.  i_  12. 
righteousness  tof  God  and  our  Saviour  Jesus  Christ !  ^  grace  ''and  peace    %p^'4%^^;t_ 
be  multiplied  unto  vou  through  the  knowledge  of  God,  and  of  Jesus    i-4. 

T         \  ,  t  Gr.  of  our  Ood 

our  Lord  I  andSamour 

^  According  as  his  divine  power  hath  given  unto  us  all  things  that  ^^^^J'^'^[  ^  5 
pertain  unto  life  and  godliness,  "through  the  knowledge  of  Him  ''that   25.  iPe't.  1.2. ' 
hath  called  us  tto  glory  and  virtue;  '^  (whereby  'are   given  unto  us  f'j'jj'^i^^^ 
exceeding  great  and   precious  promises  ;  that  by  these   ye  might  be  d  1  Thess.  2. 12. 
•'^partakers  of  the  Divine  Nature,  ""having  escaped  the  corruption  that    2.14.  of im." 9. 
is  in  the  world  through   lust;)  ^and  beside  this,  ''giving  all  diligence,    1 1*6'- 2- 9-  &3- 
add  to  your  faith  virtue  ;  and  to  virtue  'knowledge  ;  ''and   to  knowl-  j  OT,by. 
edge    temperance;    and    to   temperance    patience;  and    to   patience  !. ^ ^°J" 3* Jj 
godliness;  ''and  to  godliness  brotherly   kindness;  and ^ to  brotherly    ^'•''•''g-^^ 
kindness  charity.  ^  For  if  these  things  be  in  you,  and   abound,  they    uoimli.  2. 
make  you  that  ye  shall  neither  be  *barren  *nor  unfruitful  in  the  knowl-  j  '^^'fH'^'^' 
edge  of  our  Lord  Jesus  Christ ;  ^  but  he  that  lacketh  these  things  'is  ^  i  pet.  3. 7. 
blind,  and  cannot  see  afar  off,  and  hath  forgotten  that  he  was  '"purged  •'j^^',;^^;^!!'  ,0 
from  his  old  sins.  ^^  Wherefore  the  ratiier,  brethren,  give  diligence  "to    &5.  is.  i  John 
make  your  calling  and  election  sure  :  for  if  ye  do  these  things,  °ye  shall  *  Q,_'iaie. 
never  fall.  ^^  For  so  an  entrance  shall  be  ministered  unto  you  abun-  t  Joiinin.2. 
dantly  into  the  everlasting  kingdom*^  of  our  Lord  and   Saviour  Jesus  /i'.iohn2.9, 11. 

Christ.  m  Eph.  5.  26. 

Hel).  9.  14. 

1  John  1.  7. 

§  2.— chap.  i.  12,  to  the  end.  n  i  John  3. 19. 

As  the  practice  of  Christian   virtues  through  faith  is  the  only  way  by  which  they  can  "■     '    . 

enter  into  Christ's  kingdom,  St.  Peter  declares  that  he  thinks  it  suitable  to  his  apostle- 
ship,  as  long  as  he  is  in  the  body,  to  remind  them  of  these  truths,  in  virhich  they  are 
already  established,  and  to  stir  them  up  to  the  practice  of  them;  and  knowing  that  his 

death  is  soon  to  take  place  (John  xxi.  18, 19.),  he  endeavours,  by  thus  writing  to  them,         

to  enable  them  to  have  tliese  things,  after  his  going  out  of  the  body,  always  in  their 
remembrance — For  they  did  not  publish  cunningly-devised  fables,  after  the  manner  of 
the  heathen,  concerning  the  appearance  of  their  gods  on  earth  in  the  human  form,  when 
they  made  known  to  them  the  power  and  the  appearance  of  Jesus  Christ ;  whose 
majesty  he  himself,  with  James  and  John,  witnessed  in  the  Holy  Mount,  when  God, 
from  his  magnificent  glory,  declared  him  to  be  his  Son  ;  which  voice,  and  the  Trans- 
figuration of  his  person,  confirmed  the  prophecies  of  the  Old  Testament  concerning 
Christ,  to  which  they  are  to  pay  attention,  as  the  light  that  guided  mankind,  dui'ing 
their  state  of  spiritual  ignorance,  till  the  day  of  the  Gospel  should  dawn,  and  the  morn- 
ing-star of  righteousness  arise  in  their  souls — Knowing  that  no  prophecy  is  of  private 
impulse  or  invention  ;  for  prophecy  was  not  brought  of  old  to  the  minds  of  those  that  §  2. 

uttered  it  by  the  will  of  man  ;  but  holy  men  of  God  declared  the  purposes  of  his  will  a  Rom.  1.").  14, 1.5. 
as  they  were  borne  on  or  inspired  by  the  Holy  Ghost.  f''i''l''i  ''o'oi''' 

^^  Wherefore  ''I  will  not  be  negliffent  to  put  vou  alwavs  in  remem-    Ju^eo. 

.  00  1.-  ^  ^  .        b  I  Pet.  .5.  12. 

brance  of  these  things,  'though  ye  know  them,  and  be  established  in    ri,.  3. 17." 
the  present  truth.  ^-^  Yea,  I  think   it  meet,  'as  long  as  I  am  in   this  escor.s.  1,4. 
tabernacle,  ''to  stir  you  up  by  putting  you  in  remembrance  ;  ^^  knowing  «  see  ceut.  4. 
'that  shortly  I  must  put  off  this  my  tabernacle,  even  as  -^our  Lord  Je-    iTfm.t.e!"  ^^" 
sus  Christ  hath  showed  me.  ^^  Moreover  I  will  endeavour  that  ye  may  /John 21. is,  19. 


400  THE  SECOND  EPISTLE  GENERAL  OF  PETER.     [Part  XV. 

^u^iT^cIr  2  ^^  always  able  after  my  decease  to  have  these  things  in  remembrance. 

17.  &4. 2.  16  YoY  we  have  not  followed  ^cunningly-devised  fables,  when  we  made 
Mark'g.^'x  johi.  known  unto  you  the  power  and  coming  of  our  Lord  Jesus  Christ,  but 
i'.  &'4!i'4.''"^'    ''were  eyewitnesses  of  his*^  Majesty.    ^^  For  he  received  from  God  the 

d  See  Note  27.     Father  houor  and  glory,  when  there  came  such  a  Voice  to  him  from 

'n^l'M^l'i^    the  Excellent  Glory,  "  This  Us  my  beloved  Son,  in  whom  I  am  well 

Luk^s.'sa  &:9.  pleased."  ^^  And  this  Voice  which  came  from  heaven  we  heard,  when 

35.  we  were  with  him  in  ^the  Holy  Mount :  ^^  we  have  also  a  more  sure 

■'josh.  s^'is!  "     word  of  prophecy;  whereunto  ye  do  well  that  ye  take  heed,  as  unto 

Matt.  17.  c.        kg^  \\crht  that  shiucth  in   a  dark   place,  until   the  day  dawn,  and  'the 

k  Ps.  119.  lOo.  ,  .         .  on  1  1 

John  5. 35.         day-star  arise  m  your  hearts  :  ''"  knowing  this  first,  that  '"no  prophecy 

^22.'^i6.~see'  ^     of  the  Scripturc  is  of  any  private^  interpretation.  ^^  For  "the  prophecy 

2  Cor.  4. 4, 6.      came  not  *in  old  time  by  the  will  of  man  ;  "but  holy  men  of  God  spake 

m  Rom.  12. 6.  ,  i  i  i         tt     i       /-( i 

e  See  Note  28.     ^s  they  Were  moved  by  the  Holy  Ghost. 

n  2  Tim.  3.  16.  

*  Or,  at  any  time.  §  ^.—chap.  ii.  1-9,  and  part  ofver.  10. 

0  2  Sam.  23.  2.      The  Apostle  foretells,  that  as  there  were  false  prophets  among  the  Jews  who  perverteu 
Acts  1.  16.  &  3.       many,  denying  God,  who  had  redeemed  them  from  the  bondage  of  Egypt,  so  there  shall 

18.  be  false  teachers  in  the  Christian  Church,  who  will  covertly  introduce  their  heresies  of 
destruction,  denying  the  Lord  who  had  bought  them  from  the  bondage  of  sin  and  death 

with  his  blood  (Exod.  xv.  16.  Deut.  xxxii.  6.),  bringing  on  themselves  destruction — 

They  will  be  followed  by  many,  who  by  their  vicious  lives  will  cause  the  Gospel  to  be 
blasphemed,  making  a  merchandise  of  souls,  whose  punishment,  denounced  from  the 
beginning  against  sin,  lingers  not,  but  will  soon  overtake  them — For  God  spared  not 
the  angels  who  sinned,  but  cast  them  down  to  hell,  confining  them,  till  the  day  of  judg- 
ment, in  a  place  of  wretchedness  and  darkness,  from  which  they  could  not  escape;  and 
§  3.  spared  not  the  old  world,  nor  the   cities  of  Sodom   and  Gomorrah,  but  made  them  an 

a  Deut  13  1  example  of  the  punishment  to  be  inflicted  on  the   ungodly  at  the  last  day — From  the 

b  Matt.  24. 11.  miraculous  deliverance  of  Noah  and  Lot,  the  Apostle  proves  that  God  would  as  surely 

Acts  20.  30.  deliver  from  trials  and  dano-ers  those  who  trust  in  Him,  and  are  his  faithful  servants, 

JCorliiy 

1  Tim.  4.1.  as  He  would  destroy  with  an  everlasting  destruction  the  false  teachers  and  the  dis- 

2  Tim.  3.  1,  5.  obedient. 

1  Jolin  4.  1. 

•'"''e  i^-  1  But  "there  were   false  prophets  also  among  the  people,  even  as 

rf  ] "(or. fi. 20.  Hhere  shall  be  false  teachers  among  you,  who   privily  shall  bring  in 

w.' Heb!"io^29;  d^rn'i^ble  heresies,  even 'denying  the  Lord '^that  bought  them, 'and 

1  Pet.  1. 18.  bring   upon   themselves   swift  destruction  :    ^  and   many   shall    follow 

e  Piiii.  3. 19.  their  *pernicious  ways,  (by  reason  of  whom  the  way  of  truth  shall  be 

*  Or,  lascivious  gyjj  gpokeu  of ;)  ^  and  -^throuwh  covetousness  shall  they  with  feigned 

lEaris,  iis  some  I  '/  S  _  c  i 

copies  read.  words  ^inakc  merchandise  of  you  :  ''whose  judgment  now  of  a  long 

^2^°o".'  li'  17,'  time  lingereth  not,  and  their  damnation  slumbereth  not.  '*  For  if  God 

Ti't'i^iT'*''^'  spared  not  Hhe  angels  ^that  sinned,  but  ^^ cast  them  down  to  hell,  and 

g  2  Cor.  3. 17.  delivered  them  into  chains  of  darkness,  to  be  reserved  unto  judgment ; 

/Deut^'i^  35  ^and  spared  not  the  old  world,  but  saved  'Noah  the  eighth  j;e?-so7i,  ""a 

Jii(ie4, 15.  preacher  of  righteousness,  "bringing  in  the  flood  upon  the  world  of  the 

liohi.  18.  Jude  m^gQ^iy  .  6  fj,^(j  "turning  the  cities  of  Sodom  and  Gomorrha  into  ashes 

^^V'',"  ^:,^o'  condemned  them  with  an  overthrow,  ^'making  them  an  ensample  unto 

J  John  ..».  o.  -'  cj  1 

k  Lui<e  8. 31.       those  that  after  should  live  ungodly  ; '  and  'delivered  just  Lot,  vexed 

z  Gen.~7.'f'7'23.  ^^^^  the  filthy  conversation   of  the  wicked,^  (for  'that  righteous  man, 

"^''•^VI^        dwelling  among  them,  "in  seeing  and  hearing  vexed  his  righteous  soul 

1  Pet.  3.  20.  O  o  ■  o  o  ~ 

TO  iPet.3. 19.  from  day  to  day  with  their  unlawful  deeds  ;)  ^  [then]  the  'Lord  know- 

n  ch.  3. 6.  eth  how  to  deliver  the  godly  out  of  temptations,  and  to  reserve  the 

"neu".' 29.' 23.'  uiijust  uuto  thc  day  of  judgment  to  be  punished  ;  ^"  but  chiefly  "them 

■'!!!''' ^' or-  ,n  that  walk  after  the  flesh  in  the  lust  of  uncleanness,  and  despise  tgov 

■p  Num.  26.  10.  ^  1  o 

q  Gen.  19. 16.      crnmcnt.  

r  Wisd.  19.  17. 

^58.'  Ez!i'k!^9.'4  §  A.— chap.  ii.  paH  ofver.  10,  and  11-16. 

t  Ps.  34.  17, 19.      The  Apostle  describes  the  character  of  the  false  teachers,  who,  like  brute  beasts,  followinff 

T  4  7  ft  in        ^^'^  instinct  of  their  animal  nature,  made  to  be  taken  and  destroyed  on  account  of  their 

Ifi.        '   '   '     >       destructiveness,  blaspheming  what  they  do  not  understand,  shall  perish  in  their  own 

t  Or,  dominion.  corrupt  doctrines  and  practices — They  make  an  open  display  of  their  vices — They  are 


Sect.  XIV.]     THE  SECOND  EPISTLE  GENERAL  OF  PETER.  401 

cuilty  of  sensuality  at  their  love-feasts — They  beguile  souls  not  established  in  the  faith, 
with  the  idea  that  the  Lord's  Supper  was  instituted  to  promote  carnal  love,  and  are 
expert  in  all  the  arts  of  seduction  and  fraud — Following  in  the  way  of  Balaam,  who 
(Numb.  xxxi.  16.  Rev.  ii.  14.)  acted  contrary  to  his  knowledge  and  conscience,  that  he 
"inight  obtain  the  promised  hire  of  unrighteousness.  §  4. 

^'^  PREsUiMPTUous  "are  they  self-willed,  they  are  not  afraid  to  speak  ^J^J^J 
evil  of  dio-nities  ;  ^^  whereas  ''angels,  which  are  greater  in  power  and  *  some  read, 
mio'ht,  bring  not    railing  accusation  *against  them  before  the   Lord,    feives!'''^ 
^~  But  these  (as  'natural  brute  beasts,  made  to  be  taken  and  destroyed)  <^^^^- 12. 3.  Jude 
speak  evil  of  the  things  that  they  understand  not ;  and   shall  utterly  4  yu\.  3. 19. 
perish  in  their  own  corruption  :  ^^  and  ''shall  receive  the  reward  of  un-  e  see  Rom.  13. 
righteousness.     As  they  that  count  it  pleasure  'to  riot  in  the  day  time,  yjudei2. 
(^spots   they  are  and  blemishes !)  sporting  themselves  with  their  own  g\  cor.  11. 20, 
deceivings  while  ^they  feast  with  you  ;  ^'^  having  eyes  full  of  tadultery,  ^  g',.  anadvi. 
and  that  cannot  cease  from  sin;  beguiling  unstable  souls:  ''a  heart  j^^^l^^^ 
they  have  exercised  with  covetous  practices  :  cursed  children  !  ^^  which  ^  nu„.  ^2. 5, 7, 
have  forsaken  the  right  way,  and  are  gone  astray,  following  the  way   f};  23, 28.  Jude 
of 'Balaam  the  son  of  Bosor,  who  loved  the  wages  of  unrighteousness  ; 
it^  but  was  rebuked  for  his  iniquity — the  dumb  ass  speaking  with  man's 
voice  forbad  the  madness  of  the  prophet. 


§  5. — chap.  ii.  17,  to  the  end. 
The  Apostle  compares  the  false  teachers  to  wells  without  water,  to  clouds  which  promise 
rain  but,  ending  in  a  tempest,  destroy  instead  of  fulfilling  the  expectations  of  man,  who, 
by  permitting  all  kinds  of  lasciviousness,  allure  those  to  become  their  disciples,  who 
nad  separated  themselves  from  the  heathens — They  promised  the  liberty  of  gratifying 
their  lusts  without  restraint,  while  their  own  conduct  proved  them  the  slaves  of  cor- 
ruption— For  he  who  is  overcome  by  his  lusts  is  by  them  enslaved — To  those  who  have 
been  converted  bj'  the  knowledge  of  the  Gospel  from  the  idolatry  and  lasciviousness  of 
the  heathen  world,  and  are  again  entangled  with  them,  their  latter  pollutions  will  be 
more  fatal  than  the  first ;  for  they  have  sinned  against  greater  spiritual  light  and 
privileges.  §  5. 

^"^  These  "are  wells  without  water,  clouds  that  are  carried  with  a  «  Ju^e  12, 13. 
tempest ;  to  whom  the  mist  of  darkness  is  reserved  for  ever.  ^^  For  j  jude  le. 
when  Hhey  speak  great  swelling  words  of  vanity,  they  allure  through  ''j'^4%e/2o'^''" 
the  lusts   of  the  flesh,   through  much  wantonness,   those  that  ''were  *or, /or  a /;«?«, 
*clean  escaped  from  them  who   live  in  error  :  ^^  while  they  promise    so'mVread!  *^ 
them  "^liberty,  they  themselves  are  'the  servants   of  corruption  ;  for  of  d  ga.  5. 13. 
whom  a  man  is  overcome,  of  the  same  is  he  brought  in  bondage.  -'^  For  ^  john 8.34. 
■'if  after  they  ^have  escaped  the  pollutions  of  the  world '' through  the    Rom-e.  le. 
knowledge  of  the  Lord  and  Saviour  Jesus  Christ,  they  are  again  en-    luL  iLbe. ' 
tangled  therein,  and  overcome,  the  latter  end  is  worse  with  them  than    ^w%&,'<^?' 
the  beginning.  ^^  For  Ht  had  been  better  for  them  not  to  have  known  g  ch.  1. 4.  ver. 
the  way  of  righteousness,  than,  after  they  have  known  it,  to  turn  from  ^  cii.  1.2. 
the  holy  commandment  delivered  unto  them.  ^-But  it  is  happened  i  Luke  12. 47, 48 
unto  them  according  to  the  true  ^proverb,  "  The  dog  has  turned  to  his    22.     '    ' 
own  vomit  again  ;  "  and,  "  The  sow  that  was  washed,  to  her  wallowing  jPr°^'-26. 11. 
in  the  mire."  

§  6. — chap.  iii.  1-7. 
The  Apostle  shows  that  his  design  in  writing  his  two  Epistles  was  to  remind  them  of  the 
predictions  of  the  ancient  Prophets  (Dan.  xii.  2.),  and  of  the  doctrines  and  instructions 
of  the  apostles  founded  on  them,  knowing  that  the  Prophets  foretold  the  appearance 
of  false  teachers,  who  should  deny  the  coming  of  Christ  to  judge  the  world  (Jer.  xvii. 
15.  Ezek.  xii.  22-27.  Jude  14,  15.  Dan.  xii.  2.),  wilfully  ignorant  that  the  firmament,  or 
atmosphere,  and  the  earth,  were  formed  by  the  word  of  God  out  of  water  ;  by  means  of 
which,  owing  to  the  wickedness  of  man,  it  had  been  already  destroyed — That  the  present 
earth  and  its  atmosphere,  which  exist  by  the  same  means,  are  liable  to  the  same  destruc- 
tion from  the  same  cause  ;  but  they  are  treasured  up,  and  preserved  from  a  deluge  of 
water,  that  they  may  be  consumed  by  a  deluge  of  fire,  at  the  day  of  retribution  and 
judgment. 

VOL.    II.  51  HH* 


402 


THE  SECOND  EPISTLE  GENERAL  OF  PETER.      [Part  XV. 


§  6. 

a  ch.  1.  13. 
b  Jude  17. 
c  1  Tim.  4.  1. 

2  Tim.  3.1. 

Jude  18. 
d  ch   2.  10. 

e  Is.  5.  19.  Jer. 

17.  ]5  Ezek.  12. 

22,  27.  Mutt.  24. 

48.  Luke  13.  45. 
/Gen.  1.  fi,  9. 

Ps.  33.  6.  Heb. 

11.3. 

*  Gr.  consisting. 

g  Ps.  •?A.  2  & 
136.  6.  Col.  1. 
17. 

h  Gen.  7.  11,21, 
22,  23.  ch.  2.  5. 

i  ver.  10. 

j  Matt.  25.  41. 
2  Thess.  1.  8. 


^  This  Second  Epistle,  beloved,  I  now  write  unto  you  ;  in  both 
which  "I  stir  up  your  pure  minds  by  way  of  remembrance :  ^  that  ye 
may  be  mindful  of  the  words  which  were  spoken  before  by  the  Holy 
Prophets,  'and  of  the  commandment  of  us  the  Apostles  of  the  Lord 
and  Saviour :  ^  knowing  ^this  first,  that  there  shall  come  in  the  last 
day's  scofters,  ''walking  after  their  own  lusts,  '^  and  saying,  'Where  is 
the  promise  of  his  coming  ?  for  since  the  fathers  fell  asleep,  all  things 
continue  as  they  were  from  the  beginning  of  the  creation. 

^  For  this  they  willingly  are  ignorant  of,  that, -^by  the  word  of  God, 
the  heavens  were  of  old,  and  the  earth  ^standing  °'out  of  the  water 
and  in  the  water ;  ^  whereby '^  the  world  that  then  was,  being  over- 
flowed with  water,  perished  :  '''  but  'the  heavens  and  the  earth,  which 
are  now,  by  the  same  word  are  kept  in  store,  reserved  unto^fire  against 
the  day  of  judgment  and  perdition  of  ungodly  men. 


§  7. 

a  Ps.  90.  4. 

b  Hah.  2.  3.  Heb. 
10.  37. 

c  Is.  30.  18. 
1  Pet.  3.  20. 
ver.  15. 

d  Ezek.  18.  23, 

32.  &33.  11. 
e  Rom.  2.  4. 

1  Tim.  2.  4. 
/  Matt.  24.  43. 

Luke  12.  39. 

1  Thess.  5.  2. 

Rev.  3.  3.  &  16. 

15. 
g  Ps.  102.  96.  Is. 

51.  G.  Matt.  9<i. 

35.  Mark  13.  31. 

Rom.  8.  20. 

Heb.  1.  II.  Rev. 

20.  II.  &21.  1. 
A  1  Pet.  1.  1.5. 
i  1  Cor.  1.7.  Tit. 

1.13. 
*  Or,  hasting  the 

coming. 
j  Ps.  50.  3.  Is.  34. 

4. 
k  Mic.  1.  4.  ver. 

10. 
I  Is.  65.  17.  &  66. 

22.  Rev.  21.  1, 

27. 


§  7, — chap.  iii.  8-13. 
The  Apostle  exhorts  the  Christian  brethren  not  to  be  deceived  by  the  scoffers,  who 
inferred  from  God's  delay  that  he  wanted  the  power  or  the  inclination  to  fulfil  his 
promises — but  to  remember  that  no  finite  duration  bears  any  proportion  to  the  eternity 
of  God ; — that  no  period  of  time  can  change  his  purposes  (Psalm  xc.  4.) — That  the 
coming  of  the  Lord  is  not  delayed  for  the  reason  assigned  by  these  teachers  ;  but 
from  his  long-suffering,  and  unwillingness  that  any  should  perish — The  day  of  the 
Lord,  however  delayed,  will  surely  and  suddenly  come,  and  will  break  in  upon  men 
as  a  thief  in  the  night  (Matt.  xxiv.  43.),  when  the  whole  atmosphere,  with  its  vapors, 
shall  pass  away  by  the  application  of  fire,  with  tremendous  noise  and  explosions,  and 
the  elements  of  which  they  are  composed  being  ignited  and  separated,  the  whole 
material  fabric,  with  all  its  works  of  nature  and  art,  shall  be  utterly  burned— Seeing^ 
that  all  earthly  things  shall  be  dissolved,  they  have  the  most  powerful  incentives  to 
holiness  of  life,  and  piety  towards  God  ;  earnestly  desiring,  instead  of  fearing,  the 
coming  of  the  day  of  God,  when  this  mundane  system  shall  be  melted;  for  they, 
according  to  the  promise  God  made  to  Abraham  and  to  his  spiritual  seed  (Rom.  iv. 
13-16.  Isa,  Ixv.  17-23.  and  Ixvi.  22.)  are  to  look  for  new  heavens  and  a  new  eartli 
(Rev.  XX.  11.  and  xxi.  1.),  the  endless  abode  of  blessed  spirits. 

^  But,  beloved,  be  not  ignorant  of  this  one  thing,  that  one  day  is 
with  the  Lord  as  a  thousand  years,  and  "a  thousand  years  as  one  day. 
9  The  'Lord  is  not  slack  concerning  his  promise,  as  some  men  count 
slackness ;  but  'is  long-suffering  to  us-ward,  ''not  willing  that  any 
should  perish,  but 'that" all  should  come  to  repentance.  ^^  But -^the  day 
of  the  Lord  will  come  as  a  thief  [in  the  night]  ;  in  the  which  ^the 
heavens  shall  pass  away  with  a  great  noise,  and  the  elements  shall 
melt  with  fervent  heat ;  the  earth  also  and  the  works  that  are  therein 
shall  be  burned  up. 

^1  Seeing  then  that  all  these  things  shall  be  dissolved,  what  manner 
of  persons  ought  ye  to  be  ^in  alf  holy  conversation  and  godliness  ! 
^~  looking  'for  and  *hasting  unto  the  coming  of  the  day  of  God,  wherein 
the  heavens  being  on  fire  shall 'be  dissolved,  and  the  elements  shall 
*melt  with  fervent  heat.  ^^  Nevertheless  we,  according  to  his  promise, 
look  for  'new  heavens  and  a  new  earth,  wherein  dwelleth  righteousness. 


§  8. — chap.  iii.  14,  to  the  end. 
As  all  Christians  are  promised  the  inheritance  of  the  everlasting  Canaan,  the  now 
heavens  and  the  new  earth  (Luke  xx.  3.").),  the  Apostle  admonishes  them  earnestly  to 
endeavour  to  be  found  of  Christ,  the  Judge  of  quick  and  dead,  holy,  innocent,  and 
useful  in  their  lives,  and  at  peace  with  him— They  are  to  consider  the  delay  of  his 
coming  as  a  proof  of  his  design  tliat  all  men  should  be  saved;  as  Paul,  by  divine 
inspiration,  has  written  to  them  (Ephes.  ii.  3-5.  Coloss.  i.  21.  1  Thess.  iii.  13.  iv.  14- 
18.  2  Thess.  i.  7-10.  Titus  ii.  13.)- Resurrection  of  the  dead  (1  Cor.  xv.  22.  Phil.  in. 
20,21.)— Burning  of  the  earth  (2  Thess.  i.  8.)— Heavenly  country,  abode  of  the 
righteous  (1  Thess.  iv.  17.  Heb.  iv.  9.  and  xii.  14,  18,  24.)— General  Judgment  (Rom. 
xi'v.  10.),  among  which  things  some  are  difficult  of  comprehension  to  man,  which  the 
unlearned  and  unestablished^in  the  faith  distort,  with  other  portions   of  Scripture,  to 


Sect.  XV.]  THE  GENERAL  EPISTLE  OF  J  UDE.  403 

thpir  own  destruction — corrupting  the  morals  of  men — But  they,  having  been  fore- 
warned by  the  apostles  and  prophets  of  these  erroneous  doctrines,  are  to  be  on  their 
guard  against  them,  daily  increasing  in  the  knowledge  of  the  doctrines  of  Jesus 
Christ,  and  as  rendering  glory  to  him  now,  and  to  the  day  of  eternity.  §  "• 

^"^  Wherefore,  beloved,  seeing  that  ye  look  for  such  things,  "be  "i5.*58!phn" k 
diligent  that  ye  may  be  found  of  him  in   peace,  without  spot,   and    l*^-  ]^^^^-  ^^ 
blameless,  ^^and  account  that  ''the  long-sutfering  of  our  Lord  is  salva-  b  Rom.  2. 4. 
tion  ;  even  as  our  beloved  brother  Paul  also,  according  to  the  wisdom    ^  p«'- 3- 20.  ver. 
given  unto  him,  hath  written  unto  you;  ^^as  also  in  all  his  Epistles,  cRom. 8. 19. 
■  speaking  in  them  of  these  things :   in  which  are  some  things  hard  to    1  The'ss.  4. 15. 
be  understood,  which  they  that  are   unlearned  and  unstable  wrest,  as  Vh^Y'^ia^'^' 
they  do  also  the  other  Scriptures,  unto  their  own  destruction.  e  Eph.  4. 14. 

^^  Ye  therefore,   beloved,  ''seeing  ye  know  these   things  before,  'be-    2.  is.'    '    ' 
ware  !  lest  ye  also,  being  led  away  with  the  error  of  the  wicked,  fall  f^p^-  f,-  ^^■ 
from  your  own  steadfastness:  ^^but^grow  in  grace,  and  in  the  knowl-  ^2  Tim.  4.  is. 
edge  of  our  Lord  and  Saviour  Jesus  Christ.   ^To  him  be  glory  both    ^ev.i.c. 
now  and  for  ever  !     Amen. 

[end  of  the  second  epistle  general  of  peter.] 


Section  XV. — Jude  ivrites  his  Epistle  to  caution  the  Christian  Church  ^ect.  xv. 

against  the  dangerous  Tenets  of  the  false  Teachers,   who  had  now  V.  JE.  66. 

appeared,  subverting  the  Doctrine  of  Grace  to  the  encouragement  of  J-  P-  4779. 

Licentiousness — and  to   exhort   them  to  a  steadfast  Adherence   to  the  ^y"*- 

Faith,  and.  to  Holiness  of  Life  J  .  , 

THE    GENERAL    EPISTLE    OF    JUDE.  fseeNotess. 

§  1. — verse  1,  2. 

The  Apostle  addresses  his  Epistle  to  all  who  are  called  and  preserved  and  consecrated 

to  God  through  faith  in  Jesus  Christ — His  benediction. 

^  JuDE,  the  servant  of  Jesus  Christ,  and  "brother  of  James,  to  them  "'^Jlsl^ix' 
that  are  sanctified  by  God  the  Father,  and  'preserved  in  Jesus  Christ  b  John  17. 11, 12, 
and  ""called  !  -  Mercy  unto  you,  and  ''peace,  and  love,  be  multiplied  ! 


c  Rom.  1.  7. 

d  1  Pet.  1.  2. 

2  Pot.  I.  2. 


§2. — verse  3-11. 

The  Apostle,  having  heard  of  the  pernicious  doctrines  of  the  false  teachers,  exhorts 
Christians  strenuously  to  contend  for  the  faith  which  had  been  delivered  to  the 
apostles   and  prophets  by  Jesus  Christ  through  the  Spirit — For  some   ungodly  men 

had  crept  into  the  Church,  who  taught  that  the  goodness  of  God  was  so  great,  that  

men  might  sin  with  impunity,  if  they  possessed  faith,  denying  both  the  Father  and  Son 
(1  John  ii.  22.),  whose  condemnation  was  foretold  by  the  divine  Law  from  the  very 
beginning — To  confute  these  dangerous  doctrines,  the  Apostle  reminds  them  of  the 
punishment  inflicted  even  on  the  chosen  people  of  God  for  their  sins  (compare  Numb, 
xiv.  23.  with  Heb.  iii.  18,  19),  of  that  reserved  for  the  angels,  who,  discontented  with 
their  station,  attempted  to  advance  themselves,  leaving  their  assigned  habitations,  and 
of  the  utter  and  eternal  destruction  of  the  cities  of  Sodom  and  Gomorrah — He  shows 
that  these  false  teachers,  and  their  followers,  by  the  same  sins  of  unbelief,  disobe- 
dience, and  licentiousness,  will  bring  upon  themselves  the  same  punishment — these 
blaspheme,  or  revile,  all  established  authority  ;  although  Michael,  the  archangel,  so 
much  greater  than  they,  did  not  bring  a  railing  accusation  even  against  the  Devil, 
but  left  him  to  the  judgment  of  God — They  revile  laws  and  magistrates,  not  knowing 
their  use  and  origin  ;  are  governed  as  brute  beasts  by  instinct,  destroying  themselves 
by  the  indulgence  of  their  animal  propensities — They  have  followed  after  the  example 
of  Cain,  destroying  the  souls  of  their  brethren — Of  Balaam,  by  corrupting  the  word 
of  God  for  gain — Of  Korah  and  his  party,  by  opposing  the  apostles  and  ministers  of 
Christ,  as  they  did  Moses  and  Aaron  ;  and  they  shall  as  surely   perish,  as  Korah  and  §  2. 

his  associates  did.  ^  ipn^  j  ^^ 

2  Beloved,  when  I  gave  all  diligence  to  write  unto  vou  "of  the  com-  * /hii.  1.27 

...  Tfi/-  •  1'    Iim.  I.JO.  & 

mon  salvation,  it  was  needful  for  me  to  write  unto  vou,  and  e.xhort    6.12. 2  Tim.  1. 
you  that ''ye  should  earnestly  contend  for  the  faith  which  was  once  ccai.  2.4. 
delivered  unto  the  saints.  ^  For 'there  are  certain  men  crept  in   un-    2Pet.2. 1. 
awares,  ''who  were  before  of  old  ordained  to  this  condemnation,  un-  ^  p°eT.'2^.'l.^'  ^ 


404 


THE  GENERAL  EPISTLE  OF  JUDE. 


[Part  XV. 


e  2  Pet.  2.  10. 
/  Tit.  2.  11.  Heb. 

12.  15. 
g  Tit.  1.  16. 

2  Pet.  2.  1. 

1  John  2.  22. 

A  1  Cor.  10.  9. 

i  Num.  14.  29, 
37.  &  26.  64.  Ps. 
106.  26.  Heb.  3. 
17,  19. 

j  John  8.  44. 
*  Or,  principality, 
k  2  Pet.  2.  4. 
I  Rev.  20.  10. 

m  Gen.  19.  24. 
Deut.  29.  23. 

2  Pet.  2.  6. 

■f  Gr.  other, 
n  2  Pet.  2.  10. 
0  Ex.  22.  28. 

p  Dan.  10.  13.  & 
12.  1.  Rev.  12. 
7. 

q  2  Pet.  2.  11. 

g  See  Note  30. 

r  Zech.  3.  2. 

s  2  Pet.  2.  12. 

«  Gen.  4.  5. 

1  John  3.  12. 

u  Num.22.  7,21. 

2  Pet.  2.  15. 

u  Num.  16.  l,&c. 
h  See  Note  31. 


§3. 

a  2  Pet.  2.  13. 

b  1  Cor.  11.  21. 
c  Prov.  25.  14. 

2  Pet.  2. 17. 
d  Eph.  4.  14. 
e  Matt.  15.  13. 
/  Is.  57.  20. 
g  Phil.  3.  19. 
ft  2  Pet.  2.  17. 
I  Gen.  5.  18. 
i  See  Note  32. 
?■  Deut.  33.  2. 

Dan.  7.  10. 

Zech.  14.5. 

Matt.  25.  31. 

2  Thess.  1.  7. 

Rev.  1.  7. 


fc  1  Sam.  2.  3. 
Ps.  31.  18.  & 
94.  4.    Mai.  3. 
13. 


/  2  Pet.  2.  18. 

771  Prov.  28.  21. 

Jam.  2.  1,  9. 


godly  men,  'turning  •'^the  grace  of  our  God  into  lasciviousness,  and 
^denying  the  only  Lord  [God],  and  our  Lord  Jesus  Christ. 

^  I  will  therefore  put  you  in  remembrance,  (though  ye  once  knew 
this,)  how  that  Hhe  Lord,  having  saved  the  people  out  of  the 
land  of  Egypt,  afterward  'destroyed  them  that  believed  not ;  ^  and  the 
•'angels  which  kept  not  their  *  first  estate,  but  left  their  own  habi- 
tation, ''he  hath  reserved  in  everlasting  chains  under  darkness,  'unto  the 
judgment  of  the  great  day  :  ^  even  as  '"Sodom  and  Gomorrha,  and  the 
cities  about  them  in  like  manner,  giving  themselves  over  to  fornication, 
and  going  after  tstrange  flesh,  are  set  forth  for  an  example,  suffering 
the  vengeance  of  eternal  fire, 

^  Likewise  "also  these  filthy  dreamers  defile  the  flesh,  despise  do- 
minion, and  "speak  evil  of  dignities.  ^  Yet  ^Michael  the  archangel, 
when  contending  with  the  Devil  he  disputed  about  the  body  of  Moses, 
Murst  not  bring  against  him  a  railing  accusation, s  but  '^said,  "  The 
Lord  rebuke  thee  !  "  ^^  g^^  'these  speak  evil  of  those  things  which  they 
know  not :  but  what  they  know  naturally,  as  brute  beasts,  in  those 
things  they  corrupt  themselves.  '^  Woe  unto  them  !  for  they  have  gone 
in  the  way  'of  Cain,  and  "ran  greedily  after  the  error  of  Balaam  for 
reward,  and  perished  "in  the  gainsaying  of  Core.*" 


§  3. — verse  12-16. 
The  Apostle  tells  the  Christians  that  these  teachers  are  a  disgrace  to  their  love-feasts, 
pampering  their  appetites — He  compares  them  to  clouds  without  water  (Deut.  xxxii. 
2.),  their  office  promising  good  doctrine,  yet  giving  none  ;  carried  about  by  their  pas- 
sions ;  so  diseased  themselves,  that  their  doctrines  must  be  corrupt  ;  naturally  and 
spiritually  dead  ;  rooted  out  as  barren ;  fierce  and  violent,  as  the  waves  of  the  sea, 
foaming  out  their  own  wickedness ;  unsettled  and  irregular  in  their  conduct  (Rev.  i. 
16.  and  ii.  1.),  and  being  destitute  of  light,  they  are  reserved  for  eternal  darkness; 
against  whom  also  (according  to  the  ancient  tradition)  Enoch  the  seventh  from  Adam 
(to  distinguish  him  from  Enoch  the  son  of  Cain,  who  was  the  third)  prophesied,  when 
he  predicted  the  condemnation  of  the  wicked  in  his  own  time,  and  their  destruction 
by  the  deluge — For  these  false  teachers,  like  the  antediluvians,  murmur  at  the  allot- 
ments of  Providence  and  the  restraints  imposed  on  them ;  but  they  are  also  proud  and 
rebellious,  flattering  men  for  their  own  gain. 

^^  These  "are  spots  in  your  ''feasts  of  charity,  when  they  feast  with 
you  without  fear,  feeding  themselves  ;  "clouds  they  are  without  water, 
"carried  about  of  winds ;  trees  whose  fruit  withereth,  without  fruit, 
twice  dead,  'plucked  up  by  the  roots  ;  ^^  raging  -^waves  of  the  sea, 
^foaming  out  their  own  shame;  wandering  stars,  Ho  whom  is  reserved 
the  blackness  of  darkness  for  ever.  ^^  And  Enoch  also,  'the  seventh 
from  Adam,  prophesied'  of  these,  ^saying, — 

"  Behold  !  the  Lord  cometh  with  ten  thousand  of  his  saints, 
1^  To  execute  judgment  upon  all. 

And  to  convince  all  that  are  ungodly  among  them 

Of  all  their  ungodly  deeds  which  they  have  ungodly  committed. 

And  of  all  their  ''hard  speeches 

Which  ungodly  sinners  have  spoken  against  him." 

^^  These  are  murmurers,  complainers,  walking  after  their  own  lusts  ; 
and  'their  mouth  speaketh  great  swelling  words,  "having  men's  persons 
in  admiration  because  of  advantage. 


§4. — verse  17-28. 
The  Apostle  exhorts  them,  instead  of  following  the  false  teachers,  to  remember  the 
doctrmes  taught  them  by  the  apostles,  who  had  also  foretold  the  coming  of  these 
lascivious  scoffers  (2  Pet.  iii.  2.),  who,  separating  themselves  from  the  true  disciples  of 
Christ,  on  the  pretence  of  greater  illumination,  are  mere  animal  men,  not  having  the 
gpirit — But  Christians  are  to  establish  themselvos  and  each  other  in  the  doctrines  of 
Christ  and  the  Apostles,  which  make  men  spiritual  and  holy,  praying  to   God  under 


Sect  XVI.]     MARTYRDOM  OF  ST.  PETER  AND  ST.  PAUL.  405 

the  influence  of  the  Holy  Ghost,  keeping  themselves  in  constant  love  towards  God,  §  ^■ 

expecting  pardon  from  Christ,  together  with  eternal  life— They  are  to  make  a  diflfer-  a  2  Pet.  3.  -2. 
ence  between  those  who  have  been  seduced  by  ignorance  and  weakness,  and  those  ''^.^^^-r^-^- 
who  have  erred  from  pride  and  corruption  of  heart— They  are   gently  to  reprove  the     4  g""^  pg^  "g,  j, 
former,  and  save  others  from  the  destruction  of  sin,  by  the  power  of  terror,  retaining    &  3.  3. 
the  greatest  hatred  of  their  sins,  lest  they  also  should  be  infected  by  them.  ^EzTk.'  14.' 7.' 

^■^  But,  "beloved,  remember  ye  the  words  which  were  spoken  before    "o^ntb.^io.^!" 
of  the  apostles  of  our  Lord  Jesus  Christ;  '*^how  that  they  told  you  </icor. 2.14. 
Hhere  should  be  mockers  in  the  last  time,  who  should  walk  after  their  ^  coi.g.  7! 

own  ungodly  lusts.  /kJ^s^I' 

^^  These  be  they  Svho  separate  themselves,  "^sensual,  having  not  the    EpTc.'is.' 
Spirit.  ^'^But  ye,  beloved,  'building  up  yourselves  on  your  most  holy  ^opet.a/fi 
faith,  Spraying  in  the  Holy  Ghost,  ^^  keep  yourselves  in  the  love  of  hRom.n.u. 
God,  ^looking  for  the  mercy  of  our  Lord   Jesus  Christ  unto  eternal  -^^^"^^^'^i; 
life.  22  And  of  some   have  compassion,   making  a  difference  ; -^  and    ^^^°'^|i^- 
others  ''save  with  fear,  'pulling  them  out  of  the  fire  ;  hating  even^he  j  zJch.3.'4,5. 
garment  spotted  by  the  flesh.  Rev.  3. 4. 

%  

§  5. — verse  24,  to  the  end. 

The  Apostle  concludes  by  recommending  them  to  God,  who  alone  can  preserve  them  from 
the  contagion  of  sin  and  error,  and  with  his  doxology  to  God  our  Saviour,  whose  glory 
and  power  will  last  throughout  all  time  and  eternity.  §  ^• 

24  Now  "unto  Him  that  is  able  to  keep  you  from  falling,  and  Ho  pre-  ^Epri^^.^' 
sent  you  faultless  before  the  presence  of  his  glory  with  exceeding  joy,  6  coi.  1. 22. 
25  to  "the  only  wise  God  our  Saviour,  be  glory  and  majesty,  dominion  'i^Tim.  hiT^'fe 
and  power,  both  now  and  ever  !     Amen.  2. 3. 

[end  of  the  general  epistle  of  jude.] 


Section  XVL — Martyrdom  of  St.  Peter  and  St.  Paul. 

[As  the  Scripture  is  silent  with  respect  to  tlie  martyrdom  of  St.  Peter  at  Rome, 
many  Protestant  writers,  Salmasius,  Spanheim,  Dr.  Barrow,  with  Bishop  Marsh,  in 
his  Comparative  View  of  the  Churches  of  England  and  Rome,  have  endeavoured  to 
prove  that  St.  Peter  was  never  in  that  city.  Upon  this  point  we  have  already 
made  some  observations ;  the  evidence  from  the  fathers  is  too  decisive  to  permit  us 
to  suppose  there  Avas  no  foundation  for  the  general  tradition  that  he  was  martyred 
in  that  citv  ;  neither  are  we  even  justified  in  attempting  to  weaken  tliat  evidence 
of  the  fatlicrs,  which  we  are  willing  to  receive  in  other  instances,  when  it  confirms 
our  opinions.  Tlie  arrogant  claims  of  the  Church  of  Rome,  that  the  bishop  of  that 
city  is  entitled,  as  the  successor  of  St.  Peter,  to  a  spiritual  supremacy  over  the  other 
Churches  and  bishops  of  the  Christian  world,  has  not  the  shadow  of  support  in  Scrip- 
ture, nor  any  solid  foundation  among  the  fathers  of  tlie  three  first  centuries ;  as  the 
learned  ornament  of  the  English  Church,  Bishop  Jewell,  has  abundantly  demon- 
strated. It  cannot  then  be  necessary  to  reject  the  autliority  of  early  ecclesiastical 
history,  because  its  testimony  has  been  perverted  by  a  corrupt  and  apostate  Church. 
The  original  authorities,  upon  whicli  the  belief  that  St.  Peter  was  martyred  at  Rome 
about  this  time,  are  given  at  length  by  Dr.  Hales.  They  are  selected  from  Euse- 
bius,  and  references  are  given  to  Dr.  Lardner,  wherever  the  passages  had  been  pre- 
viously selected  by  tliat  tlieologian.  He  quotes  Clemens  Romanus,  Epist.  1.  ad 
Corinth,  sect.  5. — Cotelerius,  Patres  Apost.  vol.  i.  p.  148 — Dionysius,  bishop  of  Cor- 
inth— Euseb.  Eccles.  Hist.  lib.  xi.  cap.  25,  p.  68 — Irenasus,  bishop  of  Lyons — Pear- 
son, De  annis  primorum  Romce  Episcoporum,  cap.  2 — Bishop  Burgess's  First  Letter, 
p.  10 — Tertullian  of  Carthage — Lardner,  vol.  ii.  p.  268 — The  Presbyter  Caius, 
Euseb.  Hist.  Ecd.  lib.  ii.  cap.  25,  p.  67 — Origen.  Euseb.  Hist.  Ec.  lib.  iii.  cap.  1,  or 
Lardner,  vol.  vi.  p.  541 — Lactantius,  Lardner,  vol.  vi.  p.  541 — Eusebius,  bishop  of 
CsBsarea,  Lardner,  vol.  vi.  p.  544 — Ephrem.  Syrus,  Lardner,  vol.  iv.  p.  437 — Jerome, 
Lardner,  vol.  vi.  p.  544 — Chrysostom,  Lardner,  vol.  vi.  p.  544 — Theodoret,  Lard- 
ner, vol.  V.  p.  201 — Isidore,  Lardner,  vol.  v.  p.  309 — Nicephorus,  Basnage,  Anon. 
42.  Num.  10.  Lardner,  vol.  vi.  p.  543 — Simeon  Metaphrastes,  Coteler.  Pat.  Apos. 


SECT.  XVI. 

V 

.  JE.  66. 

J. 

P.  4779. 

Komc. 

406 


DESTRUCTION  OF  JERUSALEM. 


[Part  XV 


vol.  i.  p.  148.  Not.  39 — the  united  testimony  of  which  is  amply  sufficient  to  warrant 
our  reception  of  the  general  tradition,  which  is  well  given  by  Cave. 

Some  circumstances  are  related  which  are  not  supported  by  the  best  author- 
ities, and  which  have  too  much  the  appearance  of  legendary  fable.  Our  Lord,  it 
is  said,  appeared  to  St.  Peter  as  he  was  making  his  escape  over  the  walls  of  Rome, 
at  the  request  of  the  disciples,  and  told  the  Apostle  that  he  was  coming  to  Rome 
to  be  again  crucified.  St.  Peter  understood  this  as  a  repi-oof,  and  returned  to  pris- 
on and  to  death.  The  stone  on  which  our  Lord  stood  when  he  talked  Avith  St. 
Peter,  bore,  it  is  added,  the  impression  of  liis  feet,  and  has  ever  since  been  preserved 
as  a  sacred  rehc  ;  it  is  still  in  the  Church  of  St.  Sebastian  the  Martyr. 

Omitting  all  such  narratives,  there  is  sufficient  evidence  to  induce  us  to 
receive  the  common  opinion,  tliat,  having  saluted  his  brethren,  and  taken  his  fare- 
well of  St.  Paul,  he  was  brought  out  of  prison,  and  led  to  the  top  of  the  Vatican 
mount,  where  he  was  to  be  crucified.  On  his  arrival  there,  he  entreated  the  favor 
of  the  officers,  that  he  might  not  be  crucified  in  the  usual  manner,  but  with  his  head 
downwards,  for  he  was  unworthy  to  suffer  in  the  same  manner,  in  which  our 
Lord  had  suffered. 

There  is  sufficient  traditionary  evidence  also,  to  render  it  highly  probable  that 
the  anticipations  of  St.  Paul  were  realized,  and  that  he  was  sacrificed  in  the  reign 
of  Nero.  Three  of  the  soldiers  who  conducted  him  to  execution  are  said  to  have 
been  converted  by  his  discourse,  and  became  themselves  martyrs  for  the  faith. 
He  was  beheaded  with  a  sword,  crucifixion  being  esteemed  a  death  too  disgraceful 
for  a  Roman  citizen.  Some  have  asserted  that  he  suffered  on  the  same  day  with 
St.  Peter;  others,  that  he  was  executed  the  year  after;  others,  that  several  years 
elapsed  before  his  death.  Bishop  Pearson  is  of  opinion  that  St.  Paul  was  martyred 
during  the  absence  of  Nero  in  Greece,  when  the  command  of  the  pretorian  guards 
was  left  to  Tigellinus,  and  the  government  of  the  empire  to  Helius  Caesarianus, 
one  of  the  most  profligate  and  abandoned  men  of  that  wicked  age.  Clemens  Ro- 
manus  affirms,  that  St.  Paul  suffered  death  under  the  governors,  and  not  under 
Nero ;  and  Bishop  Pearson  places  the  utmost  confidence  in  his  testimony. 

Cave  quotes  in  confirmation  of  the  tradition  concerning  St.  Peter,  Orig.  lib.  iii. 
in  Genes,  apud  Euseb.  Hist.  Eccles.  lib.  iii.  c.  i.  p.  71 ;  Hieron.  de  Sci-ipt.  Eccl. 
in  Petr.  p.  2G2 ;  Heges.  p.  279 ;  Prudent.  Peristeph.  Hymn.  xi.  in  Pass.  Petri,  et 
Pauli ;  and  Chrysostom,  Serm.  in  Petr.  et  Pauli,  p.  267,  t.  6,  and  an  equal  num- 
ber respecting  St.  Paul — See  his  Laves  of  the  Apostles,  and  the  Account  in  Dr.  Lard- 
ner's  Supplement  to  the  Credibility. 

As  our  Lord's  prediction  concerning  the  death  of  St.  Peter  is  recorded  in  one  of 
the  four  Gospels,  it  is  very  likely  that  Christians  would  observe  the  accomplishment 
of  it,  which  must  have  been  in  some  place  ;  and,  among  Christian  writers  of  ancient 
times,  no  other  place  was  named  beside  Rome  ;  nor  did  any  other  city  ever  glory 
in  the  martyrdom  of  St.  Peter.  There  were  in  the  second  and  third  centuries  dis- 
putes between  the  bishop  of  Rome  and  other  bishops  and  Churches,  about  the  time 
of  keeping  Easter,  and  about  the  baptism  of  heretics,  yet  none  denied  the  bishop 
of  Rome  to  have  what  they  called  the  chair  of  St.  Peter. 

Eusebius,  both  in  his  Demonstration  and  in  his  Ecclesiastical  Histo>-y,  bears  wit- 
ness to  the  same  things — not  now  to  insist  on  his  Chronicle.  In  the  former  he  says, 
"  that  St.  Peter  was  crucified  at  Rome,  with  his  head  downwards,  and  St.  Paul  be- 
headed," In  his  Ecclesiastical  History,  speaking  of  Nero  as  the  first  persecutor  of 
the  Christians,  he  says,  "  tliat  he  put  to  death  the  apostles,  at  which  time  St.  Paul 
was  beheaded  at  Rome,  and  St.  Peter  crucified,  as  history  relates.  And  the  ac- 
count," he  says,  "  is  confirmed  by  the  monuments  still  seen  in  the  cemeteries  of  that 
city,  with  their  names  inscribed  upon  them."  And  in  another  chapter  of  the  same  work 
he  says,  "tliat  Linus  was  the  first  bisliop  of  Rome  after  the  martyrdom  of  Paul  and 
Peter."  It  is  needless  to  refer  to  any  more  of  tho  many  places  of  this  learned 
bishop  of  Cajsarea,  where  he  appears  to  have  been  fully  persuaded,  that  these  two 
Apostles  accomplished  their  martyrdom  at  Rome.] 


SECT.  XVII. 

V.  JE. 70. 
J.  P.  4783. 

Jerusalem. 


Section  XVII. — Destruction  of  Jerusalem. 

[Our  Lord  had  solemnly  declared,  "All  manner  of  sin  and  blasphemy  shall  be  for- 
given unto  men,  but  the  blasphemy  against  the  Holy  Ghost  shall  not  be  forgiven  in 
this  world,"  &c.    The  expression,  "  in  this  world,"  may  possibly  refer  to  the  destruc- 


Sect.  XVIII.]  THE  REVELATION.  407 

tion  of  Jerusalem.     After  the  ascension  of  Christ,  tlie  Jews  lived  under  the  miracu- 
lous dispensation  of  the  Holy  Spirit,  which  constantly  appealed  to  them  by  miracles 
and  by  prophecy,  as  it  had  occasionally  done  among  their  fathers.     They  persevered, 
however,  for  forty  years,  wilfully  and  obstinately  rejecting  the  truth  of  God,  till  the 
prediction  of  their  rejected  Messiah  was  fulfilled,  and  wrath  came  upon    them  to    sect,  xviii. 
the  uttermost.     The  accounts  which  are  given  to  us   by  Josephus  of  the  dreadful      y  j£  qq 
devastation  of  their  country,  the  famine  and  bloodshed,  the  distress  and  total  ruin      j  p  4799 
of  the  whole  nation,  by  which  the  prophecies  of  Moses  and  Christ  were   fulfilled,         Patmos. 
are  so  familiar,  that  it  cannot  be  necessary  to  enter  into  the  narrative.     The  fall  of 
Jerusalem  has  left  this  memorable  lesson  to  the  world — that  nations  and  churches,  \^  ' 

1  1  r»  111  -1  L-  r-t      ^         -M    ^  ^^^  ^ote  35. 

however  highly  they  may  have  been  favored  by  the  protecting  providence  01  (jod,  will  ^  j^^^^  3  ^^  ^ 
assuredly  be  laid  aside,  and  fall  from  their  political  greatness,  if  they  neglect  tlie  8.  26.  &  12. 49. 
service  and  obedience  of  Him  by  whom  kings  reign,  and  empires  flourish  or  decay.  *  '^''■i:\"/'^'^"^' 

c  ch.  22,  16. 


§ 

2. 

a  Ex.  3. 

8. 

14. 

ver. 

6  John  1 

1.  1. 

c  Zech. 
10.  cli. 
5.  &5. 

3.  9. 
3.1. 
6. 

,  &.4, 

&.4, 

=  d  1  Cor.  1.  6. 

ch.  6.  9.  &.  12. 

Section  XVIII. — St.  John  writes  the  Apocalypse  to  supply  the  Place    n.  ver.  9. 
of  a  continued  Succession  of  Prophets  in  the  Christian  Church,  ^^^^ /LuUen.ss.ch. 
the  second  Coming:  of  Christ  to  judp-e  the  World.^  ^-  ''• 

°     ^  JO  ^Rom.  13. 11. 

Jam.  5.  8.  1  Pet. 

THE    REVELATION   [OF  ST.    JOHN    THE   DIVINE.]    4. -. ch. 22. lo. 

§  1. — chap.  i.  1-3. 
All  mankind  are  commanded  to  study  the  Apocalypse. 

^  The  Revelation  of  Jesus  Christ,  "which  God  gave  unto  him,  to 
show  unto  his  servants  things  which  ''must  shortly  come  to  pass  ;  and 
'He  sent  and  signified   it   by  his  angel   unto  his  servant  John  :  ~  who 
■^bare  record  of  the  word  of  God,  and  of  the  testimony  of  Jesus  Christ,  a  John  8714. 
and  of  all  things  'that  he  saw.  ^  Blessed Hs  he  that  readeth,  and  they    l"^!^- ^- ^^- '=''• 
that  hear  the  words  of  this  prophecy,  and  keep  those  things  which  are  e  1  cor.  1.5. 20. 
written  therein  :  for  'the  time  is  at  hand.  /Eph.  1.20.  ch. 

17.  14.  &  19.  16. 

(.  r>  J  •     J    o  S  John  13.  34.  & 

§  2.— chap.  1.  4-8.  *15.  9.  oai.  2. 20. 

St.  John  salutes  the  Churches,  and  asserts  the  Deity  of  their  Saviour,  who  should  come  h  Heh.  9.  14. 

.      •     1        .1  1  1  1  John  1.  7. 

to  judge  the  world.  i  1  Pet.  2.  5,  9. 

^JoHN  to  the  Seven  Churches  which  are  in   Asia!  Grace  be  unto    ch. 5. 10.&20. 
you,  and  peace,  from  Him  "which  is,  and  'which  was,  and  which  is  to  j  1  Tim.  6.  le. 
come;  ''and  from  the  Seven  Spirits  which  are  before  his  throne  ;  ^  and    "pet.'tihic 
from  Jesus  Christ,  ''icho  is  the  Faithful  Witness,  and  the  'First-begotten    5. 11. 
of  the  dead,  and  -^the  Prince  of  the  kings  of  the  earth!     Unto  Him  \{il""  Ji^ld.  & 
^that  loved  us,  ''and  washed  us  from  our  sins  in  his  own  blood,  ''and    26. 64. Acts  1. 
hath  'made  us  kings  and  priests  unto  God  and  his  Father  ;  •'to  him  i  Zech.  12.10. 
be  glory  and    dominion    for  ever  and  ever!     Amen.  ''^  Behold  !  'He  ^°ig"4i.'4.'&44. 
cometh  with  clouds;    and  every  eye    shall  see  Him,   and 'they  also    ly^^^%^f  ^g^'' 
which  pierced  Him  :  and  all   kindreds  of  the  earth  shall  wail  because    2i;6.&"22;  13. 
of  Him.     Even  so,  Amen.  ^  I  "am  Alpha  and  Omega,  [The  Beginning  „^ver. 4.ch.4. 
and  The    Ending,]   saith   the  Lord,  "which  is,  and   which  was,  and    %%}^-^'-^ 
which  is  to  come,  The  Almighty. 


§  3. — chap.  i.  9,  to  the  end.  x  3 

St.  John  relates  the  appearance  of  Christ  to  him  in  the  Isle  of  Patmos,  and  his  prophetic  a  Phil.  1.  7.  &  4- 

commission.  ^'*"  ^  '^''"'  ^"  ^' 

b  Rom.  8.  17. 

^  I  John  (who  also  am  your  brother,  and  "companion  in  tribulation,    2  Tim.  2. 12. 
and  ''in  the  kingdom  and  patience  of  Jesus  Christ),  was  in  the  isle  that  V'"'  ^"  ^'  ^'"'" 
is  called  Patmos,  'for  the  word  of  God,  and  for  the  testimony  of  Jesus  rf  Acts  lo.  lo. 
[Christ].  ^^  I ''was  in  the  Spirit  on 'the  Lord's  day,  and  heard  behind    1 2?&i7.1.  &* 
me  •'"a  great  voice,  as  of  a  trumpet,  ^^  saying,  "  I  ^am  Alpha  and  Omega,  f]'2n'^.  oe. 
''The  First  and  The  Last:  "  and,  "  What  thou  seest,  write  in  a  book,    f''^'j\j'^^' 
and  send  it  unto  the  Seven  Churches  which  are  in  Asia;  unto  Ephe-  /ch.  4.  i.&io 
sus,  and  unto  Smyrna,  and  unto  Pergamos,  and  unto  Thyatira,  and  /^.^^  g 
unto  Sardis,  and  unto  Philadelphia,  and  unto  Laodicea."  a  ver.  17. 


408  THE  REVELATION.  [Part  XV. 

iver.20.  Ex.25.       12  Aj-,^]  J  tumed  to  see  the  Voice  that  spake  with  me;  and,  being 
jch.a!^  turned, 'I  saw  seven  golden  candlesticks,  ^^  and 'in  the  midst  of  the 

A:Ezek.i.26.  scvcn  candlcsticks  *  0^6  like  unto  the  Son  of  Man, 'clothed  with  a 
i6!'see  John  1.  ■  garment  down  to  the  foot,  and  "girt  about  the  paps  with  a  golden 
j^Damio^s.^^"  girdle.  ^'^  His  head  and  "his  hairs  were  white  like  wool,  as  white  as 
m  ch.  15. 6.  snow  ;  and  "his  eyes  were  as  a  flame  of  fire  ;  ^^and  ''his  feet  like  unto 
"  ^^''"■yn^fi   u    fine  brass,  as  if  they  burned  in  a  furnace  ;  and  'his  voice  as  the  sound 

o  Dan.  10.  b.  ch,  ^  J  •  •     i         i  i  i 

2. 18.  &  19. 12.  of  many  waters.  ^'^  And  Hie  had  in  his  right  hand  seven  stars  :  and 
^D^n! ib.Vch. 2.  'out  of  his  iTiouth  went  a  sharp  two-edged  sword:  'and  his  counte- 

^E  k  43  2  nance  was  as  the  sun  shineth  in  his  strength.  ^"  And  "when  I  saw  him, 
^Dan!  ]'u.  e.  ch.  I  fell  at  his  feet  as  dead  ;  and  "he  laid  his  right  [hand]  upon  me,  say- 
r'tr'st.'lt    ing  [unto  me],  "  Fear  not ;  "1  am  The  First  and  The  Last,  ^^  ram  he 

1.  &  3.  K  ji-jj^j.  ijveth  ;  and  was  dead,  and  behold  !  ^I  am  alive  for   evermore, 

%!  n'!Heb.^!'i2.  [Amen ;]   and  "have   the   keys   of  Hell   and  of  Death.  ^^  Write  "the 

19;  15,1  i.^*^' ^  things  which  thou  hast  seen,  and  Hhe  things  which  are,  'and  the  things 
t  Acts  26. 13.  ch  vvhich  shall  be  liereafter  ;  ^°  the  mystery  ''of  the  seven  stars  which  thou 
u  Ezek.  1. 28.  sawest  in  my  right  hand,  'and  the  seven  golden  candlesticks.  The 
"iS'Tu  ^"  ^^'  ^  seven  stars  are  ■'the  angels  of  the  seven  churches  ;  and  ^the  seven 
w  Is.  41  4.  &44.  candlesticks  which  thou  sawest  are  the  seven  churches. 

6.  &  48.  12.  ch. 

2.  8.  &  22.  13.  

^p-"-    q  §  4.— c/i«;j.  ii.  1-7. 

X  Rom.  6.  9.  ^  1 

y  ch.  4.  9.  &  5.      Address  to  the  Church  at  Ephesus,  and  to  all  Churches  which  are  beginning  to  apostatize. 

zVs.  68. 20.  ch.  ^  "  Unto  the  Angel  of  the  Church  of  Ephesus  write  : — These  things 

^v  ^12  &c  ^^^^^^  "^^  ^'^^^  holdeth  the  seven  stars  in  his  right  hand,  Svho  walketh 

6  d^a.  1,  &c.  in  the  midst  of  the   seven  golden  candlesticks  ;  ^  I  'know  thy  works, 

cch.  4. 1,  &c.  and  thy  labor,  and  thy  patience,  and  iiow  thou  canst  not  bear  them 

e  Jer'  12*  which  are  evil :  and  ''thou  hast  tried  them  'which  say  they  are  apostles, 

/  Mai.  2. 7.  ch.  and  are  not,  and  hast  found   them   liars:  ^  and   hast  borne,  and  hast 

fzech^A.2.  patience,  and  for  my  name's  sake  hast  labored,  and  hast-'^not  fainted. 

fhii'i'it  ^ Nevertheless  I  have  somewhat  against  thee,  because  thou  hast  left  thy 

"'  '  first  love.  ^  Remember  therefore  from  whence  thou  art    fallen,  and 


g. 


§  4.  repent,  and  do  the  first  works ;  'or  else  I  will  come  unto  thee  quickly, 

a  cii.  1. 16,20.      and  will  remove  thy  candlestick  out  of  his  place,  except  thou  repent. 
Ach.  1. 13.         6  gjjt  ti^ig  tiiou  hast,  that  thou  hatcst  the  deeds  of ''the  Nicolaitanes 

c  Ps.  1.  6.  ver.  9 

13,19.  c'h.  3.1,'  which  I  also  hate. 

A  John  4. 1.  '  "  He  Hhat  hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 

c  2  Cor.  11. 13.     Churches  : — To  him  that  overcometh  will  I  give  ■'to  eat  of '^the  tree  of 
/  Gat  e^g.  Heb.    lifc,  which  is  in  the  midst  of  the  Paradise  of  God. 

12.  3,  5.  

g  Matt.  21.41,  ••    a    11 

43.  §  5. — chap.  u.  8-11. 

h  vor.  15.  Address  to  the  Church  of  Smyrna,  and  to  all  Churches  under  persecution  and  affliction. 

'lA 43.  ver."  11,       ^  "  And  unto  thc    Aiigcl   of  the  Church  in  Smyrna  write  : — These 

13',  i:  &13: 9'.    things  saith  "Tlie  First  and  The  Last,  which  was  dead,  and  is  alive ;  »  I 

jch.22.2, 14.      *l^now  thy  works,  and  tribulation,  and  poverty,  (but  thou  art 'rich,) 

k  i.cn.~.  ^^^^  llaioiv  the  blasphemy  of  ''them  which  say  they  are  Jews,  and  are 

§  .-).  not,  'but  are  the  synagogue  of  Satan.  ^°  Fear  ■'"none  of  those  things 

a  oh.  1. 8, 17, 18.  which  thou  shalt  suffer.     Behold  !  the   Devil  shall  cast  some  of  you 

6  ver.  2.  j^^^q  prisou,  that  ye  may  be  tried  ;  and  ye  shall  have  tribulation  ten  days  : 

"itIV^iI:      ^be   thou  faithful  unto  death,  and   I  will  give  tiicc  ''a  crown  of  life. 

/Rom^'2^'17  28        ^^  "  He  'that  hath  an  ear,  let  him  hear  wiiat  the  Spirit  saith  unto  the 

29T9.~6.  '    '  Churches: — He  that  overcometh  shall    not  be    hurt  of  ■'the  second 

e  ch.  ■:■.  9. 

/■  Matt.  10.  22. 

g  aiatt.  24.  13. 

h  Jam.  1. 12.  ch.  §  Q.—clmp.  ii.  12-17. 

^-  ^^-  Address  to  the  Church  of  Pergamos,  and  to  all  Churches  which,  by  relaxing  their  disci- 

i^ver.  7.  ch.  13.  pUne,  havo  admitted  erroneous  teachers. 

j  ch  20.14.&21.       12  a  Ajjjj  to  the  Ansel  of  the  Church  in  Pergamos  write  : — These 

8.  ^ 


death. 


Sect.  XVIII.]  THE  REVELATION.  409 

things  saith  ''He  which  hath  the  sharp  sword   with  two  edges ;  ^^  I  §  8. 

''know  thv  works,  and  where  thou  dwellest,  even  Svhere  Satan's  seat  «ch.  i.ie 

*'  .  o  ver»  2. 

is :  and  thou  holdest  fast  my  Name,  and  hast  not  denied  my  faith,  c  ve*.  9. 
even  in  those  days  wherein  Antipas  was  my  faithful  martyr,  who  was  dNum.  24. 14.& 
slain  among  you,  where   Satan  dwelleth.  ^'^  But  I  have  a  few  things    apet.  2.15. 
ao-ainst  thee,  because  thou   hast  there  them  that  hold  the  doctrine  of    ■'"''®  ]}:  . 

o  '  £  vor.  "().  Acts 

''Balaam,  who  taught  Balak  to  cast  a  stumblingblock  before  the  chil-    is.  29.  f  cor.  8. 
dren  of  Israel,  'to  eat  things   sacrificed  unto   idols,  -^and   to   commit    20.  '       "    ' 
fornication.  ^^  So  hast  thou  also  them  that   hold  the  doctrine  ^of  the  •^^p^°''"  ^'  ^^' 
Nicolaitanes,  which  thing  I  hate.  ^^  Repent ;  or  else  I  will  come  unto  ^  vcr.  6. 
thee  quickly,  and  ''will  fight  against  them  with  the  sword  of  my  mouth.  VThMs^2  s 

^^  "  He  'that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the    c'>- 1- 16.  &  19. 
Churches: — To  him  that  overcometh  will  I  give  to  eat  of  the  hidden  iver. 7, 11. 
manna,  and  will  give  him  a  white  stone,  and  in  the  stone  ■'a  new  name  j  ch.  3. 12.  &  19. 
written,  which  no  man  knoweth  saving  he  that  receiveth  it. 


,  4.  ch. 


§  7. — chap.  ii.  18,  to  the  end. 
Address  to  tlic  Cliurcli  at  Thyatira,  and  to  all  Churches  which  retain  the   profession   of  §  7. 

the  true  faith,  and  abound  in  many  respects  in  good  works,  yet  still  permit  immorality  ^  See  Markl.  1. 

and  idolatry  to  continue  among  them.  b  ch.  1.  14, 15. 

^^  "  And  unto  the  Angel  of  the  Church  in  Thyatira  write  : — These  'l^^'  '    ^r  -.i 

~  a  1  Kings   lb.  JI. 

things  saith  "the  Son  of  God,  ''who  hath   [hisl  eyes  like  unto  a  flame    &2i.jr,. 
of  fire,  and  his  feet  are  like  fine  brass  ;  ^^  I  ''know  thy  works,  and  char-  e  ex.  34.  is. 
ity,  and  service,  and  faith,  and  thy  patience,  and  thy  works  ;  and  the    tcor!^io~%^^' 
last  to  be  more  than  the  first.  ^^  Notwithstanding  I  have  Fa  few  things]    20.  ver.  14. 
against  thee,  because  thou  sufferest  that  woman  ''Jezebel,  which  calleth  -^9. 20!'  *" 
herself  a  prophetess,  to  teach  and  to  seduce  my  servants  "to  commit  g  1  sam.  le.  7. 

.  .  .  1  Chr.  28.  9.  & 

fornication,  and  to  eat  things  sacrificed  unto  idols.  ~^  And  I  gave  her   29. 17. 2  chr.  6. 
space -^to  repent  of  her  fornication  ;  and  she  repented  not.  ^^  Behold  !    u.  20.' &  17.  fo! 
I  will  cast  her  into  a  bed,  and  them  that  commit  adultery  with   her   ^ItJs.Acui 
into  great  tribulation,  except  they  repent  of  their  deeds,  ~^and  I  will    24.  Rom.  8. 27. 
kill  her  children  with  death  :  and  all  the  churches  shall  know  that  ^I  am  ^ilfu^'e^lv. 
He  which  searcheth  the  reins  and  hearts  ;  and  ''I  will  give  unto  every    fo^'^g  cot.  f.  lol 
one  of  you  according  to  your  works.  ^'^  But  unto  you  I  say,  and  unto    g^i- <>•  5- 
the  rest  in  Thyatira,  as  many  as   have  not  this  doctrine,  and  which  j  Acts  is.  28. 
have  not  known   the  depths  of  Satan,  (as  they  speak.)     I 'will  put  i  c''-^- 1^- 
upon  you  none  other  burden  ;  ^^but  •'that  which  ye  have  already  hold    ij°olIn3. 23". 

fast  till  I  come.  'll:^^-^-^,o. 

2^  "  And  he  that  overcometh,  and  keepeth  ""my  works  unto  the  end,    1  (^or.  e.  3.  ch. 
'to  him  will  I  give  power  over  the  nations ;  -"^  (and  '"he  shall  rule  them  ^  ps.g.  8,9. 
with  a  rod  of  iron  ;  as  the  vessels  of  a  potter  shall  they  be  broken  to    f  .^' ^^^' {^*  5 
shivers,  even  as  I  received  of  my  Father;)  ~^  and  I  will  give  him  "the    &I9.  is. 
morning  star.  ^^  He  "that  hath  an  ear,  let  him  hear  what  the  Spirit  \|^i^t';  ^- ^^- "''• 
saith  unto  the  Churches  !  <>  »er. 7. 


§  8. — chap.  iii.  1-6.  §  8. 

Address  to  the  Church  of  Sardis,  and  to  all  Churches  which  permit  their  zeal  and  faith-  „  ^h.  l.  4. 16. 

fulness  to  decline.  4.  5.  &  5.  6. 

^  "  And  unto   the  Angel  of  the  Church   in  Sardis  write: — These  ^  Eph?2. 1,5. 
thinos  saith  He  "that  hath  the   seven  Spirits  of  God,  and  the  seven    ^'^''"■^•^• 

!Ti  1  1  I  1  1  11  1-  ci<^l  Tim.  6. 20. 

stars  ;    1  know  thy  works,  that  thou  hast  a  name  that  thou  hvest,   and    2  Tim.  1. 13. 
art  dead.  ~  Be  watchful,  and  strengthen  the  things  which  remain,  that   ^^"^'  jg 
are  ready  to  die.     For   I   have   not  found  thy  works  perfect  before  /  jiatt.  24. 42, 
God.  ^Remember  ''therefore  how  thou   hast  received  and  heard,  and    Mark  13! 33! 
hold  fast,  and  "repent.    -^If  therefore  thou  shalt  not  watch,  I  will  come   ^T'heis^."  sVe' 
[on  thee]  as  a  thief,  and  thou  shalt  not  know  what  hour  I  will  come   ^^p^'.-  3-  lo-  ch. 
upon  thee.  "*  Thou  hast  ^a  few  names  even  in  Sardis  which  have  not  g  Acts  1. 15. 
VOL.  II.  52  II 


410  THE  REVELATION.  [Part  XV. 

AJude23.  ''defiled  their  ffariTients  t  and  they  shall  walk  with  me 'in  white  :  for 

t  ch.  4.  4.  &  6.  ,  p  '  •' 

11.&7. 9, 13.     they  are  worthy. 
j  ch.  19. 8.  5  u  jjg  ^j^j^j  overcometh,  ^the  same  shall  be  clothed  in  white  raiment : 

k  Ex.  32.  32.  Pa.  . 

69.  28."    '     '  and  I  will  not  *blot  out  his  name  out  of  the  'Book  of  Life,  but  "I  will 
'i3!"8!&'i'7.''8!     confess  his  name  before  my  Father,  and  before  his  angels.  ^  He  "that 
&20. 12.  &21.    j^j^jj^  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the  Churches  ! 


m  Matt.  10.  32, 
Luke  12.  8. 

n  ch.  2.  7. 


a 


§  9. — chap.  iii.  7-13. 
Address  to  the  Church  at  Philadelphia,  and  to  all   Churches  which  act  with  zeal  and 
~~^~~  fidelity,  according  to  their  opportunities  and  power. 

§  9.  '''  "  And  to  the  Angel  of  the  Church  in  Philadelphia  write  : — These 

Acts  3. 14.  things  saith  "He  that  is  holy,  'He  that  is  true.  He  that  hath  'the  key 
ver."ii"cii.  r.  5.  of  David,  '^He  that  openeth,  and  no  man  shutteth  ;  and  'shutteth,  and 
&  6. 10.  &  19.     jjQ   |-|^g^j-j   opejjgt j^ .  8  J  /linovv  thy  works  :  beliold  !    I   have   set  before 

c  Is.  22. 22.  Luke  thcc  °an  opcn  door,  and  no  man  can  shut  it:  for  thou  hast  a  little 
d  iviatt.'^ie.  19.  strength,  and  hast  kept  my  word,  and  hast  not  denied  my  Name. 
e  Job  12. 14.  9  Behold  !  I  will  make ''them  of  the  synagogue  of  Satan,  which  say 
"^Ycor  16  9      ^'^^y  ^^®  Jews,  and  are  not,  but  do  lie  ;  behold  !  'I  will  make  them  to 

2Cor.  2. 12.  come  and  worship  before  thy  feet,  and  to  know  that  I  have  loved 
iit'49  ^3  &G0   thee.  ^°  Because  thou  hast  kept  the  word    of  my  patience,^!  also  will 

14.  keep  thee  from  the  hour  of  temptation,  which  shall  come  upon  ''all  the 

i  Luk' 2  1  world,  to  try  them  that  dwell 'upon  the  earth.  ^^  Behold  !  ""I  come 
1 19.24. 17.  quickly  :  "hold  tliat  fast  which  thou  hast,  that  no  man  take  thy  crown. 
^i^3^k.1k%'^%        ^^ "  ^"^^  ^^^^  overcometh  will  I  make  "a  pillar  in  the  temple  of  my 

20.  '  '  God,  and  he  shall  go  no  more  out :  and  I  will  write  upon  him  the 
n^er.3.ch.2.io,  j^^j-j^g  ^f  ^y  God,  and  the  name  of  the  city  of  my  God,  which  is  ^New 
0  iKing3  7. 21.    Jerusalem,  which  cometh  down  out  of  heaven  from  my  God;  'and  I 

17.  icV.  1. '&"    will  write  upon  him  my  new  name.  ^^He  '^that  hath  an  ear,  let  him 
Gal.  4.  "6.        ^^^^  what  the  Spirit  saith  unto  the  Churches  ! 

Heb."l2.  22.  ch.  

21.  2,  10. 

g  ch.  22.  4.  §  10. — chap.  ill.  14,  to  the  end. 

r  ch.  2.  7.  Address  to  the  Church  at  Laodicea,  and  to  all  Churches  which  are  wealthy,  proud,  and 
lukewarm. 

^^  "  And  unto  the  Angel  of  the  Church  *of  the  Laodiceans  write  : — 
§  10.  "These  things  saith  the  Amen,  Hhe  faithful  and  true  Witness,  'the 
I^J.'S.Te!'''""'  Beginning  ol"  the  creation  of  God  ;  i^  I  "know  thy  works,  that  thou  art 
6ch.  1.5. &19.  neither  cold  nor  hot.  I  would  thou  wert  cold  or  hot!  ^"^  So  then  be- 
11.&22. 6.  ver.  ^^^ygg  \\^Q^^^  art  lukewarm,  and  neither  cold  nor  hot,  I  will  spew  thee 
c  Col.  1. 15.  out  of  my  mouth.  ^'  Because  thou  sayest,  'I  am  rich,  and  increased 
^  nil  ^12  8        ^^^'^  goods,  and  have  need  of  nothing,  and  knowest  not  that  thou  art 

1  Cor.  4. 8.  wretclied,  and  miserable,  and  poor,  and  blind,  and  naked  ;  ^^  I  counsel 
■^i3!'4^4.'&25."9.'  thee -^to  buy  of  me  gold  tried  in  the  fire,  that  thou  mayest  be  rich; 
^  2 Cor.  5. 3.  ch.  and  "white  raiment,  that  tliou  mayest  be  clothed,  and  that  the  shame 

&  lo!  a  '  '  of  thy  nakedness  do  not  appear  ;  and  anoint  thine  eyes  with  eyesalve, 
Vrov^s^^i  lo     t''^t  ^h*^*^^  mayest  see.  ^^  As ''many  as  I  love,  I  rebuke  and  chasten: 

Heh.  12. 5,'c.      be  zealous  therefore,  and  repent.  ^^  Behold  !  'I  stand  at  the  door,  and 
i  Cant.  5. 2.        knock  :  ^if  any  man  hear  my  voice,  and  open  the  door,  ''I  will  come  in 
j  Luke  12. 37.      to  him,  aud  will  sup  with  him,  and  he  with  me. 
?M'!!'tt.V9.?8.  ^^"To  him  that   overcometh  'will   I  grant   to   sit  with  Me   in  my 

Luko'22.'3o.       throne,  even  as  I  also  overcame,  and  am  set  down  with  my  Father  in 

2  r'im.  2. 12.  ch.  his  throne.  ^^  He  "that  hath  an  ear,  let  him  hear  what  the  Spirit  saith 
unto  the  Churches  ! " 


2.  26,  27. 
m  ch.  2.  7 


§  11. — chap.  iv. 

The  visions  of  St.  John  begin  with  a  representation  of  the  whole  creation  uniting  in  the 

worship  of  Jesus  Christ  the  God  of  Christianity. 

^  After  this  I  looked,  and,  behold  !  a  door  was  opened  in  heaven  ; 


Sect.  XVIIL]  THE  REVELATION.  411 

and  "the  first  voice  which  I  heard  was  as  it  were  of  a  trumpet  talking         §  H- 
with  me  ;  which  said,  "  Come  ''up  hither,  "and  I  will  show  thee  thinsrs  f  '=''•  ^-  ^°- 

'  I  '  ~      i  ch.  11.  12 

which  must  be  hereafter."  c  ch!  1. 19.  &  22. 

^  And  immediately  ''I  was  in  the  Spirit :  and,  behold  !  'a  throne  was  /\  , 

^   •       1  1    A  if  •}    1        1     TT         1  d  ch.  1.  10.  &  17. 

set  m  heaven,  and  Une  sat  on  the  throne.  -^And  He  that  sat  was  to    3.  &  21. 10. 
look  upon  like  a  jasper  and  a  sardine-stone :  ^and  there  ivas  a  rain-  *i2.Eiek.''L26^' 
bow  round  about  the  throne,   in   sight  like  unto  an  emerald.  ^  And    f  ^"^  ^-  °"''-  '^^ 
^round  about  the  throne  were   four  and  twenty  seats:  and  upon  the  /  Ezek.  1. 28. 
seats  I  saw  four  and  twenty  Elders  sitting,  ''clothed  in  white  raiment :  s  <=''•  'i-i''- 
'and  they  had    on  their  heads   crowns   of   gold.    ^And  out  of  the    11.  &  V.  9,  la,  * 
throne  proceeded  ^lightnings  and  thunderings  and  voices:  *and  there  /•*•  ^^  i^- ^'i- 
were   seven   lamps  of  fire  burning  before  the  throne,  which  'are  the  ]  X  8. 5.  &  le 
Seven  Spirits  of  God  ;  ^  and  before  the  throne  there  was  "a  sea  of   ^^• 
glass  like   unto  crystal;  "and  in  the   midst  of  the  throne,  and  round  '2Chr!^4.2o! 
about  the  throne,  were  four  Beasts  full  of  eyes  before  "and  behind,    fech.laf' 
"^  And  ^the  first  Beast  was  like  a  lion,  and  the  second  Beast  like  a  calf,  '.<=^;  '•  ^- ^ ^-  ^- 

ot  O.  u. 

and   the  third  Beast  had  a  face  as  a  man,  and  the  fourth  Beast  was  mEx.  38. 8.  ch. 
like  a  flying  eagle.  ^  And  the  four  Beasts  had  each  of  them  'si.\  wings  J^zek.  1. 5 
about  him ;  and  they  were  full  of  eyes  '^within  :  and  *they  rest  not  day  0  ver.  8. 
and  night,  saying,  "Holy  !  ^holy  !   holy!  'Lord  God  Almighty !  "which  ^llZ'i.'uli^- 
was,  and  is,  and  is  to  come  !  "  "^  And  when  those  Beasts  give  glory  and    \  Vf" 
honor  and  thanks  to  Him  that  sat  on  the  throne,  "who  liveth  for  ever  ■r^r,wing.-!round 
and  ever,  ^•'  the  "four  and  twenty  Elders  fall  down  before  Him  that  sat  fMofeyes.-Y:.D.\ 
on  the  throne,  ""and  worship  Him  that  liveth  for  ever  and  ever,  ^and  *g\'.  they  have  no 
cast  their  crowns  before  the  throne,  saying,  ^^  "  Thou  'art  worthy,  O  /f^'e. 3. 
Lord!  to  receive  glory  and  honor  and  power:  "for  Thou  hast  created  ^ *)!},■  \' 4 
all  things,  and  for  thy  pleasure  they  are  and  were  created  !  "  '"  ch.' 1!  is.  &  5. 

°  •'    *^  •'  14.  &  15.  7. 

v>  ch.  5.  8,  14. 

§  12.-cAa;,.  V.  1-3.  yZ'! 

St.  John  sees  in  his  vision  a  book  with  seven  seals,  containing  the  future  history  of  the  z  ch.  5. 12. 

Church  of  God,  which  no  .human  being  was  able  to  open.  °n.*'24.  Eph's^'* 

^  And  I  saw   in   the  right  hand  of  Him  that  sat   on   the  throne  "a    %*:t  ^-  ^^-  "''• 

book  written  within  and  on  the  back  side,  'sealed  with  seven  seals.        

-And  I  saw  a  strong  Angel  proclaiming  with  a  loud  voice,  "  Who  [is]         §  12. 
worthy  to  open  the  book,  and  to  loose  the  seals  thereof?"  ^  And  no  a  Ezek.  2. 9, 10. 
man 'in  heaven,  nor  in  earth,   neither  under  the  earth,  was  able  to  *jis-^29.ii.  Dan. 
open  the  book,  neither  to  look  thereon.  <=  ^e'- 13. 


§  IZ.—chap.  V.  4,  <o  the  end.  ^  ^^• 

The  Son  of  God,  represented  under  the  figure  of  a  lamb  in   the  act  of  being  sacrificed,  "H^b"7^H^'  ^''' 
opens  the  book,  to  explain  to  the  Church  the  history  of  its  providential  government  to  *  Is.  ll.i,  10. 
the  end  of  time  ; — the  whole  creation  renew  their  praise  and  homage  to  the  sacrificed    22'!"l6.  ^"   ~"  '  * 
Lamb  of  God.  c  ver.  1.  ch.  6. 1. 

^  And  I  wept  much,  because  no  man  was  found  worthy  to  open  and    i.29,36."iPe" 
to  read  the  book,  neither  to  look   thereon.  ^And   one  of  the  Elders    !;r.V^2.^^' ®' 
saith  unto  me,  "  Weep  not:   behold  !  "the  Lion  of  the  tribe  of  Juda,  ^jZ'-^h'a.  9.&4. 
Hhe  Root  of  David,  hath  prevailed  to  open  the  book,  'and  to  loose  the  {''^^\^i 
seven  seals  thereof."  f  ch.' 4.' 8,' 10. 

6  And  I  beheld,  and,  lo  !  in  the  midst  of  the  throne  and  of  the  four  '2!'''  '''•^••*'^^- 
Beasts,  and  in  the   midst  of  the  Elders,  stood  ''a  Lamb  as  it  had  been  *  p/.' mT'ch. 
slain,  having  seven  horns  and  'seven  eyes,  which  are  '^the  Seven  Spirits  /p^^'45  3  ^i, 
of  God,  sent  forth  into  all  the  earth.  ^  And  he   came  and  took  the    i^-3-  ' 
book  out  of  the  right  hand  "of  Him  that  sat  upon   the  throne.  ^  And  m'ver.'e. ' 
when  he  had  taken  the  book,  'the  four  Beasts  and  four   and   twenty  \om.'3^.°24^.^' 
Elders  fell  down  before  the  Lamb,  having  every  one  of  them 'harps,    i.'ba'' I'ph^i^ 
and  golden  vials  full  of  *odors,  ■'which  are  the  prayers  of  saints;  ^  and    g^jo^j  p;t"f''" 
Hhey  sung  a  new  song,  saying,  "Thou  'art  worthy  to  take  the  book,    18,19.  2kt.'2. 
and  to  open   the  seals  thereof;  "'for  thou  wast  slain,  and  "hast  re-    cii.  i4°4'! 


412  THE  REVELATION.  [Part  XV. 

25.  cti.  7  9.  &  ■  deemed  us  to  God  by  thy  blood  "out  of  every  kindred,  and  tongue,  and 
/ex^  iVfi  ^      people,  and  nation;  ^°and^hast  made   us   unto   our  God  kings  and 

iPet|-5»9.      priests  ;  and  we  shall  reign  on  the  earth."  ^^  And  I  beheld,  and  I  heard 

&'22.'5.'  ■  ■  the  voice  of  many  angels  'round  about  the  throne  and  the  Beasts  and 
'p'fiR^'''         the  Elders :  and  the   number   of   them  was '"ten  thousand   times   ten 

7. 10.  Heb".  li  '  thousand,  and  thousands  of  thousands  ;  ^~  saying  "with  a  loud  voice, 
s  ch.  4. 11.  "  Worthy  is  the  Lamb  that  was  slain  to  receive  power,  and  riches,  and 
£  Phil.  2. 10.  ver.  wisdom,  and  strength,  and  honor,  and  glory,  and  blessing  !  "  ^^  And 
u^ichr.  29. 11.     'svery  creature  which  is  in  heaven,  and  on  the  earth,  and  under  the 

Rom.  9'.  5.  &  16.  earth,  and  such  as  are  in  the  sea,  and  all  that  are  in  them,  heard  I  sav- 

27.  1  Tim.  6.  16.    .  ".  _^,         -uii  ii  i  tt 

1  Pet.  4.11.  &5.  ing,  "Blessing,  and  honor,  and  glory,  and  power,  be  unto  Him  "that 
t,  ch.6. 16.  &  7.    sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever  and  ever."   ^'*  And 

^''-  "the  four  Beasts  said,  "  Amen."  And  the  [four  and  twenty]  Elders  fell 

Teh.  4. 9  10       down  and  worshipped  [Him  "^that  liveth  for  ever  and  ever]. 


§  14. — chap.  vi.  1,  2. 

The  First  Seal  is  opened — The  vision  which  follows  announces  the  general  conquest  of  the 
S  ■*^'*-  Gospel  over  Jews  and  Gentiles. 

6  ch  4  7'  '^  ^  ^^^  "■"•  ^^^^  vvhen  the  Lamb  opened  One  of  the  Seals,  and  I  heard, 

c  Zech.  6.3.  ch.    as  it  wcrc  the  noise  of  thunder,  'one  of  the  four  Beasts,  saying,  "  Come 
/ps.^45. 4  5.      ^^^  S66  !  "  2  And  I  saw,  and  behold  'a  white  horse  !  '^and  He  that  sat 
Lxx.  on  him  had  a  bow  ;  "and  a  crown  was  given  unto  him  :  and  he  went 

^u^u'.  ^'  ^^'  '^^'  forth  conquering,  and  to  conquer. 


§  15. — chap.  vi.  3,  4. 
c  25  The  Second  Seal  is  opened — The  savage  persecutions  and  total  dispersion  of  the  Jews, 

under  Trajan  and  Adrian,  are  announced.     A.  D.  102  to  A.  D.  138. 

'''^''■''■^'  ^  And  when  He  had  opened  the  Second  Seal,  "I  heard  the  second 

Beast  say,  "  Come  [and  see] !  "  ■*  And  Hhere  went  out  another  horse  that 
tvas  red  ;  and  power  was  given  to  him  that  sat  thereon  to  take  peace 
from  the  earth,  and  that  they  should  kill  one  another  :  and  there  was 
given  unto  him  a  great  sword. 


b  Zech.  6.  2. 


§  16. — chap.  vi.  5,  6. 
The  Third  Seal  is  opened — The  peace  and  plenty  of  the  reign  of  the  Septimian  family 
§  16.  are  announced.     A.  D.  193  to  A.  D.  235. 

^  And  when  He  had  opened  the  Third  Seal,  "I  heard  the  third  Beast 
The  wordcAiE-    say,  "  Come  [and  see]  !  "  And  I  beheld,  and,  lo  !  *a  black  horse  !  and  he 
niz  signitieth  a    ^]-jg^^  gg^^  q^  jjj,^  j^g^^j  g^  pg^j^  Qf  balances  in  his  hand.  ^  And  I  heard   a 

measure  contain-  r 

ing  one  wine       voico  iu  thc  midst  of  thc  four  Beasts  say,  "  A  *measure  of  wheat  for  a 
twelfth  part  of  a  pcuuy,  and  three  measures  of  barley  for  a  penny  ;  and  "see  thou  hurt 
cTh.'g.  4.  "ot  the  oil  and  the  wine." 


a  ch.  4 

b  Zech.  6.2, 


§  17.— chap.  vi.  7,  8. 

The  Fourth  Seal  is  opened — The  cruel  wars,  the  famines,  persecutions,  and  pestilences, 
which  prevailed  in  the  reigns  of  Ma.\imin,  Decius,and  Valerian,  are  announced.  A.  D. 
§  I''-  255to  A.  D.  271. 

'"^''•^•^'  '''And  when  He  had  opened   the  Fourth  Seal,  "I  heard  the  voice  of 

the  fourtii  Beast  say,  "  Come  [and  see]  !  "  ^  And  *!  looked,  and  behold 
a  pale  horse  !  and  his  name  that  sat  on   him  was  Death,  and  Hell  fol- 

*  Or,  tohim.        lowcd  with  him.     And  power  was  given  *  unto  them  over  the   fourth 

d  2  Esd.  15. 5.      P^''t  of  the  earth,  "to  kill  with  sword,  and  with  hunger,  "^and  with  death, 

e  Lev.  26. 22.       'and  with  the  beasts  of  the  earth. 


6  Zech.  6.  3. 


§  18.— chap.  vi.  !»-ll. 
The  Fifth  Seal  is  opened — The  last  heathen  persecution  of  Cln-istianity,  and  the  appre- 
J     "■  hensions  of  the  Christians  are  announced.     A.  D.  28()  to  A.  D.  304. 

°i3. '&14!  18. '         ^  And  when  He  had  opened  the  Fifth  Seal,  I  saw  under  "the  altar 


e  SeeZech.  1.12. 


/  ch.  3.  7. 

g  ch.  ]1. 

18. 

& 

19.2. 

h  ch.  3.  4. 

,5. 

&7. 

9,  14. 

t  Heb.  11. 

4(1 

1.  ch. 

14.  13. 

Sect.  XVIIL]  THE  REVELATION.  4I3 

Hhe  souls  of  them  that  were  slain  "for  the  word  of  God,  and  for  ''the  *  ^h.  20. 4. 
testimony  which  they  held  :  ^'^  and  they  cried  with  a  loud  voice,  'say-  y^\,-'^  \  g  ^^ 
ing,  "  How  long,  O  Lord,  -^holy  and  true  !  ^dost  Thou  not  judge  and    12.  i-^&ioiio." 
avenge  our  blood  on  them  that  dwell  on  the  earth  ? "  ^^  And  ''white  robes 
were  given  unto  every  one  of    them  ;  and  it  was  said   unto   them, 
'that  they  should  rest  yet  for  a  little  season,  until  their  fellow-servants 
also,  and  their  brethren,  that  should  be  killed  as   they  were,  should 
be  fulfilled. 

§  19. — chap.  vi.  12,  to  the  end,  and  chap.  vii. 
The  Sixth  Seal  is  opened — The  convulsions  of  the  Roman  empire  are  represented  at  the 
final  overthrow  of  paganism,  and  the  triumphant  establishment  of  the  Christian  Church 
in  its  place — In  this  part  of  the  vision  also  is  pointed  out  the  eternal  happiness  of  the 
early  martyrs,  and  the  praise  which  they  render  to  God  and  the  Lamb.     A.  D.  323.  §  19. 

12  And  I  beheld,  when  He  had  opened  the  Sixth  Seal,  "and,  lo  !  there  "  -^h-  '*5-  ^^^ 
was  a  great  earthquake  !  and 'the  sun  became  black  as   sackcloth  of '^"a*;',!- ^^'^^jj'; 
hair,  and  the  moon  became  as  blood  ;  ^^  and  "the  stars  of  heaven  fell    24. 29.  Acts  2. 
unto  the  earth,  even  as  a  fig  tree  casteth  her  *untimely  figs,  when  she  c  ch. 8. 10.&.0. 
is  shaken  of  a  mighty  wind  ;  ^^  and  ''the  heaven  departed  as  a  scroll  J'^^  greenf^rs 
when  it  is  rolled  together  ;  and  "every  mountain  and  island  were  moved  a  Ps'.  102. 26ria. 
out  of  their  places  ;  ^^and  the  kings  of  the  earth,  and  the  great  men,    13;  '    ^  '  '    ' 
and  the  rich  men,  and  the  chief  captains,  and  the  mighty  men,  and  '24'"^,f-f(?2f ''• 
every  bondman,  and   every  freeman, ^hid  themselves  in  the  dens  and  /is. 2. 19. 
in  the  rocks  of  the  mountains  ;  i*^and  °said  to  the  mountains  and  rocks,  ^L^^e'^j'so'  ch 
"  Fall  on  us !  and  hide  us  from  the  face  of  Him  that  sitteth  on  the    9.  e. 
throne,  and  from  the  wrath  of  the  Lamb  !  ^'^  For  ''the  great  day  of  his  VepiK^i.^i4^&c. 
wrath  is  come  ;  'and  who  shall  be  able  to  stand?  "  .'i'^!''^''" 

ch'ip-  ^'i-  1  And  after  these  things  I   saw  four  Angels  standing  on 

the  four  corners  of  the  earth,  •'holding  the  four  winds  of  the  J  ^''"-  ''■  ^■ 
earth,  Hhat  the  wind  should  not  blow  on  the  earth,  nor  on  the  sea,  '^'^''•^  "*• 
nor  on  any  tree.  ^  And  I  saw  another  Angel  ascending  from  the  east, 
having  the  seal  of  the  living  God :  and  he  cried  with  a  loud  voice  to 
the  four  Angels,  to  whom  it  was  given  to  hurt  the  earth  and  the  sea, 
3  saying,  "  Hurt  'not  the  earth,  neither  the  sea,  nor  the  trees,  till  we  have  '  ^h.  6.  e.  &  9. 4. 
'"sealed  the  servants  of  our  God  "in  their  foreheads  !  "  '*  And  "I  heard  ™  E^ek.  9. 4.  ch. 
the  number  of  them  which  were  sealed  :  and  there   were   sealed  ^an  »  ch.  22. 4. 
hundred  and  forty  and  four  thousand  of  all  the  tribes  of  the  children  "  ^l"/ jj'j' 
of  Israel.  ^  Of  the  tribe  of  Juda  were  sealed  twelve  thousand.     Of  the 
tribe  of  Reuben  were  sealed  twelve  thousand.     Of  the  tribe  of  Gad 
were  sealed  twelve  thousand.  ^  Of  the  tribe  of  Aser  were  sealed  twelve 
thousand.     Of  the  tribe  of  Nepthalim  were  sealed  twelve  thousand. 
Of  the  tribe  of  Manasses  were  sealed  twelve  thousand.  '''  Of  the  tribe 
of  Simeon  were  sealed  twelve  thousand.     Of  the  tribe   of  Levi  were 
sealed  twelve  thousand.     Of  the  tribe  of  Issachar  were  sealed  twelve 
thousand.  ®  Of  the  tribe  of  Zabulon  were  sealed  twelve  thousand.    Of 
the  tribe  of  Joseph  were  sealed  twelve  thousand.     Of  the  tribe  of 
Benjamin  were  sealed  twelve  thousand. 

^  After  this  I   beheld,  and,   lo  !  'a  great  multitude,  which  no  man  ?  Rom.  11.25. 
could  number,  '"of  all  nations,  and  kindreds,  and  people,  and  tongues,  *■  •=''•  ^-  ^• 
stood  before  the   Throne,  and  before  the  Lamb,  'clothed  with  white  */'4.  ^^g.  n'.*' 
robes,  and  palms  in  their  hands  ;  '°  and  cried  with  a  loud  voice,  saying,    "■<"■  i'*- 
"  Salvation  'to  our  God  "which  sitteth  upon  the  throne,  and  unto  the  'n!jer. 3. 23^ 
Lamb!"    ^^  And  "all  the  angels  stood  round  about  the   throne,  and    ^9°^^' "*•  "*'• 
about  the  Elders  and  the  four   Beasts,  and   fell  before  the  throne  on  u  ch.  5. 13. 
their   faces,  and   worshipped  God,  i- saying,  "  Amen  :   ''Blessing,  and  ^^^^^^'^^jg  j^ 
glory,  and  wisdom,  and   thanksgiving,  and    honor,  and  power,  and 
might,  be  unto  our  God  for  ever  and  ever  !  [Amen.]  "  ^^  And  one  of  the 
VOL.  II.  11* 


414  THE  REVELATION.  [Part  XV. 

X  ver.  9.  Elclers  answered,  saying  unto  me,  "  What  are  these  which  are  arrayed  in 

V  '  '  "       '    "^white  robes  ?  and  whence  came  they  ?  "  ^^  And  I  said  unto  him,  •'  Sir, 

V  H^'/j'i"''i'  ^^^^  knowest."  And  he  said  to  me,  "  These  '-'are  they  which  came  out  of 
7.  ch.  1. 5.  great  tribulation,  and  have  ""washed  their  robes,  and  made  them  white 
4,^5.  *"^  ■  •  '    in  the  blood  of  the  Lamb.  ^^  Therefore  are  they  before  the  throne  of 

ais.A.5,&.ch.  God,  and  serve  him  day  and  night  in  his  temple:  and  He  that  sitteth 
6  Is.  49. 10.  on  the  throne  shall  "dwell  among  them.  ^^  They  ''shall  hunger  no  more, 
c^^s.m.G.ch.  'neither  thirst  any  more;  neither  shall  the  sun  light  on  them,  nor  any 
<i  Ps.  23. 1.  &  36.  heat:  ^''for  the  Lamb  which  is  in  the  midst  of  the  throne  ''shall  feed 
14.  °  "  ■  '  them,  and  shall  lead  them  unto  living  fountains  of  waters  ;  'and  God 
e^is.  25. 8.  ch.  4.  ghall  wipe  away  all  tears  from  their  eyes." 

§  20. — chap.  viii.  1-5. 

The  Seventh  Seal  is  opened — Seven  Angels,  with  the  seven  trumpets,  appear  in  heaven 
— The  grateful  prayers  of  the  Christians  who  are   now  at  rest,  and  the  acceptance  of 
their  prayers,  are  announced,  with  the  approaching  desolation  of  the  Empire  by  the 
5  '^"-  Barbarians. 

ft  Tob.'  12.  ].•;.  ^  ^^^  "when  he  had  opened  the  Seventh  Seal,  there  was  silence  in 

lT'iV'  heaven  about  the  space  of  half  an  hour.  ^And*!  saw  the  Seven   An- 

c  2  ci.ron.  29.  gcls  which  stood  beforc  God  ;  "and  to  them  were  given  seven  trum- 

^~^',,-..  .,  pets.  3  And  another  Angel  came  and   stood   at   the  altar,  having  a 

*  Or,  add  U  to  the    ^  O  .  .  i  i 

prayers.  goldcn  ccnser ;  and  there  was  given  unto  him  much  incense,  that  he 

'^e''  to^  should  *offer  it  with  ''the  prayers  of  all  saints  upon  'the  golden  altar 

6.9.'    '  "  '     which  was  before  the  throne.   "^  And  ^the  smoke  of  the  incense,  which 

^Luke?'io'  came  with  the  prayers  of  the  saints,  ascended  up  before  God  out  of  the 

]  Ox, upon.  Angel's  hand.  ^And  the  Angel  took  the  censer,  and  filled  it  with  fire 

g  ch.  16. 18.  of  the  altar,  and  cast  it  tinto  the  earth  :  and  ^there  were  voices,  and 

1  Kings' 19.' li.  thunderings,  and  lightnings,  ''and  an  earthquake. 

Acts  4.  31. 


§  21. — chap.  viii.  6,  7. 

A  new  sera  of  the  overthrow  of  the  Roman  power,  which  had  hitherto  depressed  the  Man 
of  Sin,  now  commences  with  the  sounding  of  the  seven  trumpets — The  First  Trumpet 
sounds — The  prodigies  which  ensue  prefigure  the  invasion  of  the  Roman  Empire  by 
the  barbarous  nations  of  the  North.     A.  D.  323  to  A.  D.  412. 

^  And  the  Seven  Angels  wliich  had   the   seven  trumpets  prepared 
§  ^1  themselves  to  sound. 

aEzek.38.22.         ^  ^he   First   [Angel]   sounded,  "and   there   followed   hail    and   fire 
6  ch.  16.2.  mingled  with  blood,  and  they  were  cast  ''upon  the  earth  :  and  the  third 

c^is.  2. 13.  ch.  9.  pg^j.^  c^|.  trees  was  burnt  up,  and  all  green  grass  was  burnt  up. 


§  22. 


§  22.— chap.  viii.  8,  9. 
The  Second  Trumpet   sounds — The  Vandals   and  Alani    under    Genseric    destroy    the 
political  power  of  the  Western  Roman  Empire.     A.  D.  395  to  A.  D.  455. 

^  And  the  Second  Angel  sounded,  "and  as  it  were  a  great  mountain 


aJer.  51.25.  _      .  i         i     i  i  •     i  r    u 

Amos  7. 4.         burning  with  fire  was  cast  into  the  sea :   "and  the  third  part  of  the  sea 
cEzek^4.i9.      'became  blood  ;  ^  and  "the  third  part  of  the   creatures  [which  were] 
d  ch.  16. 3.         in  the  sea,  and  had  life,  died  ;  and  the  third  part  of  the  ships  were 
destroyed.  


§  23.— chap.  viii.  10,  11. 
The  Third  Trumpet  sounds— The  deposition  of  Augustulus,  the  last  Roman  Emperor  of 
the  West,  or  the  apostacy  or  corruption  of  ambitious  churchmen,  or  the  prevalence  of 
the  opinions  of  Augustine,  which  more  than  any  others  have  embittered  the  waters  of 
§  23.  life,  and  destroyed  Christian  union,  may  be  here  prefigured.     A.  D.  455  to  A.  D.  476. 

a  Is.  14. 12.  ch.  10  And  the  Third  Angel  sounded,  "and  there  fell  a  great  star  from 
6^ch!i6. 4.  heaven,  burning  as  it  were  a  lamp,  'and  it  fell  upon  the  third  part  of 
c  Ruth  1.20.  the  rivers,  and  upon  the  fountains  of  waters.  ^^  And  'the  name  of 
%^ii^tE:it  the   star   is  called   Wormwood:   "and  the  third   part   of  the   waters 


Sect.  XVIII.]  THE  REVELATION.  415 

became  wormwood  ;  and  many  men  died  of  the  waters,  because  they 
were  made  bitter. 

§  24. — chap.  viii.  12. 
The  Fourth  Trumpet  sounds— The  wars  in  Italy  between  the  conquerors  of  Rome,  the 
generals  of  Justinian,  and  the  Goths,  and  the  Establishment  of  the  Exarchate  of  Ra- 
venna, which  annihilated  all   the  remaining  authority  of  Rome,  are  now  predicted  to 
A.  D.  60G.  ^  ^^• 

12  And  "the  Fourth  Angel  sounded,  and  the  third   part  of  the  sun  "Amoi%!9. 
was  smitten,  and  the  third  part  of  the  moon,  and  the  third  part  of  the 

stars ;  so  as  the  third  part  of  them  was  darkened,  and  the  day  shone       

not  for  a  third  part  of  it,  and  the  night  hkewise. 


§  25. — chap.  viii.  13. 
Another  memorable  period  in  the  history  of  mankind  is  now  ushered  in— The  general 
corruption  among  Christians  and  the  political  weakness  of  the  Empire  prepare  the 
way  for  the  Two  Great  Apostacies,  which  should  continue  for  the  space  of  12G0  years, 
and  rise  together  in  the  Eastern  and  Western  Empires.  A.  D.  GOG.  §  *■*• 

13  (And  I  beheld,  "and  heard  an  Angel  flying  through   the  midst  of -^j^''- 1^- <^- ^^  '^• 
heaven,  saying  with  a  loud  voice,  "  Woe  !  ''woe  !  woe  !  to  the  inhabiters  *  ch.  9. 12.  &  11. 
of  the  earth  by  reason  of  the   other  voices  of  the  trumpet  of  the 
three  Angels,  which  are  yet  to  sound  !)"  

§  26. — chap.  ix.  1-11. 

The  rise,  progress,  and  eventual  overthrow  of  the  two  Synchronical  Apostacies  of  the  two 

great  enemies  of  the  peace,  knowledge,  and  happiness  of  mankind.  Popery  and  Ma- 

hometanism,  are  described  by  the  two  first  woe  trumpets,  and  by  the  third  woe  trumpet, 

as  far  as  the  sixth  vial,  which  was  poured  out  under  the  latter — The  Fifth  Trumpet, 

or  first  woe  trumpet,  is  sounded — The  fall  of  a  star — the  corruptions  of  the  Eastern 

Church,  introduces  the  apostacy  of  Mahomet,  and  the  Saracens,  who  conquer  the  erro-  r   26. 

neous  Christians  150  years — A.  D.  GOG  to  A.  D.  7G2.n  ^,  ,   nr 

■'  n  See  Note  .50. 

1  And  the  Fifth  Angel  sounded,  "and  I  saw  a  star  fall  from   heaven  «  Luke  lo.  is. 
unto  the  earth  ;  and  to  him  was  given  the  key  of  Hhe  bottomless  pit,  ^Luke  s.  3i.  ch. 
2  and  he  opened  the  bottomless  pit.     And  "there  arose  a  smoke  out  of   i^.  s.  &  20. 1. 
the  pit,  as  the  smoke  of  a  great  furnace,  and  the  sun  and  the  air  were  ^  joei2.2, 10. 
darkened  by  reason  of  the  smoke  of  the  pit.     ^  And  there  came  out 
of  the  smoke    '^locusts   upon   the  earth  ;  and  unto   them   was  given  <«  ex.  lo.  4. 
power,  'as   the   scorpions    of    the   earth   have    power :  '*  and    it  was  ^  "^r"  /o.  " 
commanded  them  -^that  they  should  not  hurt  °"the  grass  of  the  earth,  /oh. e. 6.  &?. 
neither  any  green  thing,  neither  any  tree ;  but  only  those  men   which  ^  ,.h_  g.  7. 
have  not  ''the  seal  of  God  in  their  foreheads.     ^  And  to  them   it  was  a  ch.  7.3. 
given  that  they  should  not  kill  them,  'but  that  they  should  be  tormented    23.''Ezek.'9.1. 
five  months:  and  their  torment  was  as  the  torment  of  a  scorpion,  j^ch.  11.7. ver. 
when  he  striketh  a  man.     "^  And  in  those  days  ^shall  men  seek  death,  j  job  3. 21.  is.  2. 
and  shall  not  find  it ;  and  shall  desire  to  die,  and  death  shall  flee  from    l^/^l"-  ®-  ^-  ''^■ 
them.     ^  And  ''the  shapes  of  the  locusts  ivere  like  unto  horses  prepared  k  Joei2.4.^ 
unto  battle  ;  'and  on  their  heads  were  as  it  were   crowns  like  gold,  ^^''^'•^■^'• 
'"and  their  faces  were  as  the  faces  of  men  ;  ^  and  they  had  hair  as  the  ™  ^*"- ""  ^' 
hair  of  women,  and  "their  teeth  were  as  the  teeth  of  lions  ;  ^  and  they  "  °^   •  • 
had  breastplates,  as  it  were  breastplates  of  iron  ;  and   the   sound  of 
their  wings  was  °as  the  sound  of  chariots  of  many  horses  running  to  "  °^  ""  '  ' '' 
battle.     ^^  And  they  had   tails  like  unto  scorpioiis,  and   there   were 
stings  in  their  tails :  ^and  their  power  teas  to  hurt  men  five  months.  ^  ^'®'^'  ^' 
11  And    Hhey    had    a   king  over   them,  ivhich  is   '^the    Angel   of  the  ^  ^,^^  \' 
Dottomless  pit,  whose  name  in  the  Hebrew  tongue  is  Abaddon,  but  in 
the  Greek  tongue  hath  his  name  *Apollyon.  a  Dlstroij°rT^' 


^  27. — chap.  ix.  12,  to  the  end. 
The  Sixth  Trumpet  sounds  after  a  long  interval — The  four  sultanies  of  the  Mahometan 


416  THE  REVELATION.  [Part  XV. 

power,  whose  capitals  were  Bagdad,  Damascus,  Aleppo,  and  Iconium,  begin  to  leave 
their  territories  near  the  Euphrates,  and  attack  the  Christians,  their  first  victory  being 
gained  in  1281 — They  destroy  the  Greek  Empire,  for  which  they  had  been  prepared, 
§  27.  1453 — Their  last  acquisition  of  territory  was  made  in  1G72. 

o  ch.  8. 13.  12  Qj^j,  "woe    is    past ;    and,  behold  !   there  come  two  woes  more 

hereafter. 

^3  And  the  Sixth  Angel   sounded,  and   I  heard   a   voice   from  the 

four  horns  of  the  golden  altar  which  is   before  God,  ^"^  saying  to  the 

Sixth  Angel  which  had  the  trumpet,  "  Loose  the  four  Angels  which  are 

jch.  16. 12.        bound  4n  the  great  river  Euphrates."    ^^  And  the  four  Angels   were 

*  Or,  at.  loosed,  which  were  prepared  *for  an  hour,  and  a  day,  and  a  month, 

c  Ps.  68. 17.  Dan.  ^nd  a  year,  for  to  slay  the  third  part  of  men.  ^^  And  'the  number  of 

d  Ezek.  38. 4.      the  army  ''of  the  horsemen  were   two  hundred   thousand    thousand  : 

cch.  7.4.  'and  I  heard  the  number  of  them.  ^^  And  thus   I   saw  the  horses  in 

the  vision,  and  them  that  sat  on  them,  having  breastplates  of  fire,  and 

/ichr.  12. 8.      of  jacintb,  and  brimstone;  -^and  the  heads  of  the  horses  were  as  the 

^'  *    '    "       heads  of  lions  ;  and  out  of  their  mouths  issued   fire   and   smoke  and 

brimstone.  ^*  By  these  three  was  the  third  part  of  men  killed,  by  the 

fire,  and  by  the  smoke,  and  by  the   brimstone,  which   issued   out  of 

their  mouths.  ^'-^  For  their  power  is  in  their  mouth,  and  in  their  tails : 

g  Is.  9. 15.  ^for  their  tails  were  like  unto  serpents,  and  had  heads,  and  with  them 

they  do  hurt.  ^°And  the  rest  of  the  men  which  were  not  killed  by 

h  Deut.  31.  29.     thcsc  plagucs,  ''yct    repented   not  of  the  works  of  their   hands,  that 

*De7t.32'.i7.  Ps.  they  should  not  worship 'devils,  ^and  idols  of  gold,  and  silver,   and 

lo^o!'^^"''     brass,  and  stone,  and  of  wood;  which  neither  can  see,  nor  hear,  nor 

j  Ps.  115. 4.  &      ^valk  :  ^^  neither  repented  they  of  their  murders,  *nor  of  their  sorceries, 

135.  15.  Dan.  5.  r-     i      ■      n         •         ■  r     i      •        i      r 

23.  nor  of  their  fornication,  nor  of  their  thefts. 


k  oh.  22.  15. 


§  28. — chap.  X. 

The  history  of  the  Eastern  Empire  having  been  predicted,  the  prophecy  proceeds  to  the 

history  of  the  Western  Empire  during  the  same  period  of  1260  years — This  portion  of 

the  prophecy  is  given  to  St.  John  by  another  Angel,  as  a  separate  book,  to  distinguish 

it  from  the  events  predicted  by  the  two  woe  trumpets. 

§  28.  1  And  I  saw  another  mighty  Angel  come  down  from  heaven,  clothed 

a  Ezek.  1.28.      with  a  cloud,  "and  a  rainbow  was  upon  his  head,  and  ''his  face  was  as 

'A'e""  "'  ^'  "''■  it  were  the  sun,  and  'his  feet  as  pillars  of  fire,  ~  and  he  had  in  his  hand 

c  ch.  1. 15.  a  little  book  open  ;  ''and  he  set  his  right  foot  upon  the  sea,  and   his 

d  Matt.  28. 18.     igff  fQQt  Qj-^  thg  earth,  ^  and  cried  with  a  loud   voice,  as  ivhen  a  lion 

ech.8. 5.  roareth.      And    when    he  had  cried,  'seven    thunders   uttered  their 

voices.  "^And  when  the  seven  thunders  had  uttered   [their  voices],  I 

was  about  to  write  :  and  I  heard  a  voice  from  heaven  saying  unto  me, 

/Dan. 8.2G. &     "  ScaKuo  thosc  thiugs  wliich   the  seven  thunders  uttered,  and  write 

12   4   9  1 

'  "  them  not."  ^'  And  the  Angel,  which  I  saw   stand   upon   the  sea  and 

5-Ex. 6. 8.  Dan.  upou  the  carth,  ^lifted  up   his  hand   to  heaven,  ''and  sware  by  Him 

^■--  ^-  that  liveth  for  ever  and  ever,  Svho  created  heaven,  and  the  things  that 

Vn.'&i'i."?."    therein  are,  and  the  earth,   and   the  things  that  therein  are,  and  the 

i  Dan.  12. 7.  ch.    sca,  and  the  things  which  are  therein, 'that  there  should  be  time  no 

j^l.  n.  15.         longer  ;  'but  •'in  the  days  of  the  voice  of  the  Seventh  Angel,  when  he 

shall  begin  to  sound,  the  mystery  of  God  should  be  finished,  as  he 

k  ver.  4.  hath  declared  to  his  servants  the  prophets.  ^  And  ''the  voice  which  I 

heard  from  heaven  spake  unto  me  again,  and  said,  "  Go  and  take  the 

little  book  which  is  open  in  the   hand  of  the   Angel  which   standeth 

upon  the  sea  and  upon  the  earth."  ^  And  I  went  unto  the  Angel,  and 

said  unto  him,  ''  Give  me  the  little  book."   And  he  said  unto  me,  "  Take 

^Ezek^l  s^'fe  3   '''''  ^"^^  ^^^  '^  "P'  ^"*^  ^*  ^'^^"^  make  thy  belly  bitter,  but  it  shall  be  in 

iX^~'  '      '  thy  mouth   sweet  as  honey."  ^°  And  I  took  the  little  book  out  of  the 

m  Ezek. 3. 3.       Augcl's  hand,  and  ate   it  up;  "and    it  was  in   my  mouth  sweet  as 

n  Ezek.  0. 10.      houcy  ;  and  as  soon  as  I  had  eaten  it,  "my  belly  was  bitter.  ^^  And  he 


Sect.  XVIIL]  THE  REVELATION.  4I7 


said  unto  me,  ''  Thou  must  prophesy  again  before  many  peoples,  and 
nations,  and  tongues,  and  kings." 


§  29. 


§  29. — chap.  xi.  1-14. 
The  Little  Book,  containing  the  prophetic  history  of  the  Western  Church,  is  divided 

into  five  portions — Tlie  First  Portion  represents  the  separation  between  nominal  and  a  Ezek.  40.  3, 
spiritual  Christians — the  contempt,  and  general  neglect  and  hatred   of  the   Scriptures    ch^'2l''l5    '   ' 
and  their  right  interpreters,  under  the  description  of  Two  Witnesses  prophesying  in  j  nu^.  33. 18. 
sackcloth — It    is   predicted  that   these   Witnesses  will    prophesy  nearly  12(10   years,  c  Ezek.  40. 17, 
till  the  approaching  close  of  their  testimony  in  sackcloth,  wlien  they  will  be  killed,    20. 
and  rise  again,  and  triumph  over  those  who  rejoiced  at  their  death — This  will  take        ^'\     "" ' 
place  before  the  sounding  of  the  seventh  trumpet — This  portion  of  the   Apocalypse   is    gi.  24. ' 
very  obscure  :  it  may  be  that  it  is  a  general  introduction  to  the  contents  of  the  little  e  Dan.  8. 10. 
book.    A.  D.  606  to  A.  D.  1866.  ^  *'''<=•  ^;  ^'• 

^  And  there  was  given  me  "a  reed  like  unto  a  rod:  and  the  Angel  ^ox^iwiiigiw 
stood,  saying,  "  Rise,  ''and  measure  the  temple  of  God,  and  the  altar,    '"^f°,^\^at't£^ 
and  them  that  worship  therein  ;  ~  but  ''the  court  which  is  without  the    ■may  prophesy. 
temple  *leave  out, and  measure  it  not;  ''for  it  is  given  unto  the  Gen-  f  ch.iolio. 
tiles  ;  and  the   holy  city  sliall   they  "tread  under   foot  ■'^forty  and  two  i  ch.  12. 6. 

months  j  Ps.  52.  8.  Jer. 

monins.  u.  ic.  Zech.  4. 

^  "  And  f  I  will  eive  poioer  unto  my  two  ^witnesses,  ''and  they  shall    3'  '*>  ^^• 

.       fe  2  Kind's  1.  10 

prophesy  'a  thousand   two  hundred   and  threescore  days,  clothed   in    12.  Jer'.  i.'io.'& 
sackcloth.  "*  These  are   the^two  olive  trees,  and  the  two  candlesticks   I'.uo^l^'.'^^' 
standing  before  the  God  of  the  earth.  ^  And  if  any  man  will  hurt  them,  '  Num.  le.  29. 
*fire  proceedeth  out  of  their  mouth, and  devoureth  their  enemies  ;  'and  "am^sTiY,!?. 
if  any  man  Avill  hurt  them,  he  must  in  this  manner  be  killed.  ^  These  «  Ex.  7. 19. 
'"have  power  to  shut  heaven,  that  it  rain  not  in  the  days  of  their  proph-  "  ^,^'''^3^^^  ^^  ^ 
ecy  ;  and  "have  power  over  waters  to  turn  them  to  blood,  and  to  smite    17.8. 
the  earth  with  all  plagues,  as  often  as   they  will.    "^  And  when   they  ^  ^^^^'y'^i 
'shall  have  finished  their  testimony,  ^the  Beast  that  ascendeth  ''out  of   zecii.  14. 2. 
the  bottomless  pit  '"shall  make  war  against  them,  and  shall  overcome  ^i^s'.&'il'.to.^^' 
them,  and  kill  them.  ^  And  their  dead   bodies  shall  lie  in  the  street  of  t  Heb^is.  12.  ch. 
'the  great  city,  which  spiritually  is  called   Sodom  and  Egypt,  'where  „  ch.  17. 15. 
also  our  Lord  was  crucified.  ^  And  "they  of  the  people  and   kindreds  v  Ps.  79. 2, 3. 
and  tongues  and  nations  shall  see  their  dead  bodies   three  days  and  a  '"ig.V^'  ^"  ^ 
half,  "and  shall  not  suffer  their  dead  bodies  to  be  piyt  in  graves.  ^^  And  x  Esth.  9.  19, 22. 
"they  that  dwell  upon  the  earth  shall  rejoice  over  them,  and   make  ^  ';''•  ^'^-  ^''• 
merry,  ""and  shall  send  gifts  one  to  another  ;  ^because  these  two  proph-  ^  Ezek.37. 5, 9, 
ets  tormented  them  that  dwelt  on  the  earth.  ^^  And  ^after  three  days 
and  a  half  "the  Spirit  of  life  from  God  entered  into  them,  and  they  "i-^'s" 
stood  upon  their  feet ;  and  great  fear  fell  upon  them  which  saw  them,  "^^g  ^°-  ^-  ^"^'^ 
^2  And  they  heard  a  great  voice  from  heaven  saying  unto  them,  Conre  d  2  Kings  2. 1,5, 
up  hither !   ''And  they  ascended  up  to  heaven  "^in  a  cloud ;  ''and  their  ^  ^j,  g  12 
enemies  beheld  them.  ^^  And  the  same  hour  "was  there  a  great  earth-  /ch.  le.  19. 
quake,  ^and  the  tenth  part  of  the  city  fell,  and  in  the  earthquake  were  JCr.  nmn^o/ 
slain  tof  men  seven  thousand:  and  the  remnant  were  affrighted,  ^and  ^  josh.  7. 19.  ch. 
eave  elory  to  the  God  of  heaven.  14. 7.  &  is.  4. 

h   i*\i    ft    T^    A-  Q 

^^  "  The ''second  woe  is  past;  g71(/,  behold  !  the   third  woe   cometh    12.  &  15.1. 
quickly. 


10,  14. 
b  Is.  14.  13.  ch. 


)5 


§  ?,0.—chap.  xi.  15-18. 

The  Seventh  Trumpet  sounds — The  rejoicing  of  the  universal  Church  at  the  anticipated  c  3Q 

triumph  of  the  Witnesses,  at  the  end  of  the  1260  years. 
.  ^  a  ch.  10. 7. 

^•"And   the  Seventh  Angel  sounded  ;  'and  there  were  great  voices  j  is.  27.  is.  ch. 
in  heaven,  saying,  "  The  'kingdoms  of  this  world  are  become  the  Jang-  /ch.\^2.*]o.^"  ^' 
doms  of  our  Lord,  and  of  his  Christ ;  ''and  he  shall  reign  for  ever  and  d  Dan.  2^ 44.  &  7. 
ever!"   i*^  And  "the  four  and  twenty  Elders,  which  sat  before  God  on  e^'^hU'.A^'&.s.s. 
their  seats,  fell  upon  their  faces,  and  worshipped  God,  ^^  saying,  "  We    ^J^'^;^  g  ^^ 
give  thee  thanks,  O  Lord  God  Almighty,  Avhich  art,  and  wast,  and  "^st'^iLie.s.' 
VOL.  II.  53 


418  THE  REVELATION.  [Part  XV 


g  ch.  19. 6.  art  to  come  !  because  Thou  hast  taken  to  thee  thy  great  power,  ^and 

t  dIh  7  9  10  ^^^^  reigned  !   ^^  And  ''the  nations  were  angry,  and  thy  wrath  is  come, 

ch.  e".  lb. '  'and  the  time  of  the  dead,  that  they  should  be  judged,  and  that  Thou 

\  "^  lo  t„  .  shouldest  give  reward  unto  thy  servants  the  prophets,  and  to  the  saints, 

K  cn.  IJ.  10.  &  1      I               1           ^             I                          •            11            1                       J          1 

18. 6.  and  them  that  tear  thy  name,  Ismail  and  great ;  *and  shouldest  destroy 

*  °''  """"?'•  them  which  *destroy  the  earth. 


c 


§  31. — clia-p.  xi.  19.  and  xii. 

The  Second  Division  of  the  Utile  book — Under  the  figures   of  a  woman  bringing  forth 

with  pain  a  Man-Child,  and  being  driven  by  a  Dragon  with  seven  heads  and  ten  horns 

into  the   wilderness,  is  prophesied   the   persecution  of  the   Church  of  Christ,  which 

brings  forth  true  and  faithful  Christians,  by  tlie  evil  Spirit,  which  first  introduced  evil 

9  "^1-  into  this  world — This  contest  continues  also  1260  years,  from  006  to  1866. 

ach.  15. 5,8.  19  And  "the  temple  of  God  was  opened  in  lieaven,  and  there  was 

j^ch.8. 5.  &  16.    gggf,  jfj  j^jg  temple  the  ark  of  his  testament :  and  'there  were  lightnings, 

ch.  16. 21.        and  voices,  and  thunderings,  and  an  earthquake,  "and  great  hail. 
*or,  sign.  1  And  there  appeared  a  great  *  wonder  in  heaven  ;  a  Woman  clothed 

with  the  sun,  and  the   moon  under  her  feet,  and  upon   her  head  a 
<i  Is.  fifi. 7. Gal.    crown  of  twelve  stars:  ^  and  she  being  with  child  cried,  '^travailing  in 

4.  19.  .  .  .  ~  '  o 

\ox,sisn.  birth,  and  pained  to  be  delivered.  ^  And  there  appeared  another  twon- 

e  ch.  17.3.  der  in  heaven  ;  and  behold  !  'a  great  red  Dragon,  •'having  seven  heads 

/ch.  17. 9, 10.  and  ten  horns,  ^and  seven  crowns  upon  liis  heads;  "^and  ''his  tail  drew 
f  ch.9. 10,19.  the  third  part 'of  the  stars  of  heaven,  ■'and  did  cast  them  to  the  earth, 
t  ch.  17. 18.  And  the  Dragon  stood  ''before  the  Woman  which  was  ready  to  be  de- 
it  ver.  2.  livered,  'for  to  devour  her  child  as  soon  as  it  was  born.  ^  And  she 
I  Ex.  1. 16.  brought  forth  a  Man-Child,  "who  was  to  rule  all  nations  with  a  rod  of 
"L,P^;2;9-,^''-2-  iron:  and  her  Child  was  caught  up  unto  God,  and  to  his  throne. 
n  ver.  4.  ^  And  "the  Woman  fled  into  the  wilderness,  where  she  hath  a  place 
och.ii.  3.          prepared  of  God,   that  they  should   feed  her  there  "a  thousand  two 

hundred  and  threescore  days, 
p  Dan.  10. 13,21.       7  And  thcrc  was   war  in  heaven  :  ^Michael  and  his  angels   fought 

&  12.  1.  -j^  .  ®  " 

?  ver.  3.  ch.  20.    'agaiust  tlic  Diagou  ;  and   the  Dragon  fought  and   his  angels,  ^  and 

^-  prevailed  not  ;  neither   was  their  place   found  any  more  in  heaven  ; 

r  Lnke  10  18.      9  ^^^  '  ^j^g   areat  Dragon  was  cast  out,  ''that  old   Serpent,   called  the 

John  12. 31.  »  o  '  I  ' 

s  Gen.  3.1,4.  ch.  Dcvil,  aud  Satan,  'which  deceiveth  the  whole  world  :  "he  was  cast  out 
^^.•"•„  „  into  the  earth,  and  his  angels  were  cast  out  with  him.   ^°  And  I  heard 

t  ch.  20.  3.  .  ~ 

M  ch.~9. 1.  a  loud  voice  saying  in  heaven,  "  Now  "is  come  salvation,  and  strength, 

t)ch.  11. 15. &  and  the  kingdom  of  our  God,  and  the  power  of  his  Christ!  for  the 
icJobi.9.  &2.    Accuser  of  our  brethren  is  cast  down, '"which   accused   them   before 

5.  zech.  3.1.      Qjjj.  Qq(|  ^jay  a,^j  night.  ^1  And  "^they  overcame  him  by  the  blood  of 

37.  &'i6!2o!  '  the  Lamb,  and  by  the  word  of  their  testimony;  '•'and  they  loved  not 
2/ Luke  14. 26.  tjigj,-  jiygg  unto  the  death.  ^^  Therefore  "rejoice,  ye  heavens,  and  ye 
%9.^'i3!''ch.'i8.'    that  dwell  in  them!   "Woe  to  the   inhabiters  of  the  earth  and  of  the 

^'',  sea!  for  the  Devil   is  come  down  unto  you,  having  great  wrath, ''be- 

10. '  '    '         cause  he  knoweth  that  he  hath  but  a  short  time." 
*'^''"'i'"^'  13  And  when  the  Dragon  saw  that  he  was  cast  unto   the  earth,  he 

A  Ex.  19. 4.         persecuted  "the  Woman  which  brought  forth  the  Man-Child.   ^^  And 

i^Mac.  2. 29,30,  a^^  ^j^^  Womau  wcrc  given  two  wings  of  a  great  eagle,  'that  she  might 
e  ver.  6.  fly  ^into  the  wilderness,  into  her  place,  where  she  is  nourished  'for  a 

■^mnV^s  &    time,  and  times,  and  half  a  time,  from  the  face  of  the  Serpent.  ^^  And 

12. 7.  the  Serpent  ''cast  out  of  his  mouth  water  as  a  flood  after  tiie  Woman, 

A  Is. 59. 19.  ^j^.j^^  j|g  might  cause  her  to  be  carried  away  of  the  flood.  ^"^  And  the 
earth  helped  the  Woman,  and  the  earth  opened  her  mouth,  and  svval- 
'ii.''7;&l3".7.''  lowed  up  the  flood  which  the  Dragon  cast  out  of  his  mouth.  ^^  And 
;  ch.  14. 12.  the  Dragon  was  wroth  with  the  Woman,  'and  went  to  make  war  with 
^^.Tohn  1 10.  ch.  the  remnant  of  her  seed,  ^Which  keep  the  commandments  of  God,  and 

&io.\''^'^'    have ''the  testimony  of  Jesus  Christ. 


a 


Sect.  XVIII.]  THE  REVELATION.  ■  419 

§  32.— chap.  xiii.  1-10.  §  32. 

The  Third  Division  of  the  httle  book,  in  which  the  agent  of  the  evil  Spirit,  which  per-  a  The  Editor 
secuted  tlie  true  Church  of  God  12C0  years,  is  described  by  characteristics  exclusively     takes  ilus^oppor- 
applicable  to  the  power  of  "Rome.  once  for  all,  that 

1  And  I  stood  upon  the  sand  of  the  sea,  and  saw  ''a  Beast  rise  up    appHcliUon  of  * 
out  of  the  sea,  'having  seven  heads  and  ten  horns,  and  upon  his  horns  ten    f,l  q^Jit"  differ! 
crowns,  and  upon  his  heads  the  *name  of  Blasphemy.  ^  And  ''the  Beast    ^?,\''^^;Vn.e,,,i°^ 
which  I  saw  was  hke  unto  a  leopard,  'and  his  feet  were  as  the  feet  of    ^^^^l' \l^^^^'^^^ 
a  bear,  •'"and  his  mouth  as  the  mouth  of  a  lion.     And  ^the  Dragon  gave    the  book,  that  a 
him  his  power,  ''and  his  seat,  'and  great  authority  ;  ^  and  I  saw  one  of    "tAmyL/ac// 
his  heads  ^as  it  were  t wounded  to  death  ;  and  his  deadly  wound  was    "omefT/<^"'"he 
healed.     And  *all   the   world  wondered  after    the    Beast,  ^  and  they    Sopt"tl'e'id"t 
worshipped  the  Draffon  which  gave  power  unto  the  Beast ;  and  they    that  its  appiica- 
worshipped  the  Beast,  saying,"  Who 'is  like  unto  the  Beast?  who  is    extensive  than  is 
able  to  make  war  with  him  ?  "  ^  And  there  was  given  unto  him  a  '"moutli    preiTrrtho  hy! 
speaking  great  things,  and  blasphemies  ;  and  power  was  given  unto    fe°','o?Le°e!^"*" 
him  tto  continue  "forty  and  two  months.  ^  And  he  opened  his  mouth  b  Dan.  7.2,  ?. 
in  blasphemy  against  God,  to  blaspheme  his  name,  "and  his  tabernacle,  "3^9, ll. ^"  ^^  ^'' 
and  them  that  dwell  in  heaven.  ''And  it  was  given  unto  him  ''to  make  *  or,  Tmmes.  ch. 
war  with  the  saints,  and  to  overcome  them:  'and  power  was  given  ^Dan. 7. 6. 
him  over  all  kindreds,  and  tongues,  and   nations.  ^  And  all  that  dwell  e  Dan.  7. 5. 
upon  the  earth  shall  worship  him, '^ whose  names  are  not  written  in /Dan. 7. 4. 
the  Book  of  Life  of  the  Lamb  slain  "from  the  foundation  of  the  world,  f  ^^'  jg"  j^ 
^  If  'any  man  have  an  ear,  let  him  hear.   ^^  He  "that  leadeth  into  cap-  i  ch.  19. 4. 
tivity  shall  go  into  captivity :  "he  that  killeth  with  the  sword  must  be  ^  g/^^V^' 
killed  with  the  sword.  "Here  is  the   patience  and  the   faith  of  the  tch.  17. 8. 
saints.  '  •=!■•  ^\^^^  .. 

m  Dan.  7.  8,  11, 

25.  &.  11.  36. 

§  23.— chap.  xiii.  11,  to  the  end.  t  °'' '" ""'''' '^'''■^ 

^  ^  ^  n  ch.  11. 2.  &;  12. 

The  Fourth  Division  of  the  little  book,  in  which  is  represented  the  spiritual  dominion    6. 

of  the  Church  of  Rome,  supported  and  sanctioned  by  the  secular  powers  of  Europe  o  John  1. 14.  Col. 

during  1260  years.  i^  '    ,  -,,     . 

^  •'  p  Dan.  7. 21.  ch. 

1^  And  I  beheld  another  Beast  "coming  up  out  of  the  earth;  and    h.7.  &12. 17. 
he  had  two  horns  like  a  lamb,  and   he  spake  as  a  dragon  ;  ^^  and  he  9^<^^-'^i-^^-&-i7- 
exerciseth  all  the  power  of  the  first  Beast  before  him,  and  causeth  the  r  ex.  32. 32. 
earth  and  them  which  dwell  therein  to  worship  the  first  Beast,  ''whose    Phn!  473.  ch.  3. 
deadly  wound  was  healed  ;  ^^ and  'he  doeth  great  wonders,  ''so  that  he    & ^1.^27.^"'  ^^' 
maketh  fire  come  down  from  heaven  on  the  earth  in  the  sight  of  men.  « ch.  n.  a. 
^'' And  Meceiveth  them  that  dwell  on  the  earth  ^by  the  means  0/ those  l^'^u'.s^!]. 
miracles  which  he  had  power  to  do  in  the  sight  of  the  Beast;  saying  «^GeiK  9- e.  Matt. 
to  them  that  dwell  on  the  earth,  that  they  should  make  an  Image  to  «>  ch.  14. 12. 

the  Beast,  which  had  the  wound  by  a  sword,  "'and  did  five.   '^  And  he        

had  power  to  give  *life  unto  the  Image  of  the  Beast,  that  the  Image  of        ^ 
the  Beast  should  both  speak, ''and  cause  that  as  many  as  would  not  tfe'r^x"^' 
worship  the  Image  of  the  Beast  should  be  killed.   ^*'  And  he  caused  all,  '^„'^^"'-  '^1- ''3 

*^  '     1  -^      o.  .Alatt.  2A.  24. 

both  small  and  great,  rich  and  poor,  free  and  bond,  tto  'receive  a  mark    2Thess.  2. 9. 
in  their  right  hand,  or  in  their  foreheads  ;  ^"^  [and]  that  no  man  might  /iKin^sis.  38. 
buy  or  sell,  save  he  that  had  the  mark,  or  ^the  name  of  the  Beast,  *or  the    12^'"^^  ^'  ^^' 
number  of  his  name.   ''^  Here 'is   wisdom;  let   him  that  hath   under-  e^^-^^-^-^^9. 
standing  count '"the  number  of  the  Beast :  "for  it  is  the  number  of  a -^j^Thess.o.  9, 
man,  and  his  number  is  Six  hundred  threescore  a7id  six.  ^2Kin^2o.7. 

*  Gr.  breath. 

h  ch.  16.  2.  &  19. 

§  34.-CW.  xiv.  1-13.  20.  &  20. 4. 

.  .  t  Gr.  t(i  give  uiem. 

The  Fifth  Division  of  the  little  book  contains  a  representation  of  the  depressed  condi-  j  ch.  14.  9.  &.  19. 

tion  of  the    spiritual  Church   of  God   during   the  12G0  years — The  Reformation  by   .^^:  *^,^''-.'*- 

.  7  ch.  14. 11. 

Luther — The  present  efforts  of  Protestants  to  enlighten  mankind,  and  a  future  still  more  k  ch.  1.5.  2.' 
successful  opposition  to  Popery,  are  probably  predicted  under  the  representation  of  '  '^'V  ^I'.^;, 
three  Angels  appealing  to  mankind.  n  ch.  21.  17. 


420 


THE  REVELATION. 


[Part  XV 


§  34. 

a  ch.  5.  5. 
b  ch.  7.  4. 
c  ch.  7.  3.  &  13. 

16. 
d  ch.  1.  15.  &.  19. 

t). 
e  ch.  5.  8. 

/  ch.  5.  9.  &  15. 

3. 
g  ver.  1. 
A  2  Cor.  11.  2. 
t  ch.  3. 4.  &  7. 

15,  17.  &  17. 

14. 
j  ch.  5.  9. 
*  Gr.  were  bought, 
k  Jam.  1.  18. 

I  Ps.  32.  2.  Zeph. 
3.  13. 

m  Eph.  5.  27. 
Jude  24. 

n  ch.  8.  13. 

0  Eph.  3.  9, 10, 
11.  Tit.  1.  2. 

p  ch.  13.  7. 
g  ch.  11.  18.  & 
15.  4. 

r  Neh.  9.  6.  Ps. 
33.  6.  &  124.  8. 
&  146.  5,  6. 
Acts  14.  15.  & 
17.  24. 

s  Is.  21.  9.  Jer. 

51.  8.  ch.  18.  2. 
t  Jer.  5].  7.  ch. 

11.  S.  &  16.  19. 

&  17.  2,  5.  &  18. 

3,  10,  18,  21.& 

19.  2. 

a  ch.  13.  14,  15, 

16. 
V  Ps.  75.  8.  Is. 

51.  17.  Jer.  25. 

15. 
M  ch.  18.  6. 
X  ch.  16.  19. 
y  ch.20.  10. 
z  ch.  19.  20. 

a  Is.  34.  10.  ch. 
19.  3. 
6  ch.  13.  10. 
c  ch.  12.  17. 
d  Eccles.  4.  1,  2. 

ch.  20.  t;. 

e  1  Cor.  15.  18. 
1  Thess.  4.  16. 

f  Or,  from  hence- 
forth sait.h  the 
Spirit,  Yea. 

/  2  Thess.  1.7. 
Heb.  4.  9,  10. 
ch.  6.  11. 


§  35. 


a  Ezek.  1.  23. 

Dan.  7.  13. 

See  John  1.51. 

ch.  1.  13. 

b  ch.  6.  2. 

c  ch.  16.  17. 

d  Joel  3.  13. 
Matt.  13.  .39. 

e  .Ter.  51.33. 
ch.  13.  12. 

*  Or,  dried. 


f  ch.  16.  8. 
g  Joel  3.  13. 


^  And  I  looked,  and,  lo  !  "a  Lamb  stood  on  the  Mount  Sion,  and 
with  him  'a  hundred  forty  and  four  thousand,  "having  his  Father's  name 
written  in  their  foreheads.  ^  And  I  heard  a  voice  from  heaven,  ''as  the 
voice  of  many  waters,  and  as  the  voice  of  a  great  tluinder ;  and  1 
heard  the  voice  of  'harpers  harping  with  their  harps,  ^  and  ■'^they  sung 
as  it  were  a  new  song  before  the  Throne,  and  before  the  four  Beasts, 
and  the  Elders;  and  no  man  could  learn  that  song°'but  the  hundred 
and  forty  and  four  thousand,  which  were  redeemed  from  the  earth. 
^  These  are  they  which  were  not  defiled  with  women,  ''for  they  are 
virgins  :  these  are  they  'which  follow  the  Lamb  whithersoever  he  goeth. 
•'These  *were  redeemed  from  among  men,  ''being  the  firstfruits  unto 
God  and  to  the  Lamb  ;  ^  and  'in  their  mouth  was  found  no  guile,  for 
'"they  are  without  fault  [before  the  throne  of  God] . 

^  And  I  saw  another  Angel  "fly  in  the  midst  of  heaven,  "having  the 
everlasting  Gospel  to  preach  unto  them  that  dwell  on  the  earth,  ^and 
to  every  nation,  and  kindred,  and  tongue,  and  people,  ''  saying  with  a 
loud  voice,  "  Fear  'God,  and  give  glory  to  Him  !  for  the  hour  of  his 
judgment  is  come :  '^and  worship  Him  that  made  heaven,  and  earth, 
and  the  sea,  and  the  fountains  of  waters." 

^  And  there  followed  another  Angel,  saying,  "  Babylon  "is  fallen  ! 
is  fallen !  'that  great  city,  because  she  made  all  nations  drink  of  the 
wine  of  the  wrath  of  her  fornication." 

^  And  the  Third  Angel  followed  them,  saying  with  a  loud  voice, 
"  If  "any  man  worship  the  Beast  and  his  Image,  and  receive  his  mark  in 
his  forehead,  or  in  his  hand,  ^°  the  same  "shall  drink  of  the  wine  of  the 
wrath  of  God,  which  is  '"poured  out  without  mixture  into  "^the  cup  of 
his  indignation  ;  and  '-'lie  shall  be  tormented  with  ''fire  and  brimstone 
in  the  presence  of  the  holy  angels,  and  in  the  presence  of  the  Lamb. 
^^  And  "^the  smoke  of  their  torment  ascendeth  up  for  ever  and  ever  :  and 
they  have  no  rest  day  nor  night,  who  worship  the  Beast  and  his  image, 
and  whosoever  receiveth  the  mark  of  his  name." 

i^Here  'is  the  patience  of  the  saints,  '[here  are  they]  that  keep  the 
commandments  of  God,  and  the  faith  of  Jesus.  ^^And  I  heard  a  voice 
from  heaven  saying  unto  me,  "  Write,  ''Blessed  are  the  dead  'which  die 
in  the  Lord,  tfrom  henceforth ; "  ("  Yea,"  saith  the  Spirit ;)  "  that  -^they 
may  rest  from  their  labors  ;  and  their  works  do  follow  them." 

§  35. — chap.  xiv.  14,  to  the  end,  and  xv.  1-4. 
The  contents  of  the  little  book  having  been  related,  the  prophet  proceeds  to  the  sound- 
ing of  the  third  woe  trumpet,  when  the  Seven  Vials  are  to  be  poured  out,  or  the  seven 
thunders  to  sound,  which  the  angel  forbade  St.  John  to  write  (Rev.  x.  4.)  till  he  had 
revealed  the  predictions  of  the  little  book — It  was  declared  (chap.  x.  7.)  that  the  mys- 
tery of  God  should  be  completed  in  the  days  of  the  voice  of  the  Seventh  Angel — The 
terrible  events  which  shall  precede  the  establishment  of  the  kingdom  of  Christ,  at 
the  end  of  the  1260  years,  are  related  under  the  emblems  of  the  vintage,  and  the 
harvest  of  the  wrath  of  God  ;  and  the  triumph  of  the  Church  of  God,  after  the  com- 
pletion of  his  judgments,  is  anticipated. 

^'  And  I  looked,  and  behold  a  white  cloud,  and  upon  the  cloud 
One  sat  "like  unto  the  Son  of  Man,  'having  on  iiis  head  a  golden 
crown,  and  in  his  hand  a  sharp  sickle.  ^^  And  another  Angel  'came  out 
of  the  temple,  crying  with  a  loud  voice  to  him  that  sat  on  the  cloud, 
"  Thrust  ''in  thy  sickle  and  reap  !  for  the  time  is  come  for  thee  to  reap  ; 
for  the  harvest  'of  the  earth  is  *ripe."  ^''  And  he  that  sat  on  the  cloud 
thrust  in  his  sickle  on  the  earth  ;  and  the  earth  was  reaped. 

^''  And  another  Angel  came  out  of  the  temple  which  is  in  heaven, 
he  also  having  a  sharp  sickle.  ^^  And  another  Angel  came  out  from  the 
altar,  -^which  had  power  over  fire  ;  and  cried  with  a  loud  cry  to  iiim 
that  had  the  sharp  sickle,  saying,  "  Thrust  ''in  thy  sharp  sickle,  and 


Sect.  XVII I.]  THE  REVELATION.  4.31 

gather  the  clusters  of  the  vine  of  the  earth  !  for  her  grapes  are  fully  ^  ch.  19.  is 
ripe."  ^^  And  the  Angel  thrust  in  his  sickle  into  the  earth,  and  gathered  '/.'isf'^'  ^"°- 
the  vine  of  the   earth,  and  cast  it  into ''the  great  winepress  of  the  i  ch.  ii.s.  neb. 
wrath   of  God.  ^°  And  *the  winepress  was  trodden  ^without  the  city,  ^  ^h.  19.  h. 
and  blood  came  out  of  the  winepress,  *even  unto  the  horse-bridles,  by  i  cii.  12.1,3. 
the  space  of  a  thousand  and  six  hundred  furlongs.  m  ch.  le.  1.&91. 

chap.  xv.  1-4.        ^  And  'I  saw  another  sign  in  heaven,  great  and  marvel-  n  ch.  14. 10. 

lous, "seven  angels  having  the  seven  last  plagues;  "for  in  o^ch. 4. c. &21. 
them  is  filled  up  the  wrath  of  God.  '^  And  I  saw  as  it  were  "a  sea  of  y  Matt.  3. 11. 
glass  ^mingled  with  fire  :  and  them  that  had  gotten  the  victory  over  9  ch.  13. 15,  ic, 
the  beast,  'and  over  his  image,  and  over  his  mark,  and  over  the  num-  ^  p,',  5  g  ^  ,^ 
ber  of  his  name,  stand  on  the  sea  of  glass,  '^having  the  harps  of  God.    ^■ 
^  And  they  sing  "the  song  of  Moses  the  servant  of  God,  and  the  song  ^sh^'ao.^ch. ?4."3. 
of  the  Lamb,  'savino;, —  t  Deut.  32. 4. 

'  •'       *'  ,  Ps.  111.2.  &.  139. 

"  Great  and  marvellous  are  thy  works  !  Lord  God  Almighty  !  ^4. 

Just  "and  true  are  thy  ways,  thou  King  of  tsaints !  "hos".  i4?'9.  c'h. 

'*  Who  "shall  not  fear  thee,  O  Lord  !  and  slorify  thy  name  ?  ^^"  ^' 

1-1         mi  111  o  J  J  f  Or^  nations,  or, 

I'  or  i  hou  only  art  holy  :  ages. 

For  "all  nations  shall  come  and  worship  before  Thee  ;  "if 'jer^'io^  7^^' 

For  thy  judgments  are  made  manifest."  „  is.  66. 22. 


§  36. — chap.  XV.  5.  to  the  end,  and  xvi.  1. 
The  seventh  woe  trumpet,  which  was  described,  in  the  first  part  of  the  vision  concern- 
ing  the  1260  years,  as  sounding  after  the  completion  of  the  progress  of  the  Mahometan 
powers,  (which  finally  ceased  in  1G98,  Rev.  xi.  15-19.),  and  which  closed  the  pro- 
phetic history  of  the  Eastern  Empire,  till  the  time  of  the  overthrow  of  that  religion, 
now  sounds ;  and  Seven  Angels  are  represented  as  preparing  the  vials  of  God's  wrath, 
to  punish  the  earth,  the  Mahometan,  Papal,  and  Infidel  powers,  before  the  day  of 
universal  Christianity  begins.     A.  D.  1698  to  A.  D.  1860.  §  36. 

^  And  after  that  I  looked,  and,  behold!  "the  temple  of  the  taberna-  Vum?!' 50.^°° 
cle  of  the  testimony  in  heaven  was  opened  ;  ^  and  Hhc  Seven  Angels  6  ver.  1. 
came  out  of  the  temple,  having  the  seven  plagues,  "clothed  in  pure  ''jf ''i.^4^',7" 
and  white  linen,  and  having  their  breasts  girded  with  golden  girdles,    is.  cii.  1.13.' 
"^  And  ''one  of  the  four  Beasts  eave  unto  the  Seven  Angels  seven  golden  '^  f  n',.^'  ^' ,  „ 
vials  full  of  the  wrath   of  God,  'who  liveth  for  ever  and  ever.  ^  And    cii.  4. 9.  &10. 
■'^the  temple  was  filled  with  smoke  'from  the  glory  of  God,  and  from  /  ex.  40. 34. 
his  power;  and  no  man  was  able  to  enter  into  the  temple  till  the  seven    oci"ron^5'i4 
plagues  of  the  Seven  Angels  were  fulfilled.  13.6.4. 

O  Tl  1     O 

^  And  I  heard  a  great  voice  out  of  the  temple,  saying  ''to  the  Seven  ^~^  ^'^^j  '  ' 
Angels,  "  Go  your  ways,  and  pour  out  the  vials  'of  the  wrath  of  God  i  cu.  14. 10.  &  15. 
upon  the  earth  !  "  


/. 


§  37. — chap.  xvi.  2. 
The  First  Vial  is  poured  out,  and  the  harvest  of  the  wrath  of  God  begins — Some  severe 
calamity,  between  the  completion  of  the  progress  of  Mahometanism  and  tlie  approach- 
ing end  of  the  19(30  years  is  predicted — We  consider  the  pouring  out  of  this  vial  to  be 
predictive  of  the  French  Revolution ;  that  event  being  the  most  terrible  calamity 
which  has  hitherto  happened  to  the  votaries  of  the  Papal  religion,  which  in  its  effects 
is  still  agitating  the  whole  civilized  world — The  sore,  which  is  predicted  as  afflictino- 
the  Papacy,  maybe  Infidelity.     A.  D.  1789  to  A.  D.  1791.  °  §  ^7. 

And  the  First  went,  and  poured  out  his  vial  "upon  the  earth  ;  and  ^  ^^;  ^  ~" 
Hhere  fell  a  noisome  and  grievous  sore  upon  the  men  "which  had  the  c  ch.  13. 15, 17. 
mark  of  the  Beast,  and  upon  them  ''which  worshipped  his  Image.  d  ch.  13.  14. 


§  38.— chap.  xvi.  3.  

The  Second  Vial  is  poured  out — The  sea  becomes  blood — This  figure  may  describe  the 
sanguinary  wars  and  massacres  which  then  afflicted  the  world,  A.  D.  1791  to 
A.  D.  1794.  §  38. 

And  the  Second  [Angel]  poured  out  his  vial  "upon  the  sea;  and  it  "ch.  8. 8. 

VOL.   II.  JJ 


422  THE  REVELATION.  [Part  XV. 

*  ^\V^'^°'     'became  as  the  blood  of  a  dead  man;  ^and   every  livinsj  soul  died  in 

c  ch.  8. 9.  ,  ^  J  s> 

the  sea. 


§ 

39. 

a  ch 

.8. 

10. 

b  Ex 

;.  7, 

.20. 

c  ch, 

,  15 

.3. 

d  ch 

4.8 

.  1.  4,  8.  & 
.  &  11.  17. 

c  Matt. 
35.  ch. 

23.  34, 
13.  15. 

/ch. 
20. 

11 

.  18.  &  18. 

gls. 

49 

.26. 

h  ch. 

,  15 

.  3. 

i  ch. 
10., 

13. 10.  &  14. 
St  19.  2. 

§ 

40. 

a  ch. 

8. 

12. 

i  ch. 
14.: 

9. 

18. 

17,  18.  & 

*Or, 

lurned. 

c  ver 

.  11 

[,21. 

d  Dan.  5.  22,  23. 
ch.  9.  20. 

e  ch.  11, 
11.  7. 

,  13.  & 

§ 

41. 

a  ch. 

13, 

,2. 

6  ch. 

9. 

2. 

C  ch. 

11, 

,  10. 

d  ver 

.9, 

,21. 

e  ver 

.2. 

/  ver. 

.9. 

§  39. — chap.  xvi.  4-7, 
The  Third  Vial  is  poured  out,  the  rivers  and  fountains  become  blood — By  these  emblems 
may   be   denoted  the  pollutions  of  Infidelity   on  the  sources  of  knowledge,  and  the 
devastations  of  the  lesser  states  of  Europe  during  the  revolutionary  wars,  A.  D.  1794 
to  A.  D.  1801. 

^  And  the  Third  [Angel]  poured  out  his  vial  "upon  the  rivers  and 
fountains  of  waters  ;  ''and  they  became  blood.  ^  And  I  heard  the  Angel 
of  the  waters  say,  "  Thou  "art  righteous,  [O  Lord !]  ''which  art,  and  wast, 
and  shall  be,  because  Thou  hast  judged  thus !  ^  for  *they  have  shed 
the  blood  ^of  saints  and  prophets,  *^and  Thou  hast  given  them  blood  to 
drink  ;  for  they  are  worthy  !  "  '  And  I  heard  another  out  of  the  altar 
say,  "  Even  so,  ''Lord  God  Almighty,  'true  and  righteous  are  thy  judg- 
ments !  " 

§  40. — chap.  xvi.  8,  9. 
'['he  Fourth  Vial  is  poured  out — The  world  is  represented  as  scorched  with  the  heat  of 
the  sun — As  this  is  the  well-known  emblem  of  sovereignty,  the  empire  of  Napoleon 
may  be  represented.  A.  D.  1601  to  A.  D.  1814. 

®  And  the  Fourth  [Angel]  poured  out  his  vial  "upon  the  sun  ;  *and 
power  was  given  unto  him  to  scorch  men  with  fire.  ^  And  men  were 
*scorched  with  great  heat,  and  '^blasphemed  the  name  of  God,  which  hath 
power  over  these  plagues:  ''and  they  repented  not '^ to  give  Him  glory. 


§  41. — chap.  xvi.  10,  11. 
The  Fifth  Vial  is  poured  out — The  votaries  of  the  Papacy  are  represented  in  a  distressed 
and  agonized  condition — We  are  now  living  under  this  vial — Possibly  by  this  emblem 
may  be  intended  the  hatred  of  Papal  Rome  to  that  increasing  and  irresistible  progress 
of  knowledge,  which  demonstrates  the  absurdites  and  errors  of  the  Papal  religion, 
without  producing  reformation  and  repentance. 

^°  And  the  Fifth  [Angel]  poured  out  his  vial  "upon  the  seat  of  the 
Beast ;  'and  his  kingdom  was  full  of  darkness  ;  "and  they  gnawed  their 
tongues  for  pain,  ^^  and  ''blasphemed  the  God  of  heaven,  because  of 
their  pains  and  "their  sores,  ^and  repented  not  of  their  deeds. 


§  42.— c/tap.  xvi.  12-16. 
The  Sixth  Vial  is  poured  out — By  this  time  the  end  of  the  12fi0  years  approaches — The 
emblems  under   this   vial  represent  the   nearer,  though  still  graduqil   downfall  of  the 
Turkish  Empire,  the  preparation  for  the  restoration  of  the  Jews,  and  the   commence- 
ment of  the  great   confederacy  of  the  Antichristian  powers  against  the    Church  of 
§  42.  Christ  in  Palestine,  under  the  influence  of  evil  principles  or  false  religions. 

"  <^''-  ^-  ^'♦-  1^  And  the  Sixth  [Angel]  poured  out  his  vial  "upon  the  great  river 

& 51.3G.'    '    ■  Euphrates  ;  ''and  the  water  thereof  was  dried  up,  "that  the  way  of  the 

c  Is.  41.2,25.      kings  of  the   East   might  be  prepared.  ^^  And  I  saw  three   unclean 

3.   °'"  ■  '  '    "^spirits  like  frogs  come  out  of  the  mouth  of  "the  Dragon,  and  out  of  the 

e  ch.  12. 3, 9.       mouth  of  the   Beast,  and   out  of  the  mouth  of  -'^the   False   Prophet ; 

/^ch.i  .20.&20.  14  ^fQj.  »tj^ey  a,re  the  spirits  of  devils, ''working  miracles;)  which  go 

^r^'^T-,.-^-      forth  unto  the  kings  of  the  earth, 'and  of  the  whole  world,  to  gather 

A2Thess.2. 9.     them  tO"' the  battle  of  that  great  day  of  God  Almighty.    ^^  (Behold  ! 

19." 90.' ^^' ^^' *"  *"!  come   as   a   thief.     Blessed  is   he  that  watcheth,  and  keepeth  his 

i  Luke 2.1.        garments,  'lest  he  walk  naked,  and   they  see  his  shame!)  ^^And  '"he 

■^ i9*!&^2o.^8f' ^^'  gathered  them  together  into  a  place   called   in  the  Hebrew  tongue 

k  Matt.  24.  43.     Armageddon. 


1  Thess.  5.  2, 

2  Pet.  3.  10.  ch, 
3.3. 

I  2  Cor.  5.  3.  cli 


o 


§  43. — chap.  xvi.  17,  to  the  end. 
3.  4, 18  The  Seventh  Vial  is  poured  out — The  1260  years  are  now  past — The  vintage  of  the 

""  [Of)  they.—  wrath  of  God,  long  predicted  by  the  ancient  prophets,  now  begins — Great  convulsions, 

long  wars  over  the  earth — The  decision  of  the  long  contest  between  good  and  evil 


Sect.  XVITL]                           THE  REVELATION.  423 

now  arrives — the  union  of  the  false  religions  of  the  Papacy  and  Infidelity  against 
the  remnant  of  the  Church,  against  the  Jews  who  assemble  for  their  long-promised 
restoration,  and  against  the  groat  maritime  nation,  probably  England,  till  the  battle 
of  Armageddon,  in  Palestine,  now  takes  place.     It  is  probable  that  many   years  may 

be  included  under  this  vial.  §  43. 

^^And   the  Seventh   Angel  poured   out  his  vial  into  the  air ;  and  "ch.ai.  e. 

there  came  a  great  voice  out  of  the  temple  of  heaven,  from  the  throne,  &  u.ig. 

savinar,  "  It  "is  done  !  "   ^^  And  'there  were  voices,  and  thunders,  and  ^,^^-'';i^: 

T                              c         1      1                                                            11/71                                       .  d  Dan.  12.  1. 

lightnmgs  ;    and  there  was  a  great  earthquake,    such  as  was  not  smce  ^  ^h.  14. 8.  &  17. 

men  were   upon   the   earth,   so  mighty  an  earthquake,  and  so  great.  '^• 

^'^  And  ^the  great  city  was  divided   into  three  parts,  and  the  cities  of  ^18.51.17,23. 

the  nations  fell :  and  great  Babylon  ■'^came  in   remembrance  before  ci^'u^io^ ^^' 

God,  ^to  give  unto  her  the  cup  of  the  wine  of  the   fierceness   of  his  a  ch.e.  h. 
wrath.  -°  And ''every  island  fled  away,  and   the  mountains  were  iiot '.  ^'^- "•  j^- 

found.  ^^  And  4here  fell  upon  men  a  great   hail  out  of  heaven,  every  ^  see  e.x.  9. 23, 

stone  about  the  weight  of  a   talent :  and  •'men  blasphemed  God  be-  ^"^'^^^ 

cause  of  *the  plague  of  the  hail ;  for  the  plague  thereof  was  exceed- 
ing great.  u  m  o      - 

o  o                                                                    a  ch.  21.  9. 


b  ch.  16.  19.  & 

§  U.—chap.  xvii.  is- 1",  n,  i9. 

c  Nah.  3.  4.  ch. 
After  the  general  annunciation  of  these  great  events,  the  Prophet  is  shown  the  history     ig.  o. 

and  state  of  the  Papacy  before  its  final  overthrow.  d  Jer.  51. 13.  ver. 

^  x\nd  there  came  "one  of  the  Seven  Angels  which  had  the  seven  « ch.  i8. 3. 
vials,  and  talked  with  me,  saying  unto  me,  "Come  hither  ;  ''I  will  show  •^j4''8''];  jg'^g* 
unto  thee  the  judgment  of  "the  great  Whore  ''that  sitteth  upon  many  g  ch.12. 6,i4. 
waters  :  ^  with  %vhom  the  kings  of  the  earth  have  committed  fornica-  ''  '=''•  ^--  ^• 
tion,  and-'^the  inhabitants  of  the  earth  have  been  made  drunk  with  the  ^  l^^g 
wine  of  her  fornication."  ^  So  he   carried  me  away  in  the  Spirit  ^into  a  ver.  12. 
the  wilderness  :  and  I  saw  a  Woman  sit  ''upon  a  scarlet-colored  beast,  '  '^^'  ^^■,!"' i^* 

.  pill  1         •  II  11  1  J    *        1    '"  Uan.  11.  00. 

full  of  'names  ot  blasphemy,  ^having  seven  heads  and   ten  horns.  '•  And  *  cr.  guded. 
the  Woman  'was  arrayed  in  purple  and  scarlet  color,  '"and  *decked  »  Jer.  51. 7.  ch. 
with  gold  and  precious  stones  and  pearls,  "having  a  golden  cup  in  her  » ch.  14. 8. 
hand  "full  of  abominations  and  filthiness  of  her  fornication,  ^aiid  upon  p2Thess.2. 7. 
her  forehead  ivas  a  name  written,  "  Mystery,  ^Babylon  'the  Great,  '8?&]p.  ib.  & 
'^THE  Mother  of  IHarlots  and  Abominations  of  the  Earth."  ^  And    ^^' ^l,!*'' ~i'  ,„ 
I  saw  *the  Woman  drunken  'with  the  blood  of  the  saints,  and  with  the    2. 
blood  of  "the  martyrs  of  Jesus :  and  when  I  saw  her,  I  wondered  with  ^  ot  fornications. 

.         .  •'  s  ch.  18.  24. 

great  admiration.  t  ch.  13. 15. & le. 

■^  And  the  Angel  said  unto  me,  "  Wherefore  didst  thou  marvel  ?  I    ^" ,  „  „  m  . 

1         p      1  -r»  tt  ch.  6.  9,  10.  & 

will  tell  thee  the  mystery  of  the  Woman,  and  of  the  Beast  that  car-    12. 11. 
rieth  her,  which  hath  the  seven  heads  and  ten  horns.  ^The  Beast  that  ''jf^b.  i].7.&i3. 
thou  sawest  was,  and  is  not,  and  "shall  ascend  out  of  the   bottomless  ^  ch.  13. 10.  ver. 
pit,  and  "go  into  perdition;  and  they  that  dwell   on  the  earth  "^shall  ^ch.  13. 3. 
wonder,  ^whose  names  were  not  written  in  the  Book  of  Life  from  the  ych.  13. 8. 
foundation  of  the  world,  when  they  behold  the  Beast  that  was,  and  is  ^  ^|^'  jg"  J^* 
not,  and  yet  is.  ^  And  'here  is  the  mind  which    hath  wisdom.     "The  6  ver. 8. 
seven  heads  are  seven  mountains,  on  which  the  Woman  sitteth  :  '"and  '^J''*!'- ;--,a  ,„ 

.  .         /.ech.  1.  J8,  19, 

[there]  are  seven  kings.     Five  are  fallen,  and  one  is,  and  the  other  is    21.  ch.is.  1. 
not  yet  come;  and  when  he  cometh,  he  must  continue  a  short  space,  ^w!'!^!' ^'^' ^ 
1'  And  the  Beast  that  was,  and  is  not,  even  he  is  the  eighth,  and  is  of  e[Or,andaie 

,  ■  ,.  ,..  10A1C1  1  I'll  Lamb,  and  they 

the  seven,  and  goeth  into  perdition.  ^- And  the  ten  horns  which  thou    that  are  with  him, 
sawest  are  ten  kings,  which  have  received  no  kingdom  as  yet ;  but    ''andr.hosen'and 
receive   power  as  kings  one    hour  with   the  Beast.  ^-^  These  have  one  {"er{om4&.c.— 
mind,  and  sliall  give  their  power  and  strength  unto  the  Beast.  ^^  These  ^°-^ 
''shall  make  war  with  the  Lamb,  ''and  the  Lamb  shall  overcome  them  ;    iTim'.e.'is.ch. 
(for  -'^he  is  Lord  of  lords,  and  King  of  kings  ;)  ^and  they  that  are  with  ^  /g^  50  44^  45 
Him  are  called,  and  chosen,  and  faithful."   '^  And   he  saith  unto  me,    c^.  14.4. 
"  The  ''waters  which  thou  sawest,  where  the  Whore  sitteth,  *are  peo-  •  ^h!  13. 7. 


424 


THE  REVELATION. 


[Part  XV. 


pies,  and  multitudes,  and  nations,  and  tongues.  ^^  And  the  ten  horns 
■'c1ri6*'il^'^^'  which  thou  sawest  upon  the  Beast,  ^these  shall  hate  the  Whore,  and 
k  Ezek.  10.  37-  shall  make  her  desolate  *and  naked,  and  shall  eat  her  flesh,  and  'burn 
z  di.'^is.^s!^^  her  with  fire.  ^''  For  '"God  hath  put  in  their  hearts  to  fulfil  his  will,  and 
TO  2  Thess.  2. 11.  to  agree,  and  give  their  kingdom  unto  the  Beast,  "until  the  words  of 
r  ch'  le'  19  ^'^^  ^^^^^^  ^^  fulfilled.  1^  And  the  Woman  which  thou  sawest  "is  that 
p  ch.12.4.  great  city,  ''which  reigneth  over  the  kings  of  the  earth." 


§  45. 

a  ch.  17.  1. 

6  Ezek.  43.  2. 

c  Is.  13.  19.  &21. 
9.  Jer.  51.  8.  ch. 

14.8. 

d  Is.  13.  21.&21. 
8.  &  .34.  14.  Jer. 

50.  39.  &  51.  37. 
e  Is.  14.  23.  & 34. 

11.  Mark  5.  2,  3. 
/  ch.  14.  8.  &  17. 

2. 
g  ver.  11,  15.  Is. 

47.  15. 
*  Or,  ■power. 
h  Is.  48. 20.  &  52. 

11.  Jer.  50.  8.  & 

51.  6,  45.  2  Cor. 
6.17. 

t  Gen.  18. 20,  21. 

Jer.  51.  9. 

Jonah  1.2. 
j  ch.  16.  19. 
k  Ps.  137.  8.  Jer. 

50.  15,  29.  &  51. 

24,  49.  2  Tim.  4. 

14.  ch.  13.  10. 
I  ch.  14.  10. 
m  ch.  16.  19. 
n  Ezek.  28.  2, 

&c. 

0  Is.  47.  7,  8. 
Zeph.  2.  15. 

p  Is.  47.  9.  ver. 

10. 
5  ch.  17.  16. 

r  Jer.  50.  34.  ch. 

11.17. 
s  Ezek.  96.  16, 

17.  ch.  17.  2. 

ver.  3. 
f  Jer.  50.  46. 
u  ver.  18.  ch.  19. 

3. 

V  Is.  21.  9.  ch. 

14.8. 
IB  ver.  17,  19. 

1  Ezek.  27.  27- 
36.  ver.  3. 

y  ch.  17.  4. 
f  Or,  sweet. 
J  Or,  bodies. 
z  Ezek.  27.  13. 


a  ver.  3,  11. 


b  ch.  17. 4. 

e  ver.  10. 
d  Is.  23.  14 

Ezek.  27.  29. 
e  Ezek.  27.  30, 

31.  ver.  9. 
/  ch.  13.  4. 
g  .Iosh.7.  n. 

1  JSam.  4.  12. 

Job  2.  12.  Ezek. 

27.  30. 


§  45. — chap,  xviii. 
The  Downfall  of  the  Papacy  and  Irrcligion  is  described  at  length. 

^  And  "after  these  things  I  saw  another  Angel  come  down  from 
heaven,  having  great  power ;  ''and  the  earth  was  lightened  with  his 
glory.  ^  And  he  cried  mightily  with  a  strong  voice,  saying,  "  Babylon 
"the  great  is  fallen  !  is  fallen  !  and  ''is  become  the  habitation  of  devils, 
and  the  hold  of  every  foul  spirit,  and  °a  cage  of  every  unclean  and 
hateful  bird.  ^  For  all  nations  ^Iiave  drunk  of  the  wine  of  the  wrath  of 
her  fornication,  and  the  kings  of  the  earth  have  committed  fornication 
with  her,  ^and  the  merchants  of  the  earth  are  waxed  rich  through  the 
*abundance  of  her  delicacies." 

^  And  I  heard  another  voice  from  heaven,  saying,  "  Come  ''out  of  her, 
my  people,  that  ye  be  not  partakers  of  her  sins,  and  that  ye  receive 
not  of  her  plagues  ;  ^  for 'her  sins  have  reached  unto  heaven,  and  •'God 
hath  remembered  her  iniquities.  ^  Reward  *her  even  as  she  rewarded 
you,  and  double  unto  her  double  accordino;  to  her  works  :  'in  the  cup 
which  she  hath  filled,  '"fill  to  her  double  :  ^  how  "much  she  hath  glori- 
fied herself,  and  lived  deliciously,  so  much  torment  and  sorrow  give 
her.  For  she  saith  in  her  heart,  I  sit  a  "queen,  and  am  no  widow, 
and  shall  see  no  sorrow  ;  ^  therefore  shall  her  plagues  come  ^in  one 
day — death  and  mourning  and  famine  ;  and  'she  shall  be  utterly  burned 
with  fire  :  '^for  strong  is  the  Lord  God  who  judgeth  her. 

^  "  And  "the  kings  of  the  earth,  who  have  committed  fornication  and 
lived  deliciously  with  her,  'shall  bewail  her,  and  lament  for  her,  "when 
they  shall  see  the  smoke  of  her  burning,  ^^  standing  afar  off  for  the 
fear  of  her  torment,  saying,  Alas  !  "alas  !  that  great  city  Babylon  !  that 
mighty  city  !  '"for  in  one  hour  is  thy  judgment  come ! 

^^  "  And  ""the  merchants  of  the  earth  shall  weep  and  mourn  over  her  ; 
for  no  man  buyeth  their  merchandise  any  more — ^"  the  ''merchandise 
of  gold,  and  silver,  and  precious  stones,  and  of  pearls,  and  fine  linen, 
and  purple,  and  silk,  and  scarlet — and  all  tthyine  wood,  and  all  man- 
ner vessels  of  ivory,  and  all  manner  vessels  of  most  precious  wood,  and 
of  brass,  and  iron,  and  marble — ^^  and  cinnamon,  and  odors,  and 
ointments,  and  frankincense,  and  wine,  and  oil,  and  fine  flour,  and 
Avheat,  and  beasts,  and  sheep — and  horses,  and  chariots,  and  tslaves, 
and  ^souls  of  men.  ^^  And  the  fruits  that  thy  soul  lusted  after  are  de- 
parted from  thee,  and  all  things  which  were  dainty  and  goodly  are 
departed  from  thee,  and  thou  shalt  find  them  no  more  at  all.  ^^  The 
"merchants  of  these  things,  which  were  made  rich  by  her,  shall  stand 
afar  ofl"  for  the  fear  of  her  torment,  weeping  and  wailing,  ^^  [and]  say- 
ing, Alas !  alas  !  that  great  city,  Hhat  was  clothed  in  fine  linen,  and 
purple,  and  scarlet,  and  decked  with  gold,  and  precious  stones,  and 
pearls  !  ^^  for  'in  one  hour  so  great  riches  is  come  to  nought ! 

"  And  ''every  sliipmastcr,  and  all  the  company  in  ships,  and  sailors, 
and  as  many  as  trade  by  sea,  stood  afar  off,  ^"^  and 'cried  when  they 
saw  tlie  smoke  of  her  burning,  saying,  What  ^citi/  is  like  unto  this 
great  city  !  ^■' And  "they  cast  dust  on  their  heads,  and  cried,  weeping 
and  wailing,  saying,  Alas!  alas  !  tiiat  great  city,  wherein  were  made 


Sect.  XVIII.]  THE  REVELATION.  425 

rich  all  that  had  ships  in  the  sea  by  reason  of  her  costhness !  ''for  in  *  i"-  s. 
one  hour  is  she  made  desolate  !  13.  jer.  si.  48. 

^^  "  Rejoice  'over  her,  thou  Heaven  !  and  ye  holy  Apostles  and  Proph-  ''ch^iV^!'^^'^' 
cts  !  for  ^ God  hath  avenged  you  on  her."  icb!i±8^&.i6. 

^^  And  a  mighty  Angel  took  up  a  stone  like  a  great  millstone,  and  ^^^j^  ^  g  j^^ 
cast  it  into  the  sea,  saying,  "  Thus  *with  violence  shall  that  great  city    7. 34.  &  ik  li. 

'JO'  a  J      &  25.  10.   Ey.ek. 

Babylon  be  thrown  down,  and  'shall  be  found  no  more  at  all.  ^^  And    26. 13.  ' 
"'the  voice  of  iiarpers,  and  musicians,  and  of  pipers,  and  trumpeters,  "  Jer.'7f34.&ic. 
shall  be  heard  no  more  at  all  in  thee — and  no  craftsman,  of  whatso-    sa'^ir^' ^""^ 
ever  craft  he  be,  shall  be  found  any  more  in  thee — and  the  sound  of  a  ?  l^i^'J-c^  ^ 
millstone  shall  be  heard  no  more  at  all  in  thee — ^^^and  "the  light  of  a    Nah.  3!4.  ch. 

.  17. 2  5, 

candle  shall  shine  no  more  at  all  in  thee — and  "the  voice  of  the  bride-  r  ch.'n'.'6. 
groom  and  of  the  bride  shall  be  heard  no  more  at  all  in  thee — for  ''thy  *  ^^'^^^^ 
merchants  were  the  great  men  of  the  earth  ;  'for  by  thy  sorceries  were         §  46. 
all  nations  deceived.  ^^  And  '"in  her  was  found  the  blood  of  prophets,  a  ch.  11. 15. 
and  of  saints,  and  of  all  that ''were  slain  upon  the  earth."  10, 12. '&  12. 10. 

c  ch.  15.  3.  &  16. 

7. 

§  4:6.— chap.  xix.  1-10.  d  Dc.t.  32. 43. 

„    .   .    .  ^  ^  ch.  6.10.  &  18.20. 

Rejoicing  of  the  spiritual  Church  over  the  Downfall  of  its  idolatrous  and  persecuting  e  Is.  34. 10.  ch. 

enemies.  /^,;";  ^  V^-^'5 

/ch.  4.  4,  G,  10. 

^  And  after  these  things  "I  heard  a  great  voice  of  much  people  in    *\  ch^^on  le 
heaven,  saying,  "  Alleluia  !   ''Salvation,  and  glory,  [and  honor,]    and    ^-^^l^'-,^-  '^• 
power,  unto  the  Lord  our  God  !  -  for  ''true  and  righteous  are  his  judg-  a  P3.'i34.  i.  &  ' 
ments  ;  for  he  hath  judged  the  great  Whore,  which  did  corrupt  the  i  ch.ii.  18.&20. 
earth  with  her  fornication,  and  "^hath  avenged  the  blood  of  his  servants  ^  E^ek.  1.24.  & 
at  her  hand."  ^  And  again  they  said,  "  Alleluia !  "  and  'her  smoke  rose  ,^\--,?'';-i'';|- 

„  1  ^    A  r  K  ch.  11.  lo,  17. 

up  tor  ever  and  ever.  ^  And  -^the  four  and  twenty  Elders  and  the  four    &  12. 10.  &  21. 
Beasts  fell  down  and  worshipped  God,  that  sat  on  the  throne,  saying,  i  Matt.  22. 2.  & 
"  Amen  !  "Alleluia !  "  ^  And  a  voice  came  out  of  the  throne,  saying,    2?Eph.~5^32."' 
"  Praise  ''our  God,  all  ye  his  servants,  and  ye  that  fear  Him,  *both  small  J 'k^  «^'i3, 14 
and  great !  "  EzeL  le.  10. 

ch.  3.  18. 

^  And^I  heard  as  it  were  the  voice  of  a  great  multitude,  and  as  the  *or,  invk 
voice  of  many  waters,  and  as  the  voice  of  mighty  thunderings,  saying,  "  Matt.  22. 2,3. 
"  Alleluia  !   for  Hhe  Lord  God  omnipotent  reigneth  !  ^Let  us  be  glad  p^ch.lutl^'dl 
and  rejoice,  and  give  honor  to  him :  for  'the  marriage  of  the  Lamb  is  ^  Actfjo^^c.  & 


come,  and  his  wife  hath  made  herself  ready  ;  ^  and  '"to  her  was  granted    ^-  !■*.  i^ 


ch. 


that  she  should  be  arrayed  in  fine  linen,  clean  and  *white  :   (for  "the  « I'joims.  10. 
fine  linen  is  the  righteousness  of  saints.)"  tf.'e^ihl'hurdea 
^  And  he  saith  unto  me,  "  Write,  "Blessed  are  they  which  are  called  proptecjTthif 
unto   the  marriage  supper  of  the  Lamb !  "    And  he  saith  unto  me,  ^1^1"^^%]  "HI' 
"  These  ''are  the  true  sayings  of  God."  ^^  And  'I  fell  at  his  feet  to  wor-  n^e  ancient' pro- 
ship  him  ;  and  he  said  unto  me,  "  See  ''thou  do  it  not ;  I  am  thy  fellow-  ha.faiiTubsttn- 
servant,  and  of  thy  brethren  'that  have  the  testimony  of  Jesus  :  worship  riu'J^ami  w^re 
God  !     (For  the  testimony  of  Jesus  is  'the  spirit  of  prophecy.)" 


thus  fellow-ser- 
vants and  breth- 
ren  Ed. 


§  47. — chap.  xix.  11,  to  the  end. 
Probable  visible  manifestation  of  the  Son  of  God  at  the  final  overthrow  of  evil,  as  he  had 


§  47. 


appeared  to  the  Patriarchs,  and  to  the  Apostles  after  liis  resurrection— and  the  com-  b  ch.  (i\' 
mencement  of  a  new  dispensation,  and  the  triumph  of  a  spiritual  Church.  ^,  ?•'•  ?•  if 

u  Is.  11.4* 

^^AndT  saw  heaven  opened,  and  behold,  'a  white  horse!  and  He  e,ch.i.i4.&2.i8. 
that  sat  upon  him  was  called  'Faithful  and  True,  and  ''in  righteousness  g  ch.2. 17.  ver. 
He  doth  judge  and  make  war ;  ^~  his  'eyes  were  as  a  flame  of  fire,  ^and  hii  C3. 2,3. 
on  his  head  were  many  crowns ;  ^and  He  had  a  name  written,  that  ' /j"ohn*5.^7. 
no  man  knew,  but  He  himself;  i^and  'He  was  clothed  with  a  vesture  i  mj^uI^  ch. 
dipped  in  blood:  and  his  name  is  called 'The  Word  of  God.  i"*  And  ,Vif]-^- 
^the  armies  ivhich  were  in  heaven  followed  Him  upon  white  horses,    2Thess.'2.8. 
*clothed  in  fine  linen,  white  and  clean.  ^^  And  'out  of  his  mouth  goeth    2'i;  ^'  ^^' ''"' 
a  sharp  sword,  that  with   it  He  should  smite  the  nations,  and  "'He  "'JX-ils!'-  ^■ 
VOL.  u.  54  jj* 


426  THE  REVELATION.  [Part  XV. 

n  Is.  f^3. 3.  ch.  14.  shall  rule  them  with  a   rod  of  iron  ;  and  "He  treadeth  the  winepress 

1  q     iyr\  '  * 

0  ver'.  12.  of  the  fiercencss  and  wrath  of  Almighty  God.  ^'^  And  "He  hath  on  his 

p  Dm.  a.  47.       vesture  and  on  his  thigh  a  name  written,  "  King  ''of  kings,  and  Lord 

1  Tim.  6. 15.  ch.  ,,  ° 

17.  14.  OF  LORDS. 

"  And  1  saw  an  Angel  standing  in  the  sun  ;  and  he  cried  with  a 

gver.2i.  loud  voico,  Saying 'to  all  the   fowls  that  fly  in   the  midst  of  heaven, 

r  Ezeiv.  39. 17.     a  Couic  '^aud  gather  yourselves  together  unto  the  supper  of  the  Great 

a  Ezek.  39  18,     Qq(J  •  18  jj^^t  ''yg  j^a,y  eat  the  flesh  of  kings,  and  the  flesh  of  captains, 

and  the  flesh  of  mighty  men,  and  the  flesh  of  horses,  and  of  them  that 

sit  on  them,  and  the  flesh  of  all  men,  hoth  free  and  bond,  both  small 

and  great." 

i^And'I  saw  the  Beast,  and  the  kings  of  the  earth,  and  their  ar- 
mies, gathered  together  to  make  war  against  Him  that  sat  on  the 
horse,  and  against  his  army.  ^°  And  "the  Beast  was  taken,  and  with 
him  the  False  Prophet  that  wrought  miracles  before  him,  with  which 
he  deceived  them  that  had  received  the  mark  of  the  Beast,  and  "them 
that  worshipped  his  image.  '"These  both  were  cast  alive  into  a  lake 
of  fire  ''burning  with  brimstone.  ^^  And  the  remnant  ^were  slain  with 
the  sword  of  Him  that  sat  upon  the  horse,  which  sword  proceeded  out 
of  his  mouth:  'and  all  the  fowls  "were  filled  with  their  flesh. 


t  ch. 

16. 

16.  J 

fcl7. 

13,  1 

14. 

«  ch. 

16. 

13, 

14. 

V  ch. 

13. 

12, 

15. 

w  ch. 

,20. 

10. 

See 

D^n 

.7. 

11. 

X  ch. 

14. 

10. 

& 

21.8. 

7/  ver 

.  15 

. 

z  ver 

.  17 

,18 

a  ch. 

17. 

16. 

§  48. — chaf.  XX.  1-6. 

After  the  long  convulsions,  and  wars,  and  revolutions,  which  attended  the  overthrow  of 

evil,  a  long  millennial   period   of  repose   commences,    which  is  represented   by  the 

binding  down   of  Satan — As  the  spirits  of  many  arose  with  Christ  at  his  resurrection, 

the  spirits  of  the  martyrs  and  of  the  faithful  Church  are  said  to  live  again  with  Christ 

§  48.  during  his  visible  manifestation  at  this  period.     A.  D.  2000  to  A.  D.  3000. 

a  ch.  1, 18.  &9.        1  And  I  saw  an  Angel  come  down  from  heaven,  "having  the  key  of 

the  bottomless  pit  and  a  great  chain  in  his  hand.  ^  And  he  laid  hold 

J  ch.  12. 9.  See    on  Hhc  Dragon,  that  old  Serpent  (which  is  the  Devil,  and  Satan),  'and 

2  Pet.  2. 4.  Jude  }^^^^^  |^jj^  ^  thousaud  ycars,  ^  and  cast  him  into  the  bottomless  pit, 
c  Tobit8.3.  and  shut  him  up,  and  ''set  a  seal  upon  him,  'that  he  should  deceive  the 
e  c°h!"i6!'i4!'i6.    nations  no  more,  till  the  thousand  years  should  be  fulfilled  :  [and]  after 

^^''•**-  that  he  must  be  loosed  a  little  season. 

/  Dan.  7. 9, 22,         4  ^.nd  I  saw  ^throncs,  and  they  sat  upon  them,  and  ^judgment  was 

Luke->2:3o:^^'  given  unto  them:  and  I  A-a?y  Hhe  souls  of  them  that  were  beheaded 
g  1  Cor.  6. 2, 3.  fQj.  t]^g  witness  of  Jesus,  and  for  the  word  of  God,  and  'which  had  not 
i'ch.'ia^.  worshipped  the  Beast,  ^neither  his  image,  neither  had  received  his 
j  ch.  13. 15, 16.  mark  upon  [their]  foreheads,  or  in  their  hands  ;  and  they  lived  and 
''2^nm'.2.\2.      *reigned  with  Christ  a  thousand  years  :  ^but  the  rest  of  the  dead  lived 

ch. -,^10.  not  again  until  the   thousand  years  were   finished.     This  is  the  First 

z  d,.  2. 11.  &  21.  j^gg^^jj.j.gpjjQ^_  *^  Blessed  and  holy  is  he  that  hath  part  in  the  first  resur- 
"i  Pet^'k  9  ch.    rection :  on  such  'the   Second   Death   hath   no  power,  but  they  shall 

1. 6.  &"5.  io.  ■    be  "priests  of  God  and  of  Christ,  "and  shall  reign  with  him   a  thou- 

n  ver.  4.  , 

sand  years.  

\  49. — chap.  XX.  7,  to  the  end. 

Towards  the  end  of  the  millennial  dispensation  the  spirit  of  evil  begins  to  revive,  but  its 
further  progress  is  stopped  by  the  general   resurrection,  and  the  final  judgment  of 


§  49.  mankind. 


a  VIM'.  2. 


■'And  when  the  thousand  years  are  expired,  "Satan  shall  be  loosed 

b  ver.  3, 10.  Qut  ^f  hig  prisou,  ^  and  shall  go  out  Ho  deceive  the  nations  which  are 

cEzek.38.2.&  in  the  four  quarters  of  the  earth,  'Gog  and   Magog,  ''to  gather    them 

/c'h.^16. 14.  together  to  battle  ;  the   number  of  whom  is  as  tiie  sand  of  tlie  sea. 

c  K  8. 8.  Ezek.  9  Aud  'they  went  up  on  the  breadth  of  the  earth,  and  compassed  the 

^^■^'^^'  camp  of  the  saints  about,  and  the  beloved  city  ;  and  fire  came  down 

/ver. 8.  frofn  Qq^  out  of  hcavcn,  and  devoured  them  :  I'^and  '^the  Devil  that 

g  ch.  10. 20.  deceived  them  was  cast  into  the  lake  of  fire  and  brimstone,  "where  the 


Sect.  XVIII.]  THE  REVELATION.  427 

Beast  and  the  False  Prophet  are,  and  ''shall  be  tormented  day  and  a  ch.  14.10,11. 
night  for  ever  and  ever.  11.  ch.  21.  i. 

1^  And  I  saw  a  great  white   throne,  and  Him  that   sat  on   it,  from  J  i>^"- 2- 35. 
whose  face  'the  earth  and  the  heaven  fled  away  ;  ^and  there  was  found  /  j,^;  ^  {^ 
no  place  for  them.  ^-  And  I  saw  the  dead,  ''small  and  great,  stand  be-  m  p«.  09. 28. 
fore    God,  'and  the  books    were   opened  ;    and   another  "book   was    4.T ch."  3.' 5.  &' 
of)ened,  which  is  the  Book  of  Life  :  and  the  dead  were  judged  out  of  J]'^^,[^j~lo'^J^ 
those   things  which   were   written  in   the   books,  "according  to  their    32. 19.  M^.tt.  le. 

,„    P      ,      ,  1  1  1         1   •     1  •        •  o  1   TA  1        27.  Rom.  2.  b. 

works.  "  And  the  sea  gave  up  the  dead  which  were  in  it ;    and  Death    ch.  2. 23.  &  22 
and  *Hell  delivered  up  the  dead  which  were  in  them  :  ''and  they  were  ^  ^h-Ts. 
judged   every  man  according  to  their  works  ;  ^'^and  'Death  and  Hell  *  or,  the  orave. 
were  cast  into  the  lake   of  fire:  'this  is   the   Second  Death.  ^^  And  p  ^^r.  12. 
whosoever  was  not  found  written  in  the  Book  of  Life  'was  cast  into  '54,55!"    "    ' 
the  lake  of  fire.  Y""  ^"  "''" "'" 

s  ch.  19.  20. 

§  50. — chap.  xxi.  1-4. 
Description  of  the  future  eternal  happiness,  when  death,  and  evil,  and  grief,  shall  exist 

no  more  among  mankind.  §  •^"• 

^  And  "I  saw  a  new  heaven  and  a  new  earth  :  ''for  the  first  heaven  "cl^/^'cHh^if.' 
and  the  first  earth  were  passed  away  ;  and  there  was  no  more  sea.  b  ch.  20. 11. 
~  And  I  John  saw  ^the  holy  city.  New  Jerusalem,  coming  down  from  ''4,%i%]:i,^u'. 
God  out  of  heaven,  prepared  ''as  a  bride  adorned  for  her  husband.  ^  And    J^-  f^  ^~j^^;  *^ 
T  heard  a  great  voice  out  of  heaven,  saying,  "  Behold  !  ^the  tabernacle  of   ver.  16. 
God  is  with  men,  and  he  will  dwell  with  them,  and  they  shall  be  his    io!"2c'o'r."ii.  2.' 
people,  and  God  himself  shall  be  with  them,  ayid  be  their  God  ;  "*  and  e  Lev-.  26. 11, 12. 
•'^[God]  shall  wipe  away  all  tears  from  their  eyes,  and  ^there  shall  be  no    2Cor".  g.ig".  ch. 
more  death, ''neither  sorrow,  nor  crying,  neither  shall  there  be  any  ^  j^  35.  s.  ch.  7. 
more  pain  :   for  the  former  things  are  passed  away."  i'''- 

ff  1  Cor.  15.  26, 
54.  ch.  20.  14. 

§  51. — chap.  xxi.  5-8.  h  Is.  35.  lo.  & 

Christ  declares  the  certainty  and  trutli  of  this  representation  ;  and  invites  all  men 

to  partake  of  this  happiness. 

^  Anb  "He  that  sat  upon  the  throne  said,  "  Behold  !  ''I  make  all  things         §  ^^■ 
new."     And  He  said  unto  me,  "  Write :  for  'these  words  are  true  and  "^  &  20^11." '^^' 
faithful."  ^  And  he  said  unto  me,  "  It  ''is  done  !  I  'am  Alpha  and  Omega,  !>  is.  43.  i9. 

''  ...2  Cor.  5  17 

The  Beginning  and  The  End.  •'^I  will  give  unto  him  that  is  athirst  of  ^  ^h.  19  9. 
the  fountain  of  the  water  of  life  freely :  "^  he  that  overcometh  shall  in-  <*  ch.  le.  17. 
herit  *all  things  ;  and  ^I  will  be  his  God,  and  he  shall  be   my  son.  «j^''- 1- s- 'S^  22. 
^  But  ''the   fearful,  and  unbelieving,  and  the  abominable,  and  murder-  / 1^;  l-- 3- &  "^s 

11  ,  1-11  1       11    V  1      II      I.John  4.  10,  14. 

ers,  and  whoremongers,  and  sorcerers,  and  idolators,  and  ail  liars,  shall    &  7. 37.  ch.  22. 
have  their  part  in 'the  lake  which  burneth  with  fire  and   brimstone-  *or, these tkings. 
which  is  the  second  death."  ^,??'''i- ^/„^- 

Heb.  8.  10. 

h  1  Cor.  6.  9,  10. 

§  52.— chap.  xxi.  9,  to  the  end,  and  xxii.  1-9.                                      2r'"E^"h  ^5^5' 
The  spiritual  happiness  of  the  heavenly  Church,  which  has  been  collected  from  among     1  Tim.  1.9. 
all  mankind,  is  further  represented  under  the  emblems  of  a  New  Jerusalem,  and  another    })i^\^~'  ^"''  '^''' 
Paradise  ;    the  well-known  types  of  the  heavenly  state   under  the   two  former  dis-  j  ch.  20. 14  15. 
pcnsations.  

^  And  there  came  unto  me  one  of  "the  Seven  Angels  which  had  the         §  53, 
seven  vials  full  of  the  seven  last  plagues,  and  talked  with  me,  saying,  „  ch.  15. 1,6,7. 
"  Come  hither,  I  will  show  thee  ''the  Bride,  the  Lamb's  wife."  ^'^  And  he  j  ch.  19. 7.  ver. 
carried  me  away  "in   the   Spirit  to  a  great  and  high   mountain,  and    ^'^  ^  10  &  17 
showed  me  ''that  [great]  city,  the  Holy  Jerusalem,  descending  out  of  3. 
heaven  from  God,  ^Miaving  ""the   glory  of  God. — And  her  light  was  '^g^^^'^- 
like  unto  a  stone  most  precious,  even  like  a  jasper  stone,  clear  as  crys-  e  ch.  22. 5.  ver. 
tal ;  ^^  and  had  a  wall  great  and  high,  and  had  ^twelve  gates,  and  at /Ezek.48.3i-34. 
the  gates  twelve  angels,  and  names  written   thereon,  which  are  the 
names  of  the  twelve  tribes  of  the  children  of  Israel.  ^^On  ^the  east,  °^^  ' 


428  THE  REVELATION.  [Part  XV 

three  gates ;  on  the  north,  three  gates ;  on  the  south,  three  gates ; 
and  on  the  west,  three  gates.  ^^  And  the  wall  of  the  city  had  twelve 

*G^^r"'  9%^^h  foundations,  and  ''in  them  the  names  of  the  twelve  apostles  of  the 
2. 20.  Lamb. — ^^  And  he  that  talked  with  me  'had  a  golden  reed  to  measure 

'z^d^a^ h^ch.  ^^^  city,  and  the  gates  thereof,  and  the  wall  thereof.  ^^  And  the  city 
11-  1  lieth  four-square,  and  the  length  is  as  large  as  the  breadth.     And  he 

measured  the  city  with  the  reed,  twelve  thousand  furlongs  :  the  length 
and  the  breadth  and  the  height  of  it  are  equal.  ^'  And  he  measured 
the  wall  thereof,  a  hundred  and  forty  and  four  cubits,  according  to 
the  measure  of  a  man,  that  is,  of  the  Angel. — ^^  And  the  building  of 
the  wall  of  it  was  of  jasper  ;  and  the  city  was  pure  gold,  like  unto 

j  Is.  54. 11.  clear  glass.  ^^  And^  the  foundations  of  the  wall  of  the  city  were  garnished 
with  all  manner  of  precious  stones  :  the  first  foundation  was  jasper  ;  the 
second,  sapphire  ;  the  third,  a  chalcedony  ;  the  fourth,  an  emerald  ; 
^^  the  fifth,  sardonyx  ;  the  sixth,  sardius  ;  the  seventh,  chrysolite  ;  the 
eighth,  beryl ;  the  ninth,  a  topaz  ;  the  tenth,  a  chrysoprasus  ;  the  elev- 
enth, a  jacinth  ;  the  twelfth,  an  amethyst.  ^^  And  the  twelve  gates  were 
twelve  pearls  ;  every  several  gate  was   of  one  pearl  ;  *and  the  street 

I  John  4. 23.        ^f  j-j^g  pj|.y  ^^^g  p^j-g  gold,  as  it  wcrc  transparent  glass. — ^^  And  'I  saw 

m  Is.  24. 23.  &  uo  temple  therein  :  for  the  Lord  God  Almiffhty  and  the  Lamb  are  the 
22.' 5. Ver.' 11.'     tcmplc  of  it.  ^^  And  '"the  city  had  no  need  of  the  sun,  neither  of  the 

V 66*'V'Tob"'  ^^on,  to  shine  in  it :  for  the  glory  of  God  did  lighten  it,  and  the 
13.  li.  Lamb   is   the  light   thereof.  ^^  And  "the  nations  [of  them  which  are 

"  T^'  !n'  il'         savedl   shall  walk  in  the  lisrht  of  it :  and  the  kinss  of  the  earth  do 

p  Is.  60. 20.  .        -•        .  -^  ^  . 

zech.  14. 7.  ch.  bring  their  glory  [and  honor]  into  it.  ~^  And  "the  gates  of  it  shall  not 
g  ver.'24.  bc  shut  at  all  by  day  ;  (for  'there  shall  be  no  night  there  ;)  ~^  and  'they 

'^/fc^lo ^2Woei  ^'^^"^  bring  the  glory  and  honor  of  the  nations  into  it.  ^^  And  ''there 
3. 17.  cii.  22. 14,  shall  in  no  wise  enter  into  it  any  thing  that  defileth,  neither  whatsoever 
Phil.  4.3.  ch.     worketh  abomination,  or  maJceth  a  lie  :  but  they  which  are  written  in 


k  ch.  22.  2. 


15, 


s 


3. 5.  &  13. 8.  &  the  Lamb's  ^Book  of  Life. 
t  Ezek.  47. 1.  ^  Aud  hc  showcd  me  'a  [pure]  river  of  water  of  life,  clear  chap.  xxii.  1-9. 

u  Ezek  47  12  ^^  Crystal,  proceeding  out  of  the  throne  of  God  and  of  the  Lamb. 

ch.  21. 21.  2  jj-,  "tj^g  midst  of  the  street  of  it,  and  on  either  side  of  the  river,  was 

\^j"-'^-^-''^-  there  "ihe  tree  of  life,  which  bare  twelve  manner  of  fruits,  and  yielded 

w  ch.2i.  24.  her  fruit  [every]  month  :  and  the  leaves  of  the  tree  were  "for  the  heal- 

■^  ^*^'^^  ^t'  ^^'  i'lg   of  the   nations.  ^  And  ""there  shall   be  no  more   curse  ;  ''but  the 

?/  EzcK.  48  35 

z  Matt.  5. 8.  throne  of  God  and  of  the  Lamb  shall  be  in  it,  and  his  servants  shall 
iSinsV"'  serve  him  ; '^  and  ""they  shall  see  his  face,  and  "his  name  shall  be  in 
a  ch.  3.  J2.  &  14.  their  foreheads.  ^  And 'there  shall  be  no  night  there,  and  they  need 
6  ch  21  23  25  "°  candle,  neither  light  of  the  sun,  for  ^the  Lord  God  giveth  them 
c  Ps.  36. 9.  &  84.  light ;  "and  they  shall  reign  for  ever  and  ever. 

/nan  7  27  ^  ^^^  ^^^  ^^^^  ""^*^  ™®'  "  ^^^^^^  'sayings  are  faithful  and  true  ;  and 

Rom.'s.'n.'        the  Lord  God   [of  the  holy]   prophets  ■'"sent  his  Angel  to  show  unto 

3.21?'  '    '''''  his  servants  the  things  which  must  shortly  be  done.  ^Behold!   ^I  come 

e^ch.  19. 9.  &  21.  quickly.    ''Blessed  is  he  that  keepeth  the  sayings  of  the  prophecy  of 

/ch.  1. 1.  this  book."  ^  And  I  John  saw  these  things,  and  heard  them  ;  and  when 

^lo'^'io'oo ■  ^"'    ^  '^^^^  heard  and  seen,  'I   fell  down  to  worship  before  the  feet  of  the 

h  cii.i.'s.  Angel  which  showed  me  these  things.  ^  Then  saith  he  unto  me,  "  See 

i  ch.  19. 10.         tfiQu  do  it  not ;  for  I  am   thy  fellow-servant,  and  of  thy  brethren  the 

prophets,  and  of  them  which  keep  the  sayings  of  this  book  : — worship 

God !  " 


§  53. 


§  53.— c/iap.  xxii.  10-15. 


o  Dan.  8.  26.  & 
12.  4,  9.  cli.  10.     Christ  declares  that  the  prophecies  of  the  Revelation  arc  not  to  be  sealed  up,  as  they  are 

intended  for  the  knowledge  and  improvement  of  the  whole  human  race. 

c  E/.ok.  3. 27.  ^^  And  "he  saith  unto  me,  "  Seal  not  the  sayings  of  the  prophecy  of 

2Ti'm'.'^3.\'3.      this  book  :  ''[for]  the  time  is  at  hand.   "  He  'that' is  unjust,  let  him  be 


Sect.  XIX.]  THE  FIRST  EPISTLE  OF  JOHN.  409 

unjust  still — and  he  which  is  filthy,  let  him  be  filthy  still — and  he  that  d  ver.  7. 

is  righteous,  let  him  be  righteous  still — and  he  that  is  holy,  let  him  be  e^i^.  ^o- 10.  &  62 

holy  still.  /Rom.2.C.&14 

^2"  And,  ''behold!  I  come  quickly,  and  'my  reward  is  with  me, -^to  g  i'3.4i.''4"&'44 
give  every  man  according  as  his  work  shall  be,  ^^  I  ^am  Alpha  and  \  ^  ^;  ^^'.2^^ 
Omeoa,  The  Beginning  and  The  End,  The  First  and  The  Last.  a  Dan.  12. 1-2. 

^^"  Blessed  ''are  they  that  do  his  commandments,  that  they  may  have  ^  ^^^^"\^  g~^3 
right  'to  the  tree  of  life,  and  may  enter  in  through  the  gates  into  the   22.  ver.  2".  ch.  2. 

o  .  •'  O  D  7.  cSi  21.  27. 

city.  ^^  For  ^without  are  dogs,  and  sorcerers,  and  whoremongers,  and  j  1  cor.  c.V,  10. 
murderers,  and  idolators,  and  whosoever  loveth  and  maketh  a  lie.  21'' coi  ^3 '  1*^' 

Phil.  3.' 2.' 

ch   9  20  "1 

§  54:.^chap.  xxii.  16-19,  and  former  part  of  ver.  20.  &  al!  8.'  ~ 

Christ  now  makes  his  last  appeal  by  the  Spirit  of  prophecy  to  the  world,  by  again  declaring  

both  his  divinity  and  humanity,  inviting  all  mankind  into  the  Christian  Church,  com- 
manding them  to  make  the  Scriptures  their  guide,  and  announcing  his  future  advent.  c  ^^ 

16  "  I  "Jksus  have  sent  mine  Angel  to  testify  unto  you  these  things  in  a  cii.  1. 1. 
the  Churches.  ''I  am  the  root  and  the  offspring  of  David,  and  "the  i>ch.5.5. 
bright  and  morning  Star.  ''z^ch'.'<f  i2^.'' 

1'  "  And  the  Spirit  and  ''the   Bride   say,  Come  !    And  let  him  that   |^^';  ^-  ^^-  '=''• 
heareth  say,  Come  !   'And  let  him  that  is  athirst  come;  and  whoso-  dch. 21. 2, 9. 
ever  will,  let  him  take  the  water  of  life  freely.  V*37^ch'2i'''G 

18  a  Yor  I  testify  unto  every  man  that  heareth  the  words  of  the  proph-  ^p^^,  4  o  & 
ecy  of  this  book,  ■'^If  any  man  shall  add  unto  these  things,  God  shall  add    12. 32.  p'rov.  30. 
unto  him  the  plagues  that  are  written  in  this  book  ;  ^^  and  if  any  man  ^  ex.  32. 33.  Ps. 
shall  take  away  from  the  words  of  the  book  of  this  prophecy,  ^God    &ix s.''^" ^' ^' 
shall  take  away  his  part  *out  of  the  Book  of  Life,  and  out  of ''the  holy  *or,  from  the 
city,  a.nd  from  the  things  which  are  written  in  this  book."  2!'^9.'&'3!'22.'^"' 

^°He  which  testifieth  these  things  saith,  "  Surely 'I  come  quickly  ;  a  ch.  21.2.  ver.  11. 
^Amen."  '  ""•  ^^- 

j  John  21.  25. 


§  55. — chap.  xxii.  last  part  of  ver.  20,  atid  21 .  

St.  John  concludes  the  Apocalypse  with  an  ardent  aspiration  for  the  coming  of  Christ, 

and  a  prayer  for  a  blessing  on  the  Churches.  " 

2°  Even  "so,  come.  Lord  Jesus!  ^^  The  'grace  of  our  Lord   Jesus  "  ^  ^""■'^'^^ .,. 

^                  '                                                                  O  b  Kom.  IR.  20, 24. 

Christ  be  with  you  all !   [Amen.]  2  Thess.  3.  is. 

[end  of  the  revelation.]  


o  See  Note  37. 


Section  XTX. — ^S"^.  John  twites  his  First  Epistle"  to  confute  the  Errors     sect,  xix. 
of  the  false  Teachers,  and  their  different  Sects — against  the  Docetce,      y.  JE.9G. 
who  denied  the  Humanity  of  Christ  (chap.  iv.  3.),  asserting  that  his     J.  P.  4799. 
Body  and  Sufferings  ivere  not  real,  but  imaginary — against  the  Ce-       Ephesus. 
rinthians  and  Ehionites,  who  contended,  that  he  was  a  mere  Man,  and 
that  his  Divinity  ivas  only  adventitious,  and  therefore  separated  from  ^ 

him,  at  his  Jr^asston  (chap.  n.  2:-^.),  and  agamst  the  J\icotaitancs 
(Rev.  ii.  15.)  or  Gnostics,  ivho  taught  that  the  Knowledge  of  God 
and  Christ  ivas  sufficient  for  Salvation ;  that  being  justified  by 
Faith,  and  freed  from  the  Restraints  of  the  Lata,  they  might  indulge 
in  Sin  ivith  impunity — He  cautions  Christians  against  being  seduced 
by  these  Doctrines  and  Practices,  by  condemning  them  in  the  strongest 
terms — He  contrasts  them  with  the  Truths  and  Doctrines  of  the 
Gospel,  in  which  they  had.  been  instructed,  and  in  which  they  are  ex- 
horted to  continue. 

THE   FIRST  EPISTLE  OF   JOHN. 

§  1. — chap.  i.  1-4. 
The  Apostle  begins  by  asserting,  in  opposition  to  the   false   teachers,  that  Jesus  Christ, 
wno  was  from  eternity,  had  as  man  a  real  body  ;  in  proof  of  which  he  declares  they  had 


430  THE  FIRST  EPISTLE  OF  JOHN.  [Part  XV. 

heard  him  speak,  they  had  looked  on  him  and  handled  him  after  his  resurrection,  and 
were  convinced  by  the  testimony  of  their  senses  of  the  identity  of  his  person — The 
Fountain  of  Life,  the  Son,  or  Word  of  God,  was  made  manifest  in  the  flesh  to  all, 
and  was  seen  by  the  apostles,  who  bear  witness  of  the  eternal  life  possessed  by  Him 
with  the  Father,  which  was  made  known  to  them  at  his  baptism  and  transfiguration — 
The  apostles  declare  the  miracles  and  doctrines  they  had  seen  and  heard ;  that  all 
who  believe  their  testimony  may  enter  with  them  into  communion  with  God  and 
Christ ;  which  union  with  the  Divine  Nature  should  make  their  joy  complete. 

V°3"  ^'  ^'  '^'''  ^  That  "which  was  from  the  beginning,  which  we  have  heard, 
5  John  1.  u.        which  we  have  seen  with  our  eyes,  'which  we  have  looked  upon,  and 

9  Pet.  1.16.  ch.  c^ur  hands  have  handled,  of  the  Word  of  Life  ;  ^  (for  ''the  Life  Vas 
c  Luke  24. 39.  manifested,  and  we  have  seen  it,-^and  bear  witness,  ^and  show  unto  you 
d  Johtfi.  f.'&u.  *^^^  Eternal  Life,  ''which  was  with  the  Father,  and  was  manifested  unto 

25. &  14. 6.  us;)  ^thatSvhich  we  have  seen  and  heard  declare  we  unto  you,  that 
^iTi'm.s'.'fe.'  ye  also  may  have  fellowship  with  us  ;  and  truly  ^our  fellowship  is  with 
f^\^'t  o.        the  Father,  and  with  his  Son  Jesus  Christ.    '^And   these  things  write 

J  John  21.  24.  t   i  •  i         r    n 

Acts  2. 32.         we  unto  you,  that  your  joy  may  be  lull. 

g  ch.  5.  20.  

h  John  1.  1,  2. 

i  Acta  4.  20.  §  2. — chap.  1.  5,  to  the  end. 

^or"^  V'q^\  "^^  confute  the  doctrines  of  those  who  perverted  the  grace  of  God  to  licentiousness,  St. 
2.  24.'   '    '     '  John  declares  that  God  is  perfect  light,  therefore  perfect  knowledge  and  unspotted 

k  John  15. 11.  &  holiness,  without  the  least  imperfection  or  ignorance — Those,  therefore,  who  profess  to 
'   J2      ■  ^  •'''""  have  a  communication  with  God,  and   lead  a  sinful  life,  act  as  contrary  to  his  holy 

nature  as  darkness  is  to  light — Those  who  walk  after  the  light  received  from  him,  who 
is  essentially  and  perfectly  pure  and  holy,  have  communion  with  God,  and  the  atoning 
blood  of  Christ  will  cleanse  them  from  sin — Those  who  say  they  have  no  sin,  and 
therefore  have  no  need  of  a  Saviour,  have  no  knowledge  of  their  own  hearts,  or  of  the  great 
truth  of  the  Gospel,  the  fall  and  recovery  of  man — But  tliose  who  from  a  deep  sense 
of  guilt  confess  their  sins  to  God,  who  is  faithful  to  his  promises  of  mercy  (Ps.  xxxii.  5. 
Prov.  xxviii.  13.)  and  just  to  his  own  perfections,  Christ  having  made  an  atonement  to 
the  divine  justice,  will  have  their  sins  forgiven,  and  their  hearts  cleansed  by  the  sanc- 
tifying influences  of  the  Holy  Spirit — Those  who  assert  they  have  not  sinned  make 
God  a  liar,  and  can  have  no  knowledge  of  his  word,  which  has  declared  throughout 
S  2.  Revelation,  that  all  mankind  are  in  a  degenerate  state  under  guilt  and  condemnation. 

ach.  3. 11.  ^  This  "then  is  the  message  which   we  have  heard  of  him,  and  de- 

*i2°&9'5^'&'i2'  clare  unto  you,  that  ''God  is  Light,  and  in  Him  is  no  darkness  at  all. 

35,36.  ^If  "we  say  that  we  have  fellowship  with  Him,  and  walk  in  darkness, 

'ch.^2°.'^4.^'  ^*'  "^6  lie,  and  do  not  the  truth ;  ^  but  if  we  walk  in  the  light,  as  He  is  in 

d  1  Cor.  6. 11.  the  light,  we  have  fellowship  one  with  another,  and  ''the  blood  of  Jesus 

9.'i4. 1'pet.  r. '  Christ  his  Son  cleanseth  us  from  all  sin. 

ncv!\~5.^'  ^  If  "^we  say  that  we  have  no  sin,  we  deceive  ourselves,  -^and  the  truth 

e  1  Kings  8. 46.  is  Hot  in  US.  ^  If  °  wc  coufcss  our  sins.  He  is  faithful  and  just  to  forgive 

job9.°2.'&  15.'  US  our  sins,  and   to ''cleanse  us  from  all  unrighteousness.  ^"If  we  say 

]4o^2o."9.'  that  we  have  not  sinned,  we  make  Him  a  liar,  and  his  word  is  not  in  us. 

Eccles"  7.  20.  

Jam.  3.  2. 

/  ch.  2.  4.  §  3. — chap.  ii.  1-6. 

ff  Ps.  32.  5.  -pj^g  Apostle,  as  their  spiritual  father,  addresses  himself  to  the  newly  converted,  showing 

A     t' 7    P    51  *^^^  ^■^^  mercies  of  God  in  redemption,  by  the  blood  of  Christ,  should  prevent  instead 

2.  of  encourage  them  to  sin  (Ps   cxxx.  4.) — Those  who  sin  from  infirmity  have  an  advo- 

cate abiding  with  the  Father,  who  is  the  sacrifice  of  atonement  for  the  sins  of  all  be- 

lievers,both  Jews  and  Gentiles — The  only  sure  mark  of  a  true  faith  and  true  knowledge 

of  God  is  the  keeping  of  his  commandments — For  he  who  asserts  he  has  a  knowledge 

of  God  (as   the  Gnostics  did)  and  indulges  in  sin  is  a  liar,  and  acts  contrary  to  the 

truth  ;  b\it  those  who  observe  his  doctrines,  in  them  the  design  of  the  love  of  God  in 

c  Q  the  death  of  Christ  is  made  perfect,  and  they  know  they  have  communion  with  him  by 

the  influence  of  his  Spirit  in  llieir  hearts  and  lives  :  for  he  that  professes  to  be  united 

1  Tim'  2  5  to  Christ,  through  his  Spirit,  ought  to  walk  or  behave   as  Christ  did  while   he  was  on 

Heb.  7.  25.  &  9.       garth. 

24. 

b  Rom. 3. 2.5.  ^  My  little  children,  these  things  write   I  unto  you,  that  ye  sin  not; 

i.*7?&.^4.^i6.'^'''  and  if  any  man  sin,  "we  have  an  Advocate  with  the  Father,  Jesus 
c  Johni.29.  &4.  ChHst  thc  rightoous  ;  "  and  'he  is  the  Propitiation  for  our  sins,  and  not 

ch.  4. 14'.    '  "'  for  ours  only,  but  also  for  the  sins  of  thc  whole  world. 


Sect.  XIX.]  THE  FIRST  EPISTLE  OF  JOHN.  431 

2  And  hereby  we  do  know  that  we  know  Him,  if  we  keep  his  com-  ^^^'  ^'  ^^^^• 
mandments.  ^  He ''that  saith,  I  know  Him,  and  keepeth  not  his  com-  ech.  i.  s. 
mandments,  'is   a  liar,  and   the    truth   is   not   in   him.    ^  But  -^whoso  ^l^^""  "•  ^^' 
keepeth  his  word,  °in  him  verily  is  the  love  of  God  perfected.    ''Here-  g  ch.  4. 12. 
by  know  we  that  we  are  in  Him.  ^  He  ^that  saith  he  abideth  in  Him,  ''  =i'.4. 13. 
-'ought  himself  also  so  to  walk,  even  as  He  walked.  \  j"^",  ''j  59 ' 

John  \X  is.  ' 

1  Pet.  2.  21. 

§  A.— chap.  ii.  7-17. 
St.  John,  in  exhorting  them  to  holiness  and  obedience  to  Christ,  writes  no  new  com- 
mandment, but  what  was  inculcated  by  the  law  of  nature,  and  by  the  Mosaic  Dispen- 
sation (Deut.  xviii.  15.) — On  tlie  other  hand  it  may  be  called  a  new  commandment,  as 
being  renewed  and  enforced  by  higher  motives  and  obligations,  for  the  typical  repre- 
sentations of  the  Mosaic  Dispensation  were  now  past,  and  the  light  of  truth  is  shining, 
pointing  out  their  signification  and  accomplishment — He  who  hates  his  brother  has  no 
fellowship  with  God,  but,  like  the  Jews  who  hated  the  Gentiles,  he  is  in  darkness  and 
ignorance,  whatever  are  his  pretensions — But  he  that  loves  his  brotlier  gives  proof  that 
he  lives  in  Christ ;  and  being  in  tlie  light  he  can  see  his  way,  and  is  preserved  from 
stumbling,  or  giving  otfence  (Jolm  xi.  9.) — But  he  that  walketh  in  darkness  is  in  the 
srreatest  danger  of  falling,  to  his  own  destruction,  not  knowing  whither  he  goeth — He 
writes  to  the  infants,  or  those  newly  born  into  the  family  of  their  heavenly  Father, 
because  their  sins  are  forgiven  for  Christ's  sake — To  those  who  had  been  of  the  longest 
standing  in  the  Christian  faith,  because  they  had  attained  to  the  greatest  knowledge 
of  the  doctrines  and  manner  of  life  of  Christ,  who  was  from  eternity — To  those  who 
are  in  the  vigor  of  their  spiritual  life,  because  they  had  overcome  the  Wicked  One — 
To  those  who  had  not  made  much  progress,  because  they  were  adopted  sons,  and  had 
received  the  Holy  Spirit — He  cautions  the  whole  household  of  God,  in  their  different 
gradations,  not  to  love  the  world,  or  earthly  things,  which  are  incompatible  with  the 
love  of  God  and  man ;  for  all  its  gratifications,  magnificence,  and  honors,  neither  come 
from  nor  lead  to  God,  but  are  excited  by  the  things  of  the  world,  which  passes  away 
with  its  followers  ;  but  tliey  who  do  the  will  of  God,  mortifying  their  worldly  lusts, 
shall  live  for  ever.  §  4. 

■^Brethren,  "I  write  no  new  commandment  unto   you,  but  an  old  "2 John 5. 

commandment  'which  ye  had  from  the  beginning;  the  old  command-  Vjoh^ns' 

ment  is  the  word  which  ye  have  heard  [from  the  beginning].  ^  Again, 

'a  new  commandment  I  write  unto  you,  which  thing  is  true  in  Him  '^jg^'ja.'"''  ^^"  ^ 

and  in  you  :  ''because  the  darkness  is   past,  and  'the  true  light  now  d  Rom.  is.  12. 

shineth.  ^  He  -^that  saith  he  is  in  the  light,  and  hateth  his  brother,  is  in    fThe^ss.%.  5,8. 

darkness  even  until  now.  ^^  He  "that  loveth  his  brother  abideth  in  the  e  John  i.  9.  &  a 

12.  &  f  3.5. 
light,  and  ''there  is  none  *occasion  of  stumbling  in  him  ;  ^^  but  he  that  /i  cor.T3.2. 

hateth  liis  brother  is  in  darkness,  and  Svalketh  in  darkness,  and  know-    |  ^^^-  ^^  ^-  "=•'• 
eth  not  whither  he  goeth,  because  that  darkness  hath    blinded  his  g  ch.  '3.  h. 
eyes.  A2Pet.  1. 10. 

12  I  write  unto  you,  little   children,  because  •'your  sins  are  forgiven  * 'f^^^'y"''f^ 
you  for  his  Name's  sake.   ^-^I  write  unto  vou,  fathers,  because  ye  have  ,•  Luke  24. 47. 

1  XT-        frj7     J    •     r  ii         u       •        •  T         •..  J.  Acts4.  12.  &10. 

known   rlim  "that  is  irom   the   begmning.     1  write   unto   you,   young    43.  &  13. 33. 
men,  because  ye  have  overcome  the  Wicked  One:   I  write  unto  you,    '^^•'^■'^- 

l"    nil      11 

little  children,  because  ye  have  known  the  Father.  ^^  I  have   written 
unto  you,  fathers,  because  ye  have  known  Him  that  is  from  the  begin- 
ning:   I  have  written  unto  yon,   young  men,  because  'ye   are  strong,  iEph. 6. 10. 
and   the  word   of  God  abideth  in  you,   and  ye   have  overcome  the 
Wicked  One. 

^^  Love '"not  the  world,   neitlier   the   things  that  are  in   the  world.  mRom.  12. 2. 
"If  any  man   love  the  world,  the  love   of  the    Father  is  not  in    him;  MiMau.  fi.  21. 
^'^  for  all  that  is  in  the  world,  the   lust  of  the  flesh,  "and  the  lust  of   4.' 4'. 
the  eyes,  and  the  pride  of  life,   is   not  of   the  Father,  but  is  of  the  »  Ecdes.  5. 11. 
world.  ^"^  And  ''the  world  passeth  away,  and  the  lust  thereof:  but  he  p  1  ^""■'{■f.^^i^ 
that  doeth  the  will  of  God  abideth  for  ever.  14.  ip'et.  1.21. 


§  5. — chap.  ii.  18,  to  the  end. 
The  Apostle    assures  his  converts  that   the  end  of  the    Apostolic  Age  had  come — He 
reminds  them  of  Christ's  prediction  (Matt.  vii.  15.  and  xxiv.  11,  12,  24,  25.),  which 


432 


THE  FIRST  EPISTLE  OF  JOHN. 


[Part  XV, 


§  5. 

a  John  21.  5. 

i  [Or,  a  last  time. 
—Ed.]  Ueb.  1. 
2. 

c  2Thess.  2.  3, 
&c.  2  Pet.  2.  1. 
ch.  4.  3. 

d  Matt.  24.  5, 
24.  2  Jolm  7. 

e  1  Tim.  4.  1. 
2  Tim.  3.  1. 

/  Deut.  13.  13. 

Ps.  41.  9.  Acts 

20.  30. 
g  Matt.  24.  24. 

John  6.  3T.  &  10- 

28,  29.  2  Tim.  2. 

19. 
h  1  Cor.  11.  19. 
i  2  Cor.  1.  21. 

Heb.  1.9.  ver. 

27. 

j  Mark  1.  24. 

Acts  3.  14. 
k  John  10.  4,  5. 

&  14.  2ti.  &  16. 

13.  ver.  27. 
I  ch.  4.  3.  2  John 

7. 

?/i  John  15.  23. 
2  John  9. 

n  This  ch\use  is 
restored  to  the 
text  on  the  au- 
thority ot  both 
Griesbach  and 
Knapp. — Ed. 
Jolin  14.  7,  9, 
10.  ch.  4.  15. 

0  2  John  6. 

p  John  14.  23. 
ch.  I.  3. 

q  John  17.  3.  ch. 
1.2.  &5.  11. 

r  cli.  3.  7.  2  John 

7. 
s  ver.  20. 

t  Jer.  31.  33,  34. 
Heb.  8.  10,  11. 

M  John  14.  20.  & 

16. 13.  ver.  20. 
*  Or,  it. 
V  ch.  3.  2. 
to  ch.  4. 17. 
X  Acts  22. 14. 
f  Or,  /iflow  ye. 
y  ch.3.  7,  10. 


was  now  accomplished  in  their  false  teachers,  who  went  out  from  the  Christian 
Church,  having,  to  serve  their  own  purpose,  joined  themselves  to  it — He  writes  to 
them  not  because  they  are  ignorant  of  the  truths  of  the  incarnation  of  the  Word,  and 
the  necessity  of  a  holy  life,  but  because  they  know  it,  and  can  testify  that  every  oppo- 
site doctrine  must  be  false — Who  then  is  the  liar,  or  false  prophet,  predicted  by  our 
Saviour,  but  he  who  denies  Jesus  who  came  in  the  flesh  to  be  the  Christ,  the  Messiah 
of  God — He  is  Antichrist  who  denies  that  God  is  the  Father  of  the  Lord  Jesus 
Christ,  and  who  denies  the  divine  and  human  nature  of  the  Son — He  who  denies  Jesus 
to  be  the  Son  of  God  hath  no  regard  to  the  Father,  who  has  declared  him  to  be  so  at 
his  baptism  and  transfiguration ;  but  he  who  acknowledges  him  is  accepted  of  the 
Father  also — He  exhorts  them  to  contiiaue  in  the  doctrines  they  had  received  concern- 
ing Christ  from  the  apostles,  and  they  shall  be  in  fellowship  with  the  Son  and  the 
Father,  and  be  made  partakers  of  God's  promise  of  eternal  life  through  the  Son — 
He  has  written  these  things  concerning  those  who  would  attempt  to  seduce  them,  to 
caution  them  against  these  impostors ;  although  they  had  received  the  Holy  Ghost, 
and  needed  not  to  be  taught  how  to  judge  between  the  true  and  false  doctrines,  for  the 
Spirit  had  fully  instructed  them  in  the  trutli,  in  which  they  must  abide,  and  be  united  to 
Christ  through  the  same  Spirit,  if  they  would  have  confidence  before  him  at  his  com- 
ing— For  as  they  know  that  God  is  perfectly  righteous,  those  only  who  practise  right 
eousness  are  born  or  generated  by  his  Holy  Spirit,  and  become  his  children. 

18  Little  "children,  it  is  Hhe  last  time  :  and  as  ye  have  heard  that 
"Antichrist  shall  come,  ''even  now  are  there  many  Antichrists  ;  w^here- 
by  we  know  'that  it  is  the  last  time.  ^^  They  •'^went  out  from  us,  but 
they  were  not  of  us  ;  for  °if  they  had  been  of  us,  they  would  no  doubt 
have  continued  with  us :  but  they  tvent  out,  ''that  they  might  be  made 
manifest  that  they  were  not  all  of  us.  ^^  But  'ye  have  an  unction  ^from 
the  Holy  One,  and  ""ye  know  all  things.  ^^  I  have  not  written  unto  you 
because  ye  know  not  the  trutii,  but  because  ye  know  it,  and  that  no 
lie  is  of  the  truth.  ~~  Who  'is  a  liar  but  he  that  denieth  that  Jesus  is 
the  Christ  ?  He  is  Antichrist,  that  denieth  the  Father  and  the  Son. 
^^  Whosoever  '"denieth  the  Son,  the  same  hath  not  the  Father  :  "he 
that  acknowledgeth  the  Son  hath  the  Father  also.  ^^  Let  that  there- 
fore abide  in  you,  "which  ye  have  heard  from  the  beginning :  if  that 
which  yc  have  heard  from  the  beginning  shall  remain  in  you,^ye  also 
shall  continue  in  the  Son,  and  in  the  Father.  ^^  And  ^this  is  the  prom- 
ise that  He  hath  promised  us,  even  eternal  life.  -'^  These  things  have  I 
written  unto  you 'concerning  them  that  seduce  you.  ^''  But  ^the  anoint- 
ing which  ye  have  received  of  Him  abideth  in  you,  and  'ye  need  not 
that  any  man  teach  you  ;  but  as  the  same  anointing  "teacheth  you  of 
all  things,  and  is  truth,  and  is  no  lie  ;  and  even  as  it  hath  taught  you, 
ye  shall  abide  in  *Him. 

-^  And  now,  little  children,  abide  in  Him  ;  that,  "when  He  shall 
appear,  we  may  have  confidence,  '"and  not  be  ashamed  before  Him  at 


his  coming.  ^'' 

one  that  doeth  righteousness  is  born  of  Him. 


If  ""ye  know  that  He  is  righteous,  tye  know  that  ^every 


§  6. — chap.  iii.  1-8. 
The  Apostle  calls  upon  them  to  contemplate  the  wonderful  love  of  God,  in  adopting 
those  who  persevere  in  righteousness  for  his  children,  whom  the  world  does  not 
acknowledge,  because  it  did  not  acknowledge  Christ — It  is  not  yet  manifest  how  glori- 
ous the  children  of  God  will  be  ;  but  it  is  known,  that  when  Christ  shall  appear  to 
judge  the  world,  they  shall  be  made  like  him  in  body  and  mind,  and  be  admitted  to 
the  knowledge  <and  enjoyment  of  his  glory  and  perfections — All  who  have  this  hope 
will  endeavour  to  imitate  his  holiness — But  those  who  persevere  in  sin  shall  be  certainly 
punished,  because  sin  is  a  violation  of  the  Law  of  God;  for  the  Son  of  God  was 
manifested  in  the  flesh  to  redeem  mankind  from  its  power,  and  punishment — As  he 
was  free  from  sin  himself,  he  would  not  obtain,  as  the  false  teachers  liad  insinuated, 
the  liberty  of  sinning  for  others — Those  who  are  in  fellowship  with  Christ,  therefore, 
abstain  from  sin ;  but  those  who  continue  in  sin  have  no  knowledge  of  him — He 
exliorts  them  not  to  be  deceived  in  this  matter,  for  those  who  work  righteousness  are, 
in  their  limited  nature  and  capacity,  righteous  ;  as  God  is  righteous  according  to  the 
infinitude  of  his  nature — He  that  persists  in  sin  is  a  child  of  the  Devil,  who  introduced 


Sect.  XIX.]  THE  FIRST  EPISTLE  OF  JOHN.  433 

sin  into  the  world ;  for  which  end  the  Son  of  God  was  manifested  in  the  flesh,  that 

he  might  dissolve,  or  destroy,  the  works  of  the  Devil,  and  restore  mankind  to  holiness  §  6. 

and  the  favor  of  God.  a  John  1. 12. 

^  Behold  what  manner  of  love  the  Father  hatli  bestowed  upon  us,    & lo^a.Vn?^' 
that  "we  should  be  called  the  sons  of  God  !  Therefore  the  world  know-   ^'  ^  ^  „ 

1  (I  1  TT-  o  71    1  1     c  I        e  Is. 56. 5.  Rom. 

eth  US  not, ''because  it   knew   nini  not.   -Beloved,   now  are  we   the    8. is.cai.s.ae. 

Jf     y\     t^        \*      PZ     1 

sons  of  God,  and  ''it  doth  not  yet  appear  what  we  shall  be:  but  we  dRom.s.is 
know  that,  when  He  shall  appear,  Ve  shall  bo  like  Him  ;  for  •'^ we  shall    2Cor.4. 17 

TT-  TT      •  11^  g  Rom.  8. 29. 

see  Him  as  He  is.  icor.  1.5.49. 

^  And  'every  man  that  hath  this  hope  in  Him  purifieth  himself,  even    3.^4.'2 Pet.' h"!. 
as  He  is  pure.  "*  Whosoever  committeth  sin  transgrcsscth  also  the  Law:  /joi)]9.2(5. Ps. 
for  ^sin  is  the  transgression  of  the  Law.  ^  And  ye  know  'that  He  was    el'icon'?""]!. 
manifested ^to  take  away  our  sins;  and  *in  Him  is  no  sin.  ^  Whoso-    2Cor..5. 7. 
ever  abideth  in  Him  sinneth   not:  'whosoever  sinneth  hath   not  seen  t[Or,'sinithe 
Him,  neither  known  Him.  '''Little  children,  "iet  no  man  deceive  vou  :    nonconfomiuy to 

"II  11-1  •  •     I  TT        •  •     I  tAe  iffljc— Ed.] 

he  that  doeth  rio;hteousness   is  righteous,  even  as  He  is  righteous.    Rom.  4. 15.  ch. 
^  He  "that  committeth  sin  is  of  the  Devil ;  for  the  Devil  sinneth  from  i  ^h.  i.  2. 
the  beginning.     For  this  purpose  ^the   Son  of  God  was  manifested,  j  is- -^^-s.c,  11. 
'that  he  might  destroy  the  works  of  the  Devil.  HebT.'3.'&9. 

26. 1  Pet.  2.  24. 

k  2  Cor.  ,5. 21. 

§  7.— chap.  iii.  9-17.  Heb.  4. 15.  &  9. 

28.  1  Pet.2.  22. 
The  Apostle  contrasts  the  conduct  of  the  children  of  God  with  that  of  the  children  of  i  ch.2. 4.&4.  8. 

the  Devil,  and  shows  that  the  former  are  distino-uished  by  their  riorhteousness  and     3John  11. 

Vi   o  or 
brotherly  love,  which  was  the   command  given  by    God  from  the  very  beginning —  '"  ^  ',.  ,o'r  q 

They  are  not  to  act  as  those  begotten  of  the  Wicked  One,  as  Cain  did,  who  killed  his    Rom.  2. 13!  ch. 

brother,  because   his   works  were  righteous ;  nor  are  they  to  wonder,  after  such  an     ^-  ^^■ 

example,  if  they  should  be  hated  and  persecuted  by  the  world— But  this  to  Chris-  "joh'Jfs.  44.^^' 

tians  is  of  no  consequence,  for  they  are  assured  that  they  have  passed  away  from  a  p  See  Mark  1. 1. 

state  of  death  to  a  state  of  life,  because  they  love  their  brethren;  but  he  that  loves  y  Gen.  3.  1.5. 

not  his  brother  remains  still  in  a  state  of  spiritual  death,  unconverted,  and  unregen-     ]G"'\V^HeI)  ^°''" 

erated — He  who  hates  his  brother  has  the  same  malice  and  evil  principle  in  him  which     14. 

was  in  Cain  ;  and,  were  he  not  restrained  by  human  laws,  would  be  a  murderer   like 

him — No  man  who  cherishes  such  feelings  can  have  the   divine  life  dwelling  within  

him — The  great  love  of  God  was  made  known  by  his    Son  laying  down  his  life  for 

mankind  ;  and  Christians  should  be  willing,  from  love  to  God,  to  sacrifice  their  lives 

for   the  benefit  of  mankind — But  instead  of  doing  this,  if  those  who  liave  the  good  §   '• 

things  of  the  present  world  refuse  to  impart  a  portion  of  them  to  a  brother  in  need,  it  a  c^i-  5- 18. 

is  not  possible  they  can  have  the  love  of  God  abiding  in  them.  "  ^  ^^'"  ^-  ^• 

a-  .         .  .  c  ch.  2.29. 

^  Whosoever  "is  born  of  God  doth  not  commit  sin,  for ''his  seed  <fch.  4. 8. 
remaineth  in  him:  and  he  cannot  sin,  because  he  is  born  of  God.   ^'^In  Y''"^'^'*'^" 
this  the  children  of  God  are  manifest,  and  the  children  of  the  Devil.      *  Or,  command- 

■^Whosoever  doeth  not  righteousness  is  not  of  God,  ''neither  he  that  /Xlni  13. 34.  & 
loveth  not  his  brother.   ^^  For  'this  is  the  ^message  that  ye  heard  from    ^^-l-J^-'^- 

^  •'  .  ch.  4.  7, 21. 

the  beginning,  -^that  we  should  love  one  another  ;  '~  not  as  "'Cain,  who    2  John  5. 
was  of  that  Wicked  One,  and  slew  his  brother — and  wherefore  slew  ^H^b?'ii.' 4.' judo 
he  him?  because  his  own  works  were  evil,  and  his  brother's  righteous.    "• 
^•^  Marvel  not,  my  brethren,  if ''the  world  hate  you.  ^^  We 'know  that    &n.  14." 2 Tim! 
we  have  passed  from  death  unto  life,  because  we  love  the  brethren :  i^^h^  lo 
-'he  that  loveth  not  his  brother  abideth  in  death.  ^^  Whosoever  *hateth  j  ch.  2.9, 11. 
his  brother  is  a  murderer :  and  ye  know  that  'no  murderer  hath  eternal  \h!'4.''2o;  ^''^' 
life  abiding  in  him.  z  cai.  5. 21.  Rev. 

21    8 

^''Hereby  '"perceive  we  the  love  of  God,  because  He  laid  down  his  m  johns.ie. & 
life  for  us  :  and  we  ought  to  lay  down  our  lives  for  the  brethren.  ^"  But   gf  Ep'h.'5?2'^ 
"whoso  hath  this  world's  good,  and  seeth  his  brother  have  need,  and    cii.  4. 9,  ii.' 
shutteth   up  his  bowels  of  compassion  from  him,  "how  dwelleth  the  "Luk"  h.  n. ' 
love  of  God  in  him  ?  "  '=''•  ^-^o- 

§  8. — chap.  iii.  18,  to  the  end. 
The  Apostle  exhorts  them  not  to  be  content  with  an  acknowledgment  of  these  great  doc- 
trines, nor  with  empty  professions  of  love  ;  but  to  prove  their  conviction  of  their  truth 
VOL      II.  55  KK 


434  THE  FIRST  EPISTLE  OF  JOHN.  [Part  XV. 

by  their  actions — Love  to  God  and  man  is  the   surest  test  which  Cliristians  have  of 

the  truth  of  their  religion,  and  this  proof  will  assure  them  tlieir  hearts  are  right  in  his 

sight — If   their  conscience  condemn  them  as  being  deficient  in  brotlierly  love  and 

charity,  God,  who  is  greater  than  their  heart,  and  sees  all  its  secrets,  will  condemn 

them  in  a  much  greater  degree  ;  but  if  their  conscience  condemn  tiiem  not,  they  have 

confidence  towards  God,  and  they  know  that  whatsoever  they  ask  they  shall  receive, 

as  far  as  is  consistent  with  their  own  good  ;  because  they  keep  his  commandments, 

and  do  the  things  which  they  consider  pleasing  in  his  sight — And  this  is  God's  great 

and  new   commandment,  that  they  should  believe  in  his   Son  Jesus   Christ,  and  be 

enabled,  through  his  Holy  Spirit,  to  love  one  another,  as  Christ  by  his  own  example 

has  given  them  commandment — Those  who  keep  God's  commandments  live  in  com- 

X  g  munion  with  the  Father   and   the   Son,  through  his    Spirit,  and   they  know  that   God 

a  Ezek.  33.  31.  dwells  within  them  by  the  testimony  of  liis  Spirit,  and  its  influence    on   their  hearts 

Rom.  13.  9.  and  lives  (compare  John  xiv.  2'3.) 

Eph.  4.  15.  Jam.  \  r  „ 

2. 15. 1  Pet.  1.         18  jy^Y  little  children,  "let  us  not  love  in  word,  neither  in  tongue  ;  but 

22  '  o         ' 

6  John  18. 37.  ch.  in  deed  and  in  truth.  ^^  And  hereby  we  know  Hhat  we  are  of  the 
Ji,^-  ,  truth,  and  shall  *assure  our  hearts  before  Him  ;  ~°  for  "if  our  heart  con- 
c  1  Cor.  4. 4.  demn  us,  God  is  greater  than  our  heart,  and  knoweth  all  things.  -^  Be- 
d  Job  22. 26.        loved,  ''if  our  heart  condemn  us  not,  "then  have  we  confidence  toward 

e  Heb   10. 22  ch.  .  . 

2. 28.' &  4."  17.  '  God  ;  ^^  and  Avhatsoever  we  ask,  we  receive  of  Him,  because  we  keep 
■^ul'At'll'.^  his  commandments,  °'and  do  those  things  that  are  pleasing  in  his 
jT'^og^il^'  sight.  -^  And  ''this  is  his  commandment,  That  we  should  believe  on 
Miitt.  7. 8.&21.  the  name  of  his  Son  Jesus  Christ,  'and  love  one  another,  "as  he  gave 
John  14. 13.  &  '  us  commandment.  -^  And ''he  that  keepeth  his  commandments 'dwell- 
24'.jara.5!^'i6i''  ^th  in  Him,  and  He  in  him  ;  and '"hereby  we  know  that  He  abideth 
ch.  5. 14.  jjj  jjg   \yy  jj^g  Spirit  which  He  hath  given  us. 

g  John  8. 29.  &  '      -^  '  " 

9. 31.  

h  John  6.  29.  & 

17.  3.  §  9. — chap.  iv.  1-6. 

*John'i3.34  &      ^^-  John  exhorts  tliem  not  to  believe  every  teacher  who  professes  to  he  divinely  inspired, 

15.  12.  Eph.  5.  but   to    make    trial   of  them — because  many  false   teachers   have   gone  out  into   the 

I'Pet.  4^8^'  ver!       World — Those  who  have  the  Divine  Spirit  are  known  by   maintaining  tliat   Jesus  is 

11.  ch.  4.  21.  the  Christ  come  in  the  flesh,    (1  Cor.  xii.   3.) — Every  teacher  wlio  denies  that  Jesus 

j  ch.  2.  8, 10.  Christ  had  come  in  the  flesh  is  not  from  God — but  is  of  the  Antichrist,  or  deceivers, 

^5°10.  di.^.' 1^.       foretold,  (Matt.  xxiv.  24.)— But  they,  under  the   influence  of  the   divine   Spirit,  have 

I  John  17.  21  overcome  the  doctrines  of  these  impostors,  for  greater  is  the  Spirit  of  God  which  is  in 

*^c.  them,  than  the   spirit  of  the  Evil  One  which  is  in  the   world — These  seek    only  the 

m  Rom.  8.  9.  ch.       things  of  this  world,  governed  by  the  carnal   principle,  and  worldly  men  hear  them — 

But  the  Apostles  are  of  God — influenced  by  the  spiritual  principle,  and  those   who 

have  spiritual  discernment  receive  their  doctrine — and  b}'  their  lives  and  doctrines  the 

§  9.  true  and  false  teachers  may  be  known. 

a  Jer.  29. 8.  ^  Beloved,  "belicve  uot  every  spirit,  but  ''try  the  spirits  whether  they 

b  1  Cor  14  29     ^^^  ^^  ^'^'^  •  because  "many  false  prophets  are  gone  out  into  the  world. 

iThe^s.  5.21.     2jjgj.g^jy  know  ye  the  Spirit  of  God  :  ''every  spirit  that  confesseth  that 

e  Matt"  2!.  5, 24.  Jcsus  Christ  is  come  in  the  flesh  is  of  God.  ^  And  ^every  spirit  that 

fTfm.Vi'.       confesseth  not   [that]   Jesus   Christ    [is  come  in  the  flesh],  is  not  of 

^.^•Jj-fo^oT  ,    God  ;  and  this  is  that  spirit  of  Antichrist,  whereof  ye  have  heard  that 

ch.  2.  18.  2JoIm    .        ,         ,  -^  i  i       •      ■       •         i  i  i      a  tr      ^ 

it  should  come,  and-'^even  now  already  is  it  in  the  world.  ^  le   are  of 

God,  little  children,  and  have  overcome  them  :  because  greater  is  He 

e  ch.2.^.  2John  that  is  in  you,  than  ''he  that  is  in  the  world.  ^  They  'are  of  the  world  ; 

/2Thess  2  7      therefore  speak  they  of  the  world,  and  ^the  world  heareth  them.  '^  We 

ch.  2. 18, 22.      are  of  God  :  *he  that  knoweth  God  heareth  us  ;  he  that  is  not  of  God 

A  John  12  31  &   lieareth  not  us.     Hereby  know  we  'the  Spirit  of  truth,  and  the  spirit 

14. 30.  &"ifi.'ii.  of  error. 

1  Cor.  2.  12.  

Eph.  2.  2.  &  G, 
12. 
i  John  3.  31 


d  1  Cor.  12.  a 
ch.  5.  1 


§  10. — chap.  iv.  7,  to  the  end. 

i  John  15  19  &     "^^^  Apostle,  in  condemnation  perhaps  of  those  who  insisted  on  the  sufiiciency  of  specu- 

17.  14.  lative  knowledge,  exhorts  tliem  to  the  practice  of  mutual  love,  wliicli   proceeds  from 

k  Jolm  8.  47.  &  the  Spirit  of  God — for  every  one  who  is  governed  by  tliis  divine  principle   of  love  is 

14!  37.  2  Cor.  10.       horn    of  God,  spiritually  regenerated,  and  made  a  partaker   of  his  nature — He  that 

7.  loves  not  has  no  knowledge  of  the  divine  nature  of  God,  which  is  essentially  love — 

'Mrr'"^"'"'         The  infinite;  love  of  God  was  made  manifest  by   the  incnrnation  of  his  Only-l)Cgotten 

Son,  who  died  for  mankind,  and  became  the  propitiation  for  their  sins,  tliat  they  might 


Sect.  XIX.]  THE  FIRST  EPISTLE  OF  JOHN.  435 

live  through  him — No  man  hath  seen  God,  because  he  cannot  be  an  object  of  sense, 
but,  if  thoy  love  one  another,  God  dwells  in  them  by  his  Spirit,  and  his  love  is 
made  perfect  in  them,  and  by  this  evidence  of  his  Spirit  they  are  assured  that  God 
dwells  in  thorn — The  apostles ,  having  seen  Jesus  Christ  made  manifest  in  the  flesh, 
and  what  he  did  for  the  salvation  of  man,  bear  witness  that  the  Father  sent  the  Son 
in  the  flesh  to  be  the  Saviour  of  the  world — Whosoever  shall  acknowledge  the  reality 
of  Christ's  incarnation  and  divinity  (which  many  denied),  God  dwells  with  him 
through  the  Spirit,  and  he  in  God — They  have  witnessed  the  great  love  of  God  to 
mankind  in  sending  his  Son  to  die  in  the  flesh — God  is  love,  and  he  who  dwells  in 
love  to  God  and  man  is  full  of  God,  for  God  is  the  essence  of  love  ;  and  love  is  made 
perfect  by  God  uniting  man  to  himself  by  his  Holy  Spirit ;  which  union  gives  him 
confidence  in  the  day  of  judgment,  and  removes  all  his  fears — He  that  feareth  hath 
not  received  that  fulness  of  love  to  God  and  man,  which  proceeds  from  God,  and  is 
the  abiding  witness  of  the  Spirit,  renewing  the  image  of  God  in  man — the  love  of 
man  to  God  proceeds  from  God's  love  shown  to  tlieni — He,  therefore,  who  asserts  that 
he  loves  God,  and  hates  his  brother,  whose  excellences  and  good  qualities  he  has 
seen,  and  therefore  will  be  disposed  to  love,  cannot  love  God,  whose  perfections  can- 
not be  seen — God  lias  also  commanded  that  they  should  give  a  proof  of  their  love  to 
him,  by  their  love  to  mankind.  §  10. 

'''  Beloved,  "let  us  love  one  another  :  for  love  is  of  God  ;  and  every  a  ch.  3. 10, 11, 
one  that  loveth  is  born  of  God,  and  knoweth  God  ;  ^  he  that  loveth  not  j  ^J,  3  4  ^  3 
''knoweth  not  God,  for  "God  is  Love.  '-'  In  ''this  was  manifested    the    ^■ 
love  of  God  toward  us,  because  that  God  sent  his  Only-begotten  Son  ^  j^'j^  3."  le. 
into  the  world,  '^that  we  might  live  through  him.  ^°  Herein  is  love,  •'^not    J,""*;  ^- ^-.^  s- 

'  o  O  _  '  JO.  ch.  3.  16. 

that  we  loved  God,  but  that  he  loved  us,  and  sent  his  Son  ^to  he  the  e  ch.  5. 11. 
Propitiation    for  our  sins.  ^^  Beloved,  *if  God   so  loved  us,  we  ought -^^"^"gfy^^g 
also  to  love  one  another.  ^~  No  'man  hath   seen  God  at  any  time  :  if    'i''-  3-  4. 
we  love  one  another,  God  dwelleth  in  us,  and^his  love  is  perfected  in  f  Matt.  is.  33. 
us.  ^^ Hereby  *know  we  that  we  dwell  in  him,  and  he  in  us,  because    ^^^%^\-^^^' ^"^^ 
he  hath  given  us  of  his  Spirit.  i  John  1.  is. 

^■^  And  'we  have  seen  and  do  testify  that  "the   Father  sent  the  Son    ve?.'2o.'''  ^^' 
to  he  the  Saviour  of  the  world.  '^  Whosoever  "shall  confess  that  Jesus  i  ch.  2. 5.  ver.  is. 
is  "the  Son  of  God,  God  dwelleth  in  him,  and  he  in  God.   i^And  we  yohm^.so.ch. 
have  known  and  believed  the  love  that  God  hath  to  us.  ^God  is  Love  ;  i  John  1. 14.  ch. 
and  'he  that   dwelleth    in   love   dwelleth  in   God,  and   God   in  him.     \ '  "■    „ 

m  John  o.  17. 

^''^  (Herein  is  *our  love  made  perfect,  that  '^we  may  have  boldness  in  %  Rom.  lo.  9.  ch. 
the  day  of  judgment;  ""because    as  he  is,  so  are  we  in   this    world.  /g^J^J^f,.! 
^^  There  is  no  fear  in  love,  but  perfect  love  casteth  out  fear  ;  because  p  ver.  s. 
fear  hath  torment :  he  that  feareth  'is  not  made  perfect  in  love.  ^^  We  i^^-  ^2.  ch.  3. 
love  Him,  because  He  first  loved  us.)  -'' If  "a  man  say,  I  love  God,  *gi.  UveiDithua. 
and  hateth  his  brother,  he  is  a  liar.    For  he  that  loveth  not  his  brother  '"  Jam.  2. 13.  ch. 

2.  28.  &  3.  19 

whom  he  hath  seen,  how  can  he  love  God  "whom  he  hath  not  seen  ?    21. 
^^  And  "this  commandment  have  we  from  him,  That  he  who  loveth  «<=''-3.3. 
God  love  his  brother  also.  ch.2. 4.(t3. 

17. 

■S  11. — chap.  v.  1-12.  \7  ."^T  r,-, 

^  r  ^  IB  Matt.  22.37, 

The  Apostle,  after  having  declared  that  all  who  believe  that  Jesus  is  the  Christ  are  born  39.  John  13.  .34. 
of  God  by  the  influence  of  his  Spirit,  asserts  that  those  who  love  God,  their  spiritual  03  '''  •  "^  •  • 
Father,  must  necessarily  love  his  children — The  best  criterion  they  have  of  judging 
of  their  own  faith,  is  to  find  out  whether  their  love  to  the  children  of  God  proceeds 
from  a  right  principle,  from  love  to  God  and  obedience  to  his  commandments  ;  which 
are  not  bvirthensome  to  those  who  love  God — Those  who  are  spiritually  regenerated 
are  able,  by  a  true  faith  in  the  Son  of  God,  to  overcome  all  the  temptations  of  the 
world — This  is  that  Jesus,  who  was  proved  in  human  form  to  be  the  promised  Mes- 
siah, by  water  at  his  baptism,  by  a  Voice  from  heaven,  and  the  visible  descent  of  the 
Holy  Spirit — and  not  by  water  only,  but  by  blood — by  the  sacrifice  of  his  humanity, 
when  the  same  Spirit  bore  witness  to  his  divinity,  and  the  accomplishment  of  all 
prophecy,  by  his  resurrection ;  and  the  Spirit  cannot  deceive — There  are  Three  that  bear 
record  in  heaven  ;  the  Father,  by  accepting  the  atonement  of  his  Son — The  Word, 
who  presents  his  crucified  body  before  the  throne  of  God — The  Holy  Ghost,  by  whom 
the  Word  was  conceived,  and  made  Flesh  ;  and  these  Three  are  One,  as  to  the  unity 
of  their  design,  and  the  divinity  of  their  nature — And  there  are  three  that  bear  wit- 
ness on  earth :  the  Holy  Spirit,  by  his  miraculous  and  sanctifying  influences,  and  by  the 


436 


THE  FIRST  EPISTLE  OF  JOHN. 


[Part  XV. 


§  11. 

a  John  1.  12. 

b  ch.  2.  22,  23.  & 
4.  2,  15. 

c  John  1.  13. 
d  John  15.  23. 

e  John  14.  15,  21, 

23.  &  15.  10. 

2  John  6. 
/  Mic.  6.  8.  Matt. 

11.  30. 
g  John  16.  33.  ch. 

3.  9.  &.  4.  4. 

h  1  Cor.  15.  57. 

ch.  4.  15. 
I  See  Mark  1.  1. 
j  John  19.  34. 

k  John  14.  17.  & 

15.  26.  &  16.  13. 

1  Tim.  3.  16. 
I  John  1.  1.   Rev. 

19.  13. 
m  John  10.  30. 
n  John  8.  17,  18. 
o  Matt.  3.  16,  17. 

&  17.  5. 

p  See  Mark  1.1. 
q  See  Mark  1.  1. 
r  Rom.  8.  16 
Gal.  4.6. 

s  John  3.  33.  & 

5.38. 
t  See  Mark  1.  1. 
u  ch.  2.  25. 
V  John  1.  4.  ch 

4.9. 

TO  See  Mark  1.1. 
X  John  3.  36.  &.5. 

24. 
y  See  Mark  1. 1. 


written  word — The  water  of  baptism,  by  which  mankind  are  admitted  into  the  family 
of  God,  the  Visible  Church,  and  receive  a  new  and  spiritual  birth — And  the  blood  of 
Christ,  which  is  represented  in  the  Eucharist,  and  shows  forth  the  sacrifice  of  hia 
humanity,  by  which  the  new  and  eternal  life  is  obtained — And  these  three  are  con- 
stantly witnessing  on  earth  the  efficacy  of  Christ's  death,  his  humanity  and  deity — If 
the  testimony  of  human  evidence  is  received  (Deut.  xvii.  6.),  the  testimony  of  God 
is  greater ;  for  he  who  has  faith  in  God  shall  have  the  witness  of  the  Spirit  within 
himself,  regenerating  his  whole  nature — but  he  who  believeth  not  maketh  him  a  liar  ; 
refusing  to  believe  the  testimony  God  has  given  in  his  prophecies,  and  wonderful 
interpositions,  to  attest  the  divinity  of  Christ — The  testimony  witnessed  by  the  Three 
in  heaven,  and  the  three  on  earth  is,  that  God  will  give  to  man  eternal  life  through 
his  Son — He  that  conforms  hinrself  to  the  image  of  Christ,  making  a  sacrifice  of  flesh 
(blood),  hath  the  heavenly  life  begun  in  him  ;  and  he  that  does  not  conform  himself 
to  his  image,  has  no  reason  to  expect  the  eternal  life  obtained  through  Christ. 

'  Whosoever  "believeth,  that  'Jesus  is  the  Christ,  is  ^born  of  God  ; 
■^and  every  one  that  loveth  Him  that  begat,  loveth  him  also  that  is 
begotten  of  Him.  ~  By  this  we  know  that  we  love  the  children  of  God, 
when  we  love  God,  and  keep  his  commandments.  -^  For  'this  is  the  love 
of  God,  that  we  keep  his  commandments  ;  and  his  -^commandments  are 
not  grievous.  "*  For  "whatsoever  is  born  of  God  overcometh  the  world  ; 
and  this  is  the  victory  that  overcometh  the  world,  even  our  faith.  ^  Who 
is  he  that  overcometh  the  world,  but  'he  that  believeth  that  Jesus  is  'the 
Son  of  God  ?  '^  This  is  he  that  came  ^by  water  and  blood,  even  Jesus 
Christ,  (not  by  water  only,  but  by  water  and  blood ;)  ''and  it  is  the  Spirit 
that  beareth  witness,  because  the  Spirit  is  Truth.  ^  For  there  are  three 
that  bear  record  Jin  heaven,  the  Father,  Hhe  Word,  and  the  Holy 
Ghost :  '"and  tliese  three  are  One.  ^  And  there  are  three  that  bear  wit- 
ness in  earth]],  the  Spirit,  and  the  water,  and  the  blood  :  and  these  three 
agree  in  one.  ^  If  we  receive  "the  witness  of  men,  the  witness  of  God 
is  greater :  "for  this  is  the  witness  of  God,  which  He  hath  testified  of 
^his  Son.  ^^  He  that  believeth  on  'the  Son  of  God  'hath  the  witness 
in  himself;  he  that  believeth  not  God  'hath  made  him  a  liar,  because 
he  beheveth  not  the  record  that  God  gave  of  'his  Son.  ^^  And  "this  is 
the  record — That  God  hath  given  to  us  eternal  life,  and  "this  life  is  in 
'"his  Son.  ^2  He  ^that  hath  the  Son  hath  life  ;  and  he  that  hath  not 
^the  Son  of  God  hath  not  life. 


§  12. 

a  The  altertition 
of  this  verse  is 
made  in  confor- 
mity vvitli  Pr. 
Knapp'8  text ; 
the  common  ver- 
sion reads  thus  : 
These  things  hare 
limittcnunto  you 
that  believe  on  the 
name  of  the  Son 
of  God ;  that  ye 
mail  ''«""'  ""*'■  y^ 
have  eternal  life, 
and  that  yc  muij 
believe  nn  the 
name  of  the  Son 
of  Oorf.— Ed. 
Jonn  20.  31. 

b  See  Mark  1. 1. 

c  ch.  1   1  2. 


§  12. — chap.  V.  13,  to  the  end. 
St.  John  writes  these  things  to  them,  that  they  may  ascertain  whether  they  have  the 
witness  of  the  Spirit  within  themselves  by  the  regeneration  it  produces,  and  that  they 
may  continue  in  the  faith  of  the  Son  of  God— And  this  is  the  great  privilege  of  their 
faith  ;  that,  if  they  pray  for  any  thing  which  is  consistent  with  the  revealed  will  of 
God,  God  will  hear  them,  and  grant  their  petitions — If  any  man  see  his  brother 
afflicted  for  a  sin  of  infirmity  or  ignorance,  he  shall  pray  to  God  for  his  pardon  and 
restoration — But  there  is  a  sin  unto  death — the  sin  of  apostacy  from  Christianity,  or  a 
total  and  wilful  rejection  of  it,  which  it  is  useless  to  pray  for ;  for  such  offenders 
renounce  the  only  condition  of  salvation — Every  unrighteous  action  is  sin,  being  a 
violation  of  the  Law  of  God,  and  merits  temporal  death— but  those  sins  which  are 
not  presumptuous  and  wilful  should  be  interceded  for,  and,  on  repentance,  a  pardon 
may  be  hoped  for — Those  who  are  regenerated  by  the  Holy  Spirit  do  not  continue  in 
sin,  being  preserved  by  divine  grace  from  the  assaults  of  the  Devil,  so  that  they  are 
not  enslaved  by  him— Christians  are  assured  by  the  influences  of  the  Spirit  that  they 
are  born  of  God  ;  but  the  world  (unregenerate  and  wicked  men)  are  still  lying  wounded 
and  slain  under  the  dominion  of  the  Wicked  One— But  Christians  know  that  the 
Son  of  God  came  in  the  flesh,  and  hath  given  them  a  spiritual  understanding,  that 
they  may  have  the  knowledge  of  the  true  God,  and  be  united  to  him  through  Jesus 
Christ,  who  partakes  of  the  proper  Deity  of  his  Father,  and  to  those  who  are  united 
to  him  through  his  Spirit  he  imparts  eternal  life— On  this  account  he  exhorts  them,  as 
beloved  children,  to  keep  themselves  from  apostacy,  or  any  false  worship,  and  from 
every  thing  that  would  alienate  their  affl'Ctions  and  worship  from  the  True  God,  who 
can  preserve  them  to  eternal  life. 

13  These  "things  have  I  written  unto  you,  Hhat  ye  may  know,  that 
ye  that  believe  on  the  Name  of  'the  Son  of  God  have  eternal  life. 


1  Pet.  1.  23.  ch 
3.  9. 


Sect.  XIX.]  THE  SECOND  EPISTLE  OF  JOHN.  437 

^^And  this  is  the  confidence  that  we  have  *in  Him,  that, ''if  we  ask  *ot,  concerning 
any  thing  according  to  his  will,  he  heareth  us  ;  ^^  and  if  we  know  that  ^  IT..  3.22. 
He  hear  us,  whatsoever  we  ask,  we  know  that  we  have  the  petitions  e  Job  42. 8.  jam 
that  we  desired  of  Him.  /  Matt.  12. 31, 

16  If  any  man  see  his  brother  sin  a  sin  which  is  not  unto  death,  he    Luke  "2!  ib."^' 
shall  ask,  and  'He  shall  give  him  life  for  them  that  sin  not  unto  death.    "«'••  6- 4,  c.  & 
^There  is  a  sin  unto  death  :  °I  do  not  say  that  lie   shall  pray  for  it.  ^  jer.  7.  ir.  & 
1''  All  ''unrighteousness  is  sin  :  and  there  is  a  sin  not  unto  death.  }J^-  ^^-  •'°''"  "■ 

1^  We  know  that  'whosoever  is  born  of  God  sinneth  not ;  but  lie  that  a  ch.  3. 4. 
is  begotten  of  God  ^keepeth  himself,  and  that  Wicked  One  toucheth 
him  not.  ^'^  And  we  know  that  we  are  of  God,  and  'the  whole  world  j  Jam.  1.27. 
lieth  in  wickedness.  '^^  And  we   know  that  'the   Son  of  God  is  come,  'i^cai.  1. 4. 
and  '"hath  given  us  an  understanding,  "that  we  may  know  Him  that  is  ^  Lukc24. 45. 
true,  and  we  are  in  Him  that   is  true,  even  in  his  Son  Jesus  Christ.  « John  17. 3. 
"This  is  the  true  God,  ^and  eternal  hfe.  21  Little  children,  'keep  your-  f^Ttlt. 
selves  from  idols.     [Amen.]  26*28  ^cts^so? 

r  -,  28.  Rom.  9.  5. 

Fend  of  the  first  epistle  of  john.  I  1  Tim.  3.  le. 

"■  'J'it.  2.  13.  Heb. 

1.8. 

p  ver.  11,  12,  13. 

THE    SECOND    EPISTLE    OF    JOHN.  5icor.10.14. 

St.  John  writes   this   Epistle   to  caution  a    Christian  Mother  and  her        

Children  against  the  Seductions  and  pernicious  Errors  of  the  false 
Teachers,  supposed  to  he  a  Sect  of  the  Gnostics.^ 


3. 


§  13. — verse  1—3.  t  J3 

The  Salutation.  p  g^^  ^^^^  38. 

1  The  Elder  unto  the   Elect  Lady  and  her  children,  "whom  I  love  «  y"'"'  3-  ^^• 
in  the  truth,  (and  not  I  only,  but  also  all  they  that  have  known  *the  ^  j^,,,,,  g  '30  ' 
truth  ;)  ~  for  the  truth's  sake,  which  dwelleth  in  us,  and  shall  be  with  us    ^'''j-  2-  5,  h-  & 
forever.  ^  Grace  *be  with  you,  mercy,  and  peace,  from  God  the  Father    coi.  1. 5. 
and  from  the  Lord  Jesus  Christ  the  Son  of  the  Father,  "^in  truth  and    1  Tim^'^2.1 
love  ! 


Heb.  10.  26. 
*  Or.  shall  he. 

1  Tim.  1.  2. 
c  ver.  1. 


§  ]  4. — verse  4,  to  the  end. 

The  Apostle  mentions  his  joy  at  finding  some   of  her  children  conducting  themselves 

according  to  the  pure  doctrines  of  the  Gospel — He  exhorts  her  to  Christian  love,  not 

as  in  obedience  to  a  command  never  before   delivered,  but  to  a  command  which  was  

given  from  the  very  beginning,  and  which  the  Apostles  constantly  preached — The 
great  proof  of  love  to  God  is  obedience  and  conformity  to  his  commands  ;  and  this  is 
the  great  commandment,  that  they  should  believe  in  Him  whom  God  hath  sent  (John 
vi.  29.) — These  doctrines  were  preached  to  them  from  the  beginning,  that  they  might 
have  proper  motives  and  principles  for  their  love  and  obedience — It  is  now  particularly 
necessary  to  remind  them  of  these,  because  many  deceivers  are  gone  out  into  the 
world,  who  deny  that  Jesus  Christ  had  come  in  the  flesh,  regarding  his  death  and 
suffering  as  appearances,  and  not  as  realities — every  teacher  who  teaches  such  doc- 
trines is  the  False  Prophet,  and  the  Antichrist,  foretold  by  Jesus  Christ  (1  John  ii. 
13.) — He  therefore  beseeches  the  Elect  Lady  and  her  children  not  to  be  deceived  by 
them — Whoever  transgresses  by  teaching  other  doctrines  than  those  tauglit  by  Christ 
and  his  Apostles,  hath  no  communion  with  God  as  their  Father — But  he  that  continues 
in  tiiese  doctrines,  hath  communion  with  God  as  his  Father,  and  the  Son  of  God  as 
his  Saviour — Any  teacher  who  holds  not  the  doctrine,  tliat  Christ  came  and  suffered 
in  the  flesh  for  man,  is  not  to  be  received  into  the  house,  nor  salutations  of  good  suc- 
cess offered  to  him — For  he  that  treats  such  as  a  Christian  brother,  by  giving  him  pro-  ^ 
tection  and  encouragement,  accredits  his  ministry,  and  becomes  a  partaker  of  the  "^  o^ri2. 
mischief  he  may  commit.                                                                                                                 V l'^\^^- '''  ^ 

4  I  REJOICED  greatly  that  I  found  of  thy  children  "walking  in  truth,  'i5°';o/|ph'*5*' 
as  we  have  received  a  commandment  from  the  Father.  ^  And  now  I    f jj,,^;^- ■♦^^• 
beseech  thee.  Lady,  ''not  as  though  I  wrote  a  new  commandment  unto  a  John  ii.  15,21. 
thee,  but  that  which  we  had  from   the  beginning,  'That  we  love  one    f  joL^a;  5.  &, 5. 
another.  ^  And  ''this  is  love,  that  we  walk  after  his  commandments.    ^■ 

VOL.  II.  KK* 


438  THE  THIRD  EPISTLE  OF  JOHN.  [Part  XV. 

e  iJohn2.24.      This  is   the  commandment,  That,  "as  ye  have   heard  from  the  begin- 

g  1  j°oh"n  4. 2, 3.   "i'^gj  ye  should  Walk  in  it.  '''  For  -^many  deceivers  are  entered  into  the 

h  iJohna.  22.  &  vv'orld,  °'who  confess  not  that  Jesus  Christ  is  come  in  the  flesh.     ''This 

i  Mark  13. 9.       '^  ^  dccciver  and  an  Antichrist.  ^  Look  'to  yourselves,  ^that  we  lose 

j  Gal.  3. 4.  Heb.  not  thosc  things  which  we  have  *wrought,  but  that  we  receive  a  full 

*or^^,^ained:       fsward.  ^  Whosocvcr  *transgresseth,  and  abideth  not  in  the  doctrine 

Some  copies       of  Christ,  hath  not  God  :   he  that  abideth  in  the  doctrine  of  Christ,  he 

have  gained,  but   hath  both  the  Father  and  the  Son.  ^°  If  there  come  any  unto  you,  and 

t^at.  ye  receive,     {jj.jj^g  j-jqj  ^j^jg  doctrine,   reccivo   him  not  into  your  house,  'neither  bid 

k  1  John  2. 23.     him  God  speed.  ^^  For  he  that  biddeth  him  God  speed  is  partaker  of 

ZKom.16.17       his  evil  dccds. 

i  Cor.  5.  11.  & 

i%~r-.  *^"'- J'^'       ^^ Having  "many  things  to  write  unto  you,  I  would  not  write  with 

if,  ji  1  mi.  o>l).  i*iit 

Tit.  3. 10.         paper  and  mk  ;  but  1  trust  to  come  unto  you,  and  speak  f  face  to  face, 
m  3  John  13.        "thjjt  lour  joy  may  be  full.  ^^  The  "children  of  thy  elect  sister  greet 

t  Gr.  mouth  fo  .  i  i        r  A  i  ° 

mouth.  thee !     [Amen.] 

71  John  17.  13.  r  t 

1  John  1.4.  [end   of  the   second    EPISTLE   OF  JOHN.] 
X  Or,  your. 

o  1  Pet.  5.  13.  — 


THE   THIRD    EPISTLE    OF   JOHN. 

St.  John  writes  this  Epistle'^  to  Gains,  to  praise  him  for  his  steadfast 
Faith  and  Kindness  to  some  Christian  Brethren  and  Strangers,  and 
to  recommend  them  again  to  his  Protection  and  Benevolence — to  re- 
buke and  to  caution  him  against  the  presumptuous  Arrogance  of  Diot- 
rephcs,  who  had  denied  his  Authority,  and  disobeyed  his  Injunctions, 
and  to  recommend,  Demetrius  to  his  Attention,  and  the  Imitation  of 
the  Church. 

§  15. — verse  1,  to  the  end. 
The  aged  Apostle  to  Gaius,  the  beloved  of  all  who  knew  him,  who  is  beloved  also  of 
the  Apostle,  according  to  the  truth — He  prays  that  his  temporal  prosperity  and  health 
may  be  in  proportion  to  his  virtues  and  spiritual  attainments,  that  he  may  long  live  a 
blessing  to  the  Church — His  great  joy  when  he  was  informed  of  his  continuing  in  the 
true  doctrines  of  tlie  Gospel — He  has  acted  towards  the  brethren  and  strangers  agree- 
ably to  the  true  faith  ;  and  they  have  borne  testimony  before  the  church  to  his  Chris- 
tian love  and  benevolence,  whom  he  will  do  well  to  assist  a  second  time  in  a  manner 
worthy  of  God,  from  the  divine  principle  of  love  which  his  Spirit  imparts — For  it  was 
for  the  sake  of  Christ,  and  preaching  his  Gospel  to  the  Gentiles,  that  the  brethren 
went  out,  receiving  nothing  for  their  labors,  that  they  might  not  have  their  success 
diminished  by  a  suspicion  of  mercenary  motives — Those  who  remain  at  home  should 
entertain  and  receive  into  their  houses  the  laborers  who  leave  their  homes,  and  make 
distant  journeys  for  tlie  sake  of  the  Gospel,  that  by  contributions  they  may  assist  and 
encourage  them,  and  so  become  joint  laborers  with  them — He  had  written  a  letter  to 
this  effect  to  the  Church  of  which  Gaius  was  a  member ;  but  Diotrephes,  who  had 
assumed  an  arrogant  preeminence,  denied  his  apostolical  authority,  and  probably  sup- 
pressed the  letter — The  Apostle  threatens  to  punish  him  signally  for  his  deeds,  as 
they  impeded  and  injured  the  cause  of  truth  and  Christianity — He  caluniniated  the 
apostles — refused  to  obey  their  injunctions — and  cast  out  of  the  Church  those  who  did 
so,  relieving  tlie  necessities  of  the  brethren — He  exhorts  them  not  to  follow  the  exam- 
ple of  Diotrephes,  but  to  imitate  that  which  is  good,  knowing  that  such  are  begotten 
of  God — He  recommends  the  example  of  Demetrius,  who,  on  the  contrary,  is  praised 
liy  all  men  for  his  Christian  graces  and  virtues,  by  the  Gospel  itself,  and  by  the 
Apostle,  whose  testimony  they  are  assured  is  true  and  impartial — He  excuses  himself 
for  not  writing  more  fully  on  these  matters,  but  intends  soon  to  see  Gaius — His  ben- 
ediction and  salutation. 

q  See  Note  39.         ^  The   Elder  uuto  the  wcll-bcloved  Gaius,  "whom  I   love  *in  the 

a  2  John  1.  truth  ! 

tor,'yra^!  ~  Bclovcd,  I  fwish  abovc  all  things  that  thou  mayest  prosper  and  be 

in  health,  even  as  thy  soul  prospereth.  ^For  I  rejoiced  greatly,  when 

the  brethren  came  and   testified  of  the  truth  that  is  in  thee,  even  as 

6  2.iohn4.  Hhou  walkest  in  the  truth.  ^I  have  no  greater  joy  than  to  hear  that 

"phiiemon  10*      ''my  children  walk  in  truth.  ^  Beloved,  thou  doest  faithfully  whatsoever 


§  15, 


Sect.  XX.]        ON  THE  COMPLETION  OF  THE  CANON.  439 

thou  doest  to  the  brethren,  and  to  strangers,  ^  which  have  borne  wit- 
ness of  thy  charity  before   the   Church  ;  whom   if  thou  bring  forward 
on  their  journey  tafter  a  godly  sort,  thou  shalt  do  well.  ^  Because  that  \Gx.woHhyof 
for  his  Name's  sake  they  went  forth,  '^taking  nothing  of  the  Gentiles.  ^  iVor.  9. 12 
^  We  therefore  ought  to  receive  such,  that  we  might  be  fellow-helpers    ^^^ 
to  the  truth. 

^  1  wrote  unto  the  Church  ;  but  Diotrephes,  who  loveth  to  have  the 
preeminence  among  them,  receiveth  us  not.  ^^  Wherefore,  if  I  come, 
I  will  remember  his  deeds  which  he  doeth,  prating  against  us  with 
malicious  words  :  and  not  content  therewith,  neither  doth  he  himself 
receive  the  brethren,  and  forbiddeth  them  that  would,  and  casteth 
them  out  of  the  Church.  ^'  Beloved,  'follow  not  that  which  is  evil,  but  %^'!v^V';  p'. 

.  '  '  1.  l(i,  17.    1  I'et. 

that  which  is  good.  ■'^He  that  doeth  good  is  of  God  ;  but  he  that  doeth    3. 11. 

evil  hath  not  seen  God.  '"  ^l  ';''^? '  ~^-  "^ 

^^  Demetrius  ^hath  good  report  of  all  men,  and  of  the  truth  itself;  ^-iTim.  3. 7. 
yea,  and  we  also  bear  record,  ''and  ye  know  that  our  record  is  true.       a  John  21. 24, 

^^  I  *had  many  things  to  write,  but  I  will  not  with  ink  and  pen  write  '  2  John  12. 
unto  thee ;  ^^  but  I  trust  I   shall  shortly  see  thee,  and  we  shall  speak 
*'face  to  face.     Peace  be  to  thee  !    Our  friends  salute  thee  :  greet  the  *J^I^j""""' '" 
friends  by  name. 

END    OF    THE    CANON    OF    THE    NEW    TESTAMENT. 


Section  XX. — St.  John  sanctions  the  Books  of  the  New  Testament,  and  completes 
the  Canon  of  Scripture  by  ivriting  his  Gospel,  at  the  request  of  the  Church  at 
Ephesus. 

The  close  of  the  apostolic  age  now  drew  near.  The  former  Dispensation  had  been  abrogated, 
and  Jerusalem  destroyed.  The  building  up  of  the  visible  Church  was  consigned  to  another  order 
of  instructors,  under  the  abiding  and  miraculous  influence  of  the  same  Spirit.  One  thing  alone 
was  wanting  to  complete  the  sanctions  of  the  Gospel  of  Christ,  and  to  give  permanence  to  the 
teaching  of  the  apostles.  The  Jew  was  able  to  appeal  with  boldness  to  a  collection  of  Inspired 
Writings,  and  it  was  necessary  that  the  Christian  should  be  able  to  appeal  to  the  same  authority. 
Another  volume  of  Scripture  was  essential  to  the  New  Dispensation ;  originating  in  the  same 
divine  source,  confirmed  by  similar  evidence  of  prophecy,  miracle,  and  purity  of  precept  and 
doctrine.  For  this  purpose  the  beloved  disciple  was  preserved  in  life  to  a  very  late  period,  till 
the  numbers  of  Christians  had  so  increased,  that  the  heathen  temples,  as  Pliny  affirmed,  in  his 
celebrated  letter  to  Trajan,  had  begun  to  be  deserted.  For  the  instruction  of  these  immense  mul- 
titudes three  Gospels,  the  Book  of  the  Acts,  and  all  the  Epistles  had  been  already  written ;  and 
it  is  not  improbable  that  a  general  expectation  might  have  prevailed  throughout  the  Churches, 
that  the  last  of  the  Inspired  Apostles  would  sanction  with  his  approbation  the  books  which  had 
already  been  written — that  he  would  approve  or  condemn  the  novel  opmions  which  had  begun  to 
divide  the  infant,  or  the  more  established,  societies — that  he  would  relate,  for  the  benefit  and  con- 
solation of  Christians,  the  more  impressive  conversations  and  dying  instructions  of  our  blessed 
Lord — and,  finally,  close  the  Canon  of  the  New  Testament,  by  his  universally-acknowledged 
authority,  before  the  age  of  miracle  and  inspiration  had  ceased.  Whether  it  has  ceased  for  ever 
on  earth,  or  only  till  the  millennial  day  of  universal  righteousness,  is  among  the  unrevealed 
mysteries  of  Christianity.  The  contents  of  St.  John's  Gospel,  and  the  evidence  of  ecclesiastical 
history  prove  to  us,  that  the  greater  part  of  these  things  have  been  done,  a^nd  that  the  Canon  of 
Scripture  was  now  closed,  till  the  end  of  the  Christian  dispensation. 

The  evidence,  however,  which  still  remains  upon  this  subject  will  not  appear  to  many  persons 
altogether  decisive.     What  that  is  I  shall  collect  from  Lampe. 

As  the  canon  of  the  Old  Testament  was  completed  by  Simon  the  Just,  the  last  of  the  great 
Sanhedrin,  so  is  it  probable  the  canon  of  the  New  Testament  was  completed  eitlier  by  St.  John, 
or  that  disciple  who  might  be  the  survivor  of  the  one  hundred  and  twenty,  the  number  of  the 
Sanhedrin,  who  met  at  the  day  of  Pentecost.  It  is  not  probable  that  any  of  these  outlived  St. 
John,  who  died  nearly  seventy  years  after  the  ascension  of  his  Divine  Master. 

I  am  of  opinion  that  the  canon  of  Scripture  was  completed  before  the  persecution  of  Trajan, 
that  the  Christians  under  that  terrible  visitation,  upon  the  cessation  of  the  spirit  of  prophecy, 
which  in  all  their  distresses  had  been  the  evidence  of  their  faith,  and  their  unfailing  consolation, 


440  ON  THE  COMPLETION  OF  THE  CANON.  [Part  XV. 

might  have  the  complete  and  perfect  Scripture,  to  direct  and  comfort  them.  The  Gospel  of  St. 
Matthew  was  written  during  the  Pauline  persecution — that  of  St.  Mark  in  the  Herodian — that  of 
St.  Luke  about  the  time  of  the  Neronian — and  if  the  Gospel  of  St.  John  was  written,  and  the 
canon  of  Scripture  completed,  in  anticipation  of  the  Trajanian  persecution,  the  blood  of  the 
martyrs,  in  a  new  and  more  impressive  sense,  may  be  justly  called  the  seed  of  the  Chm-ch. 

Eusebius  is  generally  considered  as  affording  decisive  evidence  that  the  canon  of  Scripture 
was  completed  by  St.  John.  In  the  Third  Book  of  his  Ecclesiastical  History,  this  historian  gives 
an  account  of  the  bishops  who  presided  over  the  Churches  of  Rome,  Jerusalem,  and  Alexandria. 
From  mentioning  Ignatius,  bishop  of  Antioch,  and  Simeon,  bishop  of  Jerusalem,  he  proceeds 
to  relate  some  traditional  stories  of  St.  John,  who  was  the  contemporary  of  both.  He  then  goes 
on  to  mention  the  writings  of  the  Apostle,  and  informs  us  that  St.  John  wrote  his  Gospel  to 
relate  the  circumstances  which  had  been  omitted  by  the  other  Evangelists,  particularly  those 
which  occurred  at  the  commencement  of  our  Lord's  ministry.  The  Apostle  approved  of  all  that 
had  been  said  by  the  three  Evangelists ;  he  confirmed  their  declarations  by  his  own  testimony, 
and  added  his  own  Gospel  to  complete  Avhatever  in  theirs  might  be  deficient. 

This  testimony  of  Eusebius  does  not  appear  to  Mosheira  to  be  sufficient  to  convince  us  that  St. 
John  completed  the  canon  of  the  New  Testament.  He  certainly  says  nothing  of  the  Acts  or  the 
Epistles  :  as  these,  however,  were  undoubtedly  and  unanimously  received  as  Inspired  Books  by 
the  great  majority  of  Christians,  and  as  the  Acts  were  written  by  St.  Luke,  and  formed  as  it  were 
the  second  part  of  the  Gospel ;  and  the  Epistles  of  St.  Paul  were  so  interwoven  with  the  history 
of  his  travels,  by  St.  Luke,  that  they  could  not  be  separated ;  it  is  difficult  to  believe  that  the 
Apostle  should  have  sanctioned  the  Gospels  alone,  and  not  have  confirmed  also  the  authority  of 
their  inseparable  and  inspired  appendages.  It  is  true  that  Eusebius  confines  his  testimony  to 
the  Gospels ;  but  he  does  not  do  this  in  such  a  manner  that  we  are  necessarily  led  to  suppose 
that  he  omitted  to  approve  of  the  remahider  of  the  Sacred  Writings.  The  general  and  ancient 
tradition  may  supply  the  place  of  more  demonstrative  evidence  with  those  who  are  contented 
with  the  authority  of  antiquity  without  decided  evidence  of  another  kind :  provided  there  be 
nothing  Avhich  is  absurd  in  itself,  inconsistent  with  Scripture,  nor  opposite  to  authentic  evidence- 
It  is  not,  however,  improbable  that  those  Epistles,  which  were  not  received  by  all  Christians  into 
the  canon,  immediately  on  their  first  publication,  had  been  neglected  by  the  Gentile  Christians, 
because  they  were  principally  addressed  to  the  converts  from  among  the  Jews,  or  to  the  Hebrews 
generally.  Should  this  conjecture  be  well  founded,  they  might  not  have  been  known  to  the 
Chui'ch  at  Ephesus  at  this  time,  and  possibly,  therefore,  Avere  not  included  in  the  collection  of 
Inspired  Writings  which  were  submitted  at  Ephesus  to  St.  John,  and  received  the  sanction  of 
that  apostle. 

It  has  been  supposed  by  many,  that  the  New  Testament  contains  internal  evidence  that  the 
canon  of  Scripture  was  now  fixed  by  St.  John ;  or  that  the  Gospels,  the  Acts,  the  Apocalypse, 
and  the  universally-received  Epistles,  were  sanctioned  by  his  authority.  The  passage  (Apoc. 
xxii.  18,  19.)  in  which  a  blessing  is  pronounced  upon  all  who  hear  the  words  of  this  book  is  said 
to  refer  not  merely  to  the  Apocalypse,  but  to  the  whole  word  of  God  ;  this  opinion,  however,  does 
not  seem  to  be  supported  by  tlie  context.  Augustine  (ap.  Lampe)  asserts  that  the  canon  of 
Scripture  was  confirmed,  from  the  times  of  the  apostles,  by  the  episcopal  successions  and  early 
Churches.  Lampe  quotes  also  Jerome  and  TertuUian,  who  do  not,  however,  speak  with  decision. 
The  prolonged  life  of  the  Apostle,  after  whom  no  inspired  book  could  be  expected  by  the 
Churches,  his  certain  knowledge  of  the  books  which  had  already  been  so  universally  received, 
and  the  necessity  of  his  approbation,  or  condemnation,  combine  to  render  him  the  one  individual 
who  was  called  upon  to  decide  the  authority  of  the  books,  and  to  complete  the  canon.  IreuiBus 
seems  to  allude  to  the  completed  canon,  when,  soon  after  the  death  of  St.  John,  he  says  concern- 
ing Polycarp,  "He  always  taught  those  things  which  he  had  learned  from  the  apostles,  which 
the  Church  had  delivered,  and  which  alone  are  true." 

The  last  writer  who  has  studied  the  subject,  was  the  late  lamented  and  learned  Mr.  Rennell, 
who  has  been  so  prematurely  removed  from  the  scene  of  his  useful  labors.  In  his  observations 
on  the  compilation  of  the  apocryphal  writings  of  the  apostolic  age,  published  by  Mr.  Hone,  he 
observes : — 

"  men  was  the  canon  of  Scripture  determined  ?  It  was  determined  immediately  after  the 
death  of  St.  John,  the  last  survivor  of  the  apostolic  order.  The  canon  of  the  Gospels  was  deter- 
mined indeed  before  his  death  ;  for  we  read  in  Eusebius,  that  he  gave  his  sanction  to  the  three 
other  Gospels,  and  completed  this  part  of  the  New  Testament  with  his  own.  By  the  doatli  of 
St.  John  the  catalogue  of  Scripture  Avas  completed  and  closed.  We  have  seen  from  the  testimony 
both  of  themselves,  and  of  their  immediate  successors,  that  the  inspiration  of  Avriting  Avas  strictly 
confined  to  the  apostles,  and  accordingly  Ave  find  that  no  pretensions  Avere  ever  made  by  an} 
true  Christian  to  a  similar  authority. 


Sect.  XX.]  ON  THE  COMPLETION   OF  THE   CANON.  441 

'■^ By  icliom  was  the  canon  of  Scripture  determined?  It  was  determined,  not  by  the  decision 
of  any  individual,  nor  by  the  decree  of  any  council,  but  by  the  general  consent  of  the  whole  and 
every  part  of  tlie  Christian  Churcii.  It  is  indeed  a  very  remarkable  circumstance,  tliat  among 
the  various  disputes  which  so  early  agitated  the  Church,  the  canon  of  Scripture  was  never  the 
subject  of  controversy.  If  any  question  might  be  said  to  have  arisen,  it  had  reference  to  one  or 
two  of  those  books  which  are  included  in  the  present  canon;  but  with  respect  to  those  which  are 
out  of  the  canon,  no  difference  of  opinion  ever  existed. 

"  The  reason  of  this  agreement  is  a  very  satisfactory  one.  Every  one  who  is  at  all  versed  in 
ecclesiastical  history  is  aware  of  the  continual  intercourse  which  took  place  in  the  apostolic  age 
between  the  various  branches  of  the  Church  Universal.  This  communication,  as  Mr.  Nolan  has 
well  observed,  arose  out  of  the  Jewish  polity,  under  which  the  various  synagogues  of  the  Jews, 
which  were  dispersed  throughout  the  Gentile  world,  were  all  subjected  to  the  Sanhedrin  at  Jeru- 
salem, and  maintained  a  constant  correspondence  with  it.  Whenever  then  an  Epistle  arrived  at 
any  particular  Church,  it  was  first  authenticated  ;  it  was  then  read  to  all  the  holy  brethren,  and 
was  subsequently  transmitted  to  some  other  neighbouring  Church.  Thus  we  find  that  the 
authentication  of  the  Epistles  of  St.  Paul  was  '  the  salutation  with  hisoAvn  hand'  (2  Thess.  iii.  17.), 
by  which  the  Church,  to  whicli  the  letter  was  first  addressed,  might  be  assured  that  it  was  not  a 
forgery.  We  find  also  a  solemn  adjuration  of  the  same  Apostle,  that  his  Epistle  'should  be  read 
to  all  the  holy  brethren '  (1  Thess.  v.  27)  ;  and  again,  that  his  Epistles  should  be  transmitted  to 
otlier  Christian  communities.  '  When  tliis  Epistle  is  read  among  you,  cause  that  it  be  read  also 
in  the  Church  of  the  Laodiceans,  and  that  ye  likewise  read  the  Epistle  from  Laodicea '  (Col.  iv. 
16.)  From  this  latter  passage  we  infer,  that  the  system  of  transmission  was  a  very  general  one  ; 
as  the  Epistle,  which  St.  Paul  directs  the  Colossians  to  receive  from  the  Laodiceans,  was  not 
originally  addressed  to  the  latter,  but  was  sent  to  them  from  some  other  Church.  To  prevent 
any  mistake  or  fraud,  this  transmission  was  made  by  the  highest  authority,  namely,  by  that  of  the 
bishop.  Through  him  official  communications  were  sent  from  one  Church  to  another,  even  in  the 
remotest  countries.  Clement,  the  bishop  of  Rome,  communicated  with  the  Church  at  Corinth ; 
Polycarp,  the  bishop  of  Smyrna,  wrote  an  epistle  to  the  Philippians ;  Ignatius,  the  bishop  of 
Antioch,  corresponded  with  the  Churches  of  Rome,  of  Magnesia,  of  Ephesus,  and  others.  These 
three  bishops  were  the  companions  and  immediate  successors  of  the  apostles,  and  followed 
the  system  of  correspondence  and  intercourse  which  their  masters  had  begun.  Considering  all 
these  circumstances,  we  shall  be  convinced  how  utterly  improbable  it  was,  that  any  authentic  work 
of  an  apostle  should  have  existed  in  one  Church,  without  having  been  communicated  to  another. 
It  is  a  very  mistaken  notion  of  Dodwell,  that  the  books  of  the  New  Testament  lay  concealed  in 
the  coffers  of  particular  Churches,  and  were  not  known  to  the  remainder  of  the  world  until  the 
late  days  of  Trajan.  This  might  have  been  perfectly  true  with  respect  to  the  originals,  which 
were  doubtless  guarded  with  peculiar  care  in  the  custody  of  the  particular  Churches  to  which 
they  were  respectively  addressed.  But  copies  of  these  originals,  attested  by  authority  of  the 
bishop,  were  transmitted  from  one  Church  to  another  with  the  utmost  freedom,  and  were  thus 
rapidly  dispersed  throughout  the  whole  Christian  world.  As  a  proof  of  this,  St.  Peter,  in  an 
epistle  addressed  generally  to  the  Churches  in  Asia,  speaks  of  •  all  the  Epistles '  of  St.  Paid,  as  a 
body  of  Scripture  universally  circulated  and  known. 

"The  number  of  the  apostles,  including  Paul  and  Barnabas,  was  but  fourteen  ;  to  these,  and 
to  these  alone,  in  the  opinion  of  the  early  Church,  was  the  inspiration  of  writing  confined :  out  of 
these,  six  only  deemed  it  necessary  to  write  ;  Avhat  they  did  write  was  authenticated  v/ith  the 
greatest  caution,  and  circulated  with  the  utmost  rapidity ;  what  was  received  in  any  Church  as 
the  writing  of  an  apostle  was  publicly  read  ;  no  Church  was  left  to  itself,  or  to  its  own  direction ; 
but  was  frequently  visited  by  the  apostles,  and  corresponded  with  by  their  successors ;  all  the 
distant  members  of  the  Church  universal,  in  the  apostolic  age,  being  united  by  frequent  inter- 
course and  communication,  became  one  body  in  Christ.  Taking  all  these  things  into  our  consid- 
eration, we  sliall  see  with  what  ease  and  rapidity  the  canon  of  Scripture  would  be  formed,  there 
being  no  room  either  for  fradulent  fabrication  on  tlie  one  hand,  or  for  arbitrary  rejection  on  the 
other.  The  case  was  too  clear  to  require  any  formal  discussion,  nor  does  it  appear  that  there 
was  any  material  forgery  that  could  render  it  necessary.  The  Avritings  of  the  apostles,  and  of 
the  apostles  alone,  were  received  as  the  word  of  God,  and  were  separated  from  all  otiiers,  by  that 
most  decisive  species  of  authority — the  authority  of  a  general,  an  immediate,  and  an  undisputed 
consent. 

"  Tliis  will  appear  the  more  satisfactory  to  our  minds,  if  we  take  an  example  from  the  age  in 
which  we  live.  The  letters  of  Junius,  for  instance,  were  published  at  intervals  within  a  certain 
period.  Since  the  publication  of  the  last  authentic  letter,  many  under  tiiat  signature  have 
appeared,  purporting  to  have  been  written  by  the  same  author.  But  this  circumstance  throws  no 
obscurity  over  the  matter,  nor  is  the  canon  of  Junius,  if  I  may  transfer  the  term  from  sacred  to 
VOL.  II.  56 


442  ON  THE  COMPLETION  OF  THE   CANON.  [Part  XV. 

secular  writing,  involved  thereby  in  any  difficulty  or  doubt.  If  it  should  be  hereafter  inquired  at 
what  time,  or  by  what  autliority  the  authentic  letters  were  separated  from  tlie  spurious,  the 
answer  will  be,  that  such  a  separation  never  took  place ;  but  that  the  canon  of  Junius  was  deter- 
mined immediately  after  the  date  of  the  last  letter.  To  us  who  live  so  near  to  the  time  of  pub- 
lication, the  line  of  distinction  between  the  genuine  and  the  spurious  is  so  strongly  marked,  and 
the  evidence  of  authenticity  on  the  one  side,  and  of  forgery  on  the  other,  is  so  clear  and  convin- 
cing, that  a  formal  rejection  of  the  latter  is  unnecessary.  The  case  has  long  since  been  deter- 
mined by  the  tacit  consent  of  the  whole  British  nation,  and  no  man  in  his  senses  would  attempt 
to  dispute  it. 

"Yet  how  much  stronger  is  the  case  of  the  scriptural  canon.  Tlie  author  of  Junius  was  known 
to  none,  he  could  not  therefore  of  himself  bear  any  testimony  to  the  authenticity  of  his  works  ; 
the  authors  of  the  New  Testament  were  known  to  all,  and  were  especially  careful  to  mark,  to 
authenticate,  and  to  distinguish  their  writings.  The  author  of  Junius  had  no  personal  character 
which  could  stamp  his  writing  with  any  high  or  special  authority :  whatever  proceeded  from  the 
apostles  of  Christ  was  immediately  regarded  as  the  offspring  of  an  exclusive  inspiration.  For 
the  canon  of  Junius  we  have  no  external  evidence,  but  that  of  a  single  publisher :  for  the  canon 
of  Scripture  we  have  the  testimony  of  Churciies  which  were  visited,  bishops  who  were  appointed, 
and  converts  innumerable,  who  were  instructed  by  the  apostles  themselves.  It  was  neither  the 
duty  nor  the  interest  of  any  one,  excepting  the  publisher,  to  preserve  the  volume  of  Junius  from 
spurious  additions ;  to  guard  the  integrity  of  the  Sacred  Volume  was  the  bounden  duty  of  every 
Christian  who  believed  that  its  words  Avere  the  words  of  eternal  life. 

"  If,  then,  notwithstanding  these  and  other  difficulties,  which  might  be  adduced,  the  canon  of 
Junius  is  established  beyond  controversy  or  dispute,  by  the  tacit  consent  of  all  who  live  in  the  age  in 
which  it  is  written ;  there  can  be  no  reason  why  the  canon  of  Scripture,  under  circumstances 
infinitely  stronger,  should  not  have  been  determined  in  a  manner  precisely  the  same ;  especially 
when  we  remember,  that  in  both  cases  the  forgeries  made  their  appearance  subsequently  to  the 
determination  of  the  canon.  There  is  not  a  single  book  in  the  spurious  department  of  the  apoc- 
ryphal volume  which  was  even  known  where  the  canon  of  Scripture  was  determined.  This  is  a 
fact  which  considerably  strengthens  the  case.  There  was  no  difficulty  or  dispute  in  framing  the 
canon  of  Scripture,  because  there  were  no  competitors,  whose  claims  it  was  expedient  to  examine, 
no  forgeries  Arliose  impostures  it  was  necessary  to  detect.  The  first  age  of  the  Church  was  an 
age  of  too  much  vigilance,  of  too  much  communication,  of  too  much  authority,  for  any  fabricator 
of  Scripture  to  hope  for  success.  If  any  attempt  was  made,  it  was  instantly  crushed.  When  the 
authority  of  the  apostles  and  of  the  apostolic  men  had  lost  its  immediate  influence,  and  heresies 
and  disputes  had  arisen,  then  it  was  that  forgeries  began  to  appear.  But  by  this  time  the  canon 
of  Scripture  had  taken  such  firm  root  in  the  minds  of  men,  that  it  resisted  every  effort  to  supplant 
it.  Nothing,  indeed,  but  the  general  and  long-determined  consent  of  the  whole  Christian  world 
could  have  preserved  the  Sacred  Volume  in  its  integrity,  unimpaired  by  the  mutilation  of  one  set 
of  heretics,  and  unencumbered  by  the  forgeries  of  another." 

The  time  of  St.  John's  death  is  very  uncertain.  Jerome  (in  Covin,  lib.  i.  c.  14.)  affirms,  that  he 
died  worn  out  with  age.  Irenseus  (1.  ii.  c.  39.  1.  iii.  c.  3.)  tells  us,  that  he  survived  to  the  reign 
of  Trajan.  Usher  and  Beveridge  (de  Martyr.  Ignat.  p.  177,  in  Canon  Aposl.  1455)  refer  his 
death  to  the  second  year  of  Trajan.  Eusebius,  with  a  great  number  of  the  fathers,  Jerome,  Ter- 
tullian,  Origen,  and  others,  place  it  in  the  tliird.  Tlie  Paschal  Chronicle  assigns  it  to  the  seventh 
year  of  that  emperor.  He  died  at  Ephesus,  in  expectation,  says  the  Arabian  author,  of  hia 
blessedness :  by  which  expression  we  may  infer,  that  he  met  the  last  enemy  of  man  with  that 
serene  and  peaceful  and  well-founded  hope,  which  is  the  best  assurance  of  the  happy  immortality 
of  every  privileged  Christian. 

It  is  needless  to  repeat  the  eulogies  with  which  affection  and  admiration  have  united  to 
commemorate  the  death  of  this  amiable  Apostle.  The  Protestant  theologian  will  require  more 
authentic  evidence  than  the  reporters  of  the  wonderful  tales,  to  which  I  allude,  can  produce, 
before  he  can  credit  that  St.  John  never  died,  that  he  only  lay  sleeping  in  his  grave,  as  appeared 
from  the  boiling  or  bubbling  up  of  the  dust,  which  was  moved  by  his  breath  ;  and  many  other 
gravely  related  histories,  which  excite  but  our  smiles.  His  body  is  buried  in  peace,  but  his 
name  liveth  for  evermore.  So  long  as  the  present  Dispensation  shall  continue,  and  the  Christian 
Church  be  commanded  to  pursue  its  painful  way  through  the  wilderness  of  this  world,  to  that 
land  of  peace  and  rest,  where  the  spirits  of  the  prophets  and  apostles  await  their  companions  and 
followers  from  among  mankind;  so  long  as  a  blasphemer  against  the  Divinity  of  tlie  Son  of  God 
shall  laugh  to  scorn  our  prayers  to  a  crucified  Redeemer  ;  so  long  shall  the  inspired  pages  of  this 
beloved  disciple  erect  in  our  hearts  the  best  monument  to  his  memory". 

"  Sic  Amesius,  Theol.  lib.  i.  c.  34.  §  35.  "  Canonem  V.  T.  constituerunt  ProphetfE,  ct  Christus  ipse 
testimonio  suo  approbavit.     Canonem  N.  T.  una  cum  veteri  comprobavit  et  obsignavit  Apostolus  Johan- 


Sect.  XXL]  ON  THE  CONDITION  OF  THE  JEWS.  443 

Section  XXI. — Brief  View  of  the  Condition   of  the  Jeivs,  the   Stations  of  the 
Sanhedrin,  and  its  Labors,  before  the  final  and  total  Dispersion  of  their  Nation ; 
with  an  Outline   of  the   History  of  the  Visible  Church  from   the  closing  of  the 
Canon  of  Scripture,  to  the  present  Day ;   and  the  Prospects  of  the  permanent  Hap- 
piness of  Mankind,  in  the  present  and  future  World. 

The  first  century  of  the  Christian  sera  is  the  most  eventful  in  the  annals  of  the  human  race. 

The  institutions  of  Christianity  had  succeeded  to  the  institutions  of  the  Law  of  Moses.  The 
temple  of  God  upon  earth,  whicli  had  opened  its  gates  to  the  people  of  one  favored  country  alone, 
was  taken  down,  and  tlie  whole  world  was  invited,  by  the  preachers  of  the  holy  Gospel,  to  enter 
into  another  temple  of  God  upon  earth,  whose  gates  stood  open  night  and  day,  to  receive  all 
nations,  and  kindreds,  and  people,  and  tongues. 

It  may  be  useful,  in  the  conclusion  of  this  work,  to  cast  a  rapid  glance  over  the  past  history  of 
that  religion,  which  Christ  and  his  apostles,  and  their  successors  in  the  Christian  ministry,  have 
established.  From  this  we  shall  be  naturally  led  to  consider  the  state  of  Christianity  in  our  own 
age,  not  merely  in  England,  or  in  Europe,  but  through  the  world.  The  appearances  of  the  present 
times,  the  expectations  of  wise  and  good  men,  and  the  express  predictions  both  of  tlie  old  prophets 
and  of  the  Christian  Scriptures,  will  justify  us  in  anticipating  the  eventual  comparative  perfection 
of  mankind,  and  tlie  universal  establishment  of  the  one  pure  religion  in  this  world,  before  the 
arrival  of  tliat  solemn  day,  when  the  theatre  on  which  the  great  drama  of  man  has  been  acted  will 
be  swept  away  from  existence. 

We  will  compare  the  state  of  the  world  at  the  beginning  of  the  century  before  the  birth  of 
Christ  was  announced  to  the  shepherds,  with  its  condition  at  the  death  of  the  last  of  the  apostles. 

At  the  commencement  of  the  century  in  which  the  Redeemer  of  mankind  became  incarnate,  the 
world  was  divided  into  two  classes,  the  Pagans  and  the  Jews.  The  former  of  these  had  entirely 
forgotten  the  object  for  which  mankind  had  been  originally  created ;  and,  among  the  latter,  the 
remembrance  of  that  object  was  confined  to  a  very  few  who  still  retained  the  spiritual  meaning  of 
their  Scriptures,  and  anticipated  a  Deliverer  from  the  dominion  of  ignorance  and  wickedness? 
rather  than  a  Saviour  from  the  Roman  yoke.  The  degeneracy  of  mankind  was  daily  increasing  5 
and  the  Church  of  God,  that  is,  that  portion  of  the  visible  Church  which  had  preserved  itself  pure 
from  the  universal  corruption,  was  so  rapidly  diminishing,  that  there  was  danger  lest  the  world 
should  return  to  the  same  condition  to  which  it  had  been  reduced,  when  eight  persons  only  were 
saved  from  the  deluge,  or  when  ten  worshippers  of  Jehovah,  could  not  be  found  to  preserve  the 
cities  of  the  plain.  Among  the  heathen  all  classes  had  become  foolish.  The  magistrates  and  the 
statesmen  of  antiquity  considered  religion  as  a  useful  engine  of  state  ;  the  philosophers,  bewildered 
among  their  metaphysical  dreams,  and  involved  in  endless  disputations  and  divisions,  considered 
all  religions  as  equally  false,  and  equally  true;  justly  despising  the  inconsistencies  of  the  popular 
mythology,  they  knew  not  where  to  rest.  The  scanty  remains  of  the  ancient  truth,  which  tradition 
still  preserved  among  them,  was  obscured  by  innumerable  absurdities.  Neither  the  hope  of  good, 
nor  the  fear  of  evil,  animated  the  popular  devotion  ;  while  the  very  superstitions,  which  tlie  wander- 
ing reason  of  their  pretended  philosophy  despised,  were  rendered  more  binding  upon  the  ignorant 
populace,  by  the  outward  compliance  of  the  philosophers  with  all  its  rites  and  ceremonies. 

The  teachers  of  the  Jews  had  secularized  the  religion  of  their  fathers.  The  magnificent  promises 
and  splendid  predictions  of  the  prophets,  which  describe  the  spiritual  glories  of  tlie  expected  Mes- 
siah, were  interpreted  of  a  temporal  dominion.  The  maintainors  of  the  spiritual  interpretation 
were  treated  with  contempt.  The  two  classes  of  teachers,  who  divided  the  affections  of  the  people, 
united  in  ridiculing  the  holiness  of  heart  and  life  required  by  the  Law  of  Jehovah.  The  Sadducees 
denied  the  doctrine  of  a  future  state,  and  the  consequent  sanctions  of  an  invisible  world  ;  the 
Pharisees  resolved  the  religion  of  Moses  and  of  the  prophets  into  the  belief  of  traditions,  and  at- 


nes,  auctoritate  divina  instructus,  Apoc.  xxii.  18,  19.  Idem  videtur  Pareo,  Pigneto,  et  aliis  ad  h.  1.  Hei- 
di>;v;rerus, r«r/;.  Theol.  loc.  ii.  p.  61.  addit,  Johannem  canonem  N.  T.  clausisse,  cum  solenni  voto :  '  Etiam 
vcni.  Domine  Jesu  ! '  Scripturam  N.  T.  cum  ultimo  Christi  adventu  ita  conjunxit,  utt  olim  Malachias 
Scriptuniin  N.  T.  cum  Ministerio  Johannis  Baplista>  connexuit.  Sed  et  vetu'stiores  Apocalypsin  pro  si- 
g-illo  uaiversiE  Scripturas  habuerunt.  Anonymus  quidam  Graecus  apud  Allatium  Diss.  I.  de  libris  Eccles. 
Graicorum,  p.  48, — 

GioXoyixl/  d^  anoxaXi'xpig  nuXiv 

ScpQuyls  nitfvy.e  rijaSi  Tij;  Sl^Xov  ttuOi^c. 

Thcoloffica  Apocalypsis  sigillum  universi  libri,  et  totius  SacriB  Scripturos  est." — Lampe,  Proleg.  adJohan. 
lib.  i.  cap.  5.  §  13.  note. 

_  The  tlieological  student,  who  is  desirous  of  pursuing  this  subject,  is  referred  to  Dr.  Cozins'  work  on 
the  Canon  of  Scripture  ;  a  very  useful  publication,  which  was  written  while  the  learned  author  was  ex- 
pelled from  his  living  by  the  parliament ;  to  Jones  On  the  Canon  ;  Lardner"s  Supplement  to  the  Credibil- 
ity ;  Home's  Crit.  Introduction;  and  to  the  prefaces  of  commentators  in  general. 


444  ON  THE  CONDITION   OF  THE  JEWS  [Part  XV. 

tachment  of  external  observances,  and  ostentatious  austerities.  Tlie  one  destroyed  internal  reliction, 
by  denying  its  necessity  altogether  ;  tlie  latter  ruined  its  influence  witii  equal  efficacy,  by  finding-  a 
substitute  for  holiness.  The  first  were  condemned  entirely,  as  the  open  enemies  of  purity,  as  the  in- 
fidels of  their  day  ;  the  last  were  condemned  with  unsparing  severity,  but  not  so  universally,  or  totally, 
in  that  more  restricted  censure,  "  these  ought  ye  to  have  done,  and  not  to  leave  the  other  undone." 
The  consequence  of  the  united  dereliction  of  both  Jews  and  heathens  was,  that  the  knowledge  and 
fear  of  God  was  rapidly  fading  away  from  the  public  faith  and  the  private  motives  of  mankind. 

The  close  of  the  century  presented  a  strong  contrast  with  this  melancholy  condition.  Mankind 
were  now  divided  into  three  classes.  The  heathens,  who,  in  addition  to  their  former  errors,  had 
now  acquired  a  spirit  of  persecution ;  the  Jews,  who,  though  they  had  been  conquered  by  the 
Romans,  and  subjected  to  severe  persecutions,  still  continued  in  various  towns  in  Palestine,  and 
throughout  the  empire,  and  whose  inveterate  hatred  against  the  Christians  increased  daily  ;  the 
third  division,  and  it  included  no  small  portion  of  mankind,  were  the  Christians,  who  were  elected 
by  the  providence  of  God  from  both  the  former  classes. 

Before  we  proceed  to  the  history  of  the  Christian  Church,  it  may  be  advisable  to  inquire  into 
the  condition  of  the  once-favored  people  of  God,  after  their  rejection  of  the  Messiah  had  brought 
upon  them  the  accomplishment  of  his  predictions,  in  the  destruction  of  the  city,  and  the  utter  ruin 
of  their  political  existence. 

The  visible  true  Church,  in  any  nation,  is  under  the  protection  of  the  peculiar  providence  of 
God,  and  entitled  to  the  veneration  of  the  people,  whom  it  is  intended  to  guide  to  future  happiness 
so  long  only  as  it  retains  its  spiritual  fitness,  and  zeal,  and  purity,  to  accomplish  the  objects  of  its 
institution.  This  seems  to  be  the  lesson  which  the  fall  of  Jerusalem  was  designed  to  impress 
upon  the  infant  Church,  which  had  now  succeeded  to  the  miraculous  gifts  and  privileges  of  the 
Church  of  Jerusalem.  Not  only  did  the  fallen  daughter  of  Sion  render  service  to  her  favored 
sister,  by  impressing  this  solemn  lesson  ;  but  she  was  still  permitted,  before  the  final  dispersion 
of  her  sons,  so  to  deliver  the  ancient  Scriptures  to  the  Gentile  Churches,  that  their  integrity  and 
genuineness  should  be  unimpeachable,  either  by  the  Jews  or  heathens. 

Though  the  city  and  temple  of  Jerusalem  were  desti'oyed,  the  Sanhcdrin  remained,  and  were 
acknowledged  by  the  surviving  Hebrews  as  the  legitimate  directors  and  teachers  of  the  people. 
Some  years  before  the  destruction  of  the  temple  they  had  removed  to  Jabneh ;  and,  after  that 
event,  Rabban  Jochanan  ben  Zacchai,  the  president,  who  had  predicted  the  destruction  of  the 
temple  forty  years  before,  when  the  doors  of  the  temple  had  opened  without  visible  cause,  requested 
permission  of  Titus,  with  whom  he  Avas  in  favor,  to  reestablish  the  Sanhedrin  at  Jabneh.  Fully 
convinced  of  the  truth  of  his  own  prophecy,  he  had  entreated  the  people  to  submit  to  the  Romans. 
It  was  possibly  on  this  account  that  Titus  complied  with  his  request.  He  sat  as  president  of  the 
Sanhedrin  five  years  after  the  destruction  of  the  city.  Some  few  of  the  more  eminent  and  learned 
Jews,  who  escaped  from  the  common  slaughter,  from  the  sale  and  vassalage  of  their  countrymen, 
continued  with  him  at  Jabneh.  Among  these  were  R.  Gamaliel,  the  son  of  the  R.  Simeon  who 
was  educated  with  St.  Paul,  and  was  killed  when  president  of  the  Sanhedrin,  at  the  siege  of  Jeru- 
salem ;  this  Simeon  is  considered  by  the  Jews  as  the  last  of  the  ten  eminent  men  who  were  slain 
by  the  kingdom,  that  is,  who  were  put  to  death  by  the  Romans.  With  R.  Gamaliel  were  R.  Zadok, 
who  had  emaciated  liis  body  with  extreme  fasting,  when  the  doors  of  the  temple  moved  on  their 
hinges  by  invisible  hands,  R.  Eliezer  ben  Hyrcanus,  the  author  of  Pirke  Eliezer,  and  others  whose 
names  are  still  held  in  honor  among  tlie  Jews.  These  men  were  employed  to  the  last  in  making 
decrees  respecting  the  ritual  of  the  temple  service,  and  settling  questions  of  ceremonies ;  though 
the  glory  had  departed,  and  religion  had  become  an  empty  form.  "  There  were  thirteen  worship- 
pings, or  bowings,  in  the  temple,  but  the  house  of  Rabban  Gamaliel  and  tlie  house  of  Ananias 
Sagan  made  fourteen,"  says  a  Jewish  tradition.  Lightfoot  erroneously  conjectures,  that  the  Ana- 
nias, who  was  thus  united  with  the  house  of  R.  Gamaliel  in  ordering  the  additional  bowings  in 
the  temple,  when  it  was    about  to  be  destroyed,  was  the  same  Ananias  who  insulted  St.  Paul. 

R.  Jochanan  was  succeeded  in  his  presidency  over  the  Sanhedrin  at  Jabneh  by  R.  Gamaliel. 
The  traditions  relate,  that  he  gave  offence  to  the  people  by  his  pride  and  passion,  and  at  one 
period  was  deprived  of  his  presidency  ;  he  was  restored  to  his  dignity  in  part  only,  R.  Eliezer 
being  elevated  to  the  joint  administration. 

The  presidency  of  these  two  continued  twelve  years  ;  from  the  second  year  of  Vespasian,  to  the 
second  of  Domitian.  The  hatred  of  the  Romans  towards  the  Jews  had  not  at  this  time  increased 
to  its  height.  In  the  second  year  of  Domitian,  R.  Akibah  was  their  head.  His  presidency  lasted 
forty  years,  Avhen  the  Romans  sacked  wit.li  so  much  cruelty  the  town  Bitter,  or,  more  properly,  Beth- 
Tar.  The  JeAvs  now  began  to  be  more  severely  threatened,  as  enemies  to  tiie  public  peace  of  the 
empire,  and  to  all  mankind.  This  was  the  period  of  the  dreadful  insurrection  at  Cyrene,  when  they 
murdered  two  hundred  and  twenty  tliousand  Greeks  and  Romans,  under  circumstances  of  the  most 
revolting  and  shameful  cruelty.     A  similar  insurrection  was  made  in  Egypt  and  Cyprus,  where 


SfiCT.  XXL]  BEFORE  THEIR   FINAL   DISPERSION.  445 

they  slaughtered  two  Jiundred  and  forty  thousand.  The  principal  author  of  this  revolt  is  said  to 
have  been  the  false  Messiah,  Ben  Cozba,  who  proclaimed  himself  king,  and  coined  money.  This 
took  place  in  the  reign  of  Adrian,  and  R.  Akibah,  the  president  of  the  Sanhedrin,  was  killed  at 
Beth-Tar,  as  armorbearcr  to  this  pretended  Messiah. 

The  destruction  of  the  remaining  cities  of  Judsea,  and  the  number  of  Jews  who  were  slaughtered 
make  the  Jews  consider  this  period  as  the  completion  of  their  ruin,  and  the  most  severe  blow  they 
ever  received,  except  the  destruction  of  their  city.  Adrian  had  sent  against  them  the  relentless 
Severus,  who  was  afterwards  emperor. 

At  this  time  lived  Tryplio,  tlie  Jew  who  had  the  controversy  with  Justin  Martyr.  It  is  not 
improbable  that  tliis  was  the  same  as  Tarphon,  an  intimate  associate  of  R.  Akibah ;  he  is  fre- 
quently mentioned  in  the  talmuds. 

The  fourth  president  of  tlie  Sanhedrin,  after  the  destruction  of  Jerusalem,  was  Rabban  Simeon. 
He  governed  about  thirty  years,  from  the  sixth  or  eighth  of  Adrian,  to  tlie  fifteenth  or  sixteenth 
of  Antoninus  Pius.  The  honor  and  power  of  the  learned  Jews  began  now  to  lessen  daily,  though 
there  were  still  found  among  them  some  eminent  names  which  are  yet  honored  both  among  the 
Jews  and  Christians.  The  principal  of  these  were  R.  Simeon  ben  Jochai,  and  EUezer,  his  son, 
the  first  authors  of  the  book  Zohar;  and  Aquila,  the  celebrated  proselyte,  whose  translation  of 
the  Scriptures  is  quoted  even  by  the  Jerusalem  Gemarists.  The  Sanhedrin  had  now  removed 
from  Jabneh  to  Usha  Shepharaim. 

R.  Simeon  was  succeeded  by  his  son,  R.  Judah  the  Holy.  He  was  held  in  very  high  estimation 
among  his  countrymen,  and  is  said  to  have  been  much  valued  by  one  of  the  Anton ines.  It  was 
R.  Judah  ■who  caused  the  Traditional  Law  to  be  collected  into  one  mass.  This  is  called  the 
MisJma,  and  is  the  great  code  by  which  the  Jews  still  profess  to  be  regulated.  The  number  of 
pupils  who  might  be  the  preservers  of  this  code  of  traditionary  law  was  daily  diminishing,  and  he 
resolved  therefore  to  commit  it  to  writing,  that  it  might  be  preserved.  He  appointed  teachers 
of  these  traditions  also  in  all  the  cities  remaining  to  the  Jewish  name.  The  Sanhedrin,  in  his 
reign,  removed  to  Bethshaarain,  Tsipporis,  and  Tiberias.  R.  Judah  compiled  the  Mishna,  as 
some  traditions  relate,  in  the  year  190,  in  the  latter  end  of  the  reign  of  Commodus  ;  or,  as  others 
affirm,  in  the  year  220,  one  hundred  and  fifty  years  after  the  destruction  of  the  city. 

R.  Judah  Avas  succeeded  by  his  son  R.  Chaninah,  in  whose  presidency  we  first  read  of  tlie  Com- 
mentaries  on  the  Mishna,  which  are  called  the  Geniara.  The  Mishna,  which  is  the  Text  of  the 
Traditional  Law,  and  the  Gemara,  which  is  the  Comment,  make  up  togetlier  the  Talmud.  The 
Targums  are  commentaries  on  Scripture. 

R.  Chaninah  was  succeeded  by  R.  Jochanan,  who  was  president  of  the  Sanhedrin  at  Tiberias 
eighty  years.  Though  the  country  abounded  with  schools,  and  the  surviving  Jews  made  every 
effort  in  their  power  to  perpetuate  their  now  corrupt  religion,  no  school  or  college  obtained  so 
mucii  celebrity  as  that  at  Tiberias.  Jerome  was  instructed  by  a  learned  man  of  Tiberias  ;  and  it 
was  most  probably  about  this  time,  that  that  edition  of  the  Hebrew  Bible  was  prepared,  which  has 
ever  been  of  high  authority  among  both  Jews  and  Christians  ;  the  edition  of  the  Masorets,  or,  as 
they  are  now  more  generally  called,  the  Masorites. 

The  term  Masoret  is  derived  from  a  Hebrew  word,  signifying  tradition.  The  Masorites  were  the 
learned  Jews  of  Tiberias,  who,  being  anxious  before  their  nation  was  finally  separated,  to  secure 
the  Sacred  Text  from  corruption,  prepared  an  edition  of  the  Old  Testament,  in  which  they  marked, 
by  certain  arbitrary  vowel  points,  accents,  and  pauses,  the  traditionary  pronunciation  of  every  word. 
The  Bibles  which  the  Jews  read  in  their  synagogues  are  now,  and  it  is  believed  have  always 
been,  written  without  tlie  vowel  points ;  but  the  minister  is  required  to  read  each  chapter  accord- 
ing to  the  traditionary  sounds  of  the  words,  which  are  preserved  in  the  pointed  Bibles ;  and  an 
inspector  or  superintendent  stands  by  him  when  he  reads,  to  correct  any  error.  Tiiis  pronuncia- 
tion is  not  borrowed  from  the  Masoretic  Bibles,  as  I  have  been  informed  by  some  learned  Jews, 
whom  I  consulted  on  this  matter ;  but  it  is  the  faditionary  mode  of  reading  which  has  been 
handed  down  from  remote  antiquity.  Should  this  statement  be  correct,  it  appears  to  afford  one 
very  satisfactory  argument,  that  the  Masoretic  punctuation  is  entitled  to  more  respect  than  many 
modern  Hebraists  entertain  for  it.  This,  however,  is  not  the  place  to  enter  upon  this  discussion. 
The  Masorets,  by  their  great  care  and  diligence,  have  lefl  us  an  edition  of  the  Old  Testament, 
which  secures  the  text  from  all  interpolations,  while  it  checks  also  the  licentiousness  of  conjec- 
tural criticism,  and  gives  a  definite  meaning  to  many  obscure  passages ;  at  the  same  time  it  by 
no  means  precludes  the  labors  of  the  learned  from  aiming  at  greater  accuracy  in  their  attempts 
to  understand  Scripture,  as  the  sense  which  the  Masorets  may  have  put  upon  any  passage,  can 
only  be  said  to  be  highly  probable  :  the  meaning  of  Scripture  in  all  cases  being  derivable  from 
the  words,  and  not  from  the  vowel  points,  or  any  arbitrary  divisions.  "  It  is  probable,"  says 
Bishop  Marsh,  "that  the  Masoretic  text  was  formed  from  a  collation  of  manuscripts ;  if  so,  it  is 
still  more  valuable.     The  Masorets,  as  is  well  known,  have  counted  every  word  and  letter,  that 


446  ON  THE  STATE  OF  THE  CHURCH  [Part  XV. 

no  changes  may  be  made :  and  if  the  copies  of  the  Old  Testament,  which  Christians  possess, 
and  from  which,  with  the  apostles  themselves,  they  derive  irrefragable  arguments  for  the  Mes- 
siahship  of  Jesus  of  Nazareth,  be  impugned  by  the  Jews,  they  may  refer  to  the  Masoretic  edition, 
and  urge  the  same  arguments  from  that  copy  of  the  Scriptures  upon  which  the  Jews  place  the 
liighest  value." 

The  precise  time  when  the  Masorets  of  Tiberias  completed  this  useful  labor  is  not  known. 
The  providence  of  God  preserved  the  appearance  of  a  government  among  the  Jews  till  this  great 
work  was  completed,  and  the  purity  of  the  Inspired  Volume  secured  from  all  possibility  of  corrup- 
tion. They  were  then  permitted  to  undergo  the  whole  of  the  terrible  punishments  predicted  by 
Moses  and  their  prophets.  So  long  as  they  had  a  president  and  a  Sanhedrin  in  the  Holy  Land,  they 
had  a  common  country,  though  they  had  ceased  to  have  a  sacrifice,  a  temple,  a  prophet,  or  a 
king.  Many  of  tlieir  learned  men  went  to  Babylon,  the  schools  of  which  place  had  begun  to  be 
more  celebrated  than  those  of  Judaea.  To  detail  the  further  history  of  the  cruelties  they  have 
practised,  and  the  persecutions  they  have  endured  ;  the  history  of  their  patience,  their  sufferings  ; 
tlieir  depressed  poverty  ;  their  industrious  accinnulation  of  wealtli ;  their  cultivation  of  the  art  of 
medicine  ;  their  fortunes  in  every  country  in  the  ivorld  ;  the  deadly  liatred,  and  fierce  and  bitter 
scorn  to  which  they  were  condemned  for  many  centuries  ;  the  account  also  of  their  rapidly 
increasing  influence  in  the  present  state  of  society,  when  a  supply  of  money  from  a  few  wealthy 
individuals,  or  even  from  one,  in  many  instances  may  decide  the  destiny,  religion,  and  liberty  of 
kings  and  people  ;  to  detail  all  these  wonderful  incidents  in  the  history  of  these  miraculously-pre- 
served people  would  lead  me  far  beyond  my  present  purpose.  It  is  sufficient  only  to  say,  that 
their  preservation  has  been  effected  by  means  so  totally  contrary  to  the  general  laws  of  society  ; 
by  which,  both  in  adversity  and  prosperity,  nations,  when  settled  among  each  other,  uniformly 
amalgamate  into  one  people ;  that,  if  we  had  no  Scripture  to  guide  us,  we  might  justly  infer  they 
were  preserved  by  the  providence  of  God  for  some  extraordinary  destiny.  What  this  destiny 
will  be,  we  are  told  by  the  pages  of  Revelation :  "  They  shall  be  gathered  out  of  all  people,  and 
by  an  exodus  from  all  countries  more  wonderful  than  that  of  their  fathers  from  Egypt,  they  shall 
go  up  to  their  own  country  ;  and  planting  the  vine  and  the  olive  on  the  hills  and  in  the  valleys  of 
their  fathers,  they  shall,  after  much  tribulation,  rejoice  in  the  dominion  of  their  Messiah,  the  man- 
ifested God  of  their  fathers,  the  crucified  Jesus  of  the  Christians." 

We  will  now  return  to  the  history  of  the  Christian  Church.  Though  the  view  which  may  be 
now  taken  of  the  effects  of  Christianity  on  human  happiness  is  unavoidably  brief  and  imperfect, 
the  memory  will  be  assisted  by  a  regular  division  of  the  subject: — 

I.  The  first  stage  is  the  State  of  tlie  Christian  Church  from  the  Death  of  St.  John  to  the 
Establishment  of  the  persecuted  Faith  by  Constantine. 

II.  From  thence  to  the  Rise  of  the  Papal  Power. 

III.  The  Progress  and  Triumph  of  the  Church  of  Rome. 

IV.  The  Reformation,  both  in  its  good  and  bad  Effects. 

V.  And  the  subsequent  History  of  Christianity,  particularly  in  England  ;  %vith  the  prospect  of 
its  future  dominion  over  all  mankind,  as  declared  in  the  prophecies  of  tlie  Old  and  New  Testament. 

I.  The  State  of  the  Christian  Church  from  the  Death  of  St.  John  to  the  Death  of  Constantine. 

In  closing  the  volumes  which  it  was  necessary  to  peruse,  for  the  drawing  up  of  the  following 
brief  abstract  of  Ecclesiastical  History,  it  was  impossible  to  avoid  contrasting  the  hatred  and 
dissensions  which  have  prevailed  within  the  later  centuries  among  Christians  with  the  union  and 
harmony  which  excited  the  surprise  of  their  enemies,  in  the  earlier  ages  of  their  faith.  Although 
this  difference  can  only  be  imputed  to  the  infirmities,  errors,  or  vices,  whicli  have  debased  and 
corrupted  the  Churches  and  their  members,  the  faults  of  individuals  have  too  frequently  been 
referred  to  the  religion  they  profess.  It  may  be  necessary,  therefore,  to  define  the  meaning  of 
Christianity,  that  by  constantly  keeping  before  us  one  certain  definite  view  of  the  religion  which 
was  now  established,  we  may  not  confound  with  it  any  one  of  the  more  or  less  extensive  sects,  or 
sectUngs,  churches,  or  parties,  which  have  endeavoured  to  identify  their  peculiar  causes  with  that 
of  Christianity,  and  their  several  titles  with  the  exclusive  name  of  Christian. 

Christianity  is  the  completed  revelation  of  those  sanctions  of,  and  motives  to  virtue,  which  tlie 
unassisted  reason  of  man  could  not  have  discovered.  Its  object  is  to  promote  the  present  and 
future  happiness  of  tlie  human  race,  which  can  only  be  effectually  secured  by  virtuous  principles 
and  habits.  One  system  of  religion  is  distinguished  from  another  by  the  opinions  it  teaches,  the 
conduct  it  enforces,  the  institutions  it  establishes,  and  the  means  wliich  it  adopts  for  its  preserva- 
tion. The  fundamental  opinions,  or  essential  doctrines  of  Christianity,  may  be  included  in  these 
tljj-ee — that  the  nature  of  man  is  now  different  from  that  with  which  his  first  parents  were 
created — that  a  Divine  Being  undertook  to  recover  mankind  from  this  state  of  degradation,  by 


Sect.  XXL]  TO  THE  DEATH  OF  CONSTANTINE.  447 

offering  himself  as  an  atonement,  after  a  life  of  blamelessness  and  purity,  and  by  risino-  from  the 
dead,  to  demonstrate  the  certainty  of  our  own  resurrection,  and  that  divine  assistance  is  afforded  to 
all  those  who  desire  to  be  restored  to  that  condition  in  which  man  was  originally  created. 

The  conduct  which  Christianity  requires,  does  not  extend  to  outward  morality  only,  but  to 
internal  purity  of  motive,  to  spirituality  of  disposition,  and,  as  far  as  possible,  to  a  chano-e  of 
nature. 

The  Scriptural  institutions  of  Christianity  are  the  commemorations  of  the  facts  which  prove  the 
truth  of  its  doctrines.  They  are  few,  but  important.  The  observance  of  the  first  day  in  the 
week  is  in  commemoration  of  the  resurrection  of  Christ,  and  a  declaration  of  the  truth  of  our  own. 
In  baptism,  we  commemorate  the  descent  of  the  Spirit,  and  assert  the  necessity  of  a  divine 
influence,  to  recover  man  from  the  fall.  In  the  other  sacrament,  of  the  Lord's  Supper,  we  com- 
memorate the  crucifixion,  and  profess  our  belief  in  the  atonement. 

The  scriptural  means  by  which  the  knowledge  of  the  Christian  religion  is  to  be  preserved  in 
the  world  are  the  perpetual  observance  of  the  institutions,  and  the  right  interpretation  of  the 
completed  Scriptures.  To  secure  these  great  objects,  the  Divine  Founder  of  Christianity  appointed 
twelve  teachers,  and  after  them  he  appeared  from  the  invisible  state  to  appoint  anotlier,  who 
should  establish  societies  from  among  the  mass  of  mankind,  and  set  apart  teachers  to  instruct  the 
people,  interpret  the  Scriptures,  and  maintain  the  institutions  of  the  new  religion.  The  apostles 
were  equal  among  themselves.  They  governed  the  whole  visible  Church,  or  general  body  of 
Christians,  when  they  were  assembled  together  ;  and  each  was  the  spiritual  ruler  of  tlie  Church 
or  Society  which  himself  had  founded.*  The  same  mode  of  preserving  Christianity  has  been  con- 
tinued from  the  earliest  age  to  the  present  time. 

Sucli  was  the  Christianity  which  was  established  over  the  world  at  the  period  when  the  Canon 
of  Scripture  was  finally  closed.  The  design  of  its  Great  Author  would  have  been  fully  accom- 
plished, if  the  two  great  sources  of  error  had  not  perverted  the  simplicity  of  truth.  Vice  and 
false  philosophy  are  the  only  causes  of  heresy  and  error.  The  former  endeavours  to  reconcile  the 
purity  and  truth  of  Christianity  with  the  conduct  it  has  forbidden,  whether  it  be  ambition,  pride, 
or  folly,  through  all  their  differences  and  gradations — the  latter  refines,  alters,  objects  to,  or 
speculates  upon,  the  doctrines  of  revelation,  till  it  has  established  some  new  theory,  or  removed 
some  primitive  truth. 

This  view  of  Christianity  enables  us  to  form  some  criterion  of  trutli,  in  the  midst  of  all  the 
discordant  opinions  of  modern  systems.  Whatever  doctrine  has  been  invented  by  later  writers, 
whether  it  be  gradually  established,  as  many  of  the  corruptions  of  the  Romanists  have  been,  or 
proposed  as  a  more  correct  interpretation  of  Scripture,  as  many  of  the  Unitarian  and  German 
speculators  have  suggested  their  various  novelties,  is  probably  false,  as  it  is  certainly  suspicious. 
If  it  was  not  once  received  by  all  Christians,  in  the  primitive  ages,  in  all  their  Churches,  it  is  probably 
heretical.  If  it  is  not  supported  by  some  of  the  facts  of  Scripture  it  is  suspicious.  It  is  not 
generally  remembered  that  tlie  peculiar  doctrines  which  characterize  Christianity  are  all  identified 
with  facts.  The  facts  are  the  foundation  of  the  doctrine,  and  moral  inferences  are  deducible 
from  the  doctrine  which  is  thus  sanctioned  and  established.  The  first  creeds  were  very  scanty, 
because  controversies  were  few,  and  were  decided  by  highly  venerated  teachers.  They  were 
enlarged,  as  the  decisions  of  the  Catholic  Church,  represented  by  its  general  cormcils,  concluded 
the  controversies  which  were  commenced  by  the  philosophy  which  wrongly  explained,  or  wilfully 
rejected,  the  faith  which  was  generally  received.  The  general  reception  of  an  opinion  among  all 
Churches  was  esteemed  a  proof  tliat  it  had  been  originally  taught  by  the  apostles  and  their 
successors. 

Such  was  the  new  faith,  which,  at  the  closing  of  the  Canon  of  Scripture,  had  begun  to  leaven  tlie 
whole  mass  of  the  subjects  of  the  imperial  dominion.  Even  where  it  was  not  fully  embraced,  it 
elevated  tlie  mind,  and  restrained  the  conduct  of  many  who  would  not  openly  profess  it.  The 
very  pliilosophy  which  opposed  or  corrupted  it  inculcated  in  various  instances  the  necessity  of 
purity,  the  belief  in  one  God,  and  the  certainty  of  a  future  state. 

Churches  had  been  founded  in  Rome,  Corinth,  Crete,  the  cities  of  Asia  Minor,  in  Britain, 
Spain,  Italy,  Antioch,  and  many  others.  The  nations  of  the  world  had  been  brought  under  the 
Roman  yoke,  that  a  free  communication  might  be  maintained  between  all  parts  of  the  civilized 
world. 

The  usurpations  of  the  Papacy  had  not  begun,  neither  had  the  people  proceeded  to  the  opposite 

*  [This  opinion  of  Mr.  Townsend  is  asserted  in  Note  2,  and  in  Note  10,  Part  IV.  but  from  which  the 
Editor  must  express  a  respectful  but  decided  dissent.  The  model  of  ecclesiastical  lecrislatlon  in  Acts 
(chap.  XV.)  inclines  him  fully  to  tlie  belief,  lliat  tlie  government  and  discipline  of  the  Church  should  be 
conducted,  not  by  bishops  alone,  or  by  two  separate  bodies,  of  bishops,  and  of  clergy  and  laitj',  as  in  the 
Protestant  Episcopal  Churcli ;  but  by  all  of  them,  united  in  one  body.  If  inspired  apostles  associated  with 
themselves  "  elders  and  brethren,"  in  their  first  synodical  act,  it  ill  becomes  their  iininspirrd  successors 
to  exalt  themselves  into  an  independent  and  irresponsible  council. — Editor.] 


443  ON  THE  STATE   OF  THE  CHURCH  [Part  XV. 

extreme  of  rejecting  all  government,  as  an  infringement  of  their  liberty.  Every  separate  Church 
was  a  society  complete  in  itself,  governed  through  all  its  gradations  of  laity,  and  through  the 
minor  offices  of  the  priesthood,  the  deacons,  and  the  presbyters,  by  one  episcopal  head,  who  was 
liable  to  be  deposed  by  the  sentence  of  his  own  order,  if  he  violated  the  faith  of  Christ.  Every 
ruler  was  controlled  by  the  rest  of  his  brethren,  while  every  independent  hierarchy  preserved  its 
freedom  under  the  empire  of  known  law.  The  world  has  not  since  beheld  more  union  in  the 
belief,  or  more  perfection  in  the  conduct  of  Christians.  This  was  the  plan  which  preserved  the 
purity  of  the  Christian  creed  against  the  first  impugners  of  the  Majesty  of  the  Son  of  God.  This 
was  the  polity  which  stamped  the  reprobation  of  the  general  body  of  Christians,  at  Nice,  upon  the 
Arians,  who  denied  the  Godhead  of  Christ — at  Constantinople,  against  the  ApoHinarian  heresy 
which  denied  his  humanity.  It  was  this  which  condemned,  at  Ephesus,  Nestorius,  who  asserted  that 
Christ  was  two  persons  :  and  condemned,  at  Chalcedon,  the  error  of  Eutyches,  who  confounded  his 
twofold  nature.  At  that  time  the  ghost  of  imperial  Rome  was  not  seated  upon  the  seven  hills  to 
terrify  the  nations  with  the  spiritual  thunders  of  the  Vatican,  neither  was  every  absurdity  of  doc- 
trine, and  every  irregularity  in  discipline,  defended  as  a  proof  of  liberty  and  freedom  from  prejudice. 

The  Churches  of  God  in  these  early  ages  were  opposed  by  every  weapon  which  the  devices  of  an 
evil  spirit,  or  the  corruptions  of  the  human  heart,  could  suggest ;  and  their  conquests  were  made 
over  its  most  inveterate  foes.  The  civil  and  military  powers  of  the  idolatrous  governments 
opposed  them  by  ten  sanguinary  persecutions  :  and  though  the  most  eminent  historian  of  the  last 
century,  in  imitation  of  a  learned  critic  (Dodwell  Dissert.  Cyprian),  has  endeavoured  to  diminish 
lie  number  of  the  sufferers,  the  undeniable  evidence  which  still  remains  abundantly  demonstrates 
the  prejudice,  hatred,  and  cruelty  of  the  persecutors,  and  the  singular  union  of  holiness  and  zeal, 
of  fortitude  and  patience,  among  the  blameless  sufferers  in  the  cause  of  Christianity.  We  must 
pass  over  the  cruel  persecutions  of  Xero  and  Domitian,  in  which  the  chief  of  the  remaining 
apostles,  with  Timothy,  Onesimus,  Dionysius  the  Areopasrite,  and  other  iUostrious  names,  were 
put  to  death.  Neither  were  the  more  flaoriiious  and  abandoned  of  the  Roman  emperors  the 
sole  imperial  adversaries  of  the  rising  Churches.  A  religion  which  demands  the  homage  of  the 
heart,  and  permits  no  divided  dominion,  even  with  the  least  known  evil,  is  no  less  detested  by 
the  nuld  and  gentle  liberality  which  pleads  for  the  indulgence  of  the  more  general  vices,  than  it 
is  hated  by  the  openly  corrupt.  The  third  persecution  of  the  Christians  under  Trajan  and 
Adrian,  and  the  foiuth  by  the  Antonines  and  Marcus  Aurelius,  were  even  more  extensive  in  their 
effects,  and  equally  violent  in  their  fury.  The  fierce  hatred  of  Severus,  which  called  forth  the 
eloquent  apology  of  Tertullian,  and  the  indignant  remonstrances  of  Clemens  Alexandrinus,  and 
Minucius  Felix — the  selfish  hostility  of  Maximin — the  unsparins'  severit}'  of  Decius,  who  threat- 
ened death  to  the  mitigators  of  the  sufferings  of  Christians — the  hvpocritical  opposition  of  Vale- 
rian, the  murderer  of  Cyprian,  who  soothed  before  he  slaughtered  his  victims — the  unrelenting 
efforts  of  Diocletian  to  extirpate  the  very  name,  and  race,  and  Scriptures  of  the  followers  of  the 
crucified  Jesus — all  these  were  borne  by  the  despised  and  hated  Christians  :  who  conquered  by 
patient  endurance,  and  triumphed  by  unresisting  submission.  The  heathen  raged,  and  the  people 
imagined  a  vain  thing ;  and  if  the  Christians  had  appealed  to  the  sword,  as  from  their  numbers 
thev  mi?ht  have  done,  their  Master  had  been  dishonored  by  their  service,  and  the  world  had  lost 
the  honorable  and  perfect  witness  they  bore  by  their  sufferings,  to  their  conviction  of  the  truth  of 
the  Gospel. 

It  was  not  only  the  menace  and  the  torture,  the  rack  and  the  scourge,  the  stake  and  the  sword, 
which  raised  themselves  against  the  members  of  the  Churches  of  God.  The  ridicule  of  the 
satirist — the  world's  dread  laugh — the  scorn  of  the  philosophical  leaders  of  the  public  opinion — 
the  reasoninff  of  the  learned — contempt,  and  wonder,  and  pity — all  that  could  move  the  affections 
or  break  the  resolution — ^the  fear  of  infamy,  which  shrinks  from  slander — the  love  of  approbation? 
which  excites  to  virtuous  and  useful  actions,  and  leads  men  to  honorable  eminence — ail  of  these, 
and  more  than  these  powerful  motives  of  action,  appealed  in  vain  to  the  hearts  of  the  prirmtivre 
Christians.  The  more  their  spiritual  enemies  within,  and  the  turbulent  heathen  without,  op- 
pressed the  Churches  of  Christ,  the  more  "they  multiplied  and  grew,"  till  the  majority  of  the 
empire  professed  the  faith  of  the  Gisnel.  and  the  emperor  of  Rome  became  the  convert  and 
protector  of  the  faith  of  Christ. 

n.  From  the  Death  of  Constanivte  to  the  Rise  of  the  Papal  Potcer  by  the  grant  of  Phocas. 

Though  the  philosophy  of  the  Gnostics,  the  Docetse,  the  Marcionites,  and  others,  had  corrupted 
in  manv  instances  the  purity  of  Christianity,  the  two  principal  heresies  which  still  divide  the 
Umversal  Church  commenced  at  this  period.  On?  contaminated  the  doctrine,  the  other  destroyed 
the  ffovcmment  of  the  independent  episcopal  Churches.  The  error  of  Arius  and  the  usurpations 
of  the  Church  at  Rome  were  the  two  principal  sources  of  all  the  corruptions  which  hare 
desrraded  Christians.     Ecclesiastical  history  ought  only  to  have  related  the  progress  of  mankind 


Sect.  XXI.]  TO  THE   RISE  OF  THE  PAP-\L  POWER.  449 

in  knowledg-e,  virtue,  and  happiness :  it  tells  the  same  sad  and  melancholy  tale  of  human  infirmity, 
and  crime  and  folly,  -n-hich  profane  history  has  given  to  the  world. 

The  common  opinion  of  any  age  may  be  known  by  the  opposition  -which  it  has  made  to  those 
who  offer  their  own  conclusions  to  general  acceptance.  The  primitive  ages  were  careftd  to 
preserve  tlie  scriptural  doctrine  of  the  twofold  nature  of  Christ,  and  to  assert  his  Humanity  while 
they  defended  his  Divinity.  The  various  errors  which  the  spurious  philosophy  of  the  first  three 
centuries  submitted  to  the  approbation  of  the  Churches,  were  g-enerally  founded  on  the  attempt  to 
exalt  the  divinity  at  the  expense  of  the  humanity  of  Christ.  The  Gnostics  invented  their  notion 
of  the  .Eons — the  Docetae,  their  opinion  that  the  form  of  Christ  was  not  real,  but  a  phantom  only  ; 
and  that  the  sufferings  of  Christ  in  his  own  person  was  an  impossibility.  The  error  of  Arius  was 
founded  on  the  opposite  extreme.  This  heresiarch  endeavoured  to  introduce  an  opinion,  which 
the  Universal  Church  believed  to  be  derogatory  to  the  Divinity  of  its  Founder,  that  our  Lord  was 
only  the  first,  and  greatest,  and  highest  of  all  created  beuig-s.  This  opinion  appeared  to  him  to 
be  more  consistent  with  human  reason  :  and  it  became,  therefore,  a  part  of  his  philosophy :  and 
he  rejected  the  plainer  declaration  of  Scripture,  and  the  evidence  of  antiquity  both  of  the  Jews 
and  Gentiles.  The  .Tews  believed  their  Log-os  to  be  a  Divine  Being — the  Christians  received 
Christ  as  that  Logos,  because  his  own  assertions  and  actions,  as  well  as  the  testimony  of  St  John, 
demonstrated  its  truth.  The  sources  of  heresy  with  Arius  were  the  same  as  those  which  influ- 
ence so  many  at  present.  His  private  speculations  were  preferred  to  that  interpretation  of 
Scripture  which  had  been  uniformly  adopted  by  the  Universal  Church.  He  did  not,  or  would 
not,  remember,  that  Scripture  is  superior  to  reason ;  and  that  the  prostration  of  our  intellect,  which 
man  cannot  demand  of  man,  is  an  act  of  worthy  and  reasonable  homage  to  God. 

The  vehement  disputes  which  convulsed  the  whole  Church  through  these  three  centuries,  and 
which  respectively  occasioned  the  calling  of  the  first  general  councils,  may  be  said  to  have 
oriffinated  in  the  innovations  of  Arius.  The  Councils  of  Nice.  Constantinople,  Ephesus,  and 
Chalcedon,  have  confirmed  the  general  opinions  of  the  primitive  Churches,  and  that  also  of  the  far 
greater  portion  of  Christians  at  present,  on  the  subject  of  the  person  of  Christ,  of  the  Trinity,  the 
Incarnation,  and  the  Atonement  Our  most  eminent  historian  has  expressed  liimself  with  the 
sarcastic  bitterness,  so  usual  with  him  when  Christianity  is  mentioned,  respecting  these  councils. 
The  feults  of  Churches  and  of  Christians  have  always  been  the  triumph  of  infidelity.  Now,  as 
well  as  formerly,  the  crimes  and  follies  of  David  make  the  enemies  of  God  to  blaspheme.  He 
has  omitted,  however,  to  relate  the  influence  of  these  dissensions  among  Christians  upon  the 
people  of  the  East.  The  usual  consequences  of  controversy,  religious  indifference,  unscriptural 
error,  contempt  of  the  zealous  maintainers  of  truth,  and  general  carelessness  of  life,  prepared  the 
way  for  any  bold  teacher,  who  could  triumph  over  the  increasing  ignorance,  unite  the  broken 
fragments  of  truth  and  falsehood  into  one  system,  and  arouse  the  dormant  superstition  of  the  age. 
There  is  a  fulness  of  time  for  error  as  well  as  for  truth-  As  the  progressive  improvement  of  the 
human  race,  by  knowledge  and  literature  and  science  among  the  heathens,  by  revelation  among 
the  Jews,  and  by  universal  peace  among  all  nations,  rendered  the  time  of  our  Lord's  incarnation 
the  very  fittest  period  for  establishing  a  religion,  founded  on  evidence  which  entreated  the  carefbl 
and  deliberate  investigation  of  all  mankind,  that  they  might  be  satisfied  of  its  truth,  and  embrace  it 
upon  conviction  :  so  did  the  progressive  deterioration  of  the  age,  by  the  extinction  of  learning 
among  the  heathen,  in  consequence  of  the  political  convulsions  of  the  Roman  empire,  and  the 
savage  inroads  of  the  barbarians,  by  the  puerile  attention  to  trifles  among  the  Jews,  by  the 
g-eneral  contempt  in  which  they  were  held,  and  the  almost  universal  mental  debasement,  render 
this  the  fittest  period  for  the  general  establishment  of  the  two  great  corruptions  of  Christianity — 
the  apostacies  of  Rome,  and  of  Mahomet,  the  predicted  rival  enemies  of  pure  religion  in  the  west 
and  east. 

It  would  lead  me  too  far  from  my  object  to  relate  at  greater  length  the  causes  of  the  origin, 
progress,  and  depression,  of  the  empire  of  Mahomet ;  its  subsequent  temporary  revival,  the  entire 
loss  of  its  political  power  as  the  dangerous  rival  of  its  neighboxirs,  and  its  present  increasing 
weakness  by  the  gradual  separation  and  independence  of  its  fairest  provinces.  Our  writers  on 
prophecy  have  shown  the  great  probability,  that  as  these  two  masses  of  error  arose  together,  their 
power  will  be  also  destroyed  at  the  same  time,  when  the  prophetic  period  of  1260  years,  which 
commenced  in  the  year  605,  shall  have  elapsed.  I  am  not  willing,  however,  to  rest  any  argument 
upon  these  interpretations.  Time  and  history  are  the  only  certain  interpreters  of  prophecy  ;  and 
though  the  declining  power  of  the  Mahometan  apostacy  may  appear  to  sanction  this  hypothesis, 
the  reviving  influence  of  the  unscriptural  errors  and  political  power  of  Romanism  excites  at  once 
our  sorrow  and  surprise,  and  compels  us  to  withhold  our  assent  to  the  desired  interpretation,  till 
the  veii  is  yet  more  withdrawn  from  the  ftiture.  Our  attention  will  be  more  usefully  directed  to 
the  causes  and  growth  of  the  w^tem  apostacy  of  the  Church  of  Rome. 

The  early  Churches  were  united  into  one  society  by  the  observance  of  one  common  law — sub- 

VOL.     II.  57  LL* 


450  PROGRESS  AND  TRIUMPH  OF  THE  CHURCH  OF  ROME.     [Part  XV. 

mission  to  episcopal  government.  A  member  of  the  episcopal  Church  of  one  country  was  con- 
sidered a  member  of  the  Catholic  Church  of  Christ,  in  every  country  where  he  might  happen  to 
travel.  When  Christianity  began  to  be  more  extensively  dispersed,  the  Church  at  Rome  was 
distinguished  above  all  others  by  the  number  and  wealth  of  its  converts.  The  bishop  of  Rome 
was  soon  enabled,  by  the  munificent  donations  which  were  made  to  the  Church,  to  assume  greater 
pomp,  and  exercise  more  extensive  power  than  other  bishops.  Many  circumstances  occurred  to 
increase  and  establish  his  influence.  The  provinces  had  been  accustomed  to  bring  their  civil 
appeals  to  Rome ;  this  became  the  precedent  for  the  members  of  the  provincial  Churches  to 
appeal  from  their  own  bishops  to  the  bishop  of  Rome.  A  general  deference  was  paid  among  the 
western  Churches  in  the  first  centuries  to  the  see  of  Rome,  though  its  more  open  usurpations  were 
repelled  with  contempt.  When  Victor,  who  was  bishop  of  Rome  in  the  year  195,  excom- 
municated the  Churches  of  Asia,  who  refused  to  observe  Easter  in  the  manner  which  he  judged 
to  be  right,  Irenseus,  the  metropolitan  of  France,  reproved  his  presumption.  In  the  year  2.50,  the 
African  bishops  peremptorily  refused  to  submit  to  the  mandate  of  the  bishop  of  Rome,  and 
received  again  their  heretical  bishops.  The  Church  of  Spain  also,  a  few  years  afterwards,  refused 
submission  to  the  Roman  pontiff,  when  he  insisted  on  their  restoration,  after  they  had  been 
deposed  for  offering  sacrifice  to  idols.  These  facts  prove  the  early  assumption  of  power,  and  the 
continued  ambition  of  the  popes  in  the  primitive  ages,  and  the  refusal  of  the  independent  episco- 
pal Churches  to  submit  to  their  dominion. 

The  political  divisions  of  Italy  in  the  fourth  century  considerably  increased  the  influence  and 
power  of  the  see  of  Rome,  the  ecclesiastical  divisions  of  the  Church  being  made  conformable 
with  those  of  the  empire.  Every  province  had  its  metropolitan  (Hallam,  vol.  ii.  p.  21),  and  every 
vicariate  its  ecclesiastical  primate.  The  bishop  of  Rome  presided  in  the  latter  capacity  over  the 
Roman  vicariate,  which  comprehended  southern  Italy,  and  the  three  chief  Mediterranean  islands. 
But  none  of  the  ten  provinces  which  formed  this  division  had  any  metropolitan,  so  that  the  popes 
exercised  all  metropolitical  functions  within  them,  such  as  the  consecration  of  bishops,  the  con- 
vocation of  synods,  the  ultimate  decision  of  appeals,  and  many  other  acts  of  authority.  These 
provinces  were  called  the  Roman  Patriarchate,  and  by  gradually  enlarging  its  boundaries,  and 
by  applying  the  maxims  of  jurisdiction  by  which  it  was  governed  to  all  the  western  Churches, 
the  asserted  primacy  was  extended  and  strengthened  over  the  fairest  portion  of  the  empire.  lUyr- 
icum,  for  instance,  was  added  to  the  patriarchate  of  Rome,  by  an  act  of  primacy,  and  no  conse- 
cration of  bishops  was  permitted  without  the  sanction  of  the  bishop  of  Rome.  This  took  place 
before  the  end  of  the  fourth  century. 

Anotlier  principal  circumstance  which  contributed  to  the  establishment  of  the  power  of  the 
Church  of  Rome,  was  the  removal  of  the  seat  of  empire  from  that  city  to  Constantinople.  The 
political  influence  always  attendant  on  the  immediate  presence  of  the  sovereign  consequently 
ceased ;  and  the  principal  magistrate  at  Rome  was  the  head  of  its  Church.  The  sudden  power 
which  was  thus  unavoidably,  tliough  unintentionally,  conferred  on  the  pontiff,  was  increased  by  the 
abandonment  of  Rome  and  of  Italy  by  its  principal  senators.  To  this  cause  of  influence  we  must 
add  the  progress  of  the  conversion  of  the  northern  nations,  and  the  grant  of  patriarchal  power  to 
Pope  Damasus,  by  Gratian  and  Valentinian,  over  the  whole  western  Clmrch,  sanctioning  the  custom 
of  appeals  to  Rome.  The  renewal  of  this  edict  by  Valentinian  the  Third  still  further  increased  the 
power  of  the  pontiff.  The  custom  of  pilgrimages  to  the  tombs  of  St.  Peter  and  St.  Paul ;  the 
introduction  of  the  Gregorian  Litany  ;  and,  more  than  all  these,  the  granting  the  title  of  Uni- 
versal Bishop  by  Phocas,  completed  the  worldly  structure  of  ecclesiastical  ambition,  which  had 
now  usurped  the  name  of  the  Church  of  Christ,  and  appeared  to  be  the  rolling  stone  which  should 
become, the  predicted  mountain,  and  fill  the  whole  earth. 

III.  Progress  and  Triumph  of  the  Church  of  Rome. 

The  universal  good  which  Christianity  will  eventually  produce  to  the  world  will  be  accomplished 
in  that  one  only  manner  which  results  from  our  state  of  trial— the  gradual  overruling  of  evil.  Tlio 
freedom  of  man's  actions  counteracts  for  a  time  the  designs  of  his  Creator.  The  increasing 
divisions  among  nations,  the  general  ignorance,  the  continued  ambition  of  Rome,  and  the  specu- 
lative philosophy  which  was  founded  on  words  and  imaginations,  all  conspired  to  obscure  the  sim- 
plicity of  Christianity.  Every  corruption  was  made  permanent  by  tlic  establishment  of  the  power  of 
Rome  by  the  authority  of  Phocas.  From  this  period  to  tlie  time  of  the  Council  of  Trent,  the 
history  of  Christianity  in  Europe  presents  us  with  little  else  than  a  detail  of  increasing  errors  in 
its  doctrines,  the  gradual  additions  to  the  temporal  dominion  of  the  Roman  pontiffs,  and  the  con- 
tinued opposition  to  the  falsehood  which  abounded  on  the  one  side,  and  to  the  encroachments 
which  prevailed  on  the  other. 

Though  many  superstitious  practices  and  unscriptural  opinions  liad  debased  the  purity  of  the 
early  faith,  there  can  be   no  comparison  between  the  state  of  religious  error  when  the  grant  of 


Sect.  XXL]       THE  REFORMATION  ;  ITS  GOOD  AND  BAD  EFFECTS.  451 

Phocas  conferred  political  power  on  the  Roman  pontiff,  and  the  extent  to  which  the  system  of 
imposture,  deceit,  and  falsehood,  subsequently  attained,  by  the  time  when  the  Council  of  Trent 
impressed  its  seal  on  the  great  charter  of  papal  slavery.  The  published  works  of  Pope  Leo,  who 
sent  Augustine  to  England,  prove  that  the  religious  faith  of  that  day  was  essentially  different,  in 
the  most  important  doctrines,  from  the  creed  which  was  sanctioned  by  the  Council  of  Trent.  The 
parallel  between  the  faitii  of  the  two  periods  has  been  drawn  at  some  length  by  an  eminent 
divine  of  the  last  century.  I  have  elsewhere  extracted  from  Bishop  Stillingfleet  the  passage  to 
which  I  refer.  It  will  be  seen  tliat  the  doctrines  of  solitary  masses,  masses  for  tlie  dead,  tran- 
substantiation,  the  supremacy  of  the  pope,  the  equal  authority  of  Scripture  and  tradition,  the  equal 
authority  of  the  apocryphal  with  the  canonical  books  of  Scripture,  the  power  of  good  works  to 
deserve  salvation,  the  confession  of  sins  in  private  to  the  priest,  communion  in  one  kind,  and  the 
worship  of  images,  were  all  condemned  by  Pope  Leo  ;  and  were  all  decreed  to  be  articles  of 
faith,  and  as  such  to  be  implicitly  received  on  pain  of  damnation,  by  the  Council  of  Trent.  This 
remarkable  act  destroys  at  once  the  truth  of  the  assertion  so  generally  made,  that  the  Church  of 
Rome  has  retained  an  unchangeable  creed.  The  faith  of  that  Church  is  an  embodied  collection 
of  true  and  false  opinions ;  partly  derived  from  misinterpreted  Scripture,  but  principally  invented 
in  the  course  of  the  controversies  and  discussions  which  have  ever  prevailed  in  the  world,  and 
v/hich  would  have  escaped  from  the  memory  of  mankind,  with  other  absurdities  of  the  age  of 
ignorance,  if  they  had  not  been  preserved,  and  sanctioned,  and  enforced,  by  the  asserted  infalli- 
bihty  of  the  most  fallible  Church  on  earth.  Like  the  ghosts,  and  sorcerers,  and  witches,  and 
magicians,  of  the  midnight  darkness,  which  the  morning  beams  of  our  knowledge  have  dispersed, 
all  would  have  fled  for  ever,  if  the  usurper  of  the  throne  of  God  had  not  said,  Let  there  be  night, 
and  it  was,  and  is  night.  The  Council  of  Trent,  with  the  Gorgon  look  of  an  intellectual  death,  has 
gazed  on  the  chaos  which  extends  over  the  ages  of  ignorance.  Spurious  decretals,  useless  vows, 
abominable  doctrines,  unreasonable  and  idolatrous  and  superstitious  practices  are  frozen  into 
one  solid  bridge ;  and  error  and  falsehood  pass  freely  from  hell  to  earth  to  enslave  and  to  curse 
mankind. 

If  the  absurdities  to  which  I  allude  had  been  harmless  and  innocent ;  if  falsehood  could  be 
publicly  taught,  and  the  peace  and  happiness  of  nations  continue ;  he  who  opposed  error,  and 
maintained  the  cause  of  truth,  might  be  justly  condemned  for  disturbing  the  peace  of  society, 
whatever  were  tiie  falsehoods  which  were  received  by  the  community.  If  the  volumes  of  theo- 
logians only  recorded  the  weakness  of  human  intellect,  the  tale  might  excite  contempt  or  pity ; 
and  the  Protestant  objector  to  falsehood  be  regarded  with  the  same  lofty  contempt  as  we  now 
entertain  for  its  proposer  and  defender.  But  the  history  of  Cliristian  nations  is  nothing  else  but  a 
detail  of  the  consequences  of  the  prevalence  of  certain  religious  opinions.  The  voice  of  prophecy 
would  not  have  stigmatized  the  corruptions  of  Rome  by  its  stern  and  bitter  reproach,  if  the  false- 
hood which  it  teaches  had  been  consistent  either  with  the  temporal  or  future  happiness  of  nations. 
From  considering  the  gradual  success  of  erroneous  principles,  let  us  look  to  their  consequences, 
as  they  are  recorded  by  history.  From  the  grant  of  Phocas,  to  the  age  of  Lutlier,  the  annals  of 
Europe  are  filled  with  one  long  catalogue  of  crime,  produced  by  the  influence  of  tlie  corruptions 
of  the  Church  of  Rome.  The  depositions  of  princes,  the  fomenting  of  rebellions,  the  flagitious 
lives  of  the  popes,  the  scandalous  decrees  against  the  freedom  of  opinion,  the  persecutions  of  the 
objectors  to  the  power  of  Rome,  which  disgrace  this  sad  portion  of  the  history  of  the  world,  have 
been  so  amply  and  so  frequently  related,  that  it  is  only  now  necessary  to  allude  to  them.  The 
principles  Avhich  produced  these  deplorable  effects  on  religion,  and  liberty,  and  happiness  are 
still  maintained.  They  are  triumphant  on  the  continent ;  they  are  reviving  in  England.  Their 
defenders  are  heard  with  applause ;  their  opponents  are  treated  witli  insult. 

IV.  The  Reformation  both  in  its  good  and  bad  Effects. 

The  friends  of  tlie  Cliurch  of  Rome  had  long  endeavoured  to  effect  its  reformation  before  the 
age  of  Luther.  Indignant  remonstrances,  the  most  energetic  appeals,  the  most  affecting  entreaties, 
the  most  bitter  and  galling  satire,  were  alike  in  vain  exerted  to  induce  the  removal  of  abuses. 
The  natural  reason  of  thinking  men  was  shocked  at  the  consequences  of  the  papal  doctrines.  I 
could  select,  from  the  writings  of  the  Romanist  divines  themselves,  a  collection  of  recorded 
immoralities,  tlie  unavoidable  result  of  the  religious  principles  inculcated  by  the  Church  of  Rome, 
which  would  not  be  credible  if  they  had  been  related  by  a  Protestant.  In  this  state  of  things, 
the  injudicious  enforcement  of  one  of  the  more  objectionable  doctrines  of  its  absurd  creed  elicited 
the  spark  which  fired  the  long-prepared  train  of  public  indignation.  Permissions  to  commit  sin 
were  publicly  sold,  under  the  pretence  of  remitting  the  penalties  of  the  guilt  which  their  com- 
mission would  have  contracted ;  the  quarrel  between  the  rival  societies  of  monks,  who  were 
desirous  of  participating  m  the  profits  of  this  scandalous  traffic,  occasioned  that  gradual,  open, 
and  indignant  opposition  to  the  Churcii  of  Rome,   whicii  ended   in  the  alienation  of  its  fairest 


452  HISTORY  OF  CHRISTIANITY  SINCE  THE  REFORMATION.    [Part  XV. 

provinces,  and  the  restoration  of  that  pure  religion,  and  unfettered  liberty  of  mind,  which  it  had 
been  among  the  original  objects  of  Christianity  to  secure  to  its  adherents. 

We  shall  never  be  able  to  appreciate,  to  their  full  extent,  the  blessings  which  the  Reformation 
has  restored  to  the  world,  unless  we  remember  the  evils  whicli  the  preceding  superstition  had 
proposed  and  confirmed.  The  Scriptures  were  opened.  The  oracles  of  God  had  long  been 
silenced,  and  the  approbation  or  condemnation  of  human  actions,  as  well  as  the  articles  of  faith 
itself,  had  long  been  pronounced  by  an  usurping  priesthood.  It  is  needless  to  enlarge  upon  the 
praises  of  the  Volume  of  Inspiration  as  a  preferable  guide  of  conduct,  to  the  mandates  of  the 
maintainers  and  teachers  of  unautliorized  tradition.  The  Almighty  was  restored  to  his  dominion 
over  conscience.  The  saint,  the  relic,  and  the  image  were  deposed  together.  '  Prayer  again 
became  the  homage  of  the  heart  to  God,  instead  of  the  unmeaning  routine  of  imintelligible  words, 
into  which  it  had  been  slowly  but  effectually  degraded.  Marriage  was  restored  to  the  priest- 
hood ;  wjio  became  again  the  leaven  of  society,  the  salt  of  the  world,  mingling  with  the  mass, 
and  preserving  it  from  the  putrefaction  of  vice  and  error.  The  sacraments  of  Baptism  and  the 
Lord's  Supper  again  became  the  two  pillars  of  the  visible  Church ;  and  the  human  mind  was 
permitted  and  encouraged  to  think  and  reason  for  itself,  within  those  limits  only  which  God  and 
his  Revelation  had  fixed,  at  once  the  barrier,  and  yet  the  unlimited  theatre  of  its  exertion. 

The  evil  which  has  resulted  from  the  Reformation  is  the  abuse  of  the  privileges  which  that 
event  conferred  upon  mankind.  Christianity  had  been  so  long  identified  with  Romanism,  that 
much  of  its  proper  restraint  upon  both  speculation  and  action  were  thrown  off,  with  the  rejection 
of  its  corruptions.  The  result  of  contempt  on  one  side,  and  adherence  to  these  corruptions  on 
the  other,  has  at  lengtli  appeared,  in  that  terrible  convulsion  which  assumed  the  form  of  presump- 
tuous and  avowed  infidehty,  and  tore  asunder  the  remaining  chains  of  Romanism.  That  effort 
has  passed  away,  and  the  chains  are  again  riveting.  The  next  violent  reaction  will  probably  intro- 
duce the  only  remedy  for  the  diseases  of  the  world — the  principles  of  the  great  Reformation. 

I  Avill  not  weary  the  reader  with  a  detail  of  the  battles  which  were  fought,  the  treaties  which 
were  made,  or  the  crimes  which  were  committed,  by  both  parties,  before  the  Reformation  became 
permanent  in  Europe,  or  in  England.  With  eacii  there  was  much  to  be  condemned.  Each  party 
may  be  proud,  or  ashamed,  of  its  saints,  its  hypocrites,  or  its  martyrs.  The  consequences  will 
deserve  our  gratitude,  while  the  Scriptures  of  truth,  the  freedom  of  intellect,  the  establishment  of 
pure  religion,  and  the  principles  of  civil  liberty,  can  be  appreciated  by  the  natives  of  Europe. 
Public  happiness  had  been  destroyed,  because  the  morality  on  which  it  rests  had  been  corrupted 
by  the  religion  of  Rome.  The  Reformation  was  the  effect  of  the  desire  of  the  people  of  Chris- 
tendom to  throw  off  the  yoke  of  an  immoral  and  enslaving  despotism  ;  and  the  providential  over- 
rulino-  of  apparent  accident  caused  that  Luther  should  become  the  successful  organ  of  expressing 
the  general  opinion,  and  accomplishing  the  overthrow  of  the  usurpations  and  errors  of  the  ages  of 
ignorance. 

V.  History  of  Christianity  since  the  Reformation,  with  the  Prospect  of  its  future  Dominion  over 
all  Mankind. 

The  enactment  of  the  decrees  of  the  Council  of  Trent,  and  the  general  adoption  of  Protestant 
principles  in  Germany,  Sweden,  France,  and  England,  occasioned  long  and  fierce  wars,  and 
many  opposite  religious  theories,  systems,  and  confessions  of  faith.  The  federated  republic  of 
Europe  was  divided  by  a  religious  civil  war,  of  which  Spain  and  the  Pope  were  the  leaders  on 
the  one  part;  and  England  and  Holland  the  heads  of  the  Reformation.  It  is  not  necessary  to 
enumerate  the  various  collisions  which  took  place  between  these  parties  on  the  Continent,  the 
efforts  of  the  Jesuits,  the  wars  of  the  league  in  France,  the  persecutions  under  Charles  V.  and 
Philip  II.  in  the  Netherlands,  or  the  changes  of  fortune,  and  the  fluctuations  of  opinion,  which 
were  the  unavoidable  result  of  religious  contentions,  and  which,  with  all  their  evils,  were  infinitely 
preferable  to  the  preceding  darkness,  and  persecution,  and  ignorance.  Sufficient  of  the  history  of 
any  party,  sect,  or  country,  may  be  learned  from  the  history  of  its  chiefs.  The  review  of  the 
conduct  of  Elizabeth  and  of  Spain,  immediately  after  tho  principal  question  had  been  discussed  by 
the  opposite  theologians,  will  be  sufficient  to  enable  us  to  form  a  right  estimale  of  the  state  of 
religion  at  the  completion  of  the  Reformation. 

On  her  accession  to  the  throne,  Elizabeth  found  three  distinct  religious  parties  eagerly  imploring 
tlie  sanction  of  the  state — the  adherents  of  the  old  religion;  the  partisans  of  the  establishment 
of  her  brother  Edward ;  and  the  admirers  of  a  system  of  ecclesiastical  polity  which  liad  been 
lately  invented  by  a  learned  theologian  of  Geneva.  To  all  these  the  modern  opinion  of  toleration 
had  not  yet  become  generally  known.  It  was  a  sentiment  which  some  few  men  of  enlarged 
minds  had  endeavoured  to  recommend,  but  to  which  no  attention  had  been  paid.  Nor  did  either 
party  desire  toleration.  They  aimed  at  union  in  religious  opinions,  by  promoting  truth  ;  and  they 
so  entirely  considered  truth  to  be  with  themselves  respectively,  that  their  efforts  were  wholly 


Sect.  XXL]  HISTORY   OF  CHRISTIANITY  SINCE  THE  REFORMATION.  453 

directed  to  the  recommendation  of  their  own  doctrines.  The  queen,  as  I  have  elsewhere  at- 
tempted to  show,  was  not  zealously  attached  to  either  creed.  The  temporal  rights  of  princes  were 
involved  in  the  controversy,  and  Elizabeth  decided  on  adopting  the  principles  of  the  Refor- 
mation, and  restoring,  with  but  few  alterations,  the  establishment  which  had  already  received  the 
general  approbation  of  her  people  under  her  brother  Edward. 

The  testimony  of  any  modern  theologian,  who  may  profess  himself  to  be  attached  to  the 
Church  of  England,  will  be  received  with  jealousy  and  suspicion,  on  account  of  his  supposed 
biased  preference.  It  may  be  only  necessary  therefore  to  refer  to  facts,  and  to  avoid  any  enlarge- 
ment on  those  reasons  which  appear  to  compel  an  impartial  inquirer  to  conclude  that  the  form  or 
Cliurch  government  established  in  England  is  preferable  to  that  of  any  other  religious  society, 
now  claiming  the  approbation  of  a  Protestant  Christian.  It  may  be  sufficient  to  remark,  that  the 
reformers,  in  the  reign  of  Edward,  wisely  endeavoured  to  retain  as  much  of  the  religion  of  their 
ancestors  as  possible  ;  and  to  receive  nothing  as  good,  either  because  it  was  novel,  or  because  it 
differed  more  widely  from  the  Church  of  Rome.  The  consequence  of  this  great  moderation 
was,  that  the  people  were  generally  united  in  the  reign  of  Edward  in  support  of  the  Protestant 
Church ;  and  the  union  would  have  continued,  if  two  unfortunate  circumstances  had  not  prevented 
it:  the  obedience  of  the  Romanists  to  the  bull  of  the  pope,  in  the  reign  of  Elizabeth,  which 
commanded  the  people  not  to  continue  to  frequent  their  parish  churches — and  the  desire  of  the 
exiles  wlio  returned  to  England  from  the  continent,  after  the  death  of  Mary,  to  introduce  the  new, 
and,  as  they  believed,  the  purer  form  of  ecclesiastical  regimen,  which  they  had  imbibed  in  the 
lecture  room  of  Geneva, 

I  may  be  permitted  to  observe  here,  that  the  long  controversy,  which  has  been  so  frequently 
agitated  between  various  parties  in  England,  respecting  the  origin  of  some  of  the  doctrinal 
articles  of  faith  professed  by  the  Chui-ch  of  England,  may  be  said  to  have  been  decided  by  the 
most  unbending  of  all  testimonies — that  of  dates.  It  has  been  affirmed  by  many,  that  the  articles 
in  question  were  borrowed  from  the  opinions  %vhich  were  tauglit  by  the  Reformer  of  Geneva.  A 
reference  to  the  dates  when  those  documents,  upon  which  the  articles  of  this  Church  were 
founded,  were  first  published,  will  demonstrate  that  tlie  establishment  was  settled  rather  on 
Lutheran  or  Melancthonian,  than  on  Calvinian  principles.  This  point  has  been  amply  discussed 
by  two  of  our  modern  divines,  Mr.  Todd  and  the  Archbisliop  of  Cashel. 

At  tlie  time  when  Elizabeth  in  England  had  peacefully  restored  the  Protestantism  of  our  early 
I'eformers,  Philip  was  busily  engaged  in  extirpating  tlie  adherents  of  the  same  opinions  by  means 
of  the  sanguinary  inquisition,  and  proscriptive  decrees,  both  in  Spain  and  the  Netherlands.  So 
great  was  the  power,  at  this  time,  of  the  Churcii  of  Rome  throughout  Europe,  that  it  seemed 
impossible  but  that  Protestantism  must  be  extinguislied  under  tlie  universal  persecution,  if  it  had 
not  pleased  the  providence  of  God  to  grant  his  protection  to  its  sacred  cause.  Though  we  no 
longer  witness  the  manifestations  of  tiie  Holy  One  from  above,  nor  hear  the  thunders  of  Sinai,  nor 
wonder  at  miraculous  interpositions,  the  course  of  this  world  is  as  uniformly  and  as  certainly 
ordered  now  as  formerly,  by  the  invisible  providence  of  God.  The  designs  of  the  Almighty  are 
still  accomplishing.  One  plan  it  has  always  pleased  Him  to  adopt  for  the  protection  of  truth. 
When  the  blood  of  martyrs  is  shed  in  vain,  and  the  Church  is  threatened  with  its  utmost  danger, 
its  deliverance  is  effected  by  the  elevation  of  some  one  nation  to  defend  and  rescue  the  ark.  If 
the  King  of  Spain  had  succeeded  in  his  attempted  conquest  of  England,  the  banner  which  the 
pope  had  blessed  would  have  now  waved  victorious  over  England  and  the  continent.  The  Protes- 
tant witnesses  who  had  escaped  persecution  would  have  been  reduced  to  the  condition  of  the 
Waldenses  ;  and  so  probable  was  the  success  of  the  head  of  the  cause  of  Rome,  that  it  seems 
most  rational  and  wise  to  impute  the  victory  of  Elizabeth  to  the  immediate  interposition  of  the 
Almighty.  Hitherto  the  Protestants  had  been  without  an  ostensible  head.  It  was  only  m  the 
moment  of  the  greatest  danger  to  their  cause,  when  the  united  strength  of  Europe  was  ready  to 
overwhelm  them,  that  the  sovereign  of  England  was  prepared  to  avert  the  storm  which  must  have 
destroyed  the  public  profession  of  the  reformed  religion.  The  errors  of  Rome  appeared,  for 
tlio  first  time  in  its  history,  to  be  embodied  in  the  form  of  a  general  armament  against  truth  ;  and 
then,  for  the  first  time,  the  Protestant  sword  was  wielded  by  the  hands  of  England,  never  to  be 
again  returned  to  its  scabbard,  till  the  danger  from  the  same  enemy  shall  utterly  and  finally 
cease. 

In  the  reign  of  James  an  attempt  was  made  to  unite  the  Romanists  of  England  by  the  bond  of 
a  new  oath  of  allegiance.     The  union  was  forbidden  by  the  pope. 

The  ancient  jealousy  has  not  ceased.  The  opinions  of  the  people  and  the  wisdom  of  the  legis- 
lature are  alike  divided  respecting  the  extent  of  the  privileges  which  may  be  allowed  to  the 
adherents  of  the  corruptions  of  Christianity.  This  is  not  the  fittest  opportunity  of  discussing  the 
question  whether  the  genius  of  Romanism  is  altered,  or  whether  the  liberality  of  the  Protestants 
is  degenerating  into  weakness. 


454  HISTORY   OF   CHRISTIANITY  SINCE  THE  REFORMATION.    [Part  XV. 

When  the  danger  which  had  threatened  the  establishment  effected  by  Elizabeth  had  nearly- 
ceased,  another  evil  arose,  from  the  opposition  of  the  partisans  of  that  church  polity,  and  of  those 
theological  doctrines,  which  had  been  submitted  to  the  world  by  the  Reformer  of  Geneva.  The 
monarchy  and  hierarchy  yielded  to  the  tempest. 

During  this  struggle,  the  people  had  become  divided  into  the  austere  and  the  profane.  On  the 
restoration  of  the  monarchy,  the  latter  were  for  a  time  triumphant.  Infidelity  infected  the 
higher  classes,  and  a  gloomy  discontent  brooded  over  the  lower ;  while  the  intermediate  ranks  of 
society  preserved  the  temperate  attachment  of  their  fathers  to  the  institutions  of  the  country. 
The  utmost  jealousy  prevailed  among  them,  against  both  the  extremes  which  had  thus  threatened 
the  extinction  of  the  Protestant  Church.  In  the  next  reign  the  decision  of  the  people  was 
irresistibly  declared  against  the  appearance  of  the  influence  of  Rome;  and  the  most  solemn 
national  act  which  has  ever  yet  adorned  the  annals  of  a  great  country,  gave  the  throne  to  a 
Protestant,  on  condition  of  the  perpetual  exclusion  of  Romanism  from  the  councils  of  the  state. 

It  was  necessary  thus  briefly  to  allude  to  these  transactions,  that  we  may  understand  the  man- 
ner in  which  the  true  religion,  which  confirms  the  existence  of  civil  liberty  and  perfect  toleration, 
has  been  maintained  among  so  many  fluctuations.  England  still  continues  (as  we  have  abundant 
reason  to  offer  up  our  prayers  to  God,  that  it  may  continue  till  Christ  shall  come  to  judgment)  to 
be  the  only  powerful  state  Avhose  government  is  exclusively  Protestant.  It  is  necessary  to  the 
existence  of  trutli,  and  freedom,  and  human  happiness,  that  this  sublime  distinction  should  continue. 

In  the  mean  time,  when  national  profligacy,  m  the  reign  of  Charles  the  Second,  had  usurped 
the  place  of  national  austerity,  the  restored  clergy  distinguished  themselves  by  endeavouring  to 
heal  not  only  those  wounds  which  religious  enthusiasm  had  inflicted,  by  introducing  a  better  style 
of  instruction ;  but  also  those  which  infidelity  had  inflicted,  by  devoting  their  own  attention,  and 
by  directing  the  people  in  general,  to  the  study  of  the  evidences  of  Christianity.  They  thus 
established  religion  on  that  firm  and  immoveable  basis,  from  which  it  can  never  be  thrown  down. 
While  they  kept  this  object  steadily  in  view,  they  were  no  less  unanimous  in  writing  and  preach- 
ing against  the  ancient  enemies  of  their  Church,  and  of  the  religion  of  Christ  in  general.  The 
good  consequence  of  their  exertions  was  effectually  demonstrated  by  the  overthrow  of  the  rem- 
nant of  papal  influence  at  a  moment  when  they  accomplished  the  downfall  of  the  despotism 
whicli  would  have  fastened  the  yoke  on  the  neck  of  England.  By  the  labors  of  the  clergy, 
civil  and  ecclesiastical  tyranny  fell  together  ;  and  never  was  the  nation  so  powerful,  or  the  Church 
so  pure,  as  at  the  period  of  that  glorious  Revolution,  which  sealed  the  charter  of  that  political 
and  religious  liberty  for  whicji  we  had  contended  tiirough  so  many  centuries. 

After  the  period  of  the  Revolution,  till  that  dreadful  shaking  of  nations,  which  commenced  with 
the  convulsions  in  France,  a  general  religious  repose  seemed  to  tranquillize  the  world.  The  in- 
fluence which  the  Church  of  England  exercised  over  the  people  was  rudely  shaken  by  the  efforts 
of  two  of  her  ministers,  who  afterwards  separated  from  her  communion :  and  who  in  different 
ways  have  strengthened  the  various  religious  parties  which  still  survived  the  restoration  of  the 
monarchy.  Wesley  and  Whitfield  were  of  opinion  that  the  clergy  were  inactive,  and  they  en- 
deavoured to  supply  their  defects.  Instead  of  attempting  to  interest  the  hierarchy  and  the 
state  in  the  reformation  of  supposed  evils,  they  appealed  to  the  people  against  their  teachers, 
whom  they  stigmatized  as  negligent ;  while  they  approved  of  their  religious  opinions,  and  acquitted 
them  of  immoral  conduct.  The  effects  of  the  labors  of  these  zealous  teachers  still  continue  ;  and 
when  the  alienation  of  the  public  mind  from  the  institutions  of  the  country,  which  tiiey  too  much 
induced,  shall  be  removed,  the  consequences  of  their  exertions  will  be  increased  morality,  and 
unobjectionable  good. 

The  results  of  the  French  Revolution  are  so  extensive,  that  I  shall  not  enter  at  present  into 
tliis  subject. 

Twelve  years  have  now  elapsed  since  the  great  contest  which  terminated  this  convulsion.  We 
cannot  so  interpret  tlie  prophecies  of  God,  that  we  may  certainly  predict  the  future.  The  present, 
however,  is  before  us,  and  is  worthy  of  our  attention.  A  new  spirit  seems  to  be  infused  into  a  large 
number,  while  elsewhere  there  appears  to  be  either  much  religious  indifference,  or  a  revival  of  the 
influence  of  the  corruptions  of  the  Church  of  Rome.  In  Europe,  we  see  its  finest  countries, 
France,  Spain,  Portugal,  and  others,  submitting  to  the  ancient  error;  and  prevented  from  break- 
ing tlieir  chains  by  tlie  union  of  their  rulers  ;  all  of  whom  are  desirous  of  perpetuating  the  domin- 
ion of  that  enemy  of  civil  liberty  and  true  religion  which  tolerates  no  oi)posite  opinion,  and  lias 
been  hitherto  refused  admission,  on  this  account,  into  the  senate  of  England.  The  protestantism 
of  Geneva  is  deadened — its  gold  has  become  dim — the  Divinity  of  Christ  has  been  deposed 
from  the  school  of  Calvin.  In  Germany,  the  purity  of  faith  has  been  sullied  by  the  speculative 
Deism  of  its  more  celebrated  theologians.  Michaelis,  Semler,  Eichhorn,  and  many  others, 
deserve  the  censure  of  Protestants.  Africa  and  the  East  are  still  lying  prostrate  before  the 
altars  of  the  d;irk  idolatries  of  their  fathers.     The  voice  of  England  has  been  heard  in  the  recesses 


Sect.  XXI.]  HISTORY  OF  CHRISTIANITY  SINCE  THE  REFORMATION.  455 

of  their  groves.  It  has  resounded  through  their  temples.  Their  gods  are  trembling  in  their 
shrines,  and  Dagon  is  falling  before  the  ark  of  Jeliovah.  The  Church  and  the  State  of  England 
have  at  length  adopted  the  only  effectual  plan  of  accomplishing  good.  Without  repressing 
by  useless  persecution  the  desultory  efforts  of  unauthorized,  and  sometimes  of  ill-judging 
zeal,  they  Iiave  clothed  the  truth  of  God  with  the  robes  of  rightful  autliority,  and  invited  the 
heathen  and  ignorant,  whom  they  are  able  to  influence,  to  receive  the  Scriptures,  and  become 
free,  happy,  enlightened,  and  holy  Christians. 

It  is  difficult  to  speak  of  the  actual  religious  condition  of  England  without  appearing  to  design 
needless  offence  against  some  one  party  or  class  among  the  people.  Tliis  would  be  equally 
imnecessary  and  unwise  ;  and  I  need  not  say  it  is  contrary  to  my  intention.  I  well  know  that  I 
cannot  even  mention  some  few  facts  without  offence,  even  though  I  would  speak  as  a  Christian  to 
all  classes,  not  as  a  partisan  to  one.  I  would  otherwise  have  obser\'ed,  to  what  extent  the  three 
great  divisions  of  religious  opinion  which  prevailed  in  the  reign  of  Elizabeth  still  exist  among  us 
— and  have  attempted  to  form  an  estimate  of  the  influence  of  each,  both  upon  the  people  in 
general,  upon  the  government,  and  upon  the  various  parties  in  our  senate.  All  this,  however, 
would  be  misplaced,  and  I  defer  such  inquiries  till  a  future  opportunity.  The  age  is  characterized 
by  benevolent  intention  and  active  exertion.  Insuperable  difficulties  appear  to  prevent  the 
accomplishment  of  the  only  plan,  by  tvhich  the  greatest,  most  permanent,  and  certain  good  ivould  be 
effected;  namelij,  that  all  the  designs  of  approvahle  usefulness,  which  are  now  attempted  by  various 
popular  societies  awl  by  pious  individuals,  should  be  conducted  by  a  national  Church  in  its  corporate 
form.  The  spirit  of  Ciiristian  zeal  should  be  made  the  bond  of  union  at  home  while  it  devises 
schemes  of  benevolence  abroad.  I  could  suggest  much  on  this  subject,  if  I  was  not  fully  aware, 
that  the  most  useful  and  unobjectionable  designs  must  be  considered  visionary  when  they  appear 
to  be  impracticable. 

With  respect  to  tlie  future,  I  consider  history  to  be  the  only  interpreter  of  prophecy,  and  I  dare 
not  be  guilty  of  tlie  presumption  of  asserting  what  God  has  not  revealed.  Some  fticts,  however, 
appear  to  be  so  plainly  predicted,  that  we  may  confidently  affirm  they  will  certainly  take  place  : — 
the  eventual  conversion  of  the  Jews — the  overthrow  of  the  Mahometan  power  in  the  East — the 
overthrow  of  Romanism,  the  apostacy  of  the  West,  and  of  idolatry  and  infidelity  over  tlie  whole 
world,  may  be  anticipated  by,  every  believer  in  Scripture.  But  througli  what  variety  of  untried 
ways  it  may  please  God  that  the  visible  Church  should  pass  is  not  related.  Tiie  Millennium,  or 
universal  reign  of  virtue,  is  the  most  rational  opinion  which  a  man  can  form,  who  believes  in  a 
Providence,  and  is  satisfied  of  the  true  Christian  doctrine  of  the  original  dignity  and  present 
degradation  of  man,  as  a  spiritual  though  fallen  being.  The  blood  of  tlie  Atonement  cannot  have 
been  shed  in  vain.  The  revolted  province  of  earth  must  be  recovered  to  the  dominion  of  the 
King  of  kings,  from  the  Prince  of  Darkness.  The  time  must  arrive  when  the  progress  of  knowl- 
edge shall  have  banished  ignorance  ;  and  the  influence  of  holiness  and  virtue  be  more  preva- 
lent tiian  that  of  wickedness  and  vice.  Then  will  the  perfection  of  the  human  race  be  completed, 
and  evil  be  overruled  by  good.  Then  the  human  race  shall  have  attained  to  the  highest  state  of 
good  which  this  lower  existence  can  afford  them  ;  and  afler  the  object  of  man's  creation  shall 
have  thus  been  answered,  and  the  tree  of  life  bloom  again  in  this  Paradise,  where  it  was  first 
planted,  the  fullness  of  time  will  have  come,  when  the  enlarged  and  purified  faculties  of  man 
shall  be  prepared  for  a  higher  state  of  existence  ;  and  the  heaven  and  the  earth  shall  pass  away 
but  the  word  of  these  prophecies  shall  last  for  ever,  though  clouds  and  darkness,  and  thick  dark- 
ness, may  now  veil  His  glory  from  the  reason  and  curiosity  of  man.  The  happiness  of  man  is 
the  object  of  all  the  dispensations  of  God ;  and  the  temporary  existence  of  evil  cannot  counteract 
the  designs  of  Omnipotence.     Our  Father,  which  art  in  heaven,  may  thy  kingdom  of  glory  come  ! 


NOTES 


ON 


THE  HARMONY  OF  THE  GOSPELS. 


PART  I. 


Note  1. — Part  1. 

The  place  assigned  in  this  Arrangement  to 
Mark  i.  1.  is  sanctioned  by  the  authorities  of 
Dr.  Campbeir,  Le  Clerc^  and  Pilkington' ;  the 
last  of  whom  prefixes  it  to  his  Harmony  as  an 
appropriate  preface  to  the  whole  of  the  evan- 
gelical narrative.  The  word  evayyiliov,  in 
this  passage,  appears  to  bear  the  same  signifi- 
cation as  in  another  text  of  the  same  Evange- 
list, Mark  xiv.  9.  A^t^iv  liyu)  ifuv,  onov  iav  x>]- 
gv^drj  xb  siayyihoi'''  tovto  slg  oXoi'  xbv  xdufiov, 
x.  T.  A.  In  both  these  passages  the  more  ob- 
vious sense  of  the  word  seems  to  be,  '  The 
narrative,  or  record,  of  our  Lord's  life  and  ac- 
tions," Mark  i.  1.  "  The  beginning  of  the  His- 
tory of  Jesus  Christ,"  &c. — and  in  Mark  xiv.  9. 
"Wherever  the  relation  of  my  actions  shall  be 
told,  through  the  whole  world,  there  also,"  &c. 
To  this  opinion,  however,  are  opposed  the  em- 
inent authorities  of  Michaelis",  Bishop  Marsh-^, 
Archbishop  Newcome^,  Lightfoot'',  Doddridge', 
Markland^,  Whitby*,  Grotius',  Kuinoer,  and 
many  others,  who  consider  the  passage  in 
question  but  the  first  phrase  of  a  long  sentence, 

"  Campbell  On  the  Gospels,  vol.  ii.  p.  463,  note 
4,  edit.  1789,  4to. 

''  Apud  Elsley  in  loc.  vol.  ii.  p.  2. 

'  Evangelical  History  and  Harmony,  note,  p.  1. 

^  Vide  Schleusner  in  voc.  ivayyi^.tov-  — 4 — mc- 
tonymice  desiirnat  singulas  religionis  Christiana: 
partes,  v.  c.  historiam  evangelicam  de  vita,  factis, 
etfatis  J.  C.  Matth.  xxvi.  13.  Marc.  xiv.  1).  Ita 
capitur  quoque  in  inscriptionihus  Matth.  Marc.  Luc. 
ct  Joh.  pro  libra  de  dictis,  factis,  et  fatis  J.  C.  per 
evangelistas  ranifcripto. 

'  Introduction  to  the  JVeio  Testament,  vol.  iii.  part 
i.  p.  2. 

f  Notes  to  MickacUs,  vol.  iii.  part  ii.  p.  5. 

^  Notes  to  The  Harvwny  of  the  J^ew  Testament, 
p.l. 

ft  Works,  fol.  edit.  1684.  vol.  ii.  p.  331. 

*  Familii  Expositor,  vol.  i.  p.  93.  8vo.  1810. 
i  Apud  Elsley  in  loc. 

*  Coinmcntary  in  loc. 

'  Grotius — Anrwtationes  in  f.  &,<•  JV.  T.  in  com- 
pendium dcducta:  a  Sam.  Moody,  4to.  1727. 

"  Comment,  in  lib.  JV.  T.  historicos,  vol.  ii.  p.  11- 

VOL.   II.  *1 


and  consequently  not  to  be  separated  from  the 
context.  They  would  render  the  passage  thus, 
— "The  beginning  of  the  Gospel  of  Jesus 
Christ,  the  Son  of  God,  was  made  by  John, 
who  baptized  in  the  wilderness,  and  preached 
the  baptism  of  repentance  for  the  remission  of 
sins ;  as  it  is  written,"  &c.  It  is  thus  trans- 
lated in  the  German  New  Testament  of  Mi- 
chaelis,  and  Bishop  Marsh  is  of  opinion  that  it 
is  correct ;  "  If  the  first  sentence,"  he  observes, 
" '  The  beginning  of  the  Gospel  of,'  &c.  was 
used  as  a  title  only  to  the  rest  of  the  book,  then 
St.  Mark's  Gospel  would  have  begun  with  wj 
yiyqaiiTui,  which  would  be  an  unsuitable  com- 
mencement to  any  narrative,"  But  to  this  it 
may  be  answered,  that  the  commencement, 
which  would  be  unsuitable  to  a  profane  writer, 
who  carefully  studied  the  arts  of  composition, 
and  weighed  his  sentences,  and  balanced  his 
periods,  would  be  by  no  means  so  to  the  evan- 
gelical writers,  who  are  careless  on  these 
points,  and  express  themselves  with  that  sim- 
plicity, which  is  the  distinguishing  characteris- 
tic of  every  composition  solely  aiming  at  the 
plain  narration  of  facts.  The  sacred  penmen 
expressed  themselves  in  the  common  idiom  of 
their  country,  and  the  commencement  of  a  nar- 
rative with  an  appeal  to  their  ancient  prophets 
would  not  have  appeared  unnatural,  or  singu- 
lar, to  the  persons  to  whom  St.  Mark's  Gospel 
was  addressed.  Dr.  Campbell  very  justly  ob- 
serves, that  the  expression  ^qx\  tov  svayyeXlov 
iyiveio  'Imijlvvijq  (iarcilZfiiv,  &c.  is  in  no  wise 
agreeable  to  the  style  of  the  sacred  writers, 
whereas  iyiveio  ^lojtiyvrjc  ^amltoiv  is  quite  in 
their  idiom.  The  point  itself,  indeed,  is  com- 
paratively unimportant ;  but,  after  an  attentive 
perusal  of  the  references,  I  cannot  but  decide 
in  favor  of  one  of  these  two  readings, — "  The 
beginning  of  the  Gospel  of  Jesus  Christ,  the 
Son  of  God.  John  was  baptizing  in  the  wil- 
derness, and  preaching  the  baptism  of  repent- 
ance for  the  remission  of  sins.  As  it  is  written 
in  the  Prophets,  '  Behold  I  send  my  messenger 


* 


A 


2* 


NOTES  ON  THE  GOSPELS. 


[Part  L 


before,  &c.  the  voice  of  one  crying  in  the  wil- 
derness'"— or,  as  Campbell  renders  it,  "The 
beginning  of  the  Gospel  of  Jesus  Christ,  the 
Son  of  God — As  it  is  written  in  the  Prophets — 
'  Behold  I  send  mine  angel  before  Thee,  who 
shall  prepare  thy  way :  the  voice  of  one  crying 
in  the  wilderness,  Prepare  the  way  of  the  Lord,' 
for  thus  came  John  baptizing."  I  deduce  no 
argument  from  the  superscriptions  to  the  Gos- 
pels, Evayyihov  xura  MutOuIov,  siayyiXiov  xara 
M&Qitov,  &c.,  because  these  superscriptions 
were  not  written  by  the  Evangelists  them- 
selves, as  Father  Simon"  shows  from  St.  Chrys- 
ostom.  They  are,  however,  so  ancient,  that 
Tertullian  reproves  Marcion  for  having  no  title 
at  the  head  of  the  copy  of  St.  Luke's  Gospel, 
which  Marcion  acknowledged  to  be  genuine. — 
Vide  the  chapter  of  F.  Simon,  and  Dr.  Camp- 
bell's note  on  Matt.  i.  L  vol.  ii.  p.  345,  of  his 
Translation  of  the  Gospels. 


Note  2. — Part  I. 

The  Harmonists  have  generally  agreed  m 
placing  the  introduction  to  St.  Luke's  Gospel 
as  the  preface  to  their  respective  works  ;  among 
whom  are  the  five  whose  labors  form  unitedly 
the  basis  of  the  present  Arrangement — Light- 
foot,  Archbishop  Newcome,  Michaelis,  Dod- 
dridge, and  Pilkington.  This  preface  of  St. 
Luke  may  be  considered  as  demonstrating  to 
us  the  very  great  care  with  which  the  first  dis- 
ciples of  Christ  inquired  into  every  circum- 
stance of  the  life  of  their  Divine  Master,  before 
they  delivered  them  to  the  world  as  authenti- 
cated. It  is  necessary,  in  this  part  of  our  Ar- 
rangement, to  pay  some  attention  to  this  fact. 
Even  the  enemies  of  our  Lord  acknowledged 
Him  to  have  been  an  eminent  and  wonderful 
personage.  His  mode  of  teaching,  his  aston- 
ishing knowledge,  the  sanctity  of  his  character, 
the  boldness  of  his  public  censures,  the  num- 
ber of  his  followers,  and  the  devoted  attach- 
ment of  his  more  immediate  adherents,  would 
have  been  sufficient  to  have  excited  the  gen- 
eral attention  of  the  people,  and  of  their  rulers. 
Many  persons,  therefore,  would  have  been  nat- 
urally led  to  inquire  into,  and  collect,  the  vari- 
ous circumstances  and  actions  of  a  life  so  ex- 
traordinary. Spurious  works  must  have  been 
published  (such  as  the  Gospels  according  to  the 
Nazarenes,  Hebrews,  and  Egyptians ;  of  Nico- 
demus,  Thomas,  Matthias,  and  of  the  twelve 
Apostles ;  the  Gospels  of  Cerinthus,  Basilides, 
and  others,  all  of  which  were  rejected  by  tlic 
Clmrches  without  hesitation,  as  they  were  scru- 
pulously cautious  of  what  they  admitted"),  and 

"  Critic.  History  of  the,  Text  of  the  JV.  T.,  part  i. 
ch.  ii.  p.  12. 

"  Vide  Gill's  Commrntary  in  loc. — .Tonos's  Full 
and  new  Method  of  settlinir  the  Ciinonicnl  .Qiithoritij 
of  the  J^ew   Testament,  8vo.  3  vols.   172().  vol.  i.  p. 


it  became  the  duty  of  those  who  possessed  ac- 
curate information,  and  were  anxious  for  the 
honor  of  their  beloved  Teacher,  and  for  the 
propagation  of  his  Gospel,  to  transmit  to  pos- 
terity an  authentic  history  of  the  life  and  death 
of  their  crucified  Lord.  Such  were  the  motives 
by  which  this  Evangelist  professes  to  have  been 
actuated,  when  he  wrote  his  Gospel  to  Theoph- 
ilus,  a  convert  of  Antioch. 

Three  hypotheses  have  been  submitted  to 
the  world  to  account  for  the  very  singular  coin- 
cidences of  language  and  paragraphs  which 
abound  in  the  first  three  Gospels.  Of  these^ 
the  chief,  adopted  by  Dr.  Townson'',  Grotius, 
Wetstein,  Owen,  Mill,  Hales,  Harwood,  and 
Griesbach,  is,  that  the  Evangelists  copied  from 
each  other.  St.  Luke,  however,  seems  to  speak 
of  his  intended  work  as  an  original  history,  not 
as  a  series  of  extracts  from  accredited  writers. 
For  though  many  circumstances  are  not  related 
by  St.  Luke  in  their  exact  chronological  order, 
the  most  important  are  detailed  in  their  natural 
succession,  x«^e|^c — "in  a  continued  series." 
(Vide  Kuinoel  in  loc.)  He  begins  with  the  con- 
ception and  birth  both  of  John  and  of  Christ, 
and  proceeds  with  the  events  of  his  conversing 
with  the  doctors  in  the  temple,  his  baptism, 
&,c.  See  some  admirable  observations  on  the 
difference  between  the  historian  and  annalist, 
and  the  necessity  of  exact  observance  of  chro- 
nological order,  in  Bishop  Marsh's  Notes  to 
Michaelis'.  The  second  hypothesis  is,  that  the 
Evangelists  derived  their  information  from  one 
common  source,  or  document,  Avhich  contained 
those  passages  Avhich  so  frequently  occur  in  the 
three  Gospels  in  nearly  the  same  words.  This 
hypothesis  is  adopted  by  Le  Clerc,  Lessing, 
Michaelis,  and  Eichhorn.  Its  chief  advocate  in 
later  times  has  been  tlie  present  learned 'Bishop 
of  Peterborough''.  He  supposes  that  St.  Luke, 
in  this  preface,  alludes  to  the  common  docu- 
ment in  question,  which  was  known  by  the  title 
^ti'iyjjaig  negl  jwf  ne/nhjQOcpoQrj^ivwv  if  ^],uli' 
TTQuy/nd.TCx))',  xudC'tg  nuQidoauv  ->)fuv  ol  im'  (io- 
yr^Q,  kvtStttcci,  xal  ■i)Ti7\()eiui  yev^fisvoi  jov  X6yQV 
— "  A  narrative  of  those  tilings  which  are  most 
firmly  believed  among  us,  even  as  they,  who 
from  the  beginning  were  eyewitnesses  and  min- 
isters of  the  word  delivered  them  unto  us." 
The  omission,  however,  of  the  article  x^i'  before 
di-Ziyrjatf  is  considered  by  the  late  lamented 
Bishop  of  Calcutta"  to  be  fatal  to  this  supposi- 

29,  &c.  and  vol.  iii.  p.  102,  «.Vc. — Rennell's  Proofs 
of  Inspiration,  written  in  reply  to  the  insidious 
work  of  Mr.  Hone,  entitled.  The  .']pocri/phal  Krio 
Teslintient.  See  jjarticularly  p.  vi.  of  Mr.  Ren- 
nell's  Iiitrofhietion. 

P  Vide  Dr.  Townson's  work  On  the  Gospels,  vol. 
i.  parti(;nlarl3'  paircvs  '.V.)  to  71  ;  and  lor  a  very  .satis- 
factory account  of  these  iiypotheses.  Home's  Crit- 
ical.  Introdiirtion,  2d  edit.  vol.  iv.  p.  .'510,  &c. 

*   Vol.  iii.  part  ii.  p.  12,  A-c. 

''  Vide  Marsh's  Mirhaelis,  vol.  iii.  part  ii.  p.  186, 
&c.  and  the  Dissertation  at  the  end  of  tlie  same 
volume,  On  the  Origin  of  the  first  three  Gospels. 

'    Treatise  on  the  Greek  Article,  p.  289. 


Notes.] 


NOTES  ON  THE  GOSPELS. 


#3 


tion.  His  rule  is,  "  When  a  title  to  a  book  is 
prefixed  to  the  book  itself,  the  article  may  be 
omitted,  but  when  the  book  is  mentioned,  or  re- 
ferred to,  the  article  should  be  inserted."  The 
hypothesis  itself,  although  very  ingenious,  is  at- 
tended with  so  many  difficulties,  that  it  is  sel- 
dom adopted.  The  third  hypothesis  is  that  of 
Mr.  Veysie',  who  supposes  that  many  of  the 
hearers  of  the  discourses  of  Christ,  and  the  wit- 
nesses of  his  actions,  committed  to  writing  an 
account  of  what  they  had  heard  and  seen  ;  and 
from  the  most  authenticated  of  these  sources 
the  Gospels  were  compiled.  This  theory  in- 
deed seems  to  solve  the  difficulty,  but  Bishop 
Gleig",  in  his  excellent  edition  of  Stackhouse, 
prefers  the  more  obvious  and  general  opinion, 
and  therefore  perhaps  the  least  discussed,  that 
the  only  common  document  which  may  be 
called  the  foundation  of  the  four  Gospels  was 
the  preaching  of  our  Ijord  Himself.  Lightfoot", 
by  a  singular  coincidence,  has  given  the  same 
idea.  The  learned  bishop  quotes  the  valuable 
tract  of  the  late  Bishop  Randolph.  Bishop 
Gleig's  illustration  of  the  mode  in  which  many 
•of  our  Lord's  miracles  and  doctrines  might 
have  been  recorded,  from  the  manner  in  which 
the  extempore  lectures  of  a  professor  at  Edin- 
burgh were  preserved  by  his  pupils,  is  very  cu- 
rious, and  deserves  attention.  "  In  looking  up 
to  him,  as  the  Author  of  our  faith  and  mission, 
and  to  the  very  words  in  which  he  was  wont  to 
dictate  to  them,  which  not  only  yet  sounded  in 
their  ears,  but  were  also  recalled  by  the  aid  of 
his  Holy  Spirit  promised  (John  xiv.  2(3.)  for  that 
very  purpose,  they  have  given  us  three  Gospels, 
often  agreeing  in  words  (though  not  without 
much  diversification),  and  always  in  sense." 
With  this  hypothesis,  the  preface  of  St.  Luke 
seems  to  agree.  St.Luke,  originally  a  physi- 
cian, probably  one  of  the  Seventy,  was  a  native 
of  Antioch,  and,  according  to  Bishop  Pearson, 
a  companion  of  St.  Paul  in  his  travels  from  the 
year  43,  attending  that  Apostle  through  Phry- 
gia,  Galatia,  and  Mysia,  to  Troas".  He  ac- 
companied him  also  to  Samothrace,  Neapolis, 
and  Philippi.  He  was  one  of  those  who  went 
with  him,  and  remained  with  him  at  Jerusalem  ; 
sailed  with  him  in  the  same  ship  from  Ctesarea 
to  Rome,  and  continued  with  him  during  the 
whole  of  the  two  years'  imprisonment,  with  the 
account  of  which  he  concludes  his  book  of  the 
Acts  of  the  Apostles.  St.  Luke  therefore  must 
have  had  abundant  opportunity  of  conversing 
with  the  eyewitnesses  and  hearers  of  our  Lord's 
actions  and  discourses,  and  of  making  himself 
acquainted,  from  the  most  undeniable  evidence, 

'  Vide  the  account  of  tins  liypothesis  in  Home, 
vol.  iv.  p.  319. 

Gleig's  Stackhouse,  vol.  iii.  p.  105. 

"   Fol.  edit.  vol.  ii.  p.  375. 

'"  For  an  account  of  St.  Luke,  see  Whitby's 
Preface,  and  the  Prefaces  of  the  Commentators" in 
general ;  or  more  particularly  Lardner,  Micliaelis, 
Home,  Cave,  and  Bishop  Tomline. 


with  every  circumstance  which  had  not  passed 
under  his  own  immediate  observation.  Perhaps, 
as  Dr.  Townson  judiciously  remarks,  he  enjoyed 
the  additional  advantages  of  seeing  the  Gospels 
of  St.  Matthew  and  St.  Mark  at  Rome,  the  for- 
mer of  whom  was  an  undoubted  eyewitness. 
And  it  is  probable  he  left  that  city  after  the  re- 
lease of  St.  Paul  from  his  two  years'  imprison- 
ment, and  went  to  Achaia,  where  he  is  gene- 
rally supposed  either  to  have  finished  or  written 
his  Gospel,  and  the  Acts,  for  the  use  of  the 
Gentile  converts. 

It  is  my  wish  to  point  out  in  these  notes  the 
peculiar  propriety  of  the  various  actions  re- 
corded of  our  Lord,  according  to  the  several 
situations  and  circumstances  in  wliich  he  was 
placed.  In  order  to  do  this,  it  will  be  some- 
times necessary  to  show  the  unimpeachable  na- 
ture of  the  evidence  on  which  the  narrative 
rests.  Religion  is  an  appeal  to  faith.  Its  truth 
was  at  first  established  by  an  appeal  to  the 
senses  and  judgment  of  the  first  witnesses  and 
converts,  and  their  testimony,  with  every  other 
evidence,  has  been  handed  down  for  the  exam- 
ination and  benefit  of  all  succeedinjr  affes. 

The  Gospel  of  St.  Luke  was  always,  from 
the  very  moment  of  its  publication,  received  as 
inspired  as  well  as  authentic.  It  was  published 
during  the  lives  of  St.  John,  St.  Peter,  and  St. 
Paul,  and  was  approved  and  sanctioned  by  them 
as  inspired  ;  and  it  Avas  received  as  such  by  the 
Churches,  in  conformity  to  the  Jewish  canon, 
which  decided  on  the  genuineness  or  spurious- 
ness  of  the  inspired  books  of  their  own  Church, 
by  receiving  him  as  a  Prophet,  who  was  ac- 
knowledged as  such  by  the  testimony  of  an  es- 
tablished Prophet"".  On  the  same  grounds,  St. 
Luke  must  be  considered  as  a  true  Evangelist ; 
his  Gospel  being,  as  many  suppose,  dictated  and 
approved  of  by  an  Apostle  of  ivhose  authority 
there  can  be  no  question.  There  is  likewise 
sufficient  evidence  to  warrant  the  conclusions 
of  Whitby'-',  that  both  St.  Mark  and  St.  Luke 
were  of  the  number  of  the  Seventy,  who  had  a 
commission  from  Christ  to  preach  the  Gospel 
not  to  the  Jews  only,  but  to  the  other  nations — 
that  the  Holy  Ghost  fell  on  them,  among  the 
number  of  the  Seventy,  who  formed  a  part  of 

'^  I  have  borrowed  this  remark  from  Wliitby's 
Preface  to  St.  Mark's  Gospel,  fol.  edit.  p.  257. 

y  Micliaelis,  like  other  continental  writers  of  a 
subsequent  period,  seems  to  pay  too  little  attention 
to  the  authority  of  the  earlier  writers,  who  lived 
near  the  apostolic  age.  The  testimony  of  Origen 
and  Epiphanius,  of  Theophylact,  Euthymius.  and 
Nicephorus  Callistus.  that  St.  Luke  was  one  of  the 
seventy  disciples,  is  not  overthrown  by  the  opposite 
testimony  of  Chrysostom  and  Augustine,  (vide 
Lardner,  Supphment  to  the  Credibility.  Works,  4to. 
vol.  iii.  p.  1"J0.)  For  though  much  weight  will  ne- 
cessarily be  attached  to  the  arguments  which  inge- 
nious men  discover  in  the  internal  evidence  con- 
tained in  the  New  Testament,  yet  many  of  their 
conjectures  are  uncertain,  and  it  may  be  doubted 
if  the  evidence  of  ancient  writers  is  not  better  au- 
thority. 


4* 


NOTES  ON  THE  GOSPELS. 


[Part  1. 


the  hundred  and  twenty  assembled  on  the  day 
of  Pentecost,  and  from  that  time  they  were 
guided  by  the  influences  of  the  Holy  Spirit  in 
writing  or  preaching  the  Gospel.  And  if  the 
Universal  Church  from  the  first  ages  received 
this  Gospel  as  divinely  inspired  on  these  satis- 
factory grounds,  distance  of  time  cannot  weaken 
the  evidences  of  truth,  and  we  are  required  to 
receive  it  on  the  same  testimony.  The  neces- 
sity of  inspiration  rests  on  the  necessity  of  Rev- 
elation itself.  Without  Revelation  the  mercy 
of  God  to  man  had  not  been  complete,  and  it 
was  absolutely  necessary  that  this  Revelation 
should  not  only  be  divine,  but  that  it  should  be 
clearly  proved  to  have  been  so.  And  of  the 
books  of  the  New,  as  well  as  of  the  Old  Testa- 
ment, therefore  (for  the  inspiration  of  the  latter 
is  here  taken  for  granted),  we  may  justly  say 
with  Mr.  RennelF,  "We  believe  that  Holy 
Scripture  was  written  by  men  who  were  under 
the  superintendence  and  control  of  the  Spirit  of 
God ;  but  we  believe  also,  that,  whether  in 
writing,  speaking,  or  acting,  they  were  left  in  full 
possession  and  use  of  their  own  natural  facul- 
ties. The  Spirit  of  God  directed,  elevated,  and 
purified  their  souls  ;  all  that  was  necessary  He 
supplied,  all  that  was  erroneous  He  corrected. 
Every  line,  therefore,  of  the  New  Testament 
we  believe  to  be  stamped  with  unerring  truth ; 
and  to  be  the  voice  of  God,  speaking  in  the  lan- 
guage of  man." 


{Smxsv  uvT-^iv  Maidla  tw  0eo(pllov." — Antiq.  lib. 
XX.  cap.  8.  It  proves  that  a  man  of  high  rank 
among  the  Jews,  of  the  name  of  Theophilus, 
was  contemporary  with  St.  Luke,  and  might 
possibly  be  the  person  whom  he  addressed. 
The  supposition  that  he  was  a  real  person, 
whether  at  Antioch  or  Jerusalem,  strengthens 
the  authenticity  of  the  narrative. 


Note  3. — Part  L 

Macknight,  in  the  Notes  to  his  Harmony 
(4to.  London,  1763,  p.  2.),  quotes  Gomarus,  Cam- 
eron, Capellus,  Witsius,  and  Wolf,  as  referring 
this  expression  "  of  the  Word,"  to  Christ,  one 
of  whose  titles  is  Aoyog  tov  0eov,  Apoc.  i.  2. 
xix.  13.  Archdeacon  Nares  has  adopted  the 
same  opinion,  (Nares,  Veracity  of  the  Evange- 
lists, p.  40-43.)  Should  this  remark  be  correct, 
it  will  prove,  what  many  will  consider  a  mate- 
rial point,  that  our  Lord  was  distinguished  by 
the  word  Logos  before  it  was  applied  in  the 
same  sense  by  St.  John.  See  the  Notes  to  the 
next  section. 


Note  4. — Part  L 

These  simple  coincidences  convince  Whitby 
that  the  Theophilus  Jiere  mentioned  was  a  real 
personage.  Lardner  does  not  venture  to  de- 
cide. A  passage  from  Josephus,  quoted  by 
Lightfoot,  has  escaped  the  attention  of  both 
these  writers :  "  King  Agrippa,  removing  Jesus, 
the  son  of  Gamaliel,  from  the  high  priesthood, 
gave  it  to  Matthias,  the  son   of  Thco])l)ilus — 

'^  RcnneWa  Proofs  of  Jnspii-ation,p.  17. 


Note  5. — Part  L 
dissertation  on  the  logos. 

It  is  necessary  to  devote  particular  attention 
to  this  introduction  to  St.  John's  Gospel,  as  it 
has  been  made  the  subject  of  more  extensive 
and  disingenuous  controversy  than  perhaps  any 
other  passage  in  the  New  Testament.  The 
Preface  of  St.  Luke  has  been  eloquently  de- 
scribed as  "  the  beautiful  gate  of  the  Christian 
Temple,  the  entrance  into  the  glorious  and 
royal  fabric  of  the  Gospels";"  while  that  of  St. 
John  may  be  denominated  the  solid  and  deep 
foundation  on  which  it  rests. 

To  understand  the  expressions  of  any  writer, 
particularly  when  they  are  at  all  dubious,  or 
liable  to  misrepresentation,  we  must  endeavour 
to  place  ourselves  in  the  situation  of  those  to 
whom  they  were  addressed.  Dr.  Lardner*"  fixes 
the  date  of  the  publication  of  St.  John's  Gospel 
as  early  as  68,  and  Michaelis'^  as  early  as  70. 
The  weight  of  the  evidence,  however,  appears 
greatly  in  favor  of  the  much  later  date  96  or 
97.  St.  John  evidently  speaks  in  his  Gospel 
to  those  who  were  not  well  acquainted  with 
many  Jewish  customs  ;  as  he  gives  various  ex- 
planations of  things,  which  would  be  entirely 
unnecessary  if  the  persons  for  whom  he  princi- 
pally wrote  had  been  already  conversant  with 
the  usages  of  the  Jews''.  And  we  might  have 
expected  that  one,  at  least,  of  the  apostles  would 
live  after  the  destruction  of  Jerusalem,  not  only 
as  a  witness  of  the  accomplishment  of  those 
prophecies  he  had  heard  himself  delivered,  but 
to  sanction  and  confirm  the  doctrines  set  forth 
by  the  other  apostles  in  the  books  of  the  New 
Testament,  and  to  communicate  his  final  in- 
structions to  the  Church,  after  that  fearful  event. 
But  either  of  these  dates  will  be  consistent  with 
tlie  whole,  or  with  the  greater  part  of  tlie  tlieory 
we  are  now  about  to  consider,  which  will  ena- 
ble us  more  perfectly  to  comprehend  the  great 
object  which  St.  Jolm  had  in  view,  when  he 
wrote  his  introduction  to  this  Gospel.  In  all 
our  inquiries  into  the  New  Testament,  we  must 
remember,  tliat  if  the  Jews,  in  consequence  of 
tlicir  rejection  of  Christianity,  were  not  always 

"  Lisrlitfoot,  vol.  i.p.  301. 
f"   Dr.  liardncr's  Works,  4to.  vol.  iii.  p.  220. 
"^   M;u•^5h's  Mlcliadis.  vol.  iii.  i)art  i    p.  321. 
''■  Ilfiriio's    Crit.  Iiilrod.  2d  (^iit.  vol.  iv.  p.  329, 
and  Jones  On  the  Canon,  6vo.  172(3,  p.  130. 


Note  5.] 


NOTES  ON  THE  GOSPELS. 


*; 


first  addressed,  they  were  so  much  in  the  minds 
of  their  countrymen  the  Apostles,  that  they 
must  be  considered  as  the  silent  tribunal,  to 
whom  the  evangelical  writers  may  be  said  to 
appeal,  when  they  deliver  any  thing  to  the 
world  in  general,  on  the  one  system  of  religion, 
which  was  of  equal  importance  both  to  Jews 
and  Gentiles*,  The  Jews  were  the  chosen 
people  of  God — his  eldest  born — the  country- 
men of  the  apostles — for  whose  salvation  the 
apostles  were  always  most  anxious,  and  to 
whose  conversion  they  had  devoted  all  the  fer- 
yor  and  zeal  of  their  first  labors.     They  were 

rthe  elect  guardians  of  the  ancient  prophecies, 
and  the  favored  witnesses  of  their  accomplish- 
ment. The  first  question,  therefore,  which  pro- 
poses itself  is.  What  sense  would  the  Jewish 
reader  attach  to  the  account  given  by  the  Evan- 
gelist of  the  Logos  ?  or,  in  other  words,  what 
were  the  sentiments  of  the  Jews  in  the  time  of 
St.  John  concerning  the  Logos,  and  in  what  re- 
spects did  he  design  either  to  confirm  or  rectify 
the  opinions  of  his  countrymen  on  that  subject-'^  ? 
Throughout  the  whole  of  the  Old  Testament, 
from  the  history  of  the  fall  of  man  to  the  Book 
of  Malachi,  we  read  of  the  appearance  of  a  won- 
derful personage  who  is  sometimes  called  Je- 
hovah, sometimes  the  Angel  Jehovah,  or  Jeho- 
vah Angel,  or  the  Angel  of  Jehovah".  In  ad- 
dition to  numerous  divines  who  have  demon- 
strated the  same  thing.  Dr.  Allix,  in  his  valuable 
though  sometimes  inaccurate  work  on  The  Tes- 
timony of  the  Ancient  Jeivish  Church,  has  proved, 
by  a  great  number  of  references  to  the  targums 

'  Vide  Schoetgenius — Pref.  Hor.  Talm.  ct  Heb. 
p.  2.  when  replying  to  the  objections  proposed  by 
some  against  tlie  course  of  study  he  was  adopting, 
he  says — "  Duo  seqiicntia  mihi  a  Led.  hen.  concedi 
■pHo.  I.  Christum  et  ovnies  JV*.  T.  Scriptorcs  Judicos 
fuisse,  ct  cum  Judccis  conversatos,  ct  locutos  esse. 
IL  Eos  cum  Judceis  illo  sermone,  illisf/ue  loqucndi 
J'onii tills  locutos  esse,  (juce,  tunc  temporis,  ub  omnibus 
iiitrllcctte  sunt." 

/  A  learned  and  laborious  friend  has  collected 
much  valuable  information  on  the  subject  of  tlie 
controversies  wliicli  prevailed  among  the  Jews  at 
tlie  time  of  our  Lord  and  his  apostles.  Though  he 
has  withheld  his  MSS.  from  the  world,  I  trust  they 
will  be  given  to  the  Christian  student  at  an  early 
day.  They  will  not  detract  from  the  well-earned 
fame  of  their  respected  author. 

'  Vide  Dr.  Pye  Sniitli's  valuable  work  On  the 
Scripture  Testimony  to  the  Messiah.  Dr.  Siuitli 
prefers  translating  the  phrase  mn''  TxSd  by  the  lat- 
ter epithet.  Mr.  Faber,  too,  in  his  Horw  Mosaics, 
vol.  ii.  p.  48.  (one  of  tlie  most  useful  books  pub- 
lislied  by  tliis  eminent  writer)  translates  it  in  the 
same  manner.  Both  these  authorities,  however, 
strenuously  defend  the  Divinity  of  the  Being  wlio 
was  thus  manifested  to  mankind  as  a  messenger 
from  Jehovah,  who  himself  bore  also  that  incom- 
municable name.  The  term  the  Angel  Jehovah, 
or  the  Jehovah  Angel,  seems  to  express  more  ac- 
curately the  meaning  of  the  phrase  ;  though  this 
interpretation  cannot  be  established  by  such  evi- 
dence as  approaches  to  certainty.  Smith's  Scrip- 
ture Tcsthnony  to  the  Messiah,  vol.  i.  p.  333.  Fa- 
bler's Horee  Mosaicm,  vol.  ii.  p.  48.  2d  edit.  1818. 
See  also  Bishop  Horsley's  Notes  on  Hosea — Bibli- 
cal Criticisms,  vol.  iv. 

VOL.   II. 


and  talmuds  of  the  Jews,  that  the  general 
term,  which  was  applied  to  the  Divine  Person- 
age who  is  called  by  this  name  in  tlie  Old  Tes- 
tament, was  "the  Word  of  God,"  '""n  XIO'O-" 
Before  we  can  deduce,  however,  any  argument 
from  this  remarkable  circumstance,  we  must 
inquire  into  the  authority  of  the  several  tar- 
gums and  Jewish  writings  which  give  this  in- 
terpretation of  the  above  passages  of  Scripture. 
Though  our  Saviour,  as  Bishop  Blomfield  has 
well  observed'',  censured  on  all  occasions  the 
multiplied  and  unauthorized  traditions  of  the 
Jews,  he  still  appealed  to  their  own  expositions 
of  Scripture,  as  furnishing  irrefragable  argu- 
ments in  proof  of  his  divine  mission.  It  was  no 
new  interpretation  to  the  Jews,  that  it  was  the 
Word  of  God  which  was  revealed  in  their 
Scriptures  as  the  Creator  of  the  world.  By 
the  reading  of  the  Paraphrase,  or  the  interpre- 
tation of  the  Hebrew  text,  written  in  the  Chal- 
dee  language,  the  people  were  constantly  taught 
that  the  Word  of  God  was  the  same  with  God, 
and  that  by  that  Word  all  things  were  made. 

"  I  conceive  this  Chaldee  Paraphrase,"  says 
Bishop  Pearson%  "  which  was  read  in  the  Jew- 
ish synagogues  in  the  time  of  Christ,  to  express 
the  sense  of  the  Jews  of  that  age,  as  being  their 
public  interpretation  of  the  Scripture.  Where- 
fore, what  we  find  common  and  frequent  in  it, 
we  cannot  but  think  the  vulgar  and  general 
opinion  of  that  nation.  Now  it  is  certain  that 
this  paraphrast  doth  use  "t  N">0'0,  the  Word 
of  God,  for  mrr,  God  himself,  and  that  especi- 
ally with  relation  to  the  creation  of  the  world. 
As  Isaiah  xlv.  12.  rr^i'  anxi  ynx  'n^ty;'  ^di^ 
V'N"13,  'I  made  the  earth,  and  created  man 
upon  it' — which  the  Chaldee  translateth  }^3X 
Njnx  m:;;'  "TD'o^.  'I  by  my  word  made  the 
earth,  and  created  man  upon  it."  So  also  Jer. 
xxvii.  15.  Isa.  xlviii,  13.  Gen.  iii.  8.  and  many 
others.  The  action  ascribed  to  Jehovah  in  the 
Sacred  Text  is  given  in  the  Chaldee  Paraphrase 
to  the  Word." 

We  should  be  careful  to  distinguish  between 
the  multiplied  and  fanciful  refinements  which 
the  Jews,  from  the  time  of  the  Seleucidse,  had 
built  upon  the  Law  of  Moses,  and  the  more  an- 
cient and  traditionary  interpretations  of  the  pro- 
piietical  parts  of  Scripture,  the  origin  of  which 
may  be  with  probability  dated  from  the  Baby- 
lonish captivity.  By  the  former,  as  our  Saviour 
told  them,  "they  made  the  word  of  God  of  none 
effect ; "  but  the  latter  are  no  where  made  the 
object  of  his  censure  ;  on  the  contrary,  both  our 
Lord  and  his  Apostles  very  frequently  refer  to 
them,  as  sound  and  legitimate  expositions  of 
God's  word.  St.  Paul,  who  had  been  brought 
up  at  the  feet  of  Gamaliel,  scruples  not  to  al- 
lude, in  some  instances  covertly.in  others  open- 


''  Knotclcdge  oj  Jewish  Tradition  Essential  to  an 
Interpreter  of  the  Xac  Testament,  p.  G. 

•  Pearson  On  the  Creed,  vol.  ii.  p.  123.  Oxf  edit, 
note. 


6* 


NOTES  ON  THE  GOSPELS. 


[Part  1. 


ly,  to  the  traditions  of  the  elders :  and  in  his 
Epistle  to  the  Hebrews  he  assumes  throughout, 
that  the  comments  of  the  rabbins  upon  the 
prophetical  parts  of  the  Bible  were  in  the  main 
founded  upon  truths'. 

After  the  return  of  the  Jews  from  the  Baby- 
lonish captivity,  their  native  language  had  un- 
dergone a  change  so  considerable,  on  account 
of  their  adoption  of  numerous  words  from  the 
vernacular  languages  of  the  countries  in  which 
they  were  settled,  that  when  the  Scriptures 
were  appointed  by  Ezra  to  be  read,  they  were 
utterly  unintelligible  to  the  greater  part  assem- 
bled. On  this  account,  Ezra  commanded  the 
Lcvites  to  interpret  the  original  to  the  people, 
by  rendering  it  into  Chaldee.  These  interpre- 
tations, or  paraphrases,  were  originally  merely 
oral.  There  is  no  proof  tliat  there  were  any 
collected  written  paraphrases,  till  the  Targums, 
or  Paraphrases,  or  Explanations,  of  Onkelos 
and  Jonathan  were  compiled.  These  targum- 
ists  are  supposed  to  have  lived  about  the  time 
of  our  Saviour :  though,  in  the  opinion  of  Eich- 
horn,  the  Targum  of  Onkelos  was  not  com- 
pleted till  .300  years  after  that  period,  in  conse- 
quence of  the  interpolations  that  continued  to 
be  made  in  it.  Ten  Targums  are  handed  down 
to  us,  of  which  those  of  Onkelos  and  of  Jona- 
than ben  Uzziel  are  the  most  highly  esteemed, 
and  considered  by  the  Jews  as  the  authorized 
and  infallible  expositions  of  the  Sacred  Text*. 
/  These  Paraphrases  then,  in  innumerable  in- 
f  stances,  translate  the  Hebrew  Avord  Jehovah  by 
"  the  Word  of  the  Ijord."  Some,  it  is  true, 
have  maintained  that  this  implies  a  personal  ex- 
istence of  the  Word,  in  some  sense  distinct 
from  the  personal  existence  of  the  Supreme 
Father— that  the  Word  of  the  Old  Testament 
is  the  same  as  the  Logos  of  the  New  Testament, 
and  that  this  coincidence  is  a  proof  of  the  belief 
among  the  Jews  of  the  preexistence,  personal 
operations,  and  Godhead  of  the  Messiah.  Oth- 
ers again  argue,  that  these  words  are  to  be  re- 
garded as  a  mere  idiom,  implying  the  person's 
self  M'ho  speaks.  The  latest  writer'  on  this 
point,  after  examining  the  different  opinions  at 
great  length,  comes  to  this  general  conclusion : 
that  from  the  mere  use  of  the  phrase,  "  the  Word 
of  the  Lord,"  in  these  Paraphrases,  no  certain 
information  can  be  deduced  on  the  doctrine  of 
the  Jews  with  respect  to  the  Messiah,  during 
the  interval  of  the  Old  and  New  Testament, 
and  this  opinion  is  further  corroborated  by  a 
celebrated  critic.  But  though  such  may  be  our 
conclusion  with  regard  to  the  Chaldee  Para- 
phrases, it  will  not  follow  that  the  Jews  of  the 
same  age,  or  a  little  after,  did  not  employ  the 
term  "  Word "  with  a  personal  reference,  and 
that  reference  to  the  Messiah.  The  use  of  this 
term  by  Philo,  and  by  the  Gliristian  Evangelist 

-'■   Vido   Blomfiold's  Knowledge  of  Jewish    Tradi- 
lion.  rs.snitial,  4&c.  p.  J),  10. 

*   Siiilth's  Mesgiah.  vol.  i.  p.  400. 
'  Archbishop  Laurenco. 


St.  John,  appears  unaccountable,  except  on  the 
supposition  that  it  had  grown  up  to  the  accep- 
tation supposed,  at  least  among  the  Jews  who 
used  the  Greek  language.  Such  an  extension 
of  meaning  and  reference,  agreeably  to  the  or- 
dinary progress  of  language,  would  flow  from 
the  primary  signification,  or  medium  of  rational 
communication,  and  thus  it  would  be  a  rational 
designation  of  a  Mediator  between  God  and 
man.  We  have  also  another  evidence,  which 
is  entitled  to  the  greater  weight,  as  it  comes 
from  a  quarter  the  most  hostile  to  the  Christian 
religion"'.  Celsus,  whose  words  are  recited  by 
Origen,  reproaches  the  Christians  with  absurd- 
ity and  folly,  for  imagining  that  such  a  mean 
and  contemned  person  as  Jesus  could  be  the 
pure  and  holy  Word,  the  Son  of  God  ;  and,  per- 
sonating a  Jew,  which  is  his  manner  in  the  con- 
struction of  his  work,  he  declares  their  belief 
that  the  Word  was  the  Son  of  God,  though 
they  rejected  the  claims  of  Jesus  to  that  honor. 
The  authority,  however,  most  to  be  depended 
upon,  with  regard  to  our  attempts  to  ascertain 
the  opinions  of  the  Jews  concerning  the  Logos 
at  the  time  of  Christ,  is  that  transmitted  to  us 
by  the  celebrated  Philo,  who  was  born  at  Alex- 
andria, of  Jewish  parents,  and  was  the  contem- 
porary of  our  Lord  and  his  Apostles.  Some 
years  before  St.  John  Avrote  his  Gospel,  this 
celebrated  man,  being  then  about  sixty  years 
of  age,  was  sent  on  an  embassy  from  Alexan- 
dria to  the  emperor  at  Rome,  to  lay  before  him 
a  petition,  praying  for  protection  to  his  country- 
men against  the  persecuting  spirit  of  the  Alex- 
andrians. He  has  left  on  record  a  very  curious 
detail  of  this  expedition.  The  manner  in  which, 
after  much  delay  and  many  vexatious  difficul- 
ties, the  embassy,  when  at  last  admitted  to  the 
long-desired  audience,  was  received  by  Calig- 
ula, presents  us  with  a  most  singular  and  char- 
acteristic picture  of  the  haughty  sovereign  and 
his  courtiers.  Caligula  first  abruptly  addresses 
them,  by  inquiring  if  they  were  "  the  odious 
race  "  who  refused  to  acknowledge  him  as  their 
god ;  and,  after  having  obliged  them  to  follow 
him  as  objects  of  general  ridicule  and  reproach, 
while  he  inspected  some  rooms  in  one  of  his 
villas,  asked  them,  with  a  "  grave  and  serious 
countenance,  why  they  abstained  from  swine's 
flesh;"  and,  after  many  more  sarcasms,  dis- 
missed them  with  this  compassionate  sentiment, 
"  That  those  men  who  would  not  believe  in  him 
as  a  god  were,  in  his  opinion,  rather  miserable 
than  wicked."  Jerome  and  Eusebius  inform 
us,  that  when  Philo  was  at  Rome,  he  was  ac- 
customed to  converse  with  St.  Peter,  and  that  he 
cultivated  the  society  of  that  Apostle.  Photius 
tells  us,  that  he  was  a  Christian,  thougli  he  soon 
separated  from  their  communion :  and  Dr.  J. 
Jones  has  lately  attempted  to  revive  this  opin- 
ion ;  including  Josephus  also  among  the  num- 
ber of  primitive  Christians.     Eusebius  further 

""  Smith's  Testimony,  vol.  i.  p.  409,  410. 


Note  5.] 


NOTES  ON  THE  GOSPELS. 


#7 


assures  us,  that  Philo  devoted  himself  to  tlie 
study  of  the  Scriptures,  and  diligently  exam- 
ined the  truths  received  from  his  ancestors ; 
that  he  had  made  the  most  profound  research 
into  the  mysteries  of  the  Platonic  system,  and 
discovered  so  much  knowledge  of  the  doctrines 
of  the  Grecian  philosopher,  and  all  his  abstruse 
notion;;,  that  it  was  commonly  said,  either  "  Plato 
Philonizes,  or  Philo  Platonizes."  By  mingling 
the  theological  opinions  of  his  countrymen  with 
the  reveries  of  the  Platonic  school,  and  the  un- 
doubted truths  of  his  own  Scriptures,  he  has 
given  to  the  world,  in  his  multifarious  produc- 
tions, a  strange  compound  of  truth  and  false- 
hood, from  which,  however,  may  be  collected, 
without  difficulty,  the  prevailing  opinions  of  the 
learned  Jews  of  that  age  respecting  the  "Lo- 
gos," the  "  Word  of  God,"  the  manifested  Je- 
hovah of  the  Hebrew  Scriptures. 

The  following  is  a  list  of  some  of  the  particu- 
lar terms  and  doctrines  found  in  Philo,  with 
parallel  passages  from  the  New  Testament. 

1.  The  Logos  is  the  "Son  of  God"—vlug 
0£ov.  De  Agric.  vol.  i.  p.  308.  De  Profug. 
ib.  p.  562.  Compare  Mark  i.  1.  Luke  iv.  41. 
John  i.  34.  Acts  viii.  37. 

2.  "The  Second  Divinity  " — deviegog  Qsdg 
Myog.  Fragm.  vol.  ii.  p.  625,  Compare  John 
i.  1.   I  Cor.  i.  24. 

3.  "  The  first-begotten  "  of  God — Adyog  nqa- 
r6)'ovog.  De  Somniis,  vol.  i.  p.  653.  Compare 
Heb.  i.  6.    Coloss.  i.  15. 

4.  "The  Image  of  God"— elxCm'  th  0e5.  De 
Mundi  Opific.  vol.  i.  p.  6.  414.  419.  656.  Com- 
pare Coloss.  i.  15.    Heb.  i.  3.   2  Cor.  iv.  4. 

5.  "  Superior  to  angels  " — vnegdro)  nivTOJv 
{(^YyilcDf)  Uyog  Oelog.  De  Profug.  vol.  i.  p. 
561.     Compare  Heb.  i.  4.  6. 

6.  "  Superior  to  all  the  world  " — '  0  loyog — 
insQ6.vit)  napi6g  igi.  De  Leg.  Allegor.  vol.  i. 
p.  121.     Compare  Heb.  ii.  8. 

7.  "  By  whom  the  world  was  created  " — tov 
QeIov  X6yoi'  TO*'  javia  SiuaoafiriaavTa.  De 
Mundi  Opific.  vol.  i.  p.  4.  Compare  John  i.  3. 
1  Cor.  viii.  6.  Heb.  i.  2.  10. 

8.  The  great  "  Substitute  of  God  "—Znaqxog 
t5  Qeb.  De  Agricidt.  vol.  i.  p.  308.  Compare 
John  i.  3.  and  xvii.  4.   Eph.  iii.  9.   Phil.  ii.  7. 

9.  "The  Light  of  the  world" — gjwg  xdafw 
and  "  Intellectual  Sun  " — rihog  vorjjog.  De  Som- 
niis, vol.  i.  p.  6.  414.  632,  633.  Compare  John 
i.  4-9.  and  viii.  12.  1  Pet.  ii.  9. 

10.  "  Who  only  can  see  God  " — u  u6t'a>  ibv 
Gei)v  e^egi  khOoqIxv.  De  Con/as.  Ling.  vol.  i. 
p.  418.     Compare  John  i.  18.  and  vi.  46. 

11.  "Who  resides  in  God" — If  uvto  judfco 
xuToixi\aei.  De  Profug.  vol.  i.  p.  5(51.  Com- 
pare Jolm  i.  18.  and  xiv.  11. 

12.  "  The  most  ancient  of  God's  works,  and 
before  all  things" — TrqEaGvTazog  jijiv  6aa  yi- 
yovE.  De  Confus.  Ling.  vol.  i.  p.  427.  De  Leg. 
Allegor.  ib.  p.  121.  Compare  Johni.  2.  and  xvii. 
5.24.  2Tim.  i.  9.  Heb.i.  2. 


13.  "  Esteemed  the  same  as  God  " — Uyov  Jj; 
uvTOv  Qeov  xuTavoHffi.  De  Somniis,  vol.  i.  p, 
656.     Compare  Mark  ii.  7.  Rom.  ix.  5.  Phil.  ii.  6. 

14.  "  The  Logos  is  eternal  " — 6  uidwg  Uyog. 
De  Plant.  JVo(E,  vol.  i.  332.  and  vol.  ii.  p.  604. 
Compare  John  xii.  34.  2  Tim.  i.  9.  and  iv.  18. 
Heb.  i.  8.  Rev.  x.  6. 

15.  "  Beholds  all  tilings  " — 6i.v8EQy.iz,uiog,  Cog 
TKxvxa  icpoQUv  etvut,  lxuv6g.  De  Leg.  Allegor. 
vol.  i.  p.  121.  Compare  Heb.  iv.  12,  13.  Rev. 
ii.  23. 

16.  "  He  unites,  supports,  preserves,  and  per- 
fects the  world  " — o  re  yug  t2  bviog  i.6yog  dsa- 
jLtug  (hf  Tdif  &TC<j.vTO}v — avpi/Eciu  fiigrj  nuvm, 
xul  acpiyyei — negiixEi  ra  olu,  xul  nenh'igMy.Ef. 
De  Prof.  vol.  i.  p.  562.  Fragm.  vol.  ii.  p.  655. 
Compare  John  iii.  35.  Colos.  i.  17.   Heb.  i.  3. 

17.  "  Nearest  to  God  without  any  separation  " 
— o  iyyvTijcTOJ  /utjSEvdg  oriog  fiEdoolu  diagiluuTog. 
De  Profug.  vol.  i.  p.  .561.  Compare  John  i.  18. 
and  X.  30.  and  xiv.  11.  and  xvii.  11. 

18.  "  Free  from  all  taint  of  sin,  voluntary  or 
involuntary" — avsv  t^otttjc  ixovala — y-ul  Tr\g 
(xxovaln.  De  Profug.  vol.  i.  p.  561.  Compare 
John  viii.  46.  Heb.  vii.  26.  and  ix.  14.  1  Pet. 
iv.  22. 

19.  "  Who  presides  over  the  imperfect  and 
weak  " — oitrog  yug  ijwwi'  tw*'  diEkwp  &f  eTij  (-jEog. 
De  Leg.  Allegor.  vol.  i.  p.  128.  Compare  Matt. 
xi.  5.   Luke  v.  32.   1  Tim.  i.  15. 

20.  "  The  Logos,  the  fountain  of  wisdom  " — 
Xoyop  Qeajv  OS  aocplitg  tql  nrjyr^.  De  Profug. 
vol.  i.  p.  560.  566.  Compare  John  iv.  14.  and  vii. 
38.   1  Cor.  i.  24.    Colos.  ii.  3. 

21.  "A  Messenger  sent  from  God" — ngEcj- 
dsvi^g  t5  ■}^yEfi6vog  ngbg  xb  imfixoov.  Quis.  Rer. 
Div.  Hares,  vol.  i.p.  501.  Compare  John  v.  36. 
and  viii.  29.  42.   1  John  iv.  9. 

22.  "  The  Advocate  for  mortal  man  " — UiiTjg 
fiif  igi  t5  0-i'7]TH.  Qiiis.  Rer.  Div.  Hter.  vol.  i. 
p.  501.  Compare  John  xiv.  16.  and  xvii.  20. 
Rom.  viii.  34.  Heb.  viii.  25. 

23.  "He  ordered  and  disposed  of  all  things" 
SIeiXe  xal  dth'EijUE  ndivjn.  Ib.  p.  506.  Com- 
pare Col.  i.  15,  16.   Heb.  xi.  8. 

24.  "  The  Shepherd  of  God's  flock  "— ror  dg- 
dbv  axJTOv  Xdyov — o?  tt]*'  inip^XEtuv  t^j  legag 
TavT7]g  (jcltyr/g.  De  Agricul.  vol.  i.  p.  308.  Com- 
pare John  X.  14.   Heb.  xiii.  20.    1  Pet.  ii.  25. 

25.  "  Of  the  power  and  royalty  of  the  Logos  " 
— 6  T8  riyEfi6i'og  loyog — xid  (iu(jthxi\  Svvauig 
avTii.  De  Profug.  vol.  i.  p.  561.  Compare  1 
Cor.  XV.  25.  Eph'.  i.  21,  22.  Heb.  i.  2,  3.  Rev. 
xvii.  14. 

26.  "  The  Logos  is  the  physician  who  heals 
all  evil " — idv  ayyElov  (oc  igi  X6yog)  (harxtg  la- 
Toor  xay.wr.  De  Leg.  Allegor.  vol.  i.  p.  122. 
Compare  Luke  iv.  18.  and  vii.  21.  1  Pet.  ii.  24. 
James  i.  21. 

27.  «  The  Logos  is  the  seal  of  God  "—(5  8s 
igtrt)  acpguylg.  De  Profug.  vol.  i.  p.  547,  548. 
De  Plant.  JVo<t,  ibid.  p.  .332.  Compare  John  vi. 
27.  Eph.  i.  13.  Heb.  i.  3. 


8# 


NOTES  ON  THE  GOSPELS. 


[Part  J 


^8.  "The  sure  Refuge  of  those  who  seek 
him" — icp'  Of  nqiinov  xai ucptvyeii'  McpFh/uwru- 
Tov.  De  Profug.ih.Tp.560.  Compare  Matt.  xi. 
28.   1  Pet.  ii.  25. 

29.  "Of  heavenly  food  distributed  by  the 
Logos  equally  to  all  who  seek  it " — t^»'  sgdviov 
TQOcpriv  ifjv/ijg.  Quis.  Rer.  Divin.  H(Br.  vol.  i. 
p.  499.  Compare  Matt.  v.  6.  and  vii.  7.  and 
xiii.  10.  and  xxiv.  14.  and  xxviii.  19.  Rom.  x. 
12.  18. 

30.  "  Of  men's  forsaking  their  sins,  and  ob- 
taining spiritual  freedom  by  the  Logos" — ihv- 
Oeqltt  TTjs  ipv/Tjc.  De  Cong.  QictEr.  Erud.  Grat. 
vol.  i.  p.  534.  De  Profug.  ib.  p.  561.  563.  Com- 
pare John  viii.  36.  1  Cor.  vii.  22.  2  Cor.  iii.  17. 
Gal.  V.  1,  13. 

31.  "  Of  men's  being  freed  by  the  Logos 
from  all  corruption,  and  entitled  to  immortality  " 
6  legoc  Xoyog  tTl/jjjae  yigag  i^alQeiof  5«c,  y.lri- 
Qov  dOdvuTOP,  TTir  iv  dqp^d^rq)  ysvBi  rd^t*'.  De 
Cong.  Qu(Br.  Erud.  Grat.  vol.  i.  p.  535.  Com- 
pare Rom.  viii,  21.  1  Cor.  xv.  52,  53.  2  Pet.  i. 
3,4. 

.32.  The  Logos  mentioned  by  Philo,  not  only 
as  Ylbg  0eS,  "  the  Son  of  God ; "  but  also  'Aya- 
nrjTov  T^xyo J',  "his  beloved  Son."  De Leg.Al- 
legor.  vol.  i.  p.  129.  Compare  Matt.  iii.  17.  Luke 
ix.  .35.   Col.  i.  13.  2  Pet.  i.  17. 

33.  "  The  just  man  advanced  by  the  Logos 
to  the  presence  of  his  Creator  " — ra  avico  Uyw 
— IdQiiCFug  nlrjalov  EavrS.  De  Sacrificiis,  vol.  i. 
p.  165.  Compare  John  vi.  37.  44.  and  xii.  26. 
and  xiv.  6. 

34.  "The  Logos  the  true  high  priest" — do- 
^legevg,  6  rrqMToyovog  aiiii  Qelog  l/jyog.  De 
Somniis,  vol.  i.  p.  658.  De  Profug.  ib.  562. 
Compare  John  i.  41.  and  viii.  46.  Acts  iv.  27. 
Hcb.  iv.  14.  and  vii.  26. 

35.  "  The  Logos  in  his  mediatorial  capacity  " 
Xdyog  ^Qxiegsig  fiedogiog-  of  whom  he  says,  i^wu- 
/n(x'Co)  i<ul  jbv  /nerd,  ansdrig  unvsvql  dgafibPTa 
avvrbi'dtg  legop  luyor,  'Ipu  qr^  fiaaot'  tCop  redt'rj- 
xdimv  Kul  T&y  t^djvjMP.  "  I  am  astonished  to 
see  the  holy  Logos  running  with  so  much  speed 
and  earnestness,  that  he  may  stand  between 
the  living  and  the  dead."  Quis.  Rer.  Divin. 
HfEres.  vol.  i.  p.  501.  Compare  1  Tim.  ii.  5. 
Heb.  viii.  1.  6.  and  ix.  11,  12.  24. 

These  extracts"  contain  the  sum  and  sub- 
stance of  the  doctrines  of  Philo  concerningr  the 
Word.  Whatever  the  Old  Testament  applies 
to  the  Angel  Jehovah,  or  Jehovah,  this  distin- 
guished author  applies  to  lais  Logos ;  and  he  is 
supposed  to  have  expressed  only  the  prevailing 
opinions  of  liis  time.  Yet,  if  his  opinions  be  at- 
tentively considered,  many  striking  inconsis- 
tencies will  be  found  in  them  respecting  the 

"  They  are  selected  from  tlie  abridirment  of  Bry- 
ant's work  On.  the  Loirns,  by  Dr.  Adam  Clarke,  in 
his  note  on  1  John  i.  15.  Both  Lightfoot  and  Dr. 
Pyo  Smith  have  iriven  copious  extracts  from  Philo  ; 
each  has  added  also  a  summary  of  Philo's  peculiar 
opinions. 


Logos,  as  he  frequently  confounds  all  the  per- 
sonal quahties  and  attributes  assigned  to  the 
Logos  of  the  Old  Testament,  with  a  Logos  so 
purely  spiritual,  or,  as  Dr.  Smitli  calls  it,  so 
merely  conceptual,  that  it  could  be  capable 
only  of  being  manifested  to  the  spiritual  or  the 
intellectual  part  of  man.  We  accordingly  find 
Philo  asserting  that  the  Divine  Word  would 
not  assume  a  visible  form,  or  representation 
{lSi(t\  and  that  it  was  "not  to  be  reckoned 
among  the  objects  known  by  sense."  An  as- 
sertion wliicli  will  furnish  us  with  a  solution  to 
some  of  his  discordant  expressions,  and  wliich 
very  satisfactorily  explains  the  train  of  associa- 
tions which  leads  him  to  such  contradictory 
opinions  on  this  subject ;  opinions,  indeed,  so 
strangely  at  variance,  that  the  Unitarian  writers 
have  claimed  Philo  as  a  Platonist,  who  has 
transmitted  no  kind  of  evidence  in  favor  of  the 
generally  received  opinion  that  the  Logos 
treated  of  in  his  works  was  the  Messiah  of  the 
Christian  and  the  Jew,  or  the  Angel  Jehovah 
of  tlie  Old  Testament ;  while,  on  the  other 
liand,  the  Trinitarian  writers  have  considered 
him,  from  the  age  in  wliich  he  lived,  as  the 
great  strength  and  support  of  tlieir  cause.  The 
inconsistency  is  plainly  to  be  traced  to  this  cir- 
cumstance ;  Philo,  as  a  Jew,  iiad  imbibed  all 
the  opinions  of  tiie  orthodox  and  learned  of  his 
own  countrymen,  and  behoved  with  them  and 
their  Church  that  the  Logos  icas  personal,  and 
had  been  and  could  be  visible,  both  in  his  per- 
son and  in  liis  actions,  and  he  has  accordingly, 
in  some  places,  endowed  liis  Logos  with  per- 
sonal attributes.  But  Pliilo  was  a  philosopher 
also,  and,  with  the  assistance  of  a  very  fertile 
imagination  and  fancy,  devised  the  conceptual 
Logos ;  which  he  delineates  as  sometliing  re- 
sembling an  abstract  idea,  which  can  be  mani- 
fested only  to  the  intellect.  In  various  parts  of 
his  work  he  has  blended  these  descriptions, 
and  by  confusing  his  own  associations  or  trains 
of  thought,  he  confounds  himself  as  well  as  his 
readers.  But  the  book  was  well  known  in  the 
time  of  St.  John :  and  the  Apostle,  to  correct 
the  erroneous  opinions  of  Pliilo,  that  the  Logos 
was  conceptual,  and  in  order  to  substantiate 
the  undoubted  personality  of  the  Logos,  begins 
his  Gospel  in  these  simple  but  forcible  words — 
"The  Word  was  made  flesh" — it  was  not  a 
conceptual  Logos,  as  the  philosophers  vainly 
imagine ;  it  was  a  true  and  real  Being,  who 
took  our  nature,  appeared  in  our  flesh — "  He 
was  made  flesh."  He  was  tangible  and  visible, 
and  we  beheld  visibly  liis  glory. 

The  same  opinion  of  a  double  signification  of 
the  Logos,  a  conceptual  and  a  personal,  has  oc- 
curred to  some  of  the  German  Scripture  critics. 
"  In  the  phrase  used  by  the  Chaldee  paraphrasts, 
most  critics  suppose  tliat  notliing  is  compre- 
hended but  a  designation  of  the  Deity  :  but  it 
has  been  admirably  demonstrated,  cliiefly  from 
the    targums,    by    Dr.  Charles   Aug.  Thcoph. 


Note  5.] 


NOTES  ON  THE  GOSPELS. 


*9 


Keil  (in  the  Essay  Be  Dodoribus  Vet.  Ecd. 
culpa  corrupts:  per  Platonicas  Sententias  Theo- 
logi(B  liberandis),  that  the  Jews,  by  their  Memra 
Jah,  designed  to  convey  the  notion  of  a  Divine 
Subsistence,  which  they  held  to  be  begotten  of 
God,  and  to  be  in  the  highest  sense  near  and 
like  to  God.  The  same  learned  writer  shows 
that  the  doctrine  of  Philo  contained  the  notion 
of  a  twofold  Logos,  the  one  comprehended  in 
the  Divine  Intellect,  the  other  begotten  of  God  ; 
■just  as  the  conception  in  one's  mind  is  different 
from  the  word  uttered  in  speech." — Rosenmiil- 
ler,  in  Joann.  i.  1.  The  following  abstract  from 
the  German  Commentaries  of  the  celebrated 
Dr.  H.  E.  G.  Paulus,  theological  professor  in 
the  university  at  Jena,  is  given  by  Dr.  Kuinoel, 
in  the  Prolegomena  to  his  Commentai-if  on  the 
Gospel  of  John.  "  Panlns  maintains  that  Philo 
was  not  the  autiior  of  this  doctrine  of  the  Logos 
as  a  subsistence  emanating  from  God,  most  like 
to  God,  and  intimately  united  with  him ;  but 
that  it  was  generally  received  by  the  Jews  of 
Alexandria,  in  the  time  of  Philo.  He  is  of  opin- 
ion that  it  was  invented  by  the  philosophizing 
Jews  of  that  city,  with  a  view  to  obviate  the  ar- 
guments of  the  Gentile  pliilosophers,  who  de- 
fended their  popular  system  of  a  multitude  of 
inferior  deities,  by  affirming  that  the  care  of  the 
material  world,  a  particular  providence,  and  the 
government  of  the  affairs  of  men,  were  objects 
too  low  for  the  majesty  and  purity  of  the  Su- 
preme Deity.  He  thinks  that  the  Alexandrine 
Jews  might  the  more  readily  adopt  this  opinion 
of  the  Logos  being  an  intelligent  nature,  be- 
cause of  their  own  doctrine  of  angels  and  guar- 
dian spirits,  and  because  the  Jews  of  Palestine 
were  in  the  habit  of  using,  as  expressions  for 
the  Divine  Being,  the  phrases  Memra  of  Jah, 
Word  of  God,  Wisdom  of  God;  as  also  they 
personified  the  wisdom  of  God,  Prov.  viii.  2'i. 
Therefore,  as  Paulus  has  observed,  the  form  of 
expression  6  Aoyog  rov  &eov,  '  The  Word  of 
God,'  was  used  in  the  age  of  the  Evangelist 
John  in  a  twofold  sense.  The  Jews  of  Pales- 
tine employed  the  expression  merely  as  a  pe- 
riphrasis for  the  Deity,  and  very  often  as  a 
personification  of  the  power  and  wisdom  of 
God.  But,  on  the  other  hand,  Philo,  and  with 
him  many  of  the  Alexandrine  Jews,  understood 
by  '  The  Word,^  an  intelligent  subsistence,  ab- 
solutely unique,  an  emanation  from  God,  and 
next  to  the  Supreme  God.  Professor  Paulus 
further  remarks,  that  the  Evangelist  did  not  de- 
liver his  doctrine  of  The  Word''  (as  an  intelli- 
gent nature  emanating  from  God,  and  next  to 
God,  and  that  this  intelligent  nature  had  united 
itself  with  the  man  Jesus),  because  the  Alex- 
andrine JeAvs  professed  the  same  sentiments 
with  respect  to  their  Word;  but  because  Christ 
had  in  express  terms  made  almost  the  identical 
attributions  of  dignity  and  honor  to  himself, 
whicli  those  Alexandrians  were  accustomed  to 
ascribe  to  their  '  Word  of  God."" " — Kuinoel,  vol. 
VOL.  II.  *-2 


iii.  p.  80.  82.  Smith's  Scripture  Testimony,  &c. 
note  c,  to  chap.  vii.  book  ii.  vol.  i. 

John  Benedict  Carpsovius  and  Stephen  Nye, 
an  English  clergyman,  have  also  maintained 
the  hypothesis  of  the  twofold  notion  of  the  Lo- 
gos in  Philo's  writings.  The  one  derived  from 
the  doctrines  of  Plato,  Novg  6  ttAvtmv  uhiog — ■ 
denoting  merely  the  conception  formed  in  the 
Divine  Mind,  and  then  emanating  as  a  model 
from  which  the  earth  was  to  be  framed.  The 
other  doctrine  is  of  a  more  exalted  nature,  and 
is  derived  from  the  genuine  principles  of  the 
Jewish  religion". 

The  works  of  Philo  became  so  popular,  that 
although  the  writer  was  a  Jew,  and  therefore 
obnoxious  to  the  Roman  nation,  they  were  en- 
rolled in  the  public  libraries  at  Rome.  From 
this  circumstance  we  may  infer,  that  his  ideas 
of  the  Word  of  God,  the  Jehovah  Angel  of  the 
Old  Testament,  called  by  Philo,  in  his  native 
language  of  Alexandria,  AAyog  tov  Qsov,  were 
as  well  known  to  the  heathen  or  gentile  con- 
verts, as  the  term  '^n  xiD'ro,  "  Memrah  Jah,"  or 
"  Word,"  was  familiar  to  the  Jews  of  Palestine  : 
and  as  the  same  actions  in  the  targums  and 
in  the  works  of  Pliilo  are  given  to  this  Divine 
Personage,  which  the  Scripture  itself  ascribes 
to  the  Angel  Jehovah,  we  may  justly  conclude 
that  the  targumists  and  Philo  intended  to  ex- 
press the  same  idea,  and  to  give  to  the  Jehovah 
of  the  Old  Testament  the  attributes  of  God- 
head, assigned  to  the  Word.  Philo  confused 
the  two  ideas  of  a  personal  and  conceptual  Lo- 
gos, because  he  derived  his  opinions  from  the 
two  opposite  sources  of  Heathenism  and  Juda- 
ism. The  Logos  of  the  Old  Testament  is 
plainly  personal,  the  Logos  of  Heathenism  con- 
ceptual. The  same  error  was  cominitted  by 
the  targumists :  their  notions  of  a  Logos  beingf 
derived  from  two  sources — one  of  which  was 
from  the  corrupted,  the  other  the  purer,  tra- 
ditions of  their  fathers ;  and  so  confused  was 
the  popular  opinion  on  this  point,  that  we  may 
almost  say  it  was  necessary,  considering  the 
importance  of  the  subject,  that  an  inspired 
teacher  should  correct  the  prevalent  errors.  St. 
John,  therefore,  writing  at  a  period  when  the 
public  opinions  on  the  subject  were  so  unsettled, 
begins  his  Gospel  by  declaring  to  the  Jews, 
that  both  the  Logos  of  one  party,  and  the  Mem- 
rah Jah  of  the  other,  possessed  the  very  same 
attributes  ascribed  in  the  Jewish  Scriptures  to 
Jehovah,  or  the  Angel  Jehovah,  who  the  Evan- 
gelist asserts  was  in  the  beginning  with  God — 
that  all  things  were  made  by  Him,  and  without 
Him  was  not  any  thing  made  that  was  made : 
an  article  of  faith  which  the  Jews  and  Philo 
alike  acknowledged. 

°  See  Vitringa,  Be  Synag.  vetere,  p.  634.  I  have 
extracted  this  account  of  the  opinion  of  tlic  Ger- 
man critics,  on  the  twofold  nature  of  the  Loffos, 
from  Dr.  Pye  Smith's  Testimony  to  the  Messiah, 
vol.  i.  p.  452. 


10* 


NOTES  ON  THE  GOSPELS. 


[Part  I. 


After  establishing  this  truth,  concerning 
which  there  may  be  said  to  have  been  (except- 
ing in  the  confounding  a  personal  and  concep- 
tual Logos)  no  real  difference  of  opinion,  St. 
John  proceeds  to  the  application  of  the  wonder- 
ful doctrine.  He  proceeds  to  affirm  that  the 
Jehovah  of  the  Old  Testament,  the  Memrah 
Jah  of  the  targumists,  the  Logos  of  Philo,  when 
rightly  explained,  was  the  promised  Messiah  of 
the  Christian  Church — that  he  had  lived  among 
them — that  he  had  become  flesh — that  they  had 
beheld  his  glory,  the  glory  as  of  the  Only- 
begotten  of  the  Father  (another  title  given  by 
Philo  to  the  Logos),  full  of  grace  and  truth^. 

The  double  signification  of  the  word  Logos 
unavoidably  produced  many  heresies  and  divis- 
ions in  the  Christian  Church.  The  Church, 
says  Tillemont',  was  from  the  beginning  dis- 
turbed with  two  opposite  heresies,  each  of 
which  produced  different  sects,  Simon,  the 
founder  of  the  Gnostics,  or  Docetae,  held  two 
principles,  and  taught  that  our  Saviour  was  man 
in  appearance  only.  The  other  heresy  was 
that  of  the  Corinthians,  who  embraced  Christi- 
anity in  part  only.  These  acknowledged  one 
principle,  and  one  God,  and  the  reality  of  the 
human  nature  in  Jesus  Christ ;  but  they  denied 
his  divinity,  and  were  fond  of  the  ceremonies  of 
the  Law.  Contrary  as  these  opinions  are  to 
each  other  and  to  truth,  the  Cerinthians  found 
means  to  unite  them,  and  they  were  adopted  in 
different  forms,  and  with  different  variations  by 
many  others ;  to  whom  it  will  be  necessary  to 
allude. 

It  is  possible  that  these  contending  opinions 
had  begun  to  agitate  the  Church  as  early  as  the 
first  date  assigned  to  St.  John's  Gospel.  But 
it  is  more  probable  that  they  did  become  suf- 

P  The  propriety  of  the  term  ''n  XIO'D,  used  by 
the  targumists,  of  the  termniTT'  TDT,  Psahn  xxxiii. 
6,  (rendered  by  the  Septuagint  as  in  other  places 
by  the  term  6  Juyoc,  used  by  St.  John  in  his  pre- 
face.) and  of  Logos  by  St.  John  and  the  Platonists — 
(Obs.  Ps.  xxxiii.  of  the  Hebrew,  corresponds  with 
Ps.  xxxii.  in  the  Sept.)  appears  from  the  connexion, 
or  the  analogy,  or  relation  which  speecli  bears  to 
an  act  of  the  mind.  As  language  may  be  called 
an  embodied  thought,  or  the  manifester  of  the  acts 
of  the  understanding,  so  may  the  Divine  Person- 
age, which  bears  the  above  names,  be  considered 
as  the  Manifester  of  the  designs  of  Deity.  Lan- 
guage, in  another  sense,  may  be  said  to  be  the 
same,  the  self,  the  same  very  self,  as  thought,  or 
any  act  of  the  mind.  So  may  the  Logos  be  called 
by  the  like  analogy,  what  it  is  represented  in  Scrip- 
ture, the  same,  the  self,  the  same  very  self,  as  God. 

It  must  in  all  these  cases  be  remembered,  that 
we  cannot  comprehend  God  :  we  cannot  by  search- 
ing find  him  out.  But  He  is  revealed  to  finite  be- 
ings through  the  medimn  of  language,  wliicli  is 
seldom  able  to  ex])ress  adequately  tlie  etibrts  of  tlie 
human  mind,  when  it  would  endeavour  to  under- 
stand, in  this  stage  of  licing,  subjects  so  much  be- 
yond us  ;  to  tills  iniperfectioii  of  language  may  be 
principally  ascribed  much  of  the  varieties  of  meta- 
physical opinions,  both  in  ancient  and  modern 
times. 

'  Tillemont,  Mem.  Ec.  tom.  ii.  ap.  Laidncr,  vol. 
iv.  4to.  p.  o67. 


ficiently  formidable  to  disturb  its  peace  till  to- 
wards the  conclusion  of  the  first  century,  when 
the  Gospel  of  St.  John  is  more  generally  allowed 
to  have  been  written.  The  time  when  Cerin- 
thus  lived  is  uncertain;  but  the  earliest  date 
assigned  to  him  is  after  the  year  70,  with  the 
exception  of  Baronius,  who  speaks  of  him  as 
living  within  some  few  years  after  our  Lord's 
ascension.  Le  Clerc  asserts,  that  he  flourished 
in  the  year  80 ;  Basnage,  lOI.  Lampe'',  from 
the  discrepancies  in  the  accounts  of  Irenssus 
and  Epiphanius,  entertains  the  very  erroneous 
opinion,  that  the  Gospel  of  St.  John  was  valued 
by  the  Cerinthians ;  and  endeavours  to  prove 
that  Cerinthus  was  a  heretic  of  the  second  cen- 
tury. Even  this,  however,  does  not  invalidate 
the  argument  that  St.  John's  Gospel  was  writ- 
ten to  oppose  the  principles  professed  by  Ce- 
rinthus ;  for  they  are  said  by  Irenseus  to  have 
been  inculcated  by  the  Nicolaitans.  Yet,  as 
Irenseus,  who  asserted  tliat  St.  John  wrote 
against  Cerinthus,  was  a  disciple  of  Polycarp, 
who  was  personally  acquainted  with  St.  John, 
his  testimony,  which  was  given  a  hundred  years 
after,  appears  most  likely  to  be  correct.  The 
best  evidence,  therefore,  that  the  scanty  records 
of  antiquity  have  handed  down  to  us,  corroborates 
the  presumption  that  Cerinthus  sowed  the  seeds 
of  his  principles  during  the  life  of  the  excellent 
Evangelist  St.  John,  and,  we  might  well  sup- 
pose, that  the  Apostle  would  be  most  anxious 
to  refute  and  repress  them. 

Michaelis  therefore  observes,  with  equal  force 
and  justice,  that  "  If  Irenajus  had  not  asserted 
that  St.   John    wrote   his   Gospel    against   the 
Gnostics,  and  particularly  against  Cerinthus,  the 
contents  of  the  Gospel  itself  would  lead  to  this 
conclusion.     Tlie  speeches  of  Christ,  which  St. 
John  has  recorded,  are  selected  with  a  totall}' 
different  view  from  that  of  the  first  three  Evan- 
gelists, who  have  given  such  as  are  of  a  mora' 
nature,  whereas  those  which  are  given  by  St 
John    are    chiefly    dogmatical,    and   relate    tc 
Christ's  divinity,  the  doctrine  of  the  Holy  Ghost, 
the  supernatural  assistance  to  be  coimniuiicatec 
to  tlie  Ai)ostles,  and  other  subjects  of  a  like  im 
port.     In  the  very  ciioice  of  his   expression? 
such  as  'light,'  'life,'  &c.  he  had  in  view  the 
philosophy  of  the  Gnostics,  who  used,  or  rathe; 
abused,  these  terms.     That  the  first  fourteej 
verses  of  St.  John's  Gospel  are  merely  histori 
cal,  and  contain  only  a  short  account  of  Christ's 
history  before  liis  appearance  on  earth,  is  a  sup- 
position devoid  of  all  probability.     On  the  con- 
trary, it  is  evident  that  they  are  purely  doctrinal, 
and  tliat  they  were  introduced  with  a  polemical 
view,  in  order  to  confute  errors  which  prevailed 
at  that  time  respecting   the    person  of  Jesus 
Christ.     Unless   St.  John  had  an  adversary  to 
combat,  who  made  particular  use  of  the   words 
'light,'  and  'life,'  he  would  not  have  thougbt  it 

•■   Introd.  Eran^.  Joan.  vol.  i.  p.  07. 


Note  5.] 


NOTES  ON  THE  GOSPELS, 


*11 


necessary,  after  having  described  the  Creator 
of  all  things,  to  add,  that '  in  Him  was  life,  and 
the  life  was  the  light  of  men,'  or  to  assert  that 
John  the  Baptist  'was  not  that  Light.'  The 
very  meaning  of  the  word  '  light '  would  be  ex- 
tremely dubious,  unless  it  were  determined  by 
its  particular  application  in  the  oriental  Gnosis. 
For  without  the  supposition  that  St.  John  had 
to  combat  with  an  adversary  who  used  this  word 
in  a  particular  sense,  it  might  be  applied  to  any 
divine  instructor,  wlio  by  his  doctrines  enlight- 
ened mankind.  Further,  the  positions  con- 
tained in  the  first  fourteen  verses  are  antitheses 
to  positions  maintained  by  the  Gnostics,  who 
use  the  words  Wyoc,  'C,wi],  cpCog,  uofoyei^fig,  7rA,rJ- 
^bifiu,  &c.  as  technical  terms  of  their  philoso- 
phy. Lastly,  the  speeches  of  Christ,  which  St. 
John  has  selected,  are  such  as  confirm  the  po- 
sitions laid  down  in  the  first  chapter  of  his  Gos- 
pel :  and  therefore  we  must  conclude  that  his 
principal  object  throughout  the  whole  of  his 
Gospel  was  to  confute  the  errors  of  the  Gnos- 
tics'." 

That  we  may  understand  the  design  and  or- 
der of  St.  John's  Gospel,  it  will  be  necessary 
to  take  a  brief  review  of  the  tenets  of  Cerin- 
thus,  in  opposition  to  which  the  Evangelist  pur- 
posely wrote  it.  This  will  not  only  reflect  con- 
siderable light  on  particular  passages,  but  make 
the  whole  appear  a  complete  work — regular, 
clear,  and  conclusive. 

Cerinthus  was  by  birth  a  Jew,  who  lived  at 
the  close  of  the  first  century :  having  studied 
literature  and  philosophy  at  Alexandria,  he  at- 
tempted at  length  to  form  a  new  and  singular 
system  of  doctrine  and  discipline,  by  a  mon- 
strous combination  of  the  doctrines  of  Jesus 
Christ  with  the  opinions  and  errors  of  the  Jews 
and  Gnostics.  From  the  latter  lie  borrowed 
their  Pleroma  or  fulness,  their  JEons  or  spirits, 
their  Demiurgus  or  creator  of  the  visible  world, 
&c.,  and  so  modified  and  tempered  these  fic- 
tions, as  to  give  them  an  air  of  Judaism,  which 
must  have  considerably  favored  the  progress  of 
his  heresy.  He  taught,  that  the  Most  High 
God  was  utterly  unknown  before  the  appear- 
ance of  Christ,  and  dwelt  in  a  remote  heaven 
called  Pleroma,  with  the  chief  spirits  or  ^ons : 
— That  this  Supreme  God  first  generated  an 
Only-begotten  Son,  who  again  begat  the  Word, 
wliich  was  inferior  to  the  First-born : — That 
Christ  was  a  still  lower  aeon,  though  far  supe- 
rior to  some  others : — That  there  were  two 
higher  seons,  distinct  from  Christ ;  one  called 
Life,  and  the  other  Light: — That  from  the  seons 
again  proceeded  inferior  orders  of  spirits,  and 
particularly  one  Demiurgus,  who  created  this 
visible  world  out  of  eternal  matter : — That  this 
Demiurgus  was  ignorant  ot  the  Supreme  God, 
and  much  lower  than  the  seons,  which  were 
wliolly  invisible : — That  he  was,  however,  the 

'  Michaelis,  vol.  iii.  part  i.  p.  280 


peculiar  god  and  protector  of  the  Israelites,  and 
sent  Moses  to  tliem ;  whose  Laws  were  to  be 
of  perpetual  obligation: — That  Jesus  was  a 
mere  man,  of  the  most  illustrious  sanctity  and 
justice,  the  real  son  of  Joseph  and  Mary  : — That 
the  iEon  Christ  descended  upon  him  in  the 
form  of  a  dove  when  he  was  baptized,  revealed 
to  him  the  unknown  Father,  and  empowered 
him  to  work  miracles  : — That  the  ^Eon  Light 
entered  John  the  Baptist  in  the  same  manner, 
and  therefore  that  John  was  in  some  respects 
preferable  to  Christ: — That  Jesus,  after  his 
union  with  Christ,  opposed  himself  with  vigor 
to  the  God  of  the  Jews,  at  whose  instigation  he 
was  seized  and  crucified  by  the  Hebrew  chiefs, 
and  that  when  Jesus  was  taken  captive  and 
came  to  suffer,  Christ  ascended  up  on  high,  so 
that  the  man  Jesus  alone  was  subjected  to  the 
pains  of  an  ignominious  death  : — That  Christ  will 
one  day  return  upon  earth,  and,  renewing  his 
former  union  with  the  man  Jesus,  will  reign  in 
Palestine,  a  thousand  years,  during  which  pe- 
riod his  disciples  will  enjoy  the  most  exquisite 
sensual  delights. 

Bearing  these  dogmas  in  mind,  we  shall  find 
that  St.  John's  Gospel  is  divided  into  three 
parts,  viz. 

Part  L  contains  doctrines  laid  down  in  oppo- 
sition to  those  of  Cerinthus,  (John  i.  1-18.) 

Part  n.  delivers  the  proofs  of  those  doctrines 
in  an  historical  manner,  (i.  19.  xx.  '^9.) 

Part  III.  is  a  conclusion,  or  appendix,  giving 
an  account  of  the  person  of  the  writer,  and  of 
his  design  in  writing  his  Gospel,  (xx.  30,  31. 
xxi.) 

Besides  refuting  the  errors  of  Cerinthus  and 
his  followers,  Michaelis  is  of  opinion  that  St. 
John  had  also  in  view  to  confute  the  erroneous 
tenets  of  the  Sabeans,  a  sect  which  acknowl- 
edged John  the  Baptist  for  its  founder.  He  has 
adduced  a  variety  of  terms  and  phrases,  which 
he  has  applied  to  the  explanation  of  the  first 
fourteen  verses  of  St.  John's  Gospel,  in  such  a 
manner  as  renders  his  conjecture  not  improb- 
able. Perhaps  we  shall  not  greatly  err  if  we 
conclude  with  Rosenmliller,  that  St.  John  had 
both  these  classes  of  heretics  in  view,  and  that 
he  wrote  to  confute  their  respective  tenets'. 

The  Docetae"  taught  that  Christ  was  a  man 
in  appearance  only,  and  not  in  reality.  In  op- 
position to  tliese,  St.  John  says  in  his  Epistles, 
wliich  were  published  before  his  Gospel,  "  Every 
spirit  which  confesseth  not  that  Jesus  Christ 
is  come  in  the  flesh  is  not  of  God ;"  and,  in  his 
Gospel,  "  The  Word  was  made  flesli."  From 
this  sect  originated  the  Ebionites,  whom  Bishop 
Horsley  has  proved  to  have  a  great  affinity  to 

'  Mosheim's  Commentaries,  vol.  i.  p.  337-347. 
Dr.  Lardner's  Works,  8vo.  vol.  ix.  p.  3"25-327.  4to. 
vol.  iv.  p.  5(J7-569.  Michaelis,  vol.  iii.  p.  285-302. 
Apud  Home's  Critical  Introduction,  vol.  ii.  1st  edit, 
p.  466-4()8. 

"   Lardner's  Works,  4to.  vol.  v.  p.  21^. 


12* 


NOTES  ON  THE  GOSPELS. 


[Part  l. 


the  Simonians :  observing  with  equal  force  and 
truth,  "  That  as  the  ancient  Ebionsean  doctrine 
passes  by  a  single  step,  the  dismission  of  the 
Superangelic  Being,  into  the  modern  Unitarian- 
ism,  tliat  too  is  traced  to  its  source  in  the  chi- 
meras of  the  Samaritan  sorcerer.  And  thus 
both  the  Ebionites  of  antiquity,  and  the  Unita- 
rians of  our  own  time,  are  the  offspring  of  the 
ancient  Gnosticism"." 

The  general  prevalence  of  these  erroneous 
notions  concerning  the  Logos,  and  the  frequent 
mistakes  of  the  primitive  converts,  who  united 
their  own  philosophical  opinions  with  the  infer- 
ences deducible  from  Revelation,  produced  an 
ample  stock  of  other  heresies  ;  many  of  which 
did  not  obtain  celebrity  till  the  Church  became 
so  extended,  that  the  greater  number  of  any 
particular  sect  attracted  public  attention :  and 
frequently  the  heresiarchs,  or  leaders  them- 
selves, were  not  generally  distinguished  till 
their  opinions  had  been  widely  disseminated. 
Thus  we  often  find  the  several  errors  they 
adopted  had  been  long  in  existence  before  even 
the  names  of  their  principal  supporters  were 
known.  Those,  for  instance,  embraced  by  Ce- 
rinthus,  Saturninus,  the  Docetse,  and  Basilides, 
may  be  traced  to  the  perversions  of  Jewish  tra- 
dition, the  reveries  of  Platonism,  and  the  fan- 
cies of  the  half-converted  and  speculative". 

The  Gnostics'^,  among  many  errors  on  the 
origin  and  continuance  of  evil,  anticipated  with 
eagerness  the  arrival  of  an  eminent  personage, 
who  should  deliver  the  souls  of  men  from  the 
bondage  of  the  flesh,  and  rescue  them  from  the 
evil  genii  who  governed  the  world.  Some  of 
these,  being  struck  with  the  miracles  of  Clirist, 
conceived  Him  to  be  the  Being  they  expected. 
Many  of  his  doctrines,  therefore,  they  willingly 
embraced ;  while  they  refused  to  believe  in  the 
reality  of  his  apparently  material  body.  To 
these,  or  to  such  as  these,  that  passage  might 
have  been  addressed,  "The  Word  was  made 
flesh."  He,  who  descended  from  an  invisible 
state  to  deliver  man  from  evil,  was  made  flesh. 
Whether  the  Evangelist  alluded  to  the  Gnos- 
tics or  Docet>E,  we  cannot  positively  decide. 

Saturninus^  was  another  philosophizing  here- 
tic, who  believed  in  the  existence  of  an  inde- 
pendent, eternal  evil  principle.  He  supposed 
the  world  to  have  been  created  by  seven  an- 
gels, which  were  the  same  as  the  people  of  the 
East  believed  to  reside  in  the  seven  planets. 
One  of  these  angels  he  supposed  to  be  the  ruler 
of  the  Hebrew  nation,  the  Being  that  brought 
them  up  out  of  the  land  of  Egypt,  and  whom 
the  Jews,  not  having  knowledge  of  the  Supreme 
Being,  ignorantly  worshipped  as  God.  His 
other  reveries  may  be  found  in  Mosheim. 

"    Tracts  in   Controversy  with  Dr.  Priestley,  3rd 
Supplpmental  Disquisition,  p.  405. 

""   Vidal's  Translation  uf  Mosheim,  cent.  i.  §  60. 
^  Mosheim,  vol.  i.  p.  ;5I(). 
"  Mosheim,  vol.  ii.  p.  211. 


Upon  his  conversion  to  Christianity  (if  we 
may  so  denominate  that  monstrous  combination 
of  his  own  absurd,  and,  falsely  called,  philo- 
sophical opinions  with  Christianity),  he  endeav- 
oured to  reconcile  his  former  efforts  to  account 
for  that  baffling  mystery,  the  origin  and  con- 
tinuance of  evil,  with  his  new  creed.  In  con- 
sequence, he  supposed  that  there  was  a  rebel- 
lion of  these  seven  angels  and  their  dependants 
against  the  Supreme  Being,  and  that,  on  their 
involving  mankind  in  their  revolt,  the  Son  of 
God  descended  from  above,  and  took  upon  him 
a  body,  not  indeed  composed  of  depraved  mat- 
ter, but  merely  the  shadow  or  resemblance  of  a 
body.  He  came  to  overthrow  all  evil,  its  au- 
thors and  agents,  and  to  restore  man,  in  whom 
existed  a  divine  soul,  to  the  Supreme  Being. 
His  notions  on  this  point,  therefore,  might  like- 
wise have  been  alluded  to  by  St  John  in  the 
Preface  to  his  Gospel :  He  who  came  from  God, 
the  true  Logos,  was  made  flesh,  and  they  be- 
held his  glory. 

Carpocrates,  an  Alexandrian,  was  also  a  con- 
temporary of  St.  John.  Baronius  speaks  of  his 
followers  as  distinguished  for  their  opinions  in 
the  year  120— Basnage  122— Tillemont  130— 
Dodwell  140.  He  taught  that  the  world  was 
made  by  angels  much  inferior  to  the  Eternal 
Father  ;  that  Jesus  was  the  real  son  of  Joseph 
and  Mary ;  and  he  consequently  denied  his  Di- 
vinity, though  he  considered  Christ  as  super- 
human. In  opposition  to  Carpocrates,  St.  John 
taught  that  the  world  was  created,  not  by  an- 
gels, but  by  the  Logos,  who  was  revealed  to 
man,  as  the  Christ,  the  Divine  Personage  prom- 
ised by  the  prophets,  and  expected  by  the 
world. 

I  omit  much  more,  that  might  be  made  ap- 
plicable to  this  argument,  concerning  the  Elce- 
saites,  Valentinians,  and  other  heretics,  enu- 
merated by  Irenaeus  and  Epiphanius,  and  dis- 
cussed by  Mosheim  and  Lardner,  as  well  as 
the  arguments  of  Michaelis  respecting  the  Sa- 
beans,  which  is  too  long  to  extract,  and  too 
condensed  to  be  further  abridged. — Marsh's 
Michaelis,  vol.  ii.  part  2.  p.  288,  &c. 

Neither  is  it  necessary  to  enter  here  upon 
the  question,  so  warmly  discussed  by  Bishop 
Horsley  and  Dr.  Priestley,  concerning  the  an- 
cient Ebionites. 

The  sentiments  of  Basilides  of  Alexandria' 
may,  in  the  same  Avay,  be  traced  to  the  perver- 
sion of  the  doctrine  of  the  Logos.  He  is  sup- 
posed to  have  forsaken  the  conmiunion  of  the 
Church  about  the  time  of  Trajan,  or  Adrian. 
Basnage  speaks  of  liim  at  the  year  121.  Mill 
says  that  he  flourished  123 — Cave  112.  Clem- 
ent of  Alexandria  tells  us,  that  Basilides  was 
accustomed  to  boast,  that  he  had  been  taught  by 
a  disciple  of  St.  Peter. 

Irenseus  observes,  that  Basilides,  in  order  to 

'  Lardner,  vol.iv.  p.  534. 


Note  5.] 


NOTES  ON  THE  GOSPELS. 


*13 


appear  to  have  a  more  sublime  and  probable 
scheme  than  others,  outstepped  them  all ;  and 
taught,  tliat  from  the  Self-existent  Father  was 
born  Nous,  or  Understanding ;  of  Nous,  Logos  ; 
of  Logos,  Phronesis  ;  of  Phronesis,  Sophia  and 
Dunamis ;  of  Dunamis  and  Sophia,  powers, 
principalities,  and  angels,  that  is,  the  superior 
angels,  by  whom  the  first  heavens  were  made ; 
from  these  proceeded  other  angels,  Avhich  made 
all  things.  The  first  of  these  angels  he  repre- 
sents as  the  God  of  the  Jews,  who,  desiring  to 
bring  other  nations  under  the  dominion  of  his 
people,  was  so  effectually  opposed,  that  the 
Jewish  nation  was  in  danger  of  being  totally 
ruined,  when  the  Self-existent  and  Ineffable 
Father  sent  his  first-begotten  Nous,  who  is  also 
said  to  be  Christ,  for  the  salvation  of  those  who 
believed  in  him.  He  appeared  in  tiie  world  as 
a  man — taught — worked  miracles — but  did  not 
suffer — for  Simon  of  Gyrene  was  transformed 
into  his  likeness,  and  was  crucified  ;  after  which 
Christ  ascended  into  heaven.  Basilides  taught 
also,  that  men  ouglit  not  to  confess  him  who 
was  in  reality  crucified,  but  him  who  came  in 
the  form  of  man,  and  was  supposed  to  be  cruci- 
fied. Any  reader  of  St.  John's  Gospel,  who  ac- 
knowledges the  authority  of  that  Evangelist, 
must  be  convinced  of  the  errors  of  Basilides,  as 
this  inspired  writer  plainly  declares,  that  the 
Logos  itself  was  made  flesh,  had  become  a 
teacher  of  the  Jews,  had  dwelt  among  them, 
and,  as  a  man  among  men,  was  crucified. 

Basilides  taught,  says  Vitringa",  according 
to  the  testimony  of  Irenseus  (Adv.  Hfer.  c.  23.) 
and  Epiphanius  (Hcer.  24.  s.  1.),  that  Nous  was 
first  born  from  the  Self-existent  Father — then 
succeeded  the  Logos — from  the  Logos,  Phro- 
nesis— from  Phronesis,  Sophia  and  Dunamis — 
from  Dunamis  and  Sophia,  or  from  Power  and 
Wisdom,  proceeded  Virtues,  Princes,  and  Arch- 
angels who  made  the  heavens. 

Vitringa  gives  the  following  scheme  of  the 
opinions  or  tlieory  of  Basilides. 

To    irENNHTON,  o  fi6vos  sql  navTWf  ttut^q. 
Ijvgenitum 


NOY^ 

Mens 


Aoro:s 

Ratio 


(PP0NH2I1 
Prudentia 


^YNAMI^  aul  2:0<I>IA 
Potentia  et  Sapientia. 


jrXAT,  EZ0Y2IJI,  JrrEAOl 
Virtutes,  Potestates,  Angeli 
VOL.   II. 


6  'ArdTSQog  xul  ngmog  0YPAN()2, 
Summuni  et  primum  C(elujm  : 


Kal  ol  l|^s. 

He  then  gives  the  annexed  brief  outhne  of 
the  notions  of  Valentinus. 


BY90S 

2irH 

Profundum, 

Silentium, 

sive 

sive 

nqoaqx'h^ 

"Epvoiix, 

et 

et 

'^Q/A, 

X&qig, 

N0Y2 

AAH9EIA 

Mens 

Veritas 

Movoysviii;, 

et 

TlqbiToyevr^g. 

Aoron 

ZSIH 

Ratio 

Vita 

AN&PSinoi:    — 

—     EKKAH2IA 

Homo. 

ECCLESIA. 

Vitringa  concludes  liis  Dissertation''  by  sum- 
ming up  the  precise  objects  for  which  each 
verse  of  St.  John's  Introduction  might  have 
been  more  especially  wTitten,  in  allusion  to  the 
heresies  prevalent  at  the  time  of  the  writing 
of  his  Gospel.  They  will  be  found,  he  con- 
cludes, to  overthrow  all  the  subtilties  of  each  of 
the  Gnostic  heresies. 

I.  There  was  one  true  God,  without  cause, 
or  origin,  or  birth,  or  procession.  In  opposition 
to  the  doctrine  that  He  sprung  from  2l'^'i\  and 
Bvdog. 

II.  The  Son  existed  with  the  Father  in  the 
essence  of  the  same  real  divinity,  the  second 
in/jgacrig  of  Deity,  which,  in  the  language  of 
the  Scriptures,  is  justly  called  6  AAyog.  Ratio, 
Sapientia,  vel  oraculum  Divinitatis. 

III.  Tliat  this  Logos  was  the  first  offspring 
of  procession  from  the  Father,  "  primam  pro- 
cessionem  Patris,"  truly  and  personally  exist- 
ing ;  the  Logos  ifvjioguTOv,  the  Only-begotten 
Son  of  the  Father,  who  was  in  the  beginning 
with  the  Father :  in  opposition  to  the  opinion  of 
the  Gnostics,  who  placed  between  the  Father 
and  the  Logos,  A''ovg  and  'Ah^dsiu,  and  called 
tlie  former,  both  only-begotten,  and  first-be- 
gotten. 

IV.  That  the  Logos  was  very  God,  and  par- 
taker of  the  perfection  of  the  divine  nature  :  in 

"  Vitring03  Observationes  Sacra:,  vol.  ii.  p.  152. 
'   De  Occasione  et  Scopo  ProJogi  Evang.  Joannis 
Jipost. 


# 


B 


14* 


NOTES  ON  THE  GOSPELS. 


[Part  I. 


opposition  to  the  sentiments  of  the  Platonists, 
who  represent  the  Logos  as  inferior  to  the  Most 
High  God,  and  produced  by  him  at  his  pleasure. 

V.  That  all  things  were  made  by  the  Logos, 
and  that  he  is  the  dij/^uugydg  of  all  things. 
Here  St.  John  condemns  the  notion  which  dis- 
tinguishes between  the  Demiurgus,  the  Maker 
of  this  world,  and  the  Logos  ;  and  which  denies 
also  that  the  world  was  made  by  the  Logos. 

VL  Without  the  Logos  nothing  was  made 
tliat  was  made :  that  is,  the  Patriarchal  and 
Levitical  dispensations,  which  were  enacted 
before  the  incarnation,  were  appointed  by  the 
Logos,  the  Son  and  Ambassador  of  God.  This 
clause  was  written  to  confute  that  error  of  the 
Gnostics,  which  distinguishes  between  God,  or 
the  Angel,  the  Author  of  the  old  covenant,  who 
came  from  God,  the  Father  of  Christ,  and  from 
his  son  Christ,  by  whom  tlie  new  or  Christian 
dispensation  was  instituted. 

Vn,  The  Logos  was  the  Life  of  Man. 
Against  the  subtilty  which,  in  the  Gnostic  sys- 
tem of  divine  emanations,  distinguished  be- 
tween Zoiri,  Life,  and  the  Logos,  and  made  the 
latter  inferior  to  the  former. 

VHL  That  the  Logos  was  always  in  the 
world,  and  from  the  very  beginning  of  all 
things,  and  from  the  fall  of  man  had  frequently 
manifested  liimself  in  the  Church  which  he  had 
in  the  world ;  that  he  was  the  true  Light ;  tliat 
as  sucli  he  had  illumined  his  own,  the  members 
of  that  Church,  although  by  the  greater  part  of 
the  world,  and  by  the  carnal-minded  Jews,  he 
was  not  acknowledged.  The  Evangelist  here 
wrote  against  those  who  would  assert,  that  the 
Son  of  God  before  his  incarnation  had  not  man- 
ifested himself,  nor  was  known  to  the  world. 

IX.  That  the  Logos  (who  had  thus  manifested 
himself  occasionally  as  the  Angel  Jehovah) 
became  flesh :  that  is,  assumed  from  his  mother 
a  human  nature  similar  to  our  own,  sin  only 
excepted.  Refuting  those  who  deny  that  Christ, 
the  Logos,  put  on  real  flesh  ;  or  who  separate 
Christ  from  Jesus  the  person  of  the  Man,  the 
Mediator. 

X.  Lastly,  from  the  fulness  {nhjQio^uun,  the 
favorite  word  among  the  Gnostics)  of  this  only 
and  first-begotten  Son  of  God,  all  were  to  re- 
ceive grace  upon  grace :  that  is,  all,  of  every 
kind  and  degree,  who  believe  in  Christ,  and 
called  in  this  life  to  be  partakers  of  his  grace, 
and  to  the  hope  of  his  glory. — Consequently, 
that  error  of  the  Gnostics  was  to  be  rejected, 
which  taught  that  the  adherents  of  their  sect 
only,  who  had  been  initiated  into  the  mysteries 
of  their  philosophy,  could  aspire  to  the  highest 
liappiness  of  the  first  fulness  oftlie  Divinity; 
and  allotting  an  inferior  degree  of  happiness  to 
tlie  souLs  of  all  otlier  believers. 

In  addition  to  the  Jews,  and  tlio  lieretics  of 
his  day,  the  third  class  of  persons  to  whom  St. 
Jolui  addressed  his  Gospel,  were  liis  contempo- 
raries  among   the   primitive    Cliristians.     The 


word  Logos  has  been  supposed  by  many  to  have 
been  used  in  several  passages  of  the  New  Tes- 
tament, in  the  same  sense  as  in  this  passage  of 
St.  John.  Luke  i.  2.  Acts  xx.  32.  Heb.  iv.  12. 
Apoc.  xix.  13.  are  particularly  adduced".  If 
from  the  writers  of  the  New  Testament  we  turn 
to  tlie  Apostolic  Fathers,  we  shall  find,  that, 
though  their  testimony  is  express  in  favor  of 
the  Divinity  of  Christ,  their  evidence  is  not  de- 
duced from  the  doctrine  of  the  Logos.  The 
reason  of  this  might  be,  that  St.  John  had  in 
their  opinion  so  completely  decided  the  ques- 
tion, that  the  necessity  of  their  resuming  the  ar- 
gument had  been  superseded.  The  Fathers 
who  succeeded  to  the  apostolic  age,  however, 
lived  at  a  time  when  the  discussions  respecting 
the  identity  of  the  Messiah  and  the  Logos  re- 
quired further  attention ;  and  we  accordingly 
find  that,  from  the  time  of  Justin  Martyr  to 
Athanasius,  the  works  of  the  Fathers  abound 
with  arguments  in  proof  of  this  fundamental 
doctrine  of  Christianity.  The  greater  part  of 
these  authorities  are  contained  in  the  works  of 
Bishop  Bull''.  I  have  selected  a  few  of  these 
to  complete  the  list  of  evidences  in  support  of 
the  doctrine,  that  the  Logos  of  St.  John  was 
the  Angel  Jehovah  of  the  JoAvish,  as  certainly 
as  he  was  the  Messiah  of  the  Christian  Church. 
"  He  who  appeared  to  Abraham  under  the 
tree  in  Mamre,"  says  Justin  Martyr,  in  his  Dia- 
logue with  Trypho,  "  was  Christ  He  was  tlie 
Lord  who  rained  downfirom  "the  Lord  fire  and 
brimstone  out  of  heaven."  He  it  was  who  ap- 

"^  Witsius  comes  to  the  same  general  conclusions 
as  those  adopted  in  this  note.  He  says  that  Luke 
i.  2.  refers  to  the  Logos,  as  well  as  Acts  xx.  ',\2. 
and  Heb.  iv.  12.  After  enumerating  the  arguments 
in  defence  of,  and  against  this  opinion,  he  hesitates 
to  decide  in  favor  of  either.  "  Si  mea  mihi  hie 
quoque  dicenda  est  sententia,  equidem  fateor  tarn 
speciosa  in  utramque  partem  argumenta  videri.  ut 
utra  eligenda  foret  animo  haesitaverim."  See  the 
Treatise  of  Witsius,  ITitjl  rov  Joyov,  in  his  Miscel- 
lanea Sacra,  vol.  ii.  p.  87. 

''■  The  Drfeusio  Fldei  JVJccntc  of  Bishop  Bull,  and 
the  other  works  of  the  same  great  writer,  edited  in 
one  volume  folio,  by  Dr.  Grabe,  are  a  coiupk'te 
collection,  from  which  Bishop  Horsley  and  others 
have  drawn  many  of  their  irrefragable  arguments. 
There  is  little  or  nothing  in  the  improved  version 
of  the  New  Testament,  Lant  Carpenter's  Ihutiiri- 
anisvi,  the  Doctrine  of  the  Gospel,  or  in  The  Raco- 
vian  Catechism,  which  has  not  been  either  answered, 
or  anticipated,  by  this  profoundly  learned  writer. 
The  following  is  the  title  of  the  thesis  which  he 
lays  down  and  defends  in  his  first  section,  to  which 
I  ain  now  alluding.  "  Jesvim  Christum,  hoc  est, 
euin  qui  postea  Jesus  Christus  dictus  est,  ante  suain 
fvaifliiwTjiioo',  sive  ex  beatissiina  virgine  secundum 
carnein  nativitatein,  in  natura  altera,  lumiana  longe 
excellentiori,  extitisse  ;  Sanctis  viris,  velut  in  prffi- 
ludiuin  incarnationis  sua;,  apparuisse  ;  Ecclesite, 
quam  olhn  sanguine  suo  redeiopturus  esset,  sem- 
per pra'fiiisse,  ac  prospexisse  ;  adeoque  a  i)rinii)r(lio 
omnem  ordineia  divina;  dispositionis  (ut  'IVrtuUia- 
nus  loipiitur)  per  i])suin  deoiicurrisse  :  quin  et  ante 
jacta  iiuindi  fundanieiita  Deo  Patri  suo  adfuissc, — 
perque  ii)sum  coiulita  fiiisse  luce  universa,  Catho- 
lici  doctores  triuui  prinioruiii  saiculorum  uno  oinuea 
ore  docuerunt." — Dtfcn.  Fid.  JS'ic.  p.  7. 


Note  5.] 


NOTES  ON  THE  GOSPELS. 


# 


15 


peared  to  Jacob  in  his  sleep,  who  wrestled  with 
him  in  the  form  of  a  man,  who  appeared  to 
Moses  in  the  burning  bush." 

IrensDus  also  has  laid  down  the  same  doc- 
trine as  Justin,  concerning  Him  who  appeared 
to  Moses  and  to  Abraham.  "He,"  says  Ire- 
njBUs,  "  who  was  worshipped  by  the  prophets  as 
the  living  God,  He  is  the  Logos  of  God  who 
conversed  with  Moses,  and  of  late  reproved  the 
Sadducees.  Man  had  already  learned,  in  the 
example  of  Abraham,  to  follow  the  Word  of 
God ;  for  this  patriarch  followed  the  command 
of  the  Word,  freely  offering  his  dear  Son  a  sac- 
rifice to  God." 

Theophilus  of  Antioch  declares  that  it  was 
the  Son  of  God  who  appeared  to  Adam  imme- 
diately after  his  fall,  taking  upon  him  the  form 
of  the  Father,  even  the  Lord  of  all^ 

Clemens  Alexandrinus  repeats  the  same 
things  as  Justin ;  and,  from  that  time  to  the 
present,  the  same  opinion  has  prevailed.  The 
Chaldee  paraphrases  have  asserted  of  the  Word 
the  same  things  which  the  Old  Testament  de- 
clares of  the  Angel  Jehovah,  and  which  the 
Christian  Fathers  declare  of  Christ.  The  Word 
of  God  was  the  term  by  which  both  the  Jews 
and  the  Christians  recognised  this  Divine  Per- 
sonage. Many  other  writers  could  be  quoted 
to  prove  the  same  point,  if  accumulative  evi- 
dence were  essential  to  conviction  in  an  argu- 
ment of  this  nature. 

In  addition  to  the  evidence  derived  from  this 
source,  we  might  mention  the  manner  in  which 
the  writers  of  the  New  Testament  allude  to 
those  passages  in  the  Old  Testament  which  re- 
fer to  the  Jehovah  AngeV.  Thus  Isaiah  saw 
in  a  vision  the  glory  of  Jehovah  in  the  temple. 
In  John  xii.  4L  John  declares  that  the  glory 
which  the  prophet  saw,  was  the  glory  of  Christ ; 
plainly  affirming  thereby  that  the  Jehovah  of 
the  Old  Testament,  the  Christ  of  the  New,  was 
the  common  God  of  both  dispensations'.     St. 

*  So  I  translate  tu  noontorrov  tov  TraToiic  xal  xv- 
q'iov  tiov  u/.cov,  according  to  Granville  Sharp's  rule  : 
"  When  two  or  more  personal  nouns  of  the  same 
gender,  number,  and  case  are  connected  by  the 
copulative  ycxl,  if  the  first  has  the  definite  article, 
and  the  second,  third,  &c.  have  not,  they  both  re- 
late to  the  same  person." 

■f  See  particularly  on  this  subject  Scott's  Chris- 
tian Life — a  treatise  on  the  Angel  Jehovah,  at  the 
end  of  his  second  book — Works,  folio  edition.  See 
also  Faber's  Hone  Mosaica,  vol.  ii.  sect.  i.  cap.  2. 
The  whole  chapter  is  admirable. 

'  I  have  not  thought  it  advisable  to  enter  into 
the  criticisms  of  the  Unitarian  writers  on  this  and 
many  other  passages  which  1  have  referred  to. 
We  are  told  that  in  some  few  manuscripts  the  read- 
ing is  i-lfiir,  in  other  few  Ki'oior.  Yet  the  greater 
proportion  has  the  usual  reading  Xoicoi .  I  have 
been  rather  anxious  to  exhibit  the  ancient,  univer- 
sal, and,  as  it  appears  to  nie,  the  undoubted  faith 
of  the  Cliristian  and  Jewish  Churches,  without 
needlessly  entering  into  verbal  criticisms,  or  the 
wilful  misinterpretations  of  the  enemies  of  tlie  Di- 
vinity of  Christ.  I  do  not  undervalue  the  minutest 
verbal  criticisms.  On  the  contrary,  we  are  under 
infinite    obligations    to  the   laborious   writers  who 


Paul  alludes  to  this  doctrine  also,  when  he  ap- 
plies to  Christ  the  expression  of  David  (Ps. 
Ixxviii.  56.),  "they  tempted  and  provoked  the 
Most  High  God."  "Neither  let  us  tempt 
Christ,"  says  St  Paul,  "  as  some  of  them  also 
tempted''."  On  such  passages  as  these,  and 
on  the  application  by  our  Lord  to  himself  of 
many  of  those  phrases  by  which  Philo  and  the 
Chaldee  paraphrases  were  accustomed  to  desig- 
nate the  Word  of  God,  or  the  Angel  Jehovah, 
the  primitive  Christians  founded  this  opinion. 
Their  principal  reasons,  perhaps,  in  addition  to 
these,  were  derived  from  the  manner  in  which 
St  Paul,  still  more  decidedly,  applies  to  Christ 
such  expressions  as  "  the  Image  of  God,"  "  the 
Glory  of  God,"  "the  Image  of  tlie  Invisible 
God,"  "  God  manifest  in  the  flesh."  Reasoning 
from  these  and  similar  expressions,  the  primi- 
tive Christians  justly  concluded  that  the  Logos 
of  the  targumists  and  Philo,  and  the  Christ  of 
the  New  Testament  were  the  same  as  the  An- 
gel Jehovah  of  the  Jewish  Scriptures. 

The  fourth  class  of  persons,  whom  St.  John 
may  be  supposed  to  have  addressed,  were  the 
unconverted  heathen.  Of  these  the  more  igfno- 
rant  were  familiar  with  the  doctrine  of  the  in- 
carnations', and  the  Evangelist  might  desire, 

have  attended  to  this  part  of  theological  literature  ; 
but.  after  perusing  with  some  attention  much  of 
the  Unitarian  controversy,  I  cannot  but  repeat  my 
conviction,  that  the  oppugners  of  tiie  Divinity  of 
Christ  have  been  guilty  of  wilful  misrepresentation, 
both  of  the  arguments  of  their  oj)ponents,  and  of 
the  plain  text  of  the  Christian  Scriptures. 

''  For  an  account  of  the  manner  in  whicli  the 
original  ideas  concerning  an  incarnation  became 
perverted  among  the  ancient  nations  into  the  vul- 
gar and  foolish  stories  related  in  the  Metamorphoses 
of  Ovid,  and  in  the  silly  legends  of  the  later  pagans, 
vide  Faber's  Origin  of  Pagan  Idolatry.  So  preva- 
lent were  these  notions  among  the  heathen,  that 
Dr.  Townson  ingeniously  supposes  that  St.  Luke, 
who  wrote  his  Gospel  for  the  converted  Gentiles, 
has  avoided  a  word  which  was  adopted  without 
hesitation  by  the  two  other  Evangelists.  In  his  re- 
lation of  the  transfiguration,  St.  Matthew,  who 
wrote  for  the  Jews,  has  used  the  term  (Matt.  xvii. 
2.),  y.al  iKTfiioQipwStj  ftinouaSev  uvriov,  «fec.  St. 
Mark,  who  wrote  for  the  Proselytes  of  the  Gate, 
who  had  embraced  Christianity,  and  who  were  well 
acquainted  therefore  with  the  opinions  of  the  Jews, 
and  were  not  likely  to  be  misled,  has  used  the  same 
phrase.  But  St.  Luke,  in  describing  the  same  event, 
lias  used  a  word  which  seems  to  have  been  cau- 
tiously selected — to  tlSoz  tov  rcooownu  ixvrov  'irioov. 
Townson  On  the  Gospels,  vol.  i. 

'  I  have  never  met  with  any  arguments  which 
militate  against  the  opinion  I  have  espoused  (cJiiefly 
on  the  authority  of  that  once  highly-esteemed  but 
now  neglected  work.  Gale's  Court  of  the  Gentiles), 
that  Pythagoras,  during  his  travels  into  Chaldea, 
S^-ria,  Egypt,  and  Palestine,  conversed  with  the 
Jews  then  partly  in  captivitj'  at  Babylon,  partly 
dispersed  in  Egypt,  and  partly  remaining  in  tlieir 
own  land  ;  and  that  he  learned  from  them  much 
of  his  discipline,  and  many  of  those  opinions  which 
gave  rise,  in  their  dift'erent  variations,  to  the  prin- 
cipal schools  of  philosophy  in  Greece.  Gale  traces 
the  oriirinal  idea  of  a  Logos  to  the  times  of  Pythag- 
oras. Tlato,  the  Stoics,  and  others,  derived  their 
notion  of  a  Logos,  which,  however,  in  the  lapse  of 
ages,  had  become  perverted  and  corrupted,  from  this 


16* 


NOTES  ON  THE  GOSPELS. 


[Part  I. 


when  any  of  them  should  become  converts  to 
the  Christian  religion,  that  they  should  have 
correct  ideas  of  the  incarnation  of  the  Eternal 
Word.  The  more  educated  of  the  heathen 
■were  of  course  well  acquainted  with  the  popu- 
lar philosophy  of  their  day^,  and  would  learn 
also,  should  they  ever  be  brought  to  a  knowl- 
edge of  the  truth,  that  the  only  real  doctrine  of 
the  Logos  was  that  which  was  maintained  by 
the  Christian  Church,  and  is  so  satisfactorily 
set  down  by  St.  John  in  the  commencement  of 
his  Gospel. 

Thus  does  it  appear,  from  a  careful  investi- 
gation of  the  principal  authorities  that  can  be 
now  collected,  that  the  Preface  to  St.  John's 
Gospel  is  the  most  important  passage  in  the 
whole  of  the  New  Testament.  It  is  the  pas- 
sage which  is  the  foundation  of  the  Christian 
doctrine  of  the  Divinity  of  Christ — the  point 
where  the  Jewish  and  Christian  Churches  meet 
and  divide — the  record  which  identifies  the 
faith  of  the  Mosaic  Church  with  that  of  the 
Christian.  The  government  of  the  Jewish 
Church  was  consigned  by  the  Father  to  that 
Being  who  assumed  the  titles  and  exercised  the 
powers,  and  declared  himself  possessed  of  the 
attributes  of  the  Most  High  God.  Without  the 
consent  of  this  Being,  the  Jewish  Church  could 
not  have  been  overthrown.  He  was  accustomed 
repeatedly  to  appear.  He  called  himself  the 
Captain  of  the  Lord's  host  (Josh.  v.  14,  15.  and 

primary  source.  Plato  acknowledges  that  he  re- 
ceived many  mysteries  from  the  ancients,  which 
he  did  not  understand,  but  expected  some  interpre- 
ter to  unfold  them.  The  reader  who  would  en- 
gage in  the  study  of  the  ancient  metaphysicians, 
or  speculators,  or  philosophers,  by  whatever  name 
they  are  called,  may  derive  ample  entertainment  in 
Cudworth's  Intellectual  System,  Gale's  Court  of  the 
Gentiles,  and  Philosophia  Generalis,  Enfield's  His- 
Lfrif  of  Philosophy,  and  their  original  autliorities. 

/  It  would  be  an  easy,  useful,  and  pleasant  task 
to  any  student  who  has  leisure,  and  is  interested  in 
theological  studies,  to  convince  himself  of  this  con- 
current testimony  to  the  Divinity  of  Christ,  as  the 
Logos  of  St.  John,  by  the  targumists,  the  Old 
Testament,  the  Septuagint,  the  primitive  Christian 
writers,  and  the  New  Testament,  where  it  refers  to 
our  Lord  ;  if  he  would  put  down  in  a  tabular  form 
the  evidence  of  the  whole  five.  As  in  this  manner, 
on  tempting  the  Divine  Personage  in  the  wilder- 
ness : — 

Hebrew      a     ,       •  *   New  Tes-        i?„»i,„,„ 
T.irj;um.sts.       Q■^^^^_       Septuagint     j^^^„j_         Fathers. 


vi.  9.),  the  Angel  in  whom  the  name  of  God 
was  (Exod.  xxiii.  21.),  and  to  tlie  Angel,  or  Je- 
hovah, are  attributed  all  the  great  actions  re- 
corded of  God  in  the  Old  Testament.     We  do 
not  read  any  where  in  the  Old  or  New  Testa- 
ment, that  this  Being  ceased  at  any  time  to 
protect  the  Jewish  nation  and  its  Church.     The 
Prophet  Malachi,  in  a  passage  (Mai.  iii.  1-6.  iv. 
9-6.),  which  has  been  uniformly  considered  by 
the  Jewish  as  well  as  Christian  commentators 
to  refer  to  the  Messiah,  declares  that  this  Angel 
Jehovah,  "  the  Jehovah  whom  ye   seek,  shall 
suddenly  come  to  his  temple " — to  the  temple 
which  had  been  rebuilt  after  the  return  from 
the  captivity,  and  which  was  destroyed  by  the 
Roman   soldiers.     But  we    have    no    account 
whatever,  neither  have  we   any  intimation  in 
any  author  whatever,  that  the  ancient  mani- 
fested God  of  the  Jews  appeared  in  the  usual 
manner  in  the  second  temple  between  the  time 
of  Malachi  and  the  death  of  Herod  the  Great. 
The  Christian  Fathers,  therefore,  Avere  unani- 
mous in  their  opinion,  that  this  prophecy  was 
accomplished  in  the  person  of  Jesus,  and  in  him 
only.     They  believed  that  Christ,  even  Jesus 
of  Nazareth,  was  the  Angel  of  the  Covenant, 
that  he   and  he  only  was  Jehovah,  the  Angel 
Jehovah,  the  Logos  of  St.  John,  the  Memrah 
Jail  of  the  targumists,  the  expected  and  pre- 
dicted Messiah  of  the   Jewish   and   Christian 
Churches.     This  is  the  doctrine  rejected  by  the 
Unitarian  as  irrational,  by  the  Deist  as  incom- 
prehensible, by  the  Jew  as  unscriptural — but  it 
is  the  doctrine  which  has  ever  been  received 
by  the  Christian  Church  in  general  with  humil- 
ity and  faith,  as  its  only  hope,  and  consolation, 
and  glory. 


Tiirgum  of 
Juimtlian 
nnlthcTar- 
f,'iiiii  of  J<!rii- 
salciii,  i|iiot- 
f'l  hy  Allix, 
p.  1.52.  as- 
sert that  it 
was  "  The 
VS'oril "  a- 
gain^twhom 
Israel  niur 
nuircd. 

Viile  Allix 
in  loc. 


Ps.  cvi.  14. 


Kai  inci- 
paiyav  tov 
Qiov  iv  d- 
ivfipt.i.  Ps. 
cv.  14. 
Ps.  cvi.  in 
Hebrew. 


■mipa^wnf.v 
TOV  Xpio-T- 
6v.  1  Cor. 
X.  9. 


Primasius 
quoted  by 
Whitby. 

Others 
coulil  be 
foniul,  but  I 
merely    put 
this  down  to 
illustrate 
my   plan    of 
drawing    up 
a    table     of 
t(!Slimonic3 
to    th(!     Di- 
vinity of 
Christ. 

Primasius 
lived  in  the 
sixth  centu- 
ry- 


Note  6. — Part  I. 

ox    THE    ARRANGEMENT    OF    THESE    THREE 
VERSES. 

Though  the  Baptist  is  here  mentioned,  and 
the  passage  is  consequently  an  anticipation  of 
his  testimony,  the  apparent  reference  of  v.  16. 
to  V.  14.  has  induced  me  to  follow  the  authority 
of  Archbishop  Newcome,  in  preference  to  that 
of  Lightfoot,  Michaelis,  Pilkington,  and  Dod- 
dridge. Verse  18  declares  also,  as  Newcome 
has  observed,  the  reason  for  which  the  Word 
Avas  made  flesh ;  that  it  was  to  manifest  the 
Father  to  the  world.  The  circumstances  of 
the  Baptist's  testimony  will  be  mentioned  be- 
low. Whiston  places  the  whole  of  this  preface 
after  the  events  recorded  in  St.  Luke,  i.  ii.  Mr. 
Hele*  places  John  i.  1-5.  after  St.  Luke's  pref- 
ace. He  then  places  John  i.  G-14.  after  Luke 
iii.  2.  and  John  i.  15-18.  after  the  account  of 
the  temptation. 

'^  Four  Gospels  Harmonized,  Basingstoke,  1750, 
8vo. 


Note  7.] 


NOTES  ON  THE  GOSPELS. 


*17 


Note  7. — Part  I. 


UN  THE  MIRACULOUS  EVENTS  WHICH  PRECEDED 
THE  BIRTH  OF  THE  MESSIAH. 

With  the  exception  of  Simon  the  Just',  who, 
according  to  Jewish  tradition,  had  received  the 
last  rays  of  the  setting  sun  of  prophecy,  and 
completed  the  Canon  of  the  Old  Testament,  it 
is  generally   believed   by   the  Jewish   Church 
that  Prophecy   and  Miracle  had  ceased  since 
the  time  of  Malachi.     A  learned  writer"',  how- 
ever, has  attempted  at  great  length  to  show, 
that  though  Propliecy,  properly  so  called,  had 
ceased  during  this  interval,  yet  extraordinary 
revelations  were  vouchsafed  to  some  few  indi- 
viduals :  and  he  instances  the  prediction  said  to 
nave  been  delivered  by  Hillel,  Schammai,  and 
Menahem.     But   there  is  no   satisfactory  evi- 
dence to  prove  this  assertion.     Josephus,  who 
repeats  them,  doubts  their  truth.     Drusius  sup- 
poses that  the  reading  in  Josephus  is  corrupt. 
Gorionides,  Abraham  Ben  Dion,  and  even  Jo- 
sephus, are  not  quoted  by  Vitringa  with  any  de- 
gree of  confidence  in  their  authority  ;  and  we 
have  no  allusion  in  the  New  Testament  to  any 
instance  of  the  effusion  of  the  Holy  Spirit  after 
the  closing  of  tlie  Canon  of  the  Old  Testament. 
The  inspired   writers  of  the  New  Testament 
appeal  only  to  the  Law  and  the  Prophets,  that 
is,  to  the  Old  Testament  in  its  present  form. 
And  they  appeal  to  the  miracles  and  prophecies 
of  the  Apostles  and  their  Master,  as  novelties 
in  their  own  age,  affording  undeniable  witness 
that  God  had  at  length  visited  his  people. 

After  a  long  cessation,  therefore,  of  miracle 
and  prophecy,  the  time  approaches  when  the 
first  proof  is  to  be  given  that  the  Creator  of  the 
world  was  still  mindful  of  the  favored  house  of 
Israel,  and  of  the  whole  human  race.  The 
Spirit  of  prophecy  revives— an  angel  descends 
from  heaven ;  and,  as  if  more  immediately  to 
connect  the  new  dispensation  with  that  which 
it  was  to  supersede,  this  blessed  messenger  be- 
gins by  foretelling  the  very  same  event,  in  the 
same  words  which  had  been  used  by  Malaclii 
in  delivering  the  last  prophecy  vouchsafed  to 
the  Jewish  Church : — 

"  Behold  !  I  will  send  you  Elijah  the  prophet 
Before  the  coming  of  the  gTcat  and  dreadful 

day  of  the  Lord  : 
And  he  shall  turn  the  heart  of  the  fathers  to 

the  children. 
And  tlie  heart  of  the  children  to  their  fathers." 

Malachi  iv.  5,  6. 

To  Zacharias  it  is  foretold : — 

'On  Simon  the  Just,  vide  Prideaux's  Connection, 
vol.  ii.  p.  810,  8vo.  edit  1729.  Lightfoot,  vol.  i.  p. 
2008 -,  and  vol.  ii.  p.  :381 ;  Arrangement  of  the  Old 
Testament,  note  in  loc. 

"'  Vitringa,  in  his  Observ.  Sarrcc,  vol.  i.  b.  vi.  p. 
294,  &c. 


VOL.   II. 


*3 


"  And  he  shall  go  before  Him  in  the  spirit  and 
power  of  Elias, 
To  turn  the  hearts  of  the  fathers  to  the  chil- 
dren, 
And  the  disobedient  to  the  wisdom  of  the 
just" — Luke  i.  17. 

The  first  prophecy  of  the  New  Testament  is 
given  in  the  very  same  language  as  the  last  of 
the  Old  Testament;  thereby  offering  to  the 
Jews  the  strongest  evidence  in  favor  of  their 
long-expected  Messiah.  The  birth  of  John,  the 
forerunner  of  the  promised  Saviour,  was  an- 
nounced by  the  testimony  of  an  angelic  vision 

the  return  of  the  Spirit  of  prophecy — and  the 

revival  of  miracles,  in  the  dumbness  of  Iiis 
father,  its  definite  continuance,  and  its  pre- 
dicted removal.  The  attention  of  the  people 
must  have  been  powerfully  excited  by  these 
remarkable  circumstances;  and  the  beginning 
of  the  New  Dispensation  was  distinguished  by 
the  same  superhuman  characteristics  which  had 
proved  the  divine  origin  of  that  which  was  now 
to  be  done  away. 

The   number  of   each  of   the  twenty-four 
courses  of  the  priests  was  so  great,  that  many 
thousands  were  constantly  in  attendance  upon 
the  service  of  the  temple.    The  most  solemn  of 
the  daily  services  was  that  which  had  been  ap- 
pointed by  lot,  in  the  usual  manner,  to  Zacha- 
rias.    When  he  entered  into  the  holy  place  to 
burn  incense,  the  congregation  of  Israel  stood 
without  in  profound  silence,  offering  up  their 
prayers,  and  waiting  till  the  priest  should  re- 
turn, as  was  customary,  to  dismiss  them  with 
liis  blessing.     The  congregation   consisted  of 
the  whole  course  of  the  priests,  whose  weekly 
turn  of  attendance  was  now  going  on,  and  of 
the  Levites  that  served  under  these  priests— the 
men  of  the  station,  as  the  rabbis  called  them, 
whose  office  it  was  to  present  the  whole  con- 
gregation, by  putting  their  hands  on  the  heads 
of  the  sacrifice,— and  of  the  multitude  from  the 
city,  whom  devotion  would  now  have  drawn  lo 
their  temple,  including  of  course  the  presidents 
and  overseers  of  the  temple,  and  others  of  the 
first  rank  and  chief  note  at  Jerusalem. 

Lightfoot  supposes,  from  the  expression,  v. 
10.,  "''the  whole  multitude","  that  a  larger  crowd 
than  usual  was  then  assembled ;  that  it  might 
have  been  a  Sabbath :  and  upon  the  hypothesis, 
which  he  has  attempted  to  defend  at  length,  he 
calculates  that  the  course  of  Abia  served  in  their 
turn  at  this  time,  in  the  eighth  week  after  the 
Passover,  and  that  the  lessons  read  in  the  tem- 
ple were  the  law  of  tlie  Nazaritcs,  Numb.  vi. 
and  the  conception  of  Samson.  But  this,  though 
ingenious,  must  be  in  some  degree  conjectural. 
When  we  remember  the  scrupulous  exact- 
ness with  which  the  Jews  attended  to  every 
part  of  their  ceremonial  ritual,  and  the  conse- 

"    77«r  Tu  7i?Sdoc  rov  ;'.«ot. — Lightfoot,  vol.  i.  p. 
407. 

*B* 


18* 


NOTES  ON  THE  GOSPELS. 


[Part  I. 


quent  sensation  excited  by  every  thing  con- 
nected with  their  divinely-appointed  Avorsliip, 
we  shall  be  able  to  represent  to  ourselves,  in 
some  degree,  the  impression  produced  by  this 
event.  The  people,  including,  we  may  sup- 
pose, the  great  majority  of  the  men  of  leisure, 
education,  and  eminence,  either  of  Judas  a  or 
Jerusalem,  were  anxiously  waiting  to  learn  the 
cause  of  Zacharias's  unusual  delay.  The  con- 
cluding and  accustomed  blessing  had  not  yet 
been  pronounced.  At  length  their  officiating 
Priest  presents  himself  at  the  door  of  the  holy 
place.  His  countenance  now  expresses  the 
greatest  agitation,  and  he  endeavours  in  vain 
to  fulfil  his  unfinished  duties.  He  is  unable  to 
give  the  expected  blessing.  The  congrega- 
tion, from  anxious  curiosity  and  astonishment, 
we  may  reasonably  suppose,  remained  for  some 
time  in  silent  suspense — but  when  they  found 
that  Zacharias  continued  both  deaf  and  speech- 
less, they  perceived,  as  the  Evangelist  relates, 
"  that  he  had  seen  a  vision."  His  silence  was 
miraculous.  The  circumstance  would  be  re- 
corded and  enrolled  in  the  archives  of  the  tem- 
ple, and  preserved  by  the  priests  of  the  course 
of  Abia.  As  his  dumbness  was  not  a  legal  un- 
cleanness,  and  no  law  of  Moses  prescribed  the 
exclusion  of  a  priest  from  the  temple  service  on 
that  account,  and  as  St.  Luke  (i.  23.)  mentions, 
that  "  as  soon  as  the  days  of  his  ministration 
Avere  accomplished,  he  departed  to  his  own 
house,"  he  must  have  continued  in  office  during 
his  appointed  course,  and  would  certainly  take 
his  professional  station  in  the  temple,  although 
incapable  of  performing  all  his  ministerial  func- 
tions ; — thereby  presenting  to  the  Jews,  in  the 
very  centre  of  their  sanctuary,  an  undeniable 
proof  of  the  revival  of  miracle,  and  exciting  in 
their  minds  the  strongest  expectations  of  some 
wonderful  occurrence. 

As  Zacharias  had  now  become  both  deaf  and 
dumb,  it  is  highly  probable  that  he  wrote  down 
an  account  of  the  heavenly  vision,  which  must 
by  this  means  have  been  well  known  through- 
out Judaea.  The  prediction  of  the  Angel  was 
quite  consonant  to  the  generally-received  opin- 
ions of  the  day.  Elias  was  first  to  appear,  and 
the  first  revelation  therefore  of  the  approaching 
change  in  the  dispensations  of  God  must  have 
reference  to  his  Messenger,  rather  than  to  the 
Messiah  himself.  It  had  been  prophesied  tliat 
the  forerunner  of  Immanuel  was  to  resemble 
Elias  in  his  spirit  and  power,  in  the  effijcts  of 
his  mission,  in  the  austerity  of  his  character,  in 
the  boldness  of  liis  preaching,  and  in  his  suc- 
cessful reform  of  the  Jewish  Church.  He  was 
to  be  the 

"  Voice  of  one  crying  in  the  Avilderness, 

Prepare  ye  the  way  of  the  Lord, 

Make  his  patlis  straight ;  " — 
"  To  turn  the  hearts  of  the  fathers  to  the  chil- 
dren, 

And  thc!  disobedient  to  the  wisdom  of  the 
just." 


Many  things  worthy  of  remark  occur  in  con- 
sidering the  dumbness  of  Zacharias.  It  was  at 
once  a  proof  of  the  severity  and  of  the  mercy 
of  God.  Of  severity,  on  account  of  his  unbelief; 
of  mercy,  in  rendering  his  punishment  tempo- 
rary, and  in  causing  it  to  be  the  means  of  mak- 
ing others  rejoice  in  the  events  predicted  by  the 
Angel.  His  condemnation  and  crime  were  most 
appropriate  and  merciful  warnings  to  the  Jew- 
ish nation,  and  seem  almost  to  prefigure  the 
general  unbelief  that  was  so  soon  to  prevail,  as 
well  as  to  foreshow  tlie  approaching  dumbness, 
or  dissolution,  of  the  Levitical  priesthood. — 
Vide  Witsius,i)e  Vita  Johannis  Baptistee,  and 
the  opinion  of  Isidorus  Pelusiota  on  the  dumb- 
ness of  Zacharias,  there  quoted:  Miscell.  Sacra, 
4to.  vol.  ii.  p.  500. 


Note  8. — Part  I. 

ON    THE    DOCTRINE    OF    THE    MIRACULOUS 
CONCEPTION. 

The  doctrines  both  in  the  Old  and  New  Tes- 
taments would  be  utterly  incredible,  if  they 
were  not  confirmed  by  the  most  unquestionable 
and  convincing  evidence  ;  and  if  tliey  were  not 
also  so  interwoven  together  that  they  must  all 
be  received,  or  all  be  rejected.  They  are  so 
involved  with  the  history  of  the  world,  that  the 
latter  alternative  is  impossible  to  a  rational 
mind  ;  and  the  various  absurdities  and  inconsis- 
tent conclusions  to  which  men  have  been  uni- 
formly betrayed,  when  they  have  endeavoured 
to  believe  one  part  of  the  system  of  Revelation, 
and  to  reject  another,  are  almost  sufficient  rea- 
sons of  themselves  to  compel  us  to  receive  the 
whole  of  what  is  revealed  to  us.  The  doctrine 
of  the  miraculous  conception,  which  contains  so 
much  that  contradicts  experience,  and  seems  at 
first  sight  so  incredible,  is  founded  upon  evi- 
dence the  most  complete  and  satisfactory.  It 
is  intimately  blended  with  the  whole  system  of 
Revelation.  The  fabric  would  not  be  complete 
without  it.  It  is  supported  by  the  general  in- 
terpretation of  the  first  promise,  and  is  repeated 
and  corroborated  by  the  ancient  prophets  of  the 
Old,  and  the  positive  assertions  of  the  writers 
of  the  New  Testament. 

In  wliat  manner  mind  acts  upon  body,  and 
body  upon  mind,  we  are  totally  ignorant.  Wc 
know  only  from  daily  experience,  that  the  will 
gives  an  impulse  at  pleasure  to  the  limbs  and 
body.  Wc  know  also,  by  observation,  that  the 
mind  of  an  individual,  which  tlius  controls  or 
directs  tlie  body,  is  often  biased  in  tlie  very 
same  manner  as  the  mind  of  his  progenitor. 
One  eartldy  bias,  or  tendency,  seems  to  be  im- 
pressed upon  thc  human  race,  which  compels 
or  induces  one  generation  of  men  to  be  the 
same  as  the  generation  which  preceded  them. 


Note  8.] 


NOTES  ON  THE  GOSPELS. 


19 


Man,  since  the  fall  of  Adam,  has  never,  with 
any  one  exception,  been  born  with  a  spiritual 
bias ; — the  innate  tendency  which  always  shows 
itself  is  uniformly  directed  towards  earthly,  or 
natural,  or  merely  animal  objects ;  that  is,  to 
objects  which  have  their  origin,  connexion,  prog- 
ress, and  end,  in  this  life  only.  This  bias,  or 
tendency,  is  what  divines  call  Original  Shu 
It  is  that  disposition"  which  is  born  with  us ; 
which  was  entailed  upon  us  by  our  first  parents, 
and  has  reduced  us  to  a  state  little  superior  to 
the  animal  creation  below  us.  When  originally 
created,  the  mind  of  man  was  not  thus  biased 
to  earth.  The  spiritual  prevailed  over  the  in- 
ferior, or  carnal,  nature.  The  fall  was  the  tri- 
umph of  the  animal  nature  of  man ;  and  to  re- 
store the  human  race  to  its  original  spirituality 
is  the  great  object  of  that  one  religion,  which 
has  been  gradually  revealed  to  mankind,  under 
its  three  forms,  the  Patriarchal,  Levitical,  and 
Christian  dispensations. 

When  man  had  fallen,  we  read  that  Adam 
begat  a  son  in  his  own  likeness,  after  his  image ; 
whereas  Adam  had  been  formed  in  the  image 
of  God.  The  son  of  Adam  was  born  therefore 
after  a  different  image  from  that  in  which  his 
father  was  originally  created.  The  first  man 
Adam  had  been  created  spiritual ;  but  he  be- 
came earthly.  His  sons,  and  his  sons'  sons, 
and  all  their  descendants,  from  that  moment 
even  to  this  day,  partook  of  a  nature,  earthly, 
inferior,  and  animal.  The  fallen  man  Adam 
ever  did,  and  ever  will,  produce  creatures  of  a 
similar  nature  to  himself^.  "That  which  is 
born  of  the  flesh  is  flesh." 

Such  being  the  law  of  animal  life,  impressed 
upon  matter  by  the  will  of  the  Supreme  Being, 
it  becomes  evident  that  no  creature  can  be  free 
from  the  inferior  nature  in  wliich  he  is  begotten. 

"  Behold  I  I  was  shapen  in  iniquity. 
And  in  sin  did  my  mother  conceive  me." 

Ps.  li.  5. 

No  mere  man  can  be  exempt  from  the  laws  of 

°  The  Infection  of  our  nature,  the  ifyQurrjua  ouq- 
y.'oc,  spoken  of  in  the  yth  Article  of  the  Church  of 
England. 

■P  "  Moses  acquaints  us  that  Mam  begat  Seth  in 

HIS     OWN     LIKENESS,  AFTER     HIS     IMAGE,   Geil.   V.   3. 

Can  it  be  supposed  that  an  accurate  writer  as  Moses 
is,  when  he  had  said,  that  God  created  man,  in  his 
own  likeness,  after  his  image,  Gen.  i.  26,  27.,  and 
here  lie  says,  that  Mam  begat  Seth  in  his  own 
LIKENESS,  AFTER  HIS  IMAGE,  did  not  sct  tliis  ex- 
pression in  opposition  to  the  other .'  Nothing  else 
appears  from  the  words  being  so  e.xactly  repeated. 
He  must  therefore  design  to  acquaint  us  that  Mam, 
having  lost  the  image  and  likeness  of  God,  could 
not  for  that  reason  beget  Seth  after  the  image  and 
likeness  in  which  himself  had  been  created  ;  lut  in 
his  own  likeness,  after  his  image,  a  miserable  mortal 
man  like  himself,  an  heir  of  his  toil,  care,  sorrow, 
and  death."  E.xtracted  from  a  manuscript  letter 
i'roin  the  first  Lord  Viscount  Barrington  (author  of 
the  Essaij  on  the  Dispensations)  to  the  celebrated 
Dr.  Lardner.  See  also  on  the  same  subject  Jones's 
Figanitire  Language  of  Scripture. 


his  kind.  If  then  a  long  succession  of  prophe- 
cies foretold  that  a  Being  should  come  into  the 
world  to  perform  certain  works,  which  necessa- 
rily implied  perfection,  and  therefore  an  exemp- 
tion from  the  universal  law  of  human  nature, 
our  reason  tells  us  that  his  birth  must  take  place 
in  some  peculiar  or  miraculous  manner,  differ- 
ing from  that  which  is  entailed  on  the  imperfect 
beings  around  liim :  or,  in  other  words, — an  im- 
maculate conception  was  the  only  mode  in 
which  a  sinless  or  spiritual  being  could  be  born 
into  a  sinful  or  animal  world,  without  partaking 
of  its  common  nature. 

If  it  be  said,  that  our  Lord  partook  of  this  in- 
ferior nature  as  the  Son  of  the  Virgin,  as  much 
as  if  he  were  the  offspring  also  of  Joseph ;  we 
answer, — In  the  same  way  as  Adam,  when  he 
was  created  in  the  image  of  God,  and  therefore 
sinless,  received  from  the  hands  of  his  Maker  a 
body  formed  from  the  dust  of  the  ground,  so 
likewise  did  the  second  Adam  receive  from  the 
Virgin  an  earthly  body,  as  free  from  sin  as  that 
with  which  the  first  Adam  sprang  from  the 
ground,  yet,  like  that,  subjected  to  all  the  weak- 
ness, infirmities,  and  sufferings  of  humanity. 
When  we  can  comprehend  in  what  manner  the 
inanimate  dust  became  an  organized  beincr  at 
the  first  creation,  we  shall  be  able  to  compre- 
hend the  mystery  of  the  creation  of  the  second 
Adam.  But  we  may  as  reasonably  disbelieve 
the  one  as  the  other,  if  our  understanding  must 
comprehend  the  difficulty  before  we  receive  it. 

The  whole  doctrine  of  creation  is  one  of  the 
truths  which  baffles  the  intellect  of  man.  We 
must,  in  this  stage  of  our  being,  be  contented 
to  believe,  and  to  be  ignorant.  If  we  will  be- 
lieve only  what  we  can  comprehend,  we  must 
believe  nothing  but  mathematical  demonstra- 
tions. 

The  declarations  of  Scripture,  from  the  very 
beginning,  assert,  that  "  the  seed  of  the  woman 
shall  bruise  the  serpent's  head."  It  is  evident 
that  this  term,  "  the  seed  of  the  woman,"  cannot 
be  applied  to  mankind  in  general.  It  must  re- 
fer to  a  Being  to  whom  it  could  be  applied  in 
some  peculiar  sense  :  and  the  ingenuity  of  man 
has  never  yet  devised  a  mode  in  which  this 
passage  can  be  properly  applied  to  any  of  the 
human  race,  unless  in  that  manner  in  which 
the  believers  in  divine  Revelation  have  applied 
it  to  the  promised  Deliverer,  the  second  Adam. 
The  first  Adam  was  called  the  Son  of  God,  be- 
cause he  was  created  in  the  image  of  God,  in  a 
way  different  from  his  descendants.  Christ  also 
is  called  the  Son  of  God,  on  account  of  his  mi- 
raculous conception.  Both  were  created  spir- 
itual beings ;  and  the  true  worshippers  of  God, 
in  various  parts  of  Scripture,  are  called  by  the 
same  name,  in  an  inferior  sense,  because  they 
aspire  to  the  recovery  of  tliat  superior  nature 
which  the  first  Adam  lost,  but  which  the  second 
restored. 

The  ancient  Jews  were  decided,  and,  so  far 


20* 


NOTES  ON  THE  GOSPELS. 


[Part  L 


as  we  can  ascertain  from  their  remaining  books, 
were  unanimous  in  their  opinion,  that  the  Di- 
vine Person  who  was  appointed  to  deliver  man 
should  be  the  seed  of  the  woman  in  some  man- 
ner differing  from  mere  men.  This  they  prin- 
cipally learned  from  two  passages  in  their 
prophets,  which  have  consequently  been  much 
discussed ;  these  are  Isa.  vii.  14.  and  Jer.  xxxi. 
22.,  both  of  which  require  attention. 

When  the  invasion  of  Rezin  and  Pekah  had 
reduced  the  Israelites  to  extremity,  their  king, 
Ahaz,  who  in  the  days  of  his  prosperity  had 
sacrificed  and  burnt  incense  to  the  gods  of  the 
surrounding  nations,  in  the  groves  and  in  the 
high  places  of  their  worship,  and  consequently 
had  paid  little  attention  or  respect  to  the  pro- 
phet, now,  in  this  period  of  distress  and  calam- 
ity, applies  for  relief  to  Isaiali.  The  Prophet 
assures  him  that  he  shall  be  delivered  from  the 
two  kings  ;  but  that,  within  sixty-five  years,  the 
ten  tribes  should  be  carried  away  captive,  (Isa. 
vii.  9.)  The  lung  is  incredulous,  doubting,  per- 
haps, the  inspiration  of  the  Prophet;  who  re- 
quests the  king  to  require  any  miraculous  proof 
he  pleases  that  the  prophecy  he  had  delivered 
should  be  accomplished.  The  king  refuses  to 
do  so,  when  Isaiah  immediately  declares, — 
"  The  Lord  himself  shall  give  you  a  sign — Be- 
hold!  a  Virgin  (or,  more  properly,  the  Virgin, 
mS;7n  Avith  the  emphatic  n)  shall  conceive  and 
bear  a  son."  He  tells  him  that  the  name  of  this 
son  should  be  Immanuel ;  and,  before  he  was 
of  sufficient  age  to  discern  between  good  and 
evil,  the  country  sliould  be  delivered  from  its 
invaders.  The  virgin  in  question  is  supposed, 
by  Abrabanel,  and  other  Jewish  writers,  to  de- 
note Mahershalalhashbaz,  whom  Isaiah  married 
soon  alter.  By  others  the  word  TiDh]}'r\  is  ren- 
dered damsel,  instead  of  virgin,  and  is  supposed 
to  refer  to  the  queen  of  Ahaz,  who  was  then 
pregnant  of  Hezekiah.  Dr.  Pye  Smith'  follows 
the  autliority  of  Trypho,  Aquila,  Symmachus, 
Theodotion,  and  Abrabanel,  in  giving  this  last 
signification  to  the  word  DoSj^n.  The  Inspired 
Writings,  however,  do  not  appear  to  confirm 
this  interpretation  ;  for  they  give  us  no  account 
of  a  child  born  at  that  time  who  either  received 
the  name  of  Immanuel,  or  a  name  tliat  would 
bear  the  same  signification. 

If  the  prophecy  had  ended  at  the  16th  verse 
of  the  seventh  chapter,  it  might  perhaps  bear  a 
literal  interpretation.  But  it  seems  to  have 
been  forgotten  by  those  who  would  thus  limit 
its  signification,  that  it  is  only  a  part  of  one 
prophetical  discourse  which  is  completed  at  ver. 
4.  chap.  X.,  and  includes  that  still  more  eminent 
prophecy,  rendered  in  our  translation, — 

'  Scripture  Testimony  to  the  Messiah,  vol.  i.  p. 
271  ;  but  this  supposition  is  founded  on  tho  idea 
that  some  error  has  crept  into  the  account  in  the 
Sacred  Text  of  Hezekiah's  age,  2  Kings  xvi.  2. 
2  Chron.  xxviii.  1. — and  it  is  scarcely  admissible 
1o  build  the  right  interpretation  of  one  part  of 
Scripture  on  the  possible  error  of  another. 


"  Unto  us  a  Child  is  born, 
Unto  us  a  Son  is  given  ; 
The  government  shall  be  upon  his  shoulder, 
And  his  name  shall  be  called  Wonderful, 
Counsellor,  the  Mighty  God." 

The  object  then  of  the  prophet  in  pronouncing 
the  words,  "  A  Virgin  shall  conceive,"  &c. 
must  be  collected  from  the  scope  of  the  whole 
discourse.  If  it  be  thoroughly  examined,  it 
will  appear,  like  other  prophetical  discourses, 
to  make  the  present  distress  and  predicted  de- 
liverance serve  as  a  figure  of  some  more  dis- 
tant and  more  glorious  event.  No  king  of  Is- 
rael could  be  justly  styled  the  Wonderful — 
Counsellor — the  Mighty  God  (which  latter  epi- 
thet is  rendered  by  a  learned  critic*",  God,  the 
Mighty  Man), — the  Everlasting  Father — the 
Prince  of  Peace.  This  prophecy  from  neces- 
sity must  be,  as  it  always  lias  been,  both  by 
Jewish*  and  Christian  writers,  referred  to  the 
Messiah,  and  as  such  is  quoted  by  St.  Matthew 
in  his  Gospel,  i.  23'. 

I  shall  close  this  part  of  the  present  note  with 
a  statement  of  Dr.  Kennicott's  hypothesis. 

He  conceives  that  "  the  text  contains  two 
distinct  prophecies ;  each  literal,  and  each  to 
be  understood  in  one  sense  only ;  the  first  re- 
lating to  Christ,  the  second  to  Isaiah's  son." 
The  one  is  contained  in  ver.  13,  14,  and  15; 
and  the  other  in  ver.  16.  Dr.  Kennicott  para- 
phrases them  thus : — 

"  I.  Fear  not,  O  house  of  David !  tlie  fate 
threatened  you :  God  is  mindful  of  his  promise 
to  your  father,  and  will  fulfil  the  same  in  a  very 
wonderful  manner :  Behold !  a  virgin  (rather, 
the  virgin,  the  only  one  thus  circumstanced) 
shall  conceive,  and  bear  a  son ;  which  son  shall 
therefore  be,  Avhat  no  other  has  been  or  shall 
be,  the  seed  of  tlie  woman,  here  styled  the 
VIRGIN :  and  this  son  shall  be  called  (i.  e.  in 
Scripture  language  he  shall  be)  'Immanuel, 
God  with  us  ;'  but  this  Great  Person,  this  God 
visible  amongst  men,  introduced  into  the  world 

''  llorsley's  Riblical  Criticisms,  vol.  ii.  p.  65. 

"  "  Quoniam  j)uer  datus  est " — Targum  :  "  Dixit 
propheta  ad  donuuii  David  :  Puer  natus  est  nobis," 
&c.  ••  Dous  potens  vivens  in  secula  i<^'i^'D, 
Messiah,  cujus  teniporibus  pax  multaerit."  Deha- 
rim  Riiliha,  sect.  i.  fol.  24!>.  4.  In  Sanhedrin,  fol.  94. 
1.  '■  Deum  constituisse  Jliskiam  facere  Messiam, 
qua3  quideni  fabulosa  sunt,  sed  tamen  nobis  in  tan- 
tuni  utilia,  quia  ostendunt.  Juda!os  in  lectione  horum 
verborum  de  Messia  cogitasse." — Schoetgen.  vol. 
ii.  p.  l(JO.  It  cannot  be  necessary  to  refer  to  Chris- 
tian writers;  but  see  K\i\Aer\  Demonstration  of  the 
Mrssiah,  part  ii.  p.  !I7,  J72().  iblio. 

'  The  quotation  in  St.  Matthew  agrees  almost 
word  for  word  with  the  Hebrew  : — 
Matt.  i.  23.— '7(?oi; »;  nuo- 
■Strog  iv  Y^^Q^  fcf,  xcti 
Tt'sf  rai  v'iuv,  xai  xuXlaov- 
01  TO  oroiia  atiTuv  'EM- 
M  INOYH  /I. 
but  varies  from  the  Septnagint,  from  whicli  the 
New-Testament  writers  so  often  quote,  in  two 
words  only — Matt.  V;fi — Sept.  A),'i//frui — Matt,  xa- 
Xinovoi — Sept.  xuXioiig. 


Isa.  vii.  14. 

mS'1  mn  nnS;'n  rt^n 


Mote  8.J 


NOTES  ON  THE  GOSPELS. 


*01 


thus,  in  a  manner  that  is  without  exainple,  shall 
be  truly  man:  he  shall  be  born  an  infant,  and 
as  an  infant  shall  he  be  brought  up:  for  butter 
and  honey  (ratlicr  milk  and  honey)  shall  ho  eat ; 
he  shall  be  fed  with  the  common  food  of  infants 
(which  in  the  East  was  milk  mixed  with  honey) 
till  he  shall  know  (not  that  he  may  know,  as  if 
sucli  food  was  to  be  the  cause  of  such  knowl- 
edsfe,  but)  till  he  shall  grow  up  to  know  how  to 
refuse  the  evil  and  choose  the  good. 

"II.  But  before  this  child  (pointing  to  his 
own  son)  shall  know  to  refuse  the  evil  and  choose 
the  good,  the  land  that  thou  abhoirest  shcdl  be  for- 
saken of  both  her  kings. 

" -li'jn  should  be  rendered, '  this  child :'' 

— a  son  of  Isaiah,  Shearjashub  ;  whom  God  liad 
commanded  the  prophet  to  take  with  him  ;  but  of 
whom  no  use  was  made,  unless  in  the  application 
of  these  words  ;  whom  Isaiah  might  now  hold  in 
his  arm ;  and  to  whom  therefore  he  might  point 
with  his  hand  when  he  addressed  himself  to  Ahaz, 
and  said,  '  But  before  this  child  shall  grow  up  to 
discern  good  from  evil,  the  land  that  thou  abhor- 
rest  shall  be  forsaken  of  both  her  kings.' 

"  The  child's  name  is  evidently  prophetical ; 
for  it  signifies,  a  remnant,  or  the  remainder,  shall 
return.  This  prophecy  was  soon  after  fulfilled. 
And  therefore  tliis  son,  whose  name  had  been 
so  consolatory  the  year  before,  was  with  the 
utmost  propriety  brought  forth  now,  and  made 
the  subject  of  a  second  prophecy — namely,  that 
before  that  child,  then  in  the  second  year  of  his 
age,  should  be  able  to  distinguish  natural  good 
fi-om  evil,  before  he  should  be  about  four  or  five 
years  old,  the  lands  of  Syria  and  Israel,  spoken 
of  here  as  one  kingdom,  on  account  of  their  pres- 
ent union  and  confederacy,  should  be  forsaken 
of  both  their  kings  :  which,  though  at  that  time 
highly  improbable,  came  to  pass  about  two  years 
after ;  when  those  two  kings,  who  had  in  vain 
attempted  to  conquer  Jerusalem,  were  themselves 
destroyed,  each  in  his  own  country." — Kenni- 
cott's  Sermon  on  Isaiah  vii.  13-16.  Oxf.  1765. 

The  celebrated  prophecy  of  Micah  (ch.  v.  2.) 
which  St.  Matthew  likewise,  as  his  countrymen 
would  approve",  applies  to  Christ,   was  written 

"  Since  the  application  of  this  passage  to  the 
Christian  Messiah,  the  Jews  have  been  accustomed 
to  refer  the  words  to  other  circuiustancos  than  their 
ancestors  liad  done.  "  Noli,  Lector,"  says  Sclioet- 
gen  (vol.  ii.  p.  213),  "  lianc  diversitateni  inirari — 
(I  consider  iny.self  as  possibly  addressing  some  of 
tlie  sons  of  Israel  in  these  notes,  and  I  omit  there- 
fore the  next  clause  of  the  quotation) — hie  autem 
Marcus  IMarinus,  Censor  a  Pontifice  constitutus, 
lextus  ad  confirniationem  religionis  valentes  cor- 
rupit.  In  loco  Sanhedrin  (fol.  1)8.  2.  had  been  just 
quoted)  signum  castrationis,  lacuna  scilicet,  ubi 
vox  n"/L''"^n,  Impiuiii,  omissa  est,  aperte  conspicitur  : 
in  loco  auteni  priore  longe  plura  deesse  videntnr." 
'•  Dixit  R.  Giddell.  Quare  autem  Hillel  excipiatur 
a  consortio  istius  beatitudinis  ?  Quia  dixit  :  nullum 
aiaplius  Messiani  Israeli  expectanduin  esse : 
(Glo.isa  :  Quia  Hiskias  fuerit  Messins.  et  do  ipso 
diet^  slnlProphetice  Ezek.  xxix.  21.  et  Micha  v.  3.)" 
Mensche.n  JV.  T.  ex  Talmudc  illitst.  4to.  Leipsic, 
]73G,  p.  30. 


twenty  years  after  the  event  by  which  this 
prophecy  of  Isaiah  (Is.  vii.  14-16,  &c.)  was  oc- 
casioned. Both  Dr.  Hales"  and  Bishop  Lowth" 
are  of  opinion,  that  Micah  in  this  passage  al- 
ludes to  the  former  passage  previously  delivered 
by  Isaiah.  "  Micah,"  says  Bishop  Lowth, 
"having  delivered  that  remarkable  prophecy 
which  determines  the  place  of  tiie  birth  of  the 
Messiah,  the  Ruler  of  God's  people,  whose 
goings  forth  have  been  of  old,  from  everlasting, 
adds,  that  nevertheless  God  would  deliver  them 
up  to  their  enemies,  till  she  who  is  to  bear  a 
child  brings  forth."  Archbishop  Newcome  also 
confirms  the  authorized  version"^. 

The  uncommon  expression  also,  "the  holy 
offspring,"  Luke  i.  3.5.,  seems  to  be  especially 
adapted  to  denote  that  the  child  would  be  pro- 
duced in  a  way  different  from  the  generation 
of  the  rest  of  mankind.  On  the  appellation, 
Son  of  the  Most  High,  Kuinoel  observes,"  that  it 
seems  to  be  used  to  signify  that  Ciirist  was  pro- 
created by  an  immediate  divine  intervention  :  in 
which  sense  Adam  also  is  called  the  son  of  God''." 

The  next  prophecy  which  our  present  subject 
leads  us  to  consider  is  given  by  Jeremiah, 
(xxxi.  22.)— 

"  The  Lord  hath  created  a  new  thing  in  the 
earth, 
A  woman  shall  compass  a  man." 
That  new  "creation  of  a  man  is  therefore  new, 
and  therefore  a  creation,  because  wrought  in  a 
woman  only,  without  a  man  compassing  a  man  : 
which  interpretation  is  ancient,  literal,  and 
clear'."     This  is  tlie  opinion  of  one  of  our  most 

"  Hale's  £nal.  of  Chronology,  vol.  ii.  p.  4G2,4(j3. 

™   Lowth's  Isaiidi,  notes,  4to.  edit.  p.  04. 

^   Nevvcome's  Minor  Fropkcts.  in  loc. 

y  Comment,  in  Lihros  Hist.  K.  T.,  vol.  ii.  p.  271. 
Apud  Smith's  Scripture  Testimanij  to  Mess.,  vol.  ii. 
p.  48.  Pearson  On  the  Creed,  Oxford  edit.  8vo. 
vol.  i.  p.  270,  and  vol.  ii.  p.  48. 

-  Pearson  On  the  Creed,  Oxford  edit.  8vo.  vol.  i. 
p.  270,  and  vol.  ii.  p.  201 .  '•  It  is  not  to  be  denied," 
be  observes,  "  that  the  proper  signification  of  2::D 
is  circvmdare  or  cingcre.  R.  Judah  lias  observed 
but  one  interpretation  of  the  verb,  and  Kinichi  says, 
that  all  the  words  which  come  from  the  root  220 
sjonify  romjKission,  or  circintion.  Tiiose  words 
tlierefore  (.ler.  xxxi.22.) -ir:j  rnOH  n^p]  must  lit- 
erally import  no  less  than  that  a  woman  Sliall  encom- 
pass, or  enclose,  a  man  ;  which,  with  the  addition  of 
a  new  creation,  may  well  bear  the  interpretation  of 
a  miraculous  conception.  On  this  account  the 
Jews  applied  the  passage  determinately  to  tlie 
Messiah.  This  appears  in  Bernshiih  Rahha  Para.<h, 
89.  where,  showing  that  God  dotii  heal  with  that 
with  which  be  woundeth.  he  saith,  as  he  punished 
Israel  in  a  virgin,  so  would  he  also  heal  them  with 
a  virsin.  according  to  the  prophet,  •  The  Lord 
bath  created  a  new  thing  on  the  earth,  a  woman 
shall  compass  a  man.'  By  the  testimony  of  R. 
Huna,  in  the  name  of  R.  Iddi,  and  R.  Joshua,  the 
son  of  Levi,  y^'iS'  — 5vn  V.v  n'lVOH  iS-^  nt 
'  This  is  Messiah  the  King,  of  whom  it  is  written, 
(Psalm  ii.  7.)  This  d(ni  have  I  begotten  thee.'  And 
again  in  Midrash  Ti'lim.  upon  the  second  Psalm.  R. 
Huna.  in  the  name  of  R.  Iddi.  speaking  of  the  sufFer- 
inofs  of  the  Messiah,  saith  ^'^'•2"  "^So  "T  Jste  est  Rex 
Me.<!si a sA]mt  when  bis  bonris  come,  God  shall  say, 


22* 


NOTES  ON  THE  GOSPELS. 


[Part  1. 


eminent  divines,  who  proceeds  to  demonstrate, 
from  the  rabbinical  and  tahnudical  writers,  tliat 
the  ancient  Jews  gave  the  same  interpretation 
to  this  passage,  and  referred  it  to  the  miracu- 
lous conception  of  the  expected  Messiah. 

The  greater  part  of  the  events  which  are  pre- 
dicted in  the  Old  Testament  are  shadowed 
forth  by  types,  or  partial,  intended  resemblances 
to  the  event  prefigured.  The  miraculous  con- 
ception also  is  repeatedly  typified  in  the  Old 
Testament.  Various  women,  Anna  the  wife 
of  Elkanah,  Sarah  the  wife  of  Abraham,  the 
wife  of  Manoah,  and  others,'  as  well  as  Elisa- 
beth the  wife  of  Zacharias,  are  recorded  to 
have  brought  fortli  children  after  their  old  age 
had  begun.  These  events  seem  to  have  been 
designed  to  afford  the  Church  of  God,  which 
expected  a  Messiah  who  should  be  in  a  pecu- 
liar sense  the  seed  of  the  woman,  a  certain  and 
miraculous  proof,  that,  as  nothing  was  impos- 
sible with  God,  he  would  in  his  own  time  give 

■■"IimSl  '  t  must  create  him  with  a  new  creation ;  and 
su  (by  virtue  of  that  new  creation)  he  saith,  Thisday 
have  I  beffotten  thee.'  From  whence  it  appeareth 
that  this  sense  is  of  itself  literally  clear,  and  that 
the  ancient  rabbins  did  understand  it  of  tlie  Mes- 
sias ;  wlience  it  follows  that  the  later  interpreta- 
tions are  but  to  avoid  the  truth  which  we  profess, 
that  Jesus  was  born  of  a  virgin,  and  therefore  is 
the  Christ."  Vide  also  Schoetgenius,  vol.  ii.  p. 
99.  Locum  general.  50.  2.  Li  Sohar  Genes,  fol.  13. 
col.  52.  apud  Schoetgen,  vol.  ii.  p.  202,  the  words 
TIJ  DDIDH  nnpJ  are  applied  to  the  Church.  '  Die 
sexto  applicat  'se  uxor  (Ecclesia)  ut  praesto  sit  ma- 
rito  suo  (Deo)  qui  vocatur  Justus,  eique  die  Sabba- 
thi  monsam  instruat.  Et  hoc  ipsum  est,  quod 
Scriptura  innuit,  dicens  :  (Creabit  Dominus.)  Et 
hoc  tit  teniporibus  Messiah,  qui  sunt  dies  sextus.'" 
Dr.  Blayney,  in  his  new  translation  of  the  prophe- 
cies of  Jeremiah,  renders  the  phrase  "a  woman 
shall  put  to  the  rout  a  strong  man,"  and  defends 
this  interpretation  by  observing,  that  the  words 
(even  if  33D  be  translated  to  encompass)  can  only 
mean  to  contain  or  comprehend  in  the  womb ;  and 
as  tins  is  not  a  wonderful  thing,  he  concludes  the 
passage  has  some  other  meaning.  But  the  fact  is, 
that  this  encompassing  in  the  womb  being  called  a 
wonderful  thing  has  been  referred  on  that  very 
account  to  the  miraculous  conception.  He  sup- 
poses the  woman  to  be  the  Jewish  Church,  which 
should  put  to  the  rout  all  its  powerful  enemies. 
The  word  3  30,  in  Hipliil  or  Pihil,  may  certainly 
sio-nify  to  cause  to  turn  about,  i.  e.  to  repulse.  But 
this  was  by  no  means  a  thing  so  unusual,  that  it 
should  be  called  a  new  thing  in  the  earth  ;  for  the 
Church  of  Israel  had  repeatedly  overpowered  its 
enemies,  or  been  delivered  from  them  in  a  most 
wonderful  manner.  The  interposition  of  Provi- 
dence for  this  cause  was  by  no  means  a  new  thing 
in  the  earth.  The  sense  of"  repulsed,"  or  "  put  to 
the  rout,"  also  is  very  forced  and  without  sufficient 
authority.  Blayney's  Jeremiah,  4to.  1784.  Oxford, 
p.  8(j,  and  notes  1!I4.  Calvin,  an  author  always 
entitled  to  our  most  impartial  attention,  comparing 
the  passage  with  Isa.  xliii.  19.,  interprets  it  to  sig- 
nify the  triumph  of  the  Jews  over  the  Clialdeans. 
By  the  "  woman,"  he  understands  the  Jews;  by 
the  "  man,"  the  Chaldeans  ;  and  by  the  "  compass- 
ing," the  triumph  of  the  Jews  over  these,  their 
enemies.  Luther  once  maintained  the  same  opin- 
ion. This  interpretation,  however,  is  entirely 
overthrown  by  the  ri'collection  of  the  fact,  that 
neither  the  Chaldeans,  nor  tlie  Persians,  nor  the 
Medes,  were  ever   conquered    by  the  Jews,  who 


them  the  promised  Messiah  ;  of  whose  birth  the 
births  of  the  children  of  these  women  were  but 
types. 

That  the  doctrine  of  the  miraculous  concep- 
tion of  tlie  Messiah  is  laid  down  in  the  New 
Testament,  as  well  as  the  Old,  the  Christian 
reader  does  not  retjuire  to  be  informed.  The 
account  is  contained  in  the  commencing  chap- 
ters of  the  Gospels  of  St.  Matthew  and  St. 
Luke,  and  is  to  be  found  in  every  version  and 
manuscript  of  the  New  Testament  extant.  As 
these  chapters  maintain  the  Divinity  of  Christ, 
by  asserting  the  fact  of  his  miraculous  birth, 
they  have  been  attacked  with  a  variety  of  tlieo- 
retical  arguments  by  the  Socinian  writers,  as 
well  as  by  all,  whether  Deists  or  nominal  Chris- 
tians, who  would  reduce  the  Gospel  to  a  good 
and  valuable  system  of  morality ;  and  represent 
tlie  promised  Messiah  as  merely  the  blameless 
man,  the  exemplary  teacher,  and  possibly  a  su- 
perior prophet".     On  the  same  authority  which 

were  freely  released  from  tiieir  captivity.  Not  only 
does  this  fact  overthrow  the  interpretation  given 
by  this  eminent  man,  but  tlie  word  T\2pi  is  never 
used  figurativel}'.  Pfeiffer  adds  many  Very  curious 
interpretations  of  the  passage.  Vide  Pfeifl'er,  Du- 
hia  Verata.  p.  760.  The  passage  is  interpreted  by 
Christian  divines  to  refer  to  the  miraculous  con- 
ception. The  "  woman  "  is  the  mother  of  Christ. 
The  "  man"  encompassed  (the  II^J  Sn  of  Isaiah 
ix.  5.)  is  the  Messiah;  the  "  encompassing  "  is  the 
enclosure  of  the  promised  infant  created  in  the 
womb.  The  "  new  thing  in  the  earth  "  is  the 
creation  of  the  infant  by  supernatural  power,  a  cir- 
cumstance unusual,  unknown,  unthought,  and  un- 
heard of  before.  That  this  is  the  meaning  of  the 
passage  is  gathered  from  the  context,  the  former 
and  latter  passages  connected  with  it  referring  to 
the  Messiah.  This  intelligence  only  could  give 
complete  comfort  to  the  pious  Jews  at  the  period 
when  they  were  thus  distressed.  They  were  as- 
sured not  only  that  they  should  return  to  their  cit- 
ies, but  that  the  ancient  promise  should  be  accom- 
plished, and  the  seed  of  the  woman  be  born.  Three 
arguments  have  been  adduced  by  some  against  this 
mode  of  interpreting  the  passage.  The  first  is,  that 
n^pj  is  the  epithet  applied  only  to  the  female  sex 
in  general,  and  not  to  any  individual;  more  es- 
pecially that  the  term  is  by  no  means  applicable  to 
a  virgin.  To  this  it  is  answered,  that  the  word  is 
applied  to  an  individual  in  the  following  passages : 
Gen.  i.  27.  and  v.  2.  ;  Lev.  iii.  1.  and  (j.  and  ix.  28. 
and  32.  and  xxvu.  4. ;  Num.  xxxi.  15. ;  and  that  it 
is  not  unusual  to  use  the  same  word  in  opposition 
to  TOI,  an  individual  of  the  other  sex.  And,  in  Le- 
vit.  xii.  15.  the  word  nrpj  is  applied  to  a  female 
infant,  newly  born.  The' second  argument  is,  that 
the  word  i2j  is  never  used  to  denote  a  newly-born 
male  infant.  The  Targum  of  Onkelos.  however, 
on  Gen.  iv.  1.,  uses  the  word  in  this  sense,  and  it 
is  also  so  applied  in  Isa.  ix.  5.,  "  unto  us  a  child  is 
born,"  «&:c.  "n^iJ  Sx-  The  third  argument  is,  that 
331  never  refers  to  conception.  The  word,  how- 
ever, signifies  in  general  "  to  enclose,"  "  to  sur- 
round;"  and  its  use  in  the  present  instance  is  suf- 
ficiently enforced  and  applicable.  Vide  Pfeift(T, 
Diihia  I'cxutu,  p.  7()0-7ri2,  and  his  references. 

"  I  will  notice  but  one  objection  which  has  btcly 
been  ao-ain  brought  forward  against  th<>  doctrine 
of  the  immaculate  conception,  as  it  has  fre(]uently 
been  urged  by  the  Socinian  writers,  and  is  so  ad- 
mirably answered  by  a  gentleman  to  whose  valu- 
able work  I  am  much  indebted.  In  his  Cahn  In- 
qvinj  into  the  Scripture  Doctrine  of  the  Perstm  of 


Note  9.] 


NOTES  ON  THE  GOSPELS. 


*23 


induced  the  first  ages  to  receive  these  chapters 
as  authentic  and  genuine,  Christians  in  all  ages 
have  made  the  doctrine  of  the  miraculous  con- 
ception an  article  of  their  faith.  They  have 
believed  in  Him  "who  was  conceived  by  the 
Holy  Ghost,  and  born  of  the  Virgin  Mary." 
See  the  whole  of  the  admirable  third  article  of 
Pearson  On  the  Creed. 


Note  9. — Part  I. 

ON    THE    salutation    OF    MARY. 

The  learned  Joseph  Mede  remarks  on  the 
salutation  of  the  Angel,  "  Hail,  thou  that  art 
highly  favored,"  x'^^Q^  xexaQniDfievrj — that  it 
must  be  rendered,  not,  as  Dr.  Hammond  and 
the  Vulgate  represent  it,  "Hail  tliou  that  art 
full  of  grace,"  but  in  the  same  sense  in  which 
the  house  of  Levi  was  higlily  favored  above 
the  rest  of  the  tribes  of  Israel.  The  word  lynp) 
"  holy,"  does  not  always  mean  "  holy  in  life," 
but  "holy  to  the  Lord,"  which  implies  a  relative 
holiness,  and  as  the  word  T'on,  which  some- 
times is  considered  a  synonym  of  li'Tpi  is  used 

Christ,  Mr.  Belsham  observes,  "If  the  relation 
given  of  the  miraculous  conception  were  true,  it  is 
utterly  unaccountable  that  these  extraordinary 
events  should  have  been  wholly  omitted  by  Mark 
and  John,  and  that  there  should  not  be  a  single 
allusion  to  them  in  the  New  Testament,  and  par- 
ticularly that  in  John's  history,  Jesus  should  be  so 
frequently  spoken  of  as  the  son  of  Joseph  and  Mary, 
without  any  comment,  or  the  least  hint  that  this 
statement  was  erroneous."' — "  This  objection,"  says 
Dr.  Pye  Smith,  "  is  plausible;  but  we  ask  a  fair 
attention  to  the  following  considerations.  The 
fact  in  question  was  of  tlie  most  private  and  deli- 
cate nature  possible,  and,  as  to  human  attestation, 
it  rested  solely  on  the  word  of  Mary  herself,  the 
person  most  deeply  interested.  Joseph's  mind  was 
satisfied  with  regard  to  her  honor  and  veracity,  by 
a  divine  vision,  which,  in  whatever  way  it  was 
evinced  to  him  to  be  no  delusion,  was  still  a  pri- 
vate and  personal  affair.  But  this  was  not  the 
kind  of  facts  to  which  the  first  teachers  of  Chris- 
tianity were  in  the  habit  of  appealing.  The  mira- 
cles on  which  they  rested  their  claims  were  such 
as  had  multiplied  witnesses  to  attest  them,  and 
generally  enemies  not  less  than  friends.  Here, 
then,  we  see  a  reason  why  Jesus  and  his  disciples 
did  not  refer  to  this  circumstance,  so  peculiar,  and 
necessnrily  private.  The  account  in  Matthew  Iiad 
probably  been  transmitted  through  the  family  of 
Josepli  and  Mary  ;  and  tliat  in  Luke,  through  the 
family  or  intimates  of  Zacharias  and  Elisabeth  ;  a 
supposition  which  furnishes  a  reason  why  the  two 
narratives  contain  so  little  matter  in  common.  It 
is  objected  also  that  this  doctrine  is  not  alluded  to 
iu  the  other  books  of  tjie  New  Testament.  The 
same  reason  will  account  for  the  absence  of  refer- 
ence to  this  miracle  in  the  epistolary  writings  of 
the  New  Testament,  if  that  absence  be  admitted  to 
the  fullest  extent;  for  there  is,  at  least,  one  pas- 
sage which  appears  to  carry  an  implication  of  the 
fact.  The  writer  of  the  Epistle  to  the  Hebrews, 
in  explaining  the  symbolical  representations  by 
whicb  it  pleased  the  Holy  Spirit,  under  the  former 
dispensation,  to  prefigure  the  blessings  of  Chris- 
tianity, seems  to  put  the  interior  sanctuary,  or 
'  holy  of  holies,'  as  thy  sign  of  the  heavenly  state  ; 


in  the  same  twofold  sense,  he  concludes  the 
salutation  of  the  Angel  ought  so  to  be  under- 
stood in  this  place.  The  sermon  in  which 
Mede  expresses  this  opinion  is  upon  Deut. 
xxxiii.  8. — "  Let  thy  Urim  and  tliy  Thummim 
be  with  thy  holy  one."  The  Hebrew  is  "^TPn' 
which  Junius  expounds,  "  with  thy  favored  one  ;" 
not  (xrSol  oct/o)  ct«,  as  the  Septuagint,  but  xf/«- 
QiTOj/iiva  an.  "The  word,"  says  Lightfoot (vol. 
i.  p.  411,  fol.  edit.),  "  is  used  by  the  Greek  scho- 
liast to  express  Ton  CD^S  ,i<fT«  xe/ccotToifiiru 
XKoijotd'^cFTi,  Ps.  xviii.  25.,  in  the  sense  of /fij>/c, 
mercy,  or  favor,  as  Ephes.  i.  6.  ix(x(jlTO)aev  ■f^uac" 
The  salutation  of  the  Angel  means,  therefore, 
"  Hail,  thou  that  art  the  especially  elected  and 
favored  of  the  Most  High,  to  attain  to  that  honor 
which  the  Jewish  virgins  and  the  Jewish  moth- 
ers have  so  long  desired — thou  shalt  be  the 
mother  of  the  Messiah."  For  an  account  of 
the  peculiar  manner  in  which  the  Jewish  women 
desired  offspring,  in  the  hope  tliat  they  might 
be  tlie  mother  of  the  promised  Messiah,  vide 
Allix's  Reflections  on  the  Books  of  Moses.  Mede's 
Works,  fol.  edit.  London,  1677,  p.  181.  Light- 
foot,  vol.  i.  fol.  edit.  p.  411.  See  also  Kuinoel 
and  Rosenmiiller  in  loc. 

and  the  outer  tabernacle  as  that  of  '  the  flesh,' 
or  human  nature  of  the  Messiah.  As  the  Aaroni- 
cal  high  priest,  on  the  great  anniversary  of  expia- 
tion, was  first  to  officiate  in  the  tabernacle,  ofl^ering 
the  sacrifices  and  sprinkling  the  blood  of  symboli- 
cal pardon  and  purification,  and  then  was  to  ad- 
vance, through  that  tabernacle,  into  the  most  holy 
place,  the  representation  of  the  divine  presence  ; 
so  Christ,  our  '  Great  High  Priest,'  and  '  Minis- 
ter of  the  sanctuary  and  of  the  true  tabernacle,' — 
'  entered  into  the  sanctuary — through  the  greater 
and  more  perfect  tabernacle, — his  own  blood.' 
Now,  of  tins  tabernacle  it  is  declared  that  '  the 
Lord  pitched  it,  and  not  man  ;'  that  it  was  '  not 
made  with  hands,'  that  is,  not  of  this  creation. 
The  expression  in  Scripture,  '  not  made  with 
hands,'  denotes  that  which  is  effected  by  the  im- 
mediate power  of  God,  without  the  intervention  of 
any  inferior  agency.  It,  therefore,  in  the  case  be- 
fore us,  intimates  that  the  fleshly  tabernacle  of  our 
Lord's  humanity  was  formed,  not  in  the  ordinary 
way  of  nature,  but  by  the  immediate  exercise  of 
Omnipotence." — Smith's  Scripture  Testimony  to 
the  Messiah,  vol.  ii.  p.  17-19.  Many  modern  in- 
terpreters, it  is  true,  understand  ••  the  tabernacle  " 
in  these  passages  as  signifying  the  hea-v-imly  state. 
Yet  these  writers  make  "  the  sanctuary  "  also  to 
sio-nify  the  same  object ;  thus  confovniding  tv,"o 
very  distinct  images.  The  propriety  of  tlie  figures, 
the  argument  of  the  connexion,  and  the  frequent 
use  of  rrxTioc  and  nxi'tvuia  to  denote  the  liurann 
body  (2  Cor.  V.  1-4.  '2  Pet.  i.  13,  14.  ;  and  Ibis 
use  of  at  least  nxijm;  is  common  in  Greek  writers : 
see  Wetstein  on  2  Cor.  v.  1.  and  Sclileusneri  Lrx.) 
satisfy  me  of  the  justness  of  the  interpretation  of 
Calvin,  Grotius,  James  Cappel,  Dr.  Owen,  Ac. 
It  is  no  objection  that  in  Ileb.  x.  20.  '•  the  veil  " 
is  the  symbol  of  the  Messiah's  human  nature  ;  t>r 
the  veil,  as  one  of  the  boundaries  of  the  tabernacle, 
in  a  natural  sense  belonged  to  it ;  and  the  passage 
relates  to  our  Lord's  death,  so  that  the  veil  is  yctj 
fitly  introduced,  marking  the  transition  out  of  life 
into  another  state.  The  text  was  partially  quoted 
above,  for  the  sake  of  presenting  alone  tlie  clauses 
on  wbicli  the  argument  rests.  It  is  proper  here  to 
insert  it  at  lencrth.     The  reader  will  observe   the 


24* 


NOTES  ON  .THE  GOSPELS. 


[Part  I. 


Note  10.— Part  I. 

There  is  very  little  doubt  that  Hebron  was 
the  city  here  spoken  of.  In  Joshua  xxi.  1.3.  we 
read  that  Hebron,  with  her  suburbs,  was  given 
to  the  children  of  Aaron  the  priest,  and  in  ver. 
11.  of  the  same  chapter,  and  in  chap.  xi.  21.  it 
is  described  as  a  city  in  the  Mil  country  of  Ju- 
dcih.  After  the  return  from  the  captivity  of 
Babylon,  the  priests  were  anxious  to  take  up 
their  abode  in  their  appointed  heritage.  He- 
bron is  celebrated  for  many  events.  Here  Abra- 
ham received  the  promise  of  the  miraculous 
birth  of  Christ.  Here  circumcision  was  pro- 
bably first  instituted,  (many  being  of  opinion 
tJiat  it  was  known  before  the  time  of  Abraham) : 
here  Abraham  had  his  first  land,  and  David  his 
first  crown.  John  was  born  at  Hebron,  and 
here  he  first  appointed  and  administered  the 
ordinance  of  baptism*. 

The  talmudists'  inform  us  of  a  very  singular 
custom  in  the  temple  service,  which  had  a  re- 
ference to  Hebron.  Before  the  morning  sacri- 
fice was  oflTered,  the  president  of  the  temple 
was  used  to  say  every  morning,  "  Go  and  see, 
v/liether  it  be  time  to  kill  the  sacrifice."  If  it 
was  time,  the  answer  was,  "  It  is  light."  Those 
ill  the  court  replied,  "  Is  the  light  come  so  far, 
that  thine  eyes  may  see  Hebron .'" 

How  far  this  tradition  may  be  received  I  do 
not  venture  to  decide  ;  it  is  certain  that  Hebron 
was  always  regarded  with  particular  attention 
by  the  people  of  Israel,  and,  if  this  tradition  be 
correct,  it  must  have  been  typical  of  some  pre- 
dicted and  expected  event.  What  place,  then, 
in  the  land  of  Israel  could  have  been  so  appro- 
priate for  the  true  light  first  to  dawn  before  the 
perfect  sacrifice  could  be  offered,  as  the  city  of 
ilcbron?  Here  John  the  Baptist  was  born; 
and  here  the  rays  of  truth  first  shone,  when, 
til  rough  the  inspiration  of  the  Holy  Ghost,  the 


appointed  Saviour  was  hailed  for  the  first  time 
near  this  place,  as  the  Lamb  of  God,  the  true 
Sacrifice,  who  should  take  away  the  sins  of  the 
world. 

Can  these  remarkable  and  wonderful  events 
be  regarded  only  as  coincidences  ?  To  me 
they  appear  to  point  out  the  beautiful  connexion 
and  harmony  in  minute  points  of  the  two  dis- 
pensations, and  to  prove  tliat  nothing  has  come 
to  pass,  but  what  was  ordained  of  old. 

If  the  account  of  Josephus  (Bell.  Jud.  lib.  5. 
c.  7.)  may  be  depended  upon,  Hebron  was  not 
only  celebrated  for  the  great  events  which  had 
there  taken  place,  but  was  renowned  for  its  an- 
tiquity, and  considered  of  more  ancient  date 
than  Memphis  in  Egypt.  Jerome  and  Eusebius 
likewise  mention  that  there  still  remained  at 
Mamre,  near  Hebron,  the  oak  under  which  Abra- 
ham entertained  his  angelic  visitors ;  and  that 
the  surrounding  Gentiles  held  it  in  great  vene- 
ration. 


Note  11.— Part  I. 

The  native  Jew  who  reads  in  St.  Luke's 
Gospel  this  expression,  would  be  reminded  of  a 
tradition  of  their  fathers,  that  when  the  Israel- 
ites came  to  the  Red  Sea,  the  children  in  the 
womb  leaped  for  joy. 
inntym   nn  pnox  ^;^n3  y^n^y  pjwi  iV.d«i 

:  n3"pS  "  imo  etiam  embryones,  qui  in  utero 
matris  erant,  viderunt  id,  et  Deum  S.  B.  celebra- 
runt."  Possibly  it  was  in  allusion  to  this  tra- 
dition that  the  phrase  is  here  used.  Elisabeth 
may  be  supposed  to  express  the  greatness  of  her 
joy  at  the  sight  of  her  cousin,  which  so  agi- 
tated her  as  to  produce  this  effect.  Elisabeth 
compared  her  happiness,  in  beholding  the  mothei 
of  the  expected  Messiah,  to  that  of  her  coun- 


pppc^ition  of  "  the  tabernacle"  and  "the  blood." 
'■But  Christ  having  presented  himself,  a  High 
i'i'ie:jt  of  the  blessings  to  come,  through  the  greater 
;r.ii.l  more  perfect  tabernacle,  not  made  with  liands 
(that  is,  not  of  this  creation),  and  not  through  the 
1  !()od  of  goats  and  calves,  but  through  his  own 
blood,  ent- red  once  (i.  e.  once  for  ever,  never  to  be 
repeated)  into  the  sanctuary,  having  acquired  eter- 
inl  redemption."  Grotius's  note  is  so  judicious 
and  satisfactory,  that  it  deserves  to  be  inserted. 
'•  Tlie  design  of  the  writer  is  to  declare  that  Clirist 
eatered  the  highest  heavens,  through  his  sufteruigs 
iind  death.  To  keep  up  the  comparison  with  the 
hiuli  priest  under  the  Law,  his  object  is  to  declare 
tliat  Christ  entered  thruiigk  his  body  and  blood ;  for 
the  bodif  is  very  pro])erly  put  by  metonymy  for  bod- 
il If  sufferings ;  and  it  is  common  in  all  languages 
to  use  the  term  blood  to  denote  death,  as  death 
fallows  upon  any  very  copious  effusion  of  blood. 
Yet  he  does  not  express  the  body  by  its  proper 
word,  but  uses  a  symbolical  description  suitable  for 
carrying  on  the  comparison.  The  Hebrews  were 
accustomed  to  call  the  body  a  tabernacle  ;  and  from 
tlirm  the  disciples  of  I'ythagorns  deduced  the  ex- 
jiression.  In  particular  llie  body  of  Christ  is 
culled  a  temple,  on  account  of  the  indwelling  di- 
vine energy,  John  ii.  21.     Here,  tiiis  body  is  said 


to  be  '  not  made  with  hands,'  and  the  writer  ex- 
plains his  meaning  by  adding,  '  that  is,  not  of  this 
creation,'  understanding  by  creation  the  usual 
order  of  nature  ;  as  the  Jews  apply  the  talmudical 
term  Reriuh  ('  creation,'  '  any  thing  created  ")  ; 
for  the  body  of  Christ  was  conceived  in  a  super- 
natural manner.  In  this  sense  be  properly  em- 
ploys the  term  not  made  icUh  hands,  because  in  the 
Hebrew  idiom  any  thing  is  said  to  be  made  with 
hands  which  is  brought  to  pass  in  the  ordinary 
course  of  nature.  See  v.  2'i.  and  Mark  xiv.  58. 
Acts  vii.  48.  xvii.  24.  Eph.  ii.  11.  The  prophets 
fre(]uently  give  to  idols  the  appellation  viadc  with 
hands,  as  thc^  opposite  to  any  tiling  divine." — Gro- 
tii  dnnot.  in  }leh.  ix.  11.  Dr.  P.  Smiths  Messi.r/i, 
vol.  ii.  p.  2'J,  30.  Arciibisbop  Magee  Un  the  Alone- 
tnent.  Horsley's  Tracts.  It'orhs  of  Bishop  Bull. 
Scott's  Christian  Life.  Archbishop  Laurence. 
Veysie.  Rennell.  Nares.  Layman's  Vindicntion 
of  the  Disputed  Chapters  of  St.  Matthac  and  St. 
Luhe.  Notes  of  Scott ;  Gi'l]  ;  Mant  and  D'Oyly. 
Wardlaw's  Socinian  Controversy.  Dr.  P.  Smith's 
Sermon  on  the  jJtunement. 

*■  See  Witsius,Z)e  Vitd  Johan.  Bapt.  Misc.  Sacra. 
vol.  ii.  p.  495. 

'■  Liglitfoot's  Choro graphical  Centvnj,  Works, 
folio,  vol.  ii.  p.  46. 


Note  12.-15.] 


NOTES  ON  THE  GOSPELS. 


*25 


trymen  Avhen  they  saw  before  them,  for  the 
first  time,  the  earnest  of  their  long-wished-for 
deliverance  from  Egypt.  Fol.  25.  col.  99.  apud 
Zohar  Exod.  fol.  32.  col,  91.  apud  Schoetgen. 
Hor.  Heb.  vol.  i.  p.  257. 


opinions  of  the  Jews,  in  the  days  of  our  Lord 
and  his  Apostles.  Vide  Schoetgen.  vol.  i.  p. 
2(51,  and  Faber's  Horcb  Mosaicat,  on  the  Pro- 
phecy of  Zacharias. 


Note  12.— Part  1. 

This  speech  of  Mary  is  evidently  the  off- 
spring of  a  mind  thoroughly  embued  with  the 
language  and  sentiments  of  the  ancient  Scrip- 
tures. A  learned  modern  author  has  selected 
the  original  of  this  verse  as  an  instance  of  the 
adoption  in  the  New  Testament  of  the  parallel 
couplet,  so  usual  in  the  Old  Testament.  It 
certainly  may  be  considered  as  one  collateral 
proof  that  the  New  Testament  is  from  the  same 
spirit  of  inspiration  as  the  Old,  that  these  sin- 
gular parallelisms  and  forms  of  composition  are 
found  in  each.  In  the  present  instance,  how- 
ever, and  no  doubt  in  the  great  majority  of 
others,  the  composition  of  the  speech  appears 
to  have  been  evidently  unstudied.  The  effusion 
of  those  who  were  actually  inspired  did  not  re- 
quire any  labored  arrangement,  according  to 
the  laws  of  studied  composition. — Bishop  Jebb's 
Sacred  Literature,  p.  210. 


Note  13.— Part  I. 

The  Jews  divide  the   worship  of  God  into 
that  which  is  offered  HDnxo  "  from  love,"  and 
that  which  is  offered  HNVO  "  from   fear."     In 
allusion  to  which  distinction,  St.  Paul,  one  of 
the  most  learned  Jews  of  his  time,  uses  the  ex- 
pression, Rom.  viii.  15.  nrsvua  dulelag.     In  the 
Old  Testament  dispensation  the  Laws  of  Moses 
were  delivered  under  circumstances  calculated 
to  excite  the  strongest  fear  and  apprehension — 
the  most  rigid  obedience  was  required  ;  and  the 
people  were  anxiously  alarmed  lest  any  thing 
should  be  done  by  them,  whereby  they  might 
become  polluted,  and  incur  the  anger  of  their 
God.     This  Law  was  a  yoke  which  neither  they, 
nor  their  fathers,  were  able  to   bear.     But  in 
tlie  Law  which  was  now  to  be  ushered  in  by  the 
Messiah,  Zacharias  announces,  in  this  sublime 
prophecy,  the  introduction  of  a  new    worship ; 
not  from  slavish  fear,  but  from  pure  love  to  God, 
which  is  inconsistent  with,  and  casteth  out,  fear. 
He  was  singing  the  death  song  of  the  Jewish 
Church.     He  prophesied  the  overthrow  of  the 
system  of  ceremonies,  rites,  and  all  their  bur- 
thensome  minutiae  ;    and  the  establishment  in 
their  place  of  a  holy  and  perfect  system,  wlierein 
God  should  be  served  and  honored  as  with  the 
love  and  worship  of  children.    Both  this,  and  the 
phrases  (ver.  79.),  as  well  as  others,  can  only  be 
fully  understood  by  thus  keeping  in  view  the 
VOL.  II.  *4 


Note  14. — Part  I. 

It  was  the  custom  among  the  Jews  to  allow 
some  interval  between  the  -nn'"  "the  espousals 
and  the  nuptials,"  and  nojDH.  "the  bringing  of 
the  espoused  into  the  husband's  house."  See 
Deut.  XX.  7.  The  words  (v.  18.)  ttqU'  tj  crvrel- 
Oelr  uvTiig,  may  apply  to  eitlier  of  these.  The 
object  of  the  law  was  to  satisfy  the  husband 
of  his  wife's  chastity.  In  this  probationary 
period,  after  her  return  from  her  cousin  Elisa- 
beth, we  are  told  that  the  Virgin  Mary  was 
found  with  child. 

Had  the  Virgin  been  espoused,  under  these 
circumstances,  to  any  other  than  a  just  and  hu- 
mane man,  such  as  Joseph,  she  would  in  all 
probability    have    been   immediately    exposed, 
with  inconsiderate  rashness,  to  public  scorn  and 
derision :  but,  as  it  was,  we  find  that  she  was 
treated  with  kindness  and  indulgence  ;  and  that 
Joseph  listened  to  her  defence.     Her  vindica- 
tion, we  may  infer  from  the  narrative,  was  re- 
ceived by  her  espoused  husband  with  mucli  sur- 
prise and  incredulity  ;  but  we  may  suppose  that 
he  was  too  well  acquainted  with  the  prophecies 
of  his  Scriptures,  to  doubt  the  possibility  of  this 
event.     In   addition   to    which,   he  must   have 
been  informed  of  the  object  of  Mary's  journey 
into  the  hill  country,  of  the  vision,  and  conse- 
quent events  in  the  temple.     He  pondered,  he 
hesitated — he  knew  not  what  to  decide — still 
hoping  that  his  unsuspected  and  beloved  spouse 
was  in   truth   the  elected   and  favored   Virgin 
Mother  of  the  Holy  One  of  Israel.     But  wliile 
he  thought  on  these  things,  and  had  at  last  re- 
solved (perhaps  from  fear  of  ridicule)  to  put 
her  away  privily,  "  Behold !  the  angel  of  the 
Lord  appeared  unto  him  in  a  dream,"  and  at 
once  dispelled  all  his  doubts  and  fears,  by  re- 
vealing  the   gracious   designs   of  Providence, 
and  assuring  him  of  the  innocence  of  Ills  spot- 
less wife. 


Note  15. — Part  I. 
ON  prophetic  dreams. 

The  occasion  seems  to  call  for  the  next  mer- 
ciful intervention  of  divine  power  that  was 
vouchsafed,  at  the  dawning  of  the  day  of  the 
Messiah.  The  approach  of  the  kingdom  of  the 
Messiah  had  been  already  announced  by  tlie 
appearance  of  angels,  and  the  return  of  tlie 
Spirit  of  prophecy  to  two  of  the  kindred  of  Mary, 
and  now  likewise  to  herself.     It  is  more  tain 


26* 


NOTES  ON  THE  GOSPELS. 


[Part  I. 


probable  that  Joseph  knew  this,  but,  as  he  was 
still  unconvinced,  a  peculiar  demonstration  was 
given  to  him,  in  the  revival  of  prophetic  dreams  ; 
another  way  in  which  God  had  formerly  made 
known  his  will  to  mankind. 

In  the  ancient  and  purer  times  of  patriarch- 
ism,  as  well  as  in  the  earlier  ages  of  Judaism, 
the  Deity  frequently  revealed  his  will  in  this 
manner,  both  to  his  own  people,  and  to  some 
individuals  of  other  nations.  Not  only  were 
Joseph,  Abraham,  and  Jacob  thus  favored  ;  but 
Laban,  Abimelech,  Pharaoh,  and  even  Nebu- 
chadnezzar, received  similar  communications 
from  on  high.  This,  with  every  other  miracu- 
lous evidence  of  God's  superintendence  over 
the  Jewish  Church,  had  been  now  long  discon- 
tinued ;  and  the  Jews,  who  placed  the  greatest 
dependence  on  dreams,  and  had  even  formed 
rules  and  a  regular  system  for  their  interpreta- 
tion, had  particularly  regretted  the  want  of  this 
medium  of  divine  communication. 

The  revival,  tlierefore,  of  this  ancient  mode 
of  revealing  the  wUl  of  God  must  have  con- 
vinced the  pious  Joseph  that  the  anxiously  an- 
ticipated event,  the  birth  of  the  Messiah,  was 
near ;  and  that  his  betrothed  spouse,  who  was 
of  the  family  of  David,  from  whom  tlie  Messiah 
was  to  descend,  was  certainly  the  virgin  upon 
whom  the  honor  of  his  birth  was  to  be  conferred. 
Under  all  the  circumstances  of  the  incarnation, 
it  appears  that  the  Virgin  was  espoused  to  one 
who  was  more  likely  than  any  other  to  secure 
her  from  scorn — to  protect  her  in  danger — to  re- 
late the  truth  to  the  believing  Jews ;  and,  by 
affirming  that  another  distinct  branch  of  evi- 
dence had  been  afforded  him,  to  strengthen  the 
conviction,  that  would  now  begin  to  obtain  some 
influence,  that  God  had  visited  his  people. 

Philo,  in  his  tract,  Ilegl  t«  deonejumiig  ejvai, 
dvelgovg,  has  described  at  length  the  difference 
between  prophetical  and  monitory  dreams. 

His  first  sort  of  divine  dreams  he  thus  defines, 
TO  //£J'  TTQWTOv  -qr  uQ^OPTog  TTjj  xivTjasog  6^5, 
XU.I  -tmrjxiiVTog  6.0Q(j.T(xtg  Tdcfuulf  filv  adrjla,  yvuy- 
otnu  8i  iuvm.  The  first  kind  was  when  God 
himself  did  beghi  the  motion  in  the  fancy,  and 
secretly  whispered  such  things  as  are  unknown 
indeed  to  us,  but  perfectly  known  to  himself. 
Of  tliis  sort  were  the  patriarch  Josepli's  dreams. 

The  second  kind  is  this,  Tr^g  TjUST^Qug  diavolug 
T'Tj  Ttijr  oXmv  avyytov/uii'Tjg  iI'v/TJ,  ynd  deocpoQi'iTfj 
fi(tvl(tg  d.v(tTiifinhnuivTjg.  Wlien  our  rational 
faculty,  being  moved  together  with  the  soul  of 
the  world,  and  filled  with  a  divinely-inspired 
fury,  doth  predict  those  things  that  are  to  come. 
In  this  definition  he  permitted  his  heathen  phi- 
losophy to  supersede  his  better  theology.  The 
God  of  his  fathers  was  the  Lord  of  the  world, 
not  the  soul  of  the  world.  Tliough  he  fills  all 
space,  he  rules  all  space.  One  mode  of  com- 
municating his  will  to  man  is  well  described  ; 
if,  for  "soul  of  tlic  world,"  we  read,  "the  influ- 
ences of  the  Supreme  Being." 


The  third  is  thus  laid  down — IlvvioTATni  de 
TO  tqItov  eldog,  otiotuv  If  joTg  vni'Otg  tS  kavTr^g 
■"?  H'^X^  icivov^ivTj,  xal  (xvaSovovaa  iuvTi]v,  v.o- 
Qv6uvji~f  x«l  Evdfsaiuiun,  duvdjUEi  rr^oj'J'woTiXT^ 
T«  fiillovja  -^eanlXei. — i.  e.  tlie  third  kind  is, 
when  in  sleep  the  soul  being  moved  of  itself, 
and  agitating  itself,  is  in  a  kind  of  rapturous 
rage,  and  in  a  divine  fury  doth  foretell  future 
things  by  a  prophetic  facidty. 

These  things  are  also  contrary  to  present  ex- 
perience, but  they  are  not  contrary  to  philoso- 
phy. An  event  or  action  which  has  actually 
taken  place  convinces  our  reason  by  means  of 
our  senses,  that  the  event  was  real ;  so  did  the 
miraculous  impressions  of  prophetic  dreams  or 
visions,  distinguish  themselves  from  the  sensa- 
tions occasioned  only  by  the  common  circum- 
stances of  life,  in  such  a  manner  that  the 
prophet  or  person  favored  with  them  could  not 
mistake  the  effect  of  the  extraordinary  impulse 
for  any  common  feeling  arising  from  ordinary 
situations  and  events.  Ideas,  it  is  true,  are 
usually  suggested  by  the  senses  only,  but  why 
should  we  not  believe  that  the  Father  of  spirits 
can  affect  our  mind  with  images  and  ideas,  pro- 
duced by  other  agency  than  that  of  the  senses  ? 
Smith  On  Prophecy,  vol.  iv.  Watson's  TractSy 
p.  306.  Vide  Lightfoot,  vol.  ii.  p.  243.  Cal- 
met's  Did.  Art.  Dreams.  Witsius,  Miscell.  Sa- 
cra, vol.  i.  p.  27.  De  Insomniis,  and  p.  289,  De 
Prophetis,  in  Evang.  laudatis. 


Note  16. — Part  I. 

It  may  be  observed  here,  how  uniformly  the 
idea  of  a  spiritual  Messiah  is  preserved.  Jo- 
seph, in  common  with  his  countrymen,  may 
justly  be  supposed  to  have  entertained  the  opin- 
ion that  a  temporal  Messiah  was  coming  to  de- 
liver his  people  from  the  Romans ;  the  Angel 
informs  him  that  he  should  be  called  Jesus 
(from  i'ii'',  to  save),  for  he  should  save  them  from 
their  sins.  He  should  save  them  not  merely 
from  the  consequences  of  their  sins  by  his 
atonement,  but  from  the  dominion  of  their  sins 
by  his  gift  of  the  Holy  Spirit,  to  lead  them  botli 
into  obedience  and  truth.  We  must  not  ho])e 
to  be  delivered  hereafter  from  the  consequences 
of  evil,  unless  we  are  at  present  delivered  from 
its  power. 

The  name  Jesus,  say  Castalio  and  Osiander, 
Heb.  r:il&'n'>  may  possibly  signify  "  the  man  Je- 
hovah," or  "  Jehovah  incarnate,"  "  God  in  lunuan 
nature."  It  is  compounded  of  Din"'  and  i^'H :  tlio 
letter  ly  being  interposed  from  the  latter  word, 
the  tAvo  others  '  and  Ji  being  rejected  as  scr- 
viles,  and  therefore  added  or  rejected  at  pleas- 
ure. This  name  is  given  at  full  length  by  Mo- 
ses to  the  Angel  Jeliovah  who  conducted  the 
Tsraclitos  thrnugli  the  wilderness,  "The  Lord 
is  a  man  of  war,"  noP^O  tS'H  nin"'-     The  same 


iNOTE    17.-11).] 


NOTES  ON  THE  GOSPELS. 


*27 


name  is  given  likewise  at  length  in  the  excla- 
mation of  Eve,  in  which  she  expressed  a  hope 
that  her  son  was  the  promised  deliverer,  "TlOp 

•nirr'  hk  iv^a 

The  angel  commands  that  the  name  Jesus  be 
given  to  the  Messiah,  "  because  he  shall  save 
his  people  from  their  sins."  The  Angel  Jeho- 
vah led  his  people  through  the  wilderness,  and 
saved  them  from  their  enemies,  and  from  the 
hands  of  all  who  hated  them.  Christ  was  to  do 
the  same.  The  analogy  between  the  enemies 
of  Israel  and  the  enemies  of  the  soul  of  man  is 
complete.  Christ  in  the  former  instance  was 
the  Saviour  of  his  people  from  their  temporal 
enemies.  He  was  now  to  be  revealed  as  their 
Saviour  from  their  more  dangerous  and  inveter- 
ate adversaries,  Death,  Satan,  and  the  evil  of 
their  own  nature. 

Pfeiffer  is  of  opinion,  with  the  generality  of 
commentators,  that  the  name  must  be  derived 
from  i'ly  to  save,  and  he  rejects  therefore  the 
above  derivation,  which  is  given  with  little  vari- 
ation from  Osiander,  Reuchlin,  and  Sebastianus 
Castalio.  See  the  whole  Dissertation  De  JVom- 
ine  Jesu — PfeifFeri  Duhia  Vexata,  p.  1154,  par- 
ticularly Th.  6  to  18  inclusive. 

I  have  placed  the  appearance  of  the  Angel  to 
Joseph  after  Mary's  return  from  the  house  of 
Elisabeth,  as  she  came  back  from  Hebron  be- 
fore the  birth  of  John,  three  months  after  the 
annunciation  of  the  Messiah.  On  her  arrival 
at  her  own  house,  when  her  pregnancy  became 
evident,  the  fears  and  suspicions  of  Joseph,  we 
may  justly  suppose,  were  excited.  Before  that 
period  he  could  have  no  reason  for  suspicion. 
Lightfoot,  vol.  i.  p.  421. 


Note  17. — Part  L» 

The  Christian  may  believe  that  this  passage 
refers  to  the  Messiah  on  the  authority  of  St. 
Matthew  ;  and  the  Jew  may  likewise  believe  it, 
on  the  authority  of  tlie  ancient  targumists,  who, 
with  their  countrymen  in  general,  were  accus- 
tomed to  refer  these  expressions  of  their  early 
prophets  to  the  expected  Messiah.  To  over- 
throw the  force  of  the  prediction,  they  have, 
however,  in  later  days,  made  use  of  arguments 
which  their  ancestors  would  have  disdained. — 
Vide  Kidder's  Demons,  of  Mess.  vol.  iii.  p.  90,  &c. 


Note  18.— -Part  I. 

Another  proof  was  now  to  be  afforded  to 
the  whole  Jewish  nation,  that  the  time  of  the 
Messiah  had  arrived.  The  Father  of  the  pa- 
triarchs had  long  prophesied  that  the  sceptre 
was  not  to  depart  from  Judah,  nor  a  lawgiver 
from  between  his  feet,  until  Shiloh,  "  the  Sent," 


"  the  Messiah""  come,  (Gen.  xlix.  10.)  The  pco 
pie,  though  they  had  long  been  subjected  to  the 
Romans,  had  been  hitherto  more  immediately 
under  the  control  of  their  high  priests,  and  of 
the  family  of  Herod,  who  called  himself  a  Jew, 
though  he  was  of  the  race  of  Edom  ;  they  were 
now  reduced  to  a  mere  province  ;  they  were 
connnanded  by  a  heathen,  a  stranger  and  a 
foreigner,  to  enrol  their  families  in  the  public 
registers  ;  to  take  the  oath  of  fidelity,  and,  prob- 
ably, to  pay  tribute  to  him  as  their  sovereign 
and  rulcr\  What  could  have  been  a  stronger 
argument  and  appeal  to  every  individual  Jew, 
that  the  sceptre  had  entirely  departed,  and  that 
Shiloh  was  to  be  immediately  expected,  than 
tliis  individual  taxation,  or  badge  of  subjection.' 


Note  19. — Part  1. 

The  word  ngdnij  must  be  construed  in  the 
same  sense  of  priority  as  to  time  ;  it  bears  this 
sense  in  some,  though  not  many  instances.  It 
is  much  better  thus  to  render  the  passage,  than 
to  adopt  any  conjectural  emendation ;  whether 
7tq6  rfjc,  with  Whitby,  or  Trgclmj  ttqo  ttjc,  M'ith 
Michaelis,  which  his  translator  so  decidedly 
condemns  ;  or  than  Mr.  Benson's,  which  is  very 
ingenious,  but  unsupported  by  the  only  author- 
ity which  ought  to  induce  us  to  receive  any  al- 
teration of  the  vulgate  text  of  the  New  Testa- 
ment, tlie  authority  of  manuscripts.  It  is  cer- 
tainly a  very  slight  alteration,  but  it  must  be 
rejected,  in  the  absence  of  other  proof. 

He  would  read  nvrr/  ^  d.noy Qutfii  ttqwii]  iyiveio 
^  [dinoyQacf>}[  r\  iyevBxo)  -fiysfdOveiiovTOg  t^?,  &c., 

"  The  Targum  of  Onkelos  gives  this  interpreta- 
tion— "Nonrecedet  JtoSlty  T'^i?  faciens  potentiam 
ex  domo  Juda  X13D1>  et  scriba  ex  nepotibus  ejus  in 
aeternum,  donee  veniat  Messias  ;"  and  the  Targum 
of  Jonathan,  "  Non  cessabunt  reges,  et  praesides 
ex  domo  JudaB,et  scribse  docentes  legem  ex  semine 
ejus,  usque  ad  tempus.quoveniet  Rex  Messias;"  and 
the  Jerusalem  Targum  gives  the  same  interpreta- 
tion. See  also  a  large  number  of  authorities  from 
the  early  Jewish  writers,  all  to  the  same  effect,  in 
Schoetgenius,  HorcB  Hehraicce,  vol.  ii.  p.  AV<2,  &c. 
On  the  sceptre  of  Judah,  see  the  Dissertation  of 
Schoetgenius  De  Schiloh  Dominatore  ;  and  a  curious 
and  most  ingenious  dissertation  by  Bishop  War- 
burton,  wlio  thus  interprets  the  prophecy — ••  The 
Theocracy  shall  continue  over  the  Jews,  until 
Clirist  come  to  take  possession  of  his  Father's 
kingdom." — Divine  Legation,  vol.  iv.  p.  245-266. 
'•  Quod  nomen  habet  Messias  ?  Qui  sunt  de  domo 
vh'''^  R.  Schilag  seu  scholastici  ejus.dixerunt  nS'U' 
Schilo  esse  nonien  ejus  :  quia  dicitur  Gen.  xlix.  10. 
Usquedum  veniet  Schilo." — Meuschen  jV.  T.  ex 
Tabniide,  p.  30,  and  902.  See- also  Leslie's  Case 
of  the  Jcirs,  Dublin,  1755.  p.  6. 

'  About  this  time  Augustus,  as  is  related  by  Jo- 
sephus,  ordered  the  oath  of  fidelity  to  be  taken  to 
him,  as  the  superior  and  sovereign  of  the  land.  In 
that  oath,  Herod  was  considered  as  secondary  to 
the  emperor,  and  the  people  were  not  required  to 
give  him  their  personal  allegiance.  It  is  possible 
that  the  enrolment  ordered  by  Augustus  was  the 
same  as  the  a.ioyQaifii,  of  St.  Luke.    See  next  note. 


•^b-* 


NOTES  ON  THE  GOSPELS. 


[Part  1 


inserting  only  the  single  letter  t'i,  between 
tyevBTO  KTidLif/EHovEvovTog — and  thus  render  the 
passage,  "  This  taxing  took  place  before  that, 
which  took  place  when  Cyrenius  was  governor 
of  Syria." 

The  suggestion  of  Mr.  Benson,  tliat  the  de- 
cree for  tlie  taxing,  or  unoyQucpi],  of  St.  Luke, 
was  the  same  as  the  taking  the  oath  of  allegi- 
ance to  Augustus,  mentioned  by  Josephus,  is 
well  supported ;  and,  if  his  hypothesis  did  not 
require  an  alteration  of  the  sacred  text,  which 
is  not  warranted  by  the  requisite  autliorities, 
might  be  received  Avithout  hesitation.  See  the 
next  note  on  the  solution  of  the  difficulty  in  tliis 
verse.  Vide  Benson's  Chronology  of  the  Life  of 
Christ. 


Note  20.— Part  L 

It  has  been  asserted,  that  this  verse  contra- 
dicts some  well-supported  facts  in  history.  Cy- 
renius, it  is  said,  was  not  governor  of  Syria  till 
eleven  years  after  this  enrolment.  At  the  time 
of  Christ's  birth,  Saturninus  and  Volumnius 
were  presidents  of  that  country. 

The  following  is  a  correct  statement  of  the 
fact,  according  to  the  best  authorities  who  have 
carefully  studied  the  subject.  Herod,  some  few 
years  before  his  death,  had  been  misrepresented 
to  Augustus.  The  Roman  emperor,  to  punish 
his  imputed  crime,  ordered  that  Judea  should 
be  reduced  to  a  Roman  province,  and  a  register 
be  taken  of  every  person's  age,  dignity,  employ- 
ment, family,  and  office.  When  this  decree 
was  first  promulgated,  Cyrenius  was  only  a  Ro- 
man senator,  and  collector  of  the  imperial  reve- 
nue. Its  execution  was  postponed,  through  the 
influence  of  Nicholas  of  Damascus,  who  was 
sent  by  Herod  to  Rome,  to  vindicate  his  con- 
duct to  Augustus  ;  and  it  was  only  carried  into 
effect  eleven  years  afterwards,  when  Cyrenius 
had  been  advanced  from  the  inferior  dignity  of 
collector  of  the  public  tribute,  to  the  office  of 
governor  of  Syria. 

The  difficulty,  therefore,  respecting  the  words 
in  the  original  will  disappear,  when  the  passage 
is  considered  in  reference  to  this  statement. 
Dr.  Lardner,  who  is  followed  by  Dr.  Paley,  pro- 
poses a  solution,  which  has  now  been  generally 
adopted.  "  This  was  the  first  enrolment  of  Cy- 
renius, who,  though  a  Roman  senator  only, 
when  it  was  decreed,  was  governor  of  Syria, 
and  is  known  among  the  Jews  by  that  title." 
When  St.  Luke  wrote  the  Gospel,  Cyrenius  was 
known  by  his  latter  title.  Lardner's  Works, 
4to.  p.  136,  &c.  Paley's  Evidences,  vol.  ii.  p. 
177.     Hales's  Analysis,  vol.  ii.  p.  705,  &c. 


Note  21. — Part  I. 

There  does  not  appear  to  have  been  any 
necessity,  from  the  nature  of  the  tax,  for  the 
personal  attendance  of  Mary  at  Bethlehem. 
When  we  consider  her  situation,  it  is  not  im- 
probable she  might  have  been  induced  to  have 
accompanied  her  husband  to  insure  his  protec- 
tion, and  to  preserve  herself  from  the  insult  or 
contumely  of  her  unbelieving  neighbours,  to 
which  she  might  have  been  already  exposed. 
To  avoid  reproacli,  or  derision,  she  might  have 
encountered  fatigue  and  inconvenience.  How- 
ever this  may  be,  it  shows  us  tlie  manner  in 
which  the  prophecies  of  the  Old  Testament 
were  accomplished  by  circumstances  apparently 
accidental.  No  mortal  wisdom  could  have  fore- 
seen the  journey  of  Joseph  to  Bethlehem,  and 
the  consequent  fulfilment  of  that  prediction  of 
Micah,  which  the  Jews  had  long  referred  to,  as 
an  undoubted  prophecy  of  the  birtliplace  of 
Christ.  When  Herod  called  the  priests  to- 
gether, to  demand  of  tliem  "Where  Christ 
should  be  born,"  tliey  assured  him  it  was  at 
Bethlehem,  from  the  prophecy  of  Micah,  (Mic. 
v.  2.)  This  authority,  however  satisfactory  to 
a  Christian,  is  not,  I  have  heard,  sufficient  for 
the  modern  Jew,  who  is  more  inclined  to  depend 
on  the  testimony  of  his  ancient  rabbis.  I  re- 
fer him  to  Joma,  f.  10.  1.  apud  Meuschen  JV. 
T.  ex  Talmude,  p.  19.  (in  p.  28.  it  is  only  a  rep- 
etition of  the  same  reference,)  and  the  targum 
on  Micah,  Nn'tJ^D  p13'  'Dip  pn>"  Ex  to  ante  me 
prodibit  Messias,  ut  faciat  potentiam  super  Is- 
rael."— Apud  Schoetgen,  vol.  i.  p.  3. 


Note  22.— Part  1. 

on  the  genealogies  of  st.  matthew 
and  st.  luke. 

The  apparent  discrepancies  between  the  gen 
ealogies  of  St.  Matthew  and  St.  Luke,  contained 
in  this  section,  have  given  rise  to  much  discus 
sion.  The  enrolment  ordered  by  Augustus  mus* 
have  compelled  every  family  to  review  their 
tables  of  pedigree,  which  were  always  preserved 
amonsr  the  Jews  with  more  than  usual  attention 
we  may  therefore  justly  conclude  that  if  any 
error  had  crept  into  the  pedigree  of  Joseph  and 
Mary,  it  would  then  have  been  rectified.  In 
addition  to  this,  we  may  observe,  that  St.  Mat- 
thew and  St.  Luke  publislied  their  Gospels  at  a 
time  wlien  the  general  tables  of  pedigree  were 
still  preserved,  and  when  every  genealogical 
table  whicli  professed  to  trace  the  descent  oi 
one  wlio  claimed  to  be  the  expected  Messiah, 
would  be  inspected  with  the  most  scrupulous 
and  jealous  anxiety.  Yet  we  do  not  read  that 
any  objection  to  tlie  accuracy  of  the  Evange- 
lists was  raised  by  their  contemporaries.     Satis- 


Note  22.] 


NOTES  ON  THE  GOSPELS. 


*29 


factory  solutions  of  the  apparent  differences  have 
been  given  by  Archbishop  Newcome,  Grotius, 
Whitby,  South,  Julius  Africanus,  and  others, 
as  well  as  Lightfoot,  whose  opinion  on  this  point 
is  generally  the  most  approved.  This  learned 
divine  supposes  that  St.  Matthew  wrote  his 
Gospel  more  particularly  for  the  Jews  :  he  there- 
fore proves  Christ  to  be  their  Messiah,  the  heir 
of  the  throne  of  David,  by  legal  descent  from 
Abraham  and  David.  But  St.  Luke,  addressing 
himself  to  the  Gentiles,  to  whom  the  promise 
had  been  given  before  the  Levitical  dispensa- 
tion, proves  the  same  Christ  to  be  the  predicted 
seed  of  the  woman,  the  son  of  Adam,  the  son 
of  God. 

From  perusing  the  various  schemes  of  the  the- 
ologians who  have  discussed  this  point,  we  may, 
however,  come  to  these  general  conclusions  : — 

From  Abraham  to  David  the  genealogies  of 
St.  Matthew  and  St.  Luke  coincide. 

It  is  commonly  agreed  that  Matthew  gives  the 
legal,  and  not  the  natural,  pedigree  of  Joseph. 

Matthew  traces  the  descendants  of  David 
tlirough  Solomon  to  Jechonias  ;  in  whom  the  de- 
scendants of  Solomon  became  extinct. 

The  legal  successor  of  Jechonias  was  Sala- 
thiel ;  who  was  descended  from  David  through 
his  son  Nathan. 

Hence  Salathiel  appears  in  Matthew  as  the 
son  of  Jechonias  ;  though  he  was  really  the  son 
of  Neri,  as  stated  by  Luke. 

Zorobabel  had  two  sons,  Abiud  and  Rhesa. 

Whether  the  line  of  Abiud  became  extinct  in 
Matthan  is  disputed. 

It  is  agreed  that  from  Heli  upwards,  in  Luke's 
genealogy,  the  natural  succession  is  given. 

It  is  disputed  whether  Joseph  was  Heli's  ac- 
tual son,  or  his  legal  son,  or  his  son-in-law. 

According  to  Julius  Africanus  (apud  Euseb.) 
Joseph  was  the  actual  son  of  Jacob,  and  the 
grandson  of  Matthan.  An  opinion  adopted  by 
Whitby. 

According  to  Grotius,  Joseph  was  the  actual 
son  of  Heli,  and  the  legal  successor  of  Jacob. 
This  makes  Luke's  genealogy  the  natural  ped- 
igree of  Joseph  throughout. 

Lightfoot  supposes  that  Joseph  was  the  son- 
in-law  of  Heli,  liis  wife  Mary  being  the  daughter 
of  Heli. 

All  seem  to  agree  that  both  Joseph  and  Mary 
were  lineally  descended  from  Zorobabel. 

Therefore  from  Zorobabel  upwards  their  nat- 
ural pedigrees,  as  given  by  Luke,  coincide. 

Whether  the  pedigree  from  Zorobabel  down- 
wards, in  Luke,  be  that  of  Joseph  or  Mary,  is 
uncertain. 

Whether  the  pedigree  in  Matthew  from  Zo- 
robabel downwards  be  the  real,  or  the  legal  de- 
scent of  Joseph  is  uncertain. 

Dr.  Adam  Clarke,  in  his  Commentan/,  has  de- 
voted much  attention  to  this  subject,  and  his 
conclusions  appear  so  satisfactory,  that  I  shall 
here  lay  them  before  the  reader. 
VOL.   II. 


1.  "Being  (as  was  supposed)  the  son  of  Jo- 
seph." This  phrase  is  used  by  Herodotus,  to 
signify  one  who  was  only  reputed  to  be  the  son 
of  a  particular  person,  tovtov  nulg  po/iiQeTui, 
"  He  was  supposed  to  be  this  man's  son." 

2.  Much  learned  labor  has  been  used  to  rec- 
oncile this  genealogy  with  that  of  St.  Matthew, 
chap,  i.,  and  there  are  several  ways  of  doing  it : 
the  following,  wliich  appears  to  me  to  be  the 
best,  is  also  the  most  simple  and  easy. 

3.  Matthew,  in  descending  from  Abraham  to 
Joseph,  the  spouse  of  the  blessed  Virgin,  speaks 
of  sons  properly  such  by  way  of  natural  gen- 
eration :  Abraham  begat  Isaac,  and  Isaac  begat 
Jacob,  &ic.  But  Luke,  in  ascending  from  tlie 
Saviour  of  the  world  to  God  himself,  speaks  ot 
sons  either  properly  or  improperly  such  ;  on  that 
account  he  uses  an  indeterminate  mode  of  ex- 
pression, which  may  be  applied  to  sons  puta- 
tively  or  really  such.  "  And  Jesus  began  to  be 
about  thirty  years  of  age,  being  as  was  supposed 
the  son  of  Joseph — of  Heli — of  Matthat,"  &c. 
This  receives  considerable  support  from  Raphe- 
lius's  method  of  reading  the  original,  i})i'  (wj 
erofil'QsTO  vlog  ' Iwa^cf)  lov  'Hll,  "  being  (when 
reputed  the  son  of  Joseph)  the  son  of  Heli,"  &.c. 
That  St.  Luke  does  not  always  speak  of  sons 
properly  such  is  evident  from  the  first  and  last 
person  whom  he  names :  Jesus  Christ  was  only 
the  supposed  son  of  Joseph,  because  Joseph 
was  the  husband  of  his  mother  Mary ;  and 
Adam,  who  is  said  to  be  the  son  of  God,  was 
such  only  by  creation.  After  this  observation, 
it  is  next  necessary  to  consider  that,  in  the  gen- 
ealogy described  by  St.  Luke,  there  are  two 
sons-in-law,  instead  of  two  sons. 

4.  As  the  Hebrews  never  permitted  tlip  names 
of  women  to  enter  into  their  genealogical  tables, 
whenever  a  family  happened  to  end  with  a 
daughter,  instead  of  naming  her  in  the  gen- 
ealogy, they  inserted  her  husband  as  the  son  of 
him,  who  was,  in  reality,  but  his  father-in-law. 
This  import.  Bishop  Pearce  has  fully  shown, 
t'Oftl^eadui  bears  in  a  variety  of  places.  Jesus 
was  "  considered  according  to  law,"  or  "  allowed 
custom,"  to  be  the  son  of  Joseph,  as  he  was  of 
Heli. 

5.  The  two  sons-in-law  who  are  to  be  noticed 
in  this  genealogy  are  Joseph  the  son-in-law  of 
Heli,  whose  own  father  was  Jacob,  Matt.  i.  1(5. ; 
and  Salathiel,  the  son-in-law  of  Neri,  whose 
own  father  was  Jechonias,  1  Chron.  iii.  17.  and 
Matt.  i.  12. ;  this  remark  alone  is  sufficient  to  re- 
move every  difficulty.  Thus,  it  appears,  that 
Joseph,  the  son  of  Jacob,  according  to  St.  Mat- 
thew, was  son-in-law  of  Heli,  according  to  St. 
Luke.  And  Salathiel,  son  of  Jechonias,  accord- 
ing to  the  former,  was  son-in-law  of  Neri,  ac- 
cording to  the  latter. 

G.  Mary,  therefore,  appears  to  have  been  the 
daughter  of  Heli,  so  called  by  abbreviation  for 
Heliachim,  which  is  the  same  in  Hebrew  as 
Joachim. 


30^ 


NOTES  ON  THE  GOSPELS. 


[Part  I. 


7.  Joseph  son  of  Jacob,  and  Mary  daughter 
of  Heli  were  of  the  same  family  ;  both  came 
from  Zorobabel ;  Joseph  from  Abiud,  his  eldest 
son,  Matt.  i.  13.  and  Mary  by  Rhesa,  the  young- 
est.    See  ver.  27. 

8.  Salathiel  and  Zorobabel,  from  whom  St. 
Matthew  and  St.  Luke  cause  Christ  to  proceed, 
were  themselves  descended  from  Solomon  in  a 
right  line  ;  and  though  St.  Luke  says  that  Sala- 
thiel was  the  son  of  Neri,  who  was  descended 
from  Nathan,  Solomon's  eldest  brother,  1  Chron. 
iii.  5.,  this  is  only  to  be  understood  of  his  having 
espoused  Nathan's  daughter ;  and  that  Neri 
dying  probably  without  male  issue,  the  two 
branches  of  the  family  of  David,  that  of  Nathan 
and  Solomon,  were  both  united  in  the  person  of 
Zorobabel,  by  the  marriage  of  Salathiel,  chief 
of  the  regal  family  of  Solomon,  with  the  daugh- 
ter of  Neri,  chief  and  heretrix  of  the  family  of 
Nathan.  So  that  Jesus,  the  son  of  Mary,  re- 
united in  himself  all  the  blood,  privileges,  and 
rights,  of  the  whole  family  of  David,  in  conse- 
quence of  which  He  is  emphatically  called,  the 
Son  of  David.  It  is  worthy  of  remark,  that 
Matthew,  who  wrote  principally  for  the  Jews, 
carries  his  genealogy  to  Abraham,  through 
whom  the  promise  of  the  Messiah  was  given  to 
the  Jews  :  but  St.  Luke,  who  wrote  for  the  Gen- 
tiles, extends  his  genealogy  to  Adam,  to  whom 
the  promise  of  the  Saviour  was  in  behalf  of  all 
his  posterity. 

V.  36.  The  insertion  of  the  word  Cainan  has 
occasioned  mucli  difficulty ;  as  Cainan,  the  son 
of  Arphaxad,  and  father  of  Sala,  is  not  found 
in  any  other  Scripture  genealogy.  The  best 
solution,  because  it  does  not  violate  the  text,  is 
that  Cainan  was  a  surname  of  Sala,  and  that 
the  names  should  be  read  together,  thus — the 
son  of  Heber — the  son  of  Sala  Cainan — the  son 
of  Arphaxad. 

The  opinion  of  Africanus,  long  received  by 
t!ic  Churcli,  as  the  only  legitimate  mode  of  rec- 
onciling these  difficulties,  is  as  follows. 

The  names  of  kindred  among  the  Jews  were 
reckoned  in  two  ways. 

1.  According  to  nature,  as  in  the  case  of  nat- 
ural generation.  2.  According  to  laAV,  as  when 
a  man  died  childless,  his  brother  was  obliged  to 
take  his  wife,  and  the  issue  of  that  marriage 
was  accounted  to  the  deceased  brother.  In  this 
genealogy  some  succeeded  their  flvthers  as  nat- 
ural sons,  but  others  succeeded  who  bore  their 
names  only.  Thus  neither  of  the  Gospels  is 
false :  the  one  reckoning  the  pedigree  by  the 
natural,  the  other  by  the  legal  line.  Tlie  race 
both  of  Solomon  and  Nathan  is  so  interwoven 
by  those  second  marriages,  which  raised  up  issue 
in  the  name  of  a  deceased  brother,  that  some 
appear  to  have  two  fathers — liim,  whose  natural 
issue  they  were,  though  they  did  not  boar  his 
name  ;  and  him,  towliom,  having  died  childless, 
the  children  of  his  wife  and  brother  were  ac- 
counted for  a  seed,  assuming  his  name. 


If  we  reckon  the  generations  according  to 
Matthew,  from  David  by  Solomon,  Matthan  will 
be  found  the  third  from  the  end,  who  begat 
Jacob,  the  father  of  Joseph ;  but  if  we  reckon 
according  to  Luke,  from  Nathan  the  son  ot 
David,  then  the  third  person  from  the  end  will 
be  Melchi,  whose  son  was  Heli,  the  father  of 
Joseph ;  for  Joseph  was  the  son  of  Heli,  the  son 
of  Melchi.  Matthan  and  Melchi  having  suc- 
cessively married  the  same  wife,  the  latter  be- 
gat children,  who  were  brethren  by  the  mother. 
Matthan,  descending  from  Solomon,  begat  Jacob 
of  Estha.  After  the  death  of  Matthan,  Melchi, 
who  descended  from  Nathan,  being  of  the  same 
tribe,  but  of  another  race,  took  his  widow  to  wife, 
and  begat  Heli:  thus  Jacob  and  Heli  were 
brethren  by  the  mother.  Heli  dying  without 
issue,  Jacob  married  his  widow,  and  begat 
Joseph,  Avho,  by  Law,  was  accounted  the  son  ot 
Heli ;  because  the  Law  required  the  seed  to  be 
raised  up  to  the  deceased  brother.  Matthew 
therefore  says,  very  properly,  Jacob  begat  Joseph, 
but  Luke  says  Joseph  was  the  son  of  Heli ;  and 
it  is  worthy  of  remark,  that  St.  Luke  does  not 
use  the  term  begot  or  begetting,  but  traces  this 
genealogy  by  putative,  and  not  by  natural  sons. 

The  late  learned  Dr.  Barrett  has  studied  this 
difficult  subject  with  the  deepest  attention,  and 
by  a  new  line  of  argument  has  reconciled  the 
apparent  discrepancies  of  the  two  genealogies. 
After  examining  the  hypothesis  of  Africanus, 
he  rejects  it  on  the  principle  that  it  refers  wholly 
to  the  descent  of  Joseph  from  David,  without 
proving  that  the  son  of  Mai-y  was  the  son  of 
David. 

Dr.  Barrett  then  states  his  own  solution,  viz., 
that  Matthetv  relates  the  genealogy  of  Joseph, 
and  Luke  that  of  Mary.  Hence  it  appears 
probable,  that,  after  Matthew  had  given  his  gen- 
ealogy to  the  world,  another  should  be  added  by 
Luke,  to  prove  that  Clirist  was  fully  descended 
from  David,  not  only  by  his  supposed  father 
Joseph,  but  by  his  real  mother  Mary.  Those 
who  agree  in  this  opinion  may  be  divided  into 
two  classes.  1.  Those  who  affirm,  that  the 
families  of  Solomon  and  Nathan  met  in  Sala- 
thiel and  Zorobabel,  and  afterwards  divaricated, 
till  reunited  in  the  marriage  of  Joseph  and  Mary. 
2.  Those  who  assert  that  Salathiel  and  Zoroba- 
bel were  distinct  individuals,  and  that  no  union 
took  place  between  the  families  previous  to  the 
marriage  of  Joseph  and  Mary.  To  the  latter 
opinion  he  objects,  as  being  contradictory  to  the 
divine  promise,  2  Sam.  vii.  7.  12.  10. ;  for,  ac- 
cording to  tliis  hypothesis,  neither  Mary  nor 
Christ  were  descended  from  David  by  Solomon. 
He  therefore  proposes  to  support  the  other  hy- 
pothesis, and  to  clear  away  its  difficulties.  As 
Irenreus,  Africamis,  and  Ambrosius  assert  that 
Luke  has  some  names  interpolated ;  to  detect 
this  error.  Dr.  Barrett  divides  tlio  genealogy 
into  four  classes;  1.  From  God  to  Abraham. 
2.  From  Abraham  to  David.    3.  From  David 


Note  22.] 


NOTES  ON  THE  GOSPELS. 


*31 


to  Salathiel.  4.  From  Salathiel  to  Christ.  He 
examines  these  at  length,  and  concludes  there 
have  been  some  interpolations,  omissions,  and 
transpositions.  To  give  a  satisfactory  view  of 
this  subject,  he  introduces  a  synopsis  of  the  prin- 
cipal various  readings  of  MS.  versions,  &c. 
on  Luke  ii.  24-3L 

From  this  collation  of  authorities,  after  cor- 
recting the  omissions  and  interpolations,  he  con- 
cludes with  Irenseus,  that  these  generations 
should  be  laid  down  in  the  following  order.  1. 
Jesus.  2.  Joseph,  (or  Mary,  the  daughter  of 
Heli.)  3.  Heli,  the  grandfather  of  Christ.  4. 
Matthat.  5.  Levi.  6.  Melclii.  7.  Janna.  8. 
Joseph.  9.  Matthias.  10.  Amos.  11.  Naum. 
12.  Esli.  13.  Nagge,  14.  Semel.  15.  Joseph. 
16.  Juda.  17.  Joanna.  18.  Rhesa.  19.  Ze- 
robabel.  20.  Salathiel.  21.  Neri.  22.  Mel- 
chi.  23.  Addi.  24.  Cosam.  25.  Elmodam. 
2(1.  Er.  27.  Jose.  28.  Eliezer.  29.  Jorim. 
30.    Matthat.     31.    Levi.      32.    Simeon.      33. 

35.  Jonan.      36.  Eliakim. 
Nathan.     39.  David.      40. 

42.   Booz.      43.   Salmon. 
Aminadab.    46.  Aram.    47. 


Juda.  34.  Joseph. 
37.  Mattatha.  38. 
Jesse.  41.  Obed. 
44.  Naasson.     45. 


Esrom.  48.  Pharez.  49.  Juda.  50., Jacob. 
51.  Isaac.  52.  Abraham.  53.  Terah.  54. 
Nahor.  55.  Serug.  56.  Ragau.  57.  Peleg. 
58.  Eber.  59.  Sala.  60.  Canaan.  61.  Ar- 
phaxad.  62.  Shem.  63.  Noah.  64.  Lamech. 
65.  Mathusala.  66.  Enoch.  67.  Jared.  68. 
Mahalaleel.  69.  Canaan.  70.  Enos.  71.  Seth. 
72.  Adam. 

From  the  generations  thus  laid  down,  there 
will  be  found  fifty-one  names  between  Christ 
and  Abraham,  excluding  the  latter,  which  agrees 
both  with  Africanus  and  Ambrosius.  Now  let 
tliirty  years  be  reckoned  to  each  generation  be- 
tween Christ  and  David,  Salathiel  will  then  ap- 
pear to  have  been  born  anno  570  before  Christ, 
which  will  be  found  near  the  truth ;  and  David 
1140.  David  was  in  fact  born  1085  B.  C, 
whence  there  appears  an  error  of  fifty-five 
years,  or  about  the  twentieth  part  of  tlie  time, 
in  so  many  generations.  But  according  to  the 
received  text  of  Luke,  Salathiel  must  be  born 
B.  C.  630,  and  David  1260  ;  this  would  be  an 
error  of  175  years,  or  a  fifth  part  of  the  whole 
interval. 

Dr.  Barrett  endeavours  to  solve  the  principal 
difficulty  by  adopting  the  genealogy  of  David, 
as  delivered  1  Chron.  iii.  In  this  chapter,  and 
in  the  Book  of  Kings,  the  whole  is  laid  down 
in  the  most  accurate  manner  till  the  reign  of 
jL'clionias,  after  which  he  supposes  some  errors 
have  been  admitted  into  the  text,  on  account  of 
many  inconsistencies,  chronological  difficulties, 
and  various  readings,  which  he  enumerates. 

From  these  considerations  it  appears,  that 
those  who  are  mentioned  1  Chron.  iii.  18.  were 
neither  the  sons  of  Jechoniah,  nor  of  Salathiel, 
and  consequently  were  the  sons  of  Zerubbabel, 
as  he  has  satisfactorily  proved — that  Pedaiah, 
or  Peraiah,  is  the  same  who,  in  verse  21,  is 


called  Rephaiah,  who  is  mentioned  Nehemiah 
iii.  9.,  and  that  Jecharaiah  is  the  same  as  Joachim, 
who,  according  to  Esdras  v.  5.  was  the  son  or 
Zerubbabel.  Both  these  names,  Pedaiah  or 
Peraiah,  and  Jechamiah,  occur  1  Chron.  iii.  18., 
consequently  a  verse  is  transposed  ;  a  thing  not 
unfrequent  in  the  Sacred  Writings.  He  there- 
fore contends  that  the  text  of  1  Chron.  iii.  18- 
22.  should  be  read  in  the  following  order : — 

Verse  18.  And  the  sons  of  Salathiel,  Zerub- 
babel and  Shimei;  and  the  sons  of  Zerubba- 
bel, Meshullam,  Hananiah,  and  Shelomith 
their  sister. 

Ver.  19.  Hashubah,  and  Ohel,  andBerechiah, 
and  Hasadiah,  Jushab-hesed. 

Ver.  20.  And  Malchirara,  and  Rephaiah,  and 
Shenar,  Jechamiah,  Hoshamah,  and  Nedabiah  ; 
six. 

Ver.  21.  And  the  sons  of  Hananiah,  Pelatiah, 
and  Jesaiah  ;  the  sons  of  Rephaiah  ;  Arnan  his 
son ;  Obadiah  his  son ;  Shechaniah  his  son ; 
(reading,  according  to  Houbigant,  IJj)  beno,  for 
"J^   beni.) 

Ver.  22.  The  sons  of  Shechaniah  ;  Shemaiah  ; 
the  sons  of  Shemaiah ;  Hattush,  and  Igeal,  and 
Bariah,  and  Neariah,  and  Shaphat ;  six. 

He  then  shows  the  propriety  of  substituting 
1J2'  beno,  his  son,  for  'J^i  beni,  sons,  in  ver.  21. 
supposing  the  latter  to  be  corrupted. 

Dr.  Barrett,  having  thus  far  made  his  way 
plain,  proceeds  to  lay  down  a  table  of  the  re- 
gal line,  taken  from  1  Chron.  iii.,  placing  on  each 
side  the  genealogies  given  by  St.  Matthew  and 
St.  Luke,  that  the  general  agreement  may  be 
more  easily  discerned. 


Matt.  i. 

1  Chron.  iii. 

Luke  iii. 

Saliithiel. 

Salathiel. 

Salathiel. 

Zorobabel. 

Zerubbabel. 

Zorobabel. 

First  generation 

omitted. 
Another  generation 
omitted. 

Rephaiah. 
Arnan,  or  Onon. 

Rhesa. 

Joanna,  or  Jonan. 

Aliiud. 

Obadiah. 

Juda. 

Eliakim. 

Shechaniah. 

Joseph,  or  Josuch. 

A  third  generation 
omitted. 

Shemiah. 

Xo     corresponding 

Semei. 

generation. 

Mattathias. 

No     corresponding 
generation. 

Maath. 

Fourth    generation 

omitted. 

Xeariah. 

Xagge. 

Azor,  wlio  is  also 

Azrikam,    who    is 

Esli,    from    whom 

From    the     above 

Eliocnai, 

descended  .Mary 

descends   Joseph 

Joanan  Joanam. 

Naum,  or  Anuni. 

who       espoused 
Mary. 

Dr.  Barrett  then  proceeds  to  lay  down  the 
following  propositions : — 

I.  That  Salathiel  in  Matthew  is  the  same  with 
Salathiel  in  1  Chron.  iii.,  both  being  descended 
from  David  through  tlie  same  ancestors ;  both 
lived  at  the  same  time,  viz.  of  the  captivity  ;  and 
both  were  born  of  the  same  father. 

II.  That  Salathiel  in  Luke  is  the  same  ivith 
Salathiel  in  1  Chron.  iii.  17.,  the  same  as  in  Mat- 
thew i.  a7id  consequently  that  Marjj  the  mother  of 
Jesus,  (lescejidiiisc  from  Salathiel  in  Liukc,  de- 
scends lineally  from  David  by  Solomon,  a  r.adUt 


32* 


NOTES  ON  THE  GOSPELS. 


[Part  I. 


of  vast  consequence  according  to  the  opinion  of 
Calvin,  loho  asserts  "  if  Christ  ivas  not  descended 
from  Solo7non,  he  cannot  be  the  Messinhy  Tak- 
ing for  granted,  then,  that  Salathiel  in  Matthew- 
is  the  same  with  Salathiel  in  1  Chron.  Dr.  Bar- 
rett deduces  the  following  consequences  from 
his  hypothesis. 

1.  Zernhhahel  in  1  Chron.  is  the  same  with 
Zorobabel  in  Luke :  as  they  agree  in  name, 
time,  and  in  having  the  same  father. 

9.  Rephaiah  in  1  Chron.  is  the  same  with 
Rhesa  in  Luke,  where  a  notable  coincidence 
occurs  in  the  names. 

3.  Arnan  in  1  Chron.  is  the  same  with  Joanna 
in  Luke  ;  which  appears  probable  from  the  great 
diversity  of  forms  in  whicli  the  name  is  written 
in  ancient  MSS. 

A.  Obadiah  in  1  Chron.  is  the  same  as  Juda 
in  Luke.  In  this  name  may  be  found  that  of 
Abiud,  mentioned  Matt.  i.  13.  who  is  the  third 
from  Zerubbabel ;  whence  it  is  evident,  that  in 
St.  Matthew  two  generations  are  omitted.  The 
MSS.  in  St.  Luke  also  vary  considerably  in  the 
name;  some  write  it  lo)adu,  which  answers  to 
the  Hebrew  Joida,  or  even  nnn;?'  Obadiah;  the 
same  as  Iddo,  who  returned  with  Zerubbabel. 

5.  Shechaniah  in  1  Chron.  is  the  same  with 
Joseph,  or  Osech,  between  which  names  there 
is  a  considerable  similitude. 

6.  Shemaiah  in  1  Chron.  is  the  same  with 
Scmei  in  Luke.  In  tiiis  place  the  names  per- 
fectly agree.  Thus,  through  six  successive 
generations  in  the  same  line,  the  names  either 
perfectly  agree,  or  are  manifestly  similar ;  each 
preserving  the  same  order.  Hence  it  may  be 
legitimately  concluded,  that  tlie  preceding  hy- 
pothesis is  perfectly  correct ;  and  that  Salathiel 
in  Luke  is  the  same  Avith  Salathiel,!  Chron.  iii., 
especially  when  we  consider  that  the  time  which 
elapsed  between  David  and  Christ  was  nearly 
bisected  by  the  captivity ;  so  that  the  number 
of  generations  between  them  was  divided  into 
almost  two  equal  parts  by  Salathiel.  The  two 
generations  Avhich  occur  after  Semei,  in  Luke, 
after  Mattathias  and  Maath,  of  Avhich  no  trace 
is  found,  1  Chron.  iii.  are  rejected  from  the  text 
of  Luke  as  interpolations.  Immediately  after 
Shemaiah,  the  writer  of  1  Chron.  iii.  subjoins 
Neariah,  in  which  Dr.  Barrett  supposes  he  has 
found  the  person  called  Nagge  in  Luke  iii.  25. 
as  the  names  in  the  original  languages  do  not 
materially  differ. 

In  some  following  observations  Dr.  Barrett 
thinks  that  the  family  of  Salatliiel  divided  into 
two  branches,  one  of  wliich  is  traced  by  Mat- 
thew, tlie  other  by  Luke.  It  is  therefore  not 
surprising  that  the  genealogies  of  the  two  Evan- 
gelists should  differ  from  this  period.  The  Esli 
mentioned  by  Luke  had  a  son  called  Naum,  or 
Anum ;  among  the  sons  of  Elioenai,  mentioned 
in  1  Cliron.  iii.  was  Joamain,  or  Joanam — names 
which  considerably  resemble  those  recorded  by 
St.  Luke. 

Having  thus  fixed  the  genealogy,  by  proving 


that  Salathiel  in  Matthew  and  Luke  is  the  same 
Avith  Salathiel  in  1  Chron.  iii.  17.  lie  proceeds  to 
inquire  whether  chronology  will  support  him  in 
the  times  of  these  generations. 

From  examining  the  chronology,  it  appears 
that  there  is  no  place  for  the  supposititious  Pe- 
daiah,  and  that  Naum  begat  Amos  B.  C.  290, 
himself  being  fifty  years  old.  After  Amos  let 
tliirty  years  be  computed  for  each  generation, 
or  a  hundred  years  for  three,  the  dates  will 
then  appear  thus : —  " 


Matthew. 

Luke. 

A.A.C. 

Azor  bom  B.C.  380  ..  . 
A  generation  omitted  .  . 
Anotlier  generation  omit- 
ted     

Elioenai,  or  Egli,born  . 
Naum 

Amos 

380 
340 

290 
260 
230 

200 

ir.5 

130 

100 

65 

25 

Mattathias 

Joseph  

Aciiini 

Eliud 

Eleazer  

Janna  

Melchi 

Jacob    

Josepli,  husband  of  Mary 

Matthat 

Heli 

Mary,  mother  of  Clirist 

Dr.  Barrett  then  inquires,  whether  by  the 
proposition  it  appears  that  Salathiel  in  Luke 
and  Salathiel  in  1  Chron.  are  the  same  person, 
provided  the  generations  be  traced  up  to  David  ; 
he  acknowledges  the  difficulties  of  the  inquiry, 
and  that  the  utmost  to  be  expected  is,  to  show 
the  invalidity  of  the  arguments  against  it. 

Matthew  states  that  Jechonias  was  the  father 
of  Salathiel :  but  Luke  says,  that  JVeri  was 
his  father  :  this  may  be  reconciled  by  supposing 
that  JVeri  was  the  maternal  grandfather  of  Sa- 
lathiel, and  hence,  according  to  the  custom  ot 
the  Hebrews,  put  down  for  his  father.  The 
truth  of  this  hypothesis  is  next  examined. 

It  is  a  received  opinion  of  the  Jews,  that  Su- 
sanna was  the  Avife  of  Jechonias,  and  mother 
of  Salathiel,  which  is  confirmed  by  Biblioth. 
Clement.  Vatic,  tom.  i.  p.  290.  and  she  was  un- 
doubtedly nearly  allied  to  the  throne,  from  the 
magnificence  in  which  she  lived.  (See  the  ac- 
count in  the  Scptuagint  version  of  Daniel,  com- 
pared with  2  Sam.  xv.  1.  1  Kings  i.  5.) 

He  next  inciuires  into  the  genealogy  of  Neri, 
whom  he  supposes  to  be  the  same  with  Neariah, 
mentioned  so  -frequently  by  Jeremiah,  and  who 
was  the  father  of  Baruch  and  Seraiah.  Baruch 
Avas  certainly  of  an  illustrious  family,  as  we 
learn  from  Josephus,  avIio  calls  him  the  son  of 
Neri  ;  wliich  Dr.  Barrett  establishes  by  several 
considerations,  sliowing  that  Baruch,  and  con- 
sequently Neariah,  sprang  from  Nathan  the  son 
of  David. 

As  nothing  is  related  of  the  ancestors  of 
Neariah,  he  again  recurs  to  conjectures,  which 
are  chieflv  the  following : — Massciah,  or  Melchi, 
the  father  of  Neriah,  Avas  probably  the  same 
mentioned  in  2  Chron.  xxxiv.  8.  as  governor  of 
the  city.  It  is  also  probable  Simeon,  the  son  of 
Juda,  mentioned  Luke  iii.  30.  is  the  same  per- 
son called  Maaseiah,  the  son  of  Adaiah,  in  2 
Chron.   xxiii.    1.,   the  two  names  being  written 


JNoTE  23.] 


NOTES  ON  THE  GOSPELS. 


*33 


with  the  same  letters,  and  differing  scarcely 
rjxcept  in  situation.  It  is  well  known  to  all 
biblical  critics,  that  the  names  of  the  Old  Tes- 
tament have  been  much  corrupted,  not  only  in 
different  translations,  but  in  different  copies  of 
the  original. 

Admitting  the  above  hypothesis.  Dr.  Barrett 
shows  that  the  family  of  Nathan  was  concealed 
in  an  obscure  situation,  till  the  greater  part  of 
the  family  of  Solomon  was  destroyed  by  the 
treachery  of  Athaliah ;  when  Maaseiah,  or 
Simeon,  moved  with  pity  towards  his  relative 
Joash,  by  the  assistance  of  Jehoiada,  removed 
Athaliah  out  of  the  way,  and  set  Joash  upon  the 
throne  ;  from  wliich  time  the  dignity  of  the 
family  increased,  till  the  line  of  Solomon  be- 
coming extinct,  Jechonias,  his  only  remaining 
heir,  took  to  wife  Susanna  the  daughter  of 
JVeariah.  Supposing  this  hypothesis  to  be  true, 
Dr.  Barrett  thus  constructs  his  genealogical 
table,  beginning  at  the  division  of  the  line  of 
Solomon,  omitting  Melea  and  Mainan  as  inter- 
oolations. 


1 

Solomon. 

1 

Nathan. 

_ 
2 

llelioboara 

2 

Mattatha 

3 

Vbiah 

3 

Eliakini 

4 

Vsa 

4 

Jonan 

0 

liliosaphiit 

5 

Joseph 

r. 

IplKjrnm 

6 

Jiidah,  or  Adaiah 

1 

Mi:iziah 

7 

Simeon,  or  MasseiaJi 

8 

Joa-iji 

8 

Levi 

9 

Amaziah 

9 

Matthat 

1(1 

IJz/iah 

10 

Jorim 

11 

fotliam 

11 

Eliezer 

12 

Ahaz 

12 

Jose 

Ki 

Hezekiah 

13 

Er 

14 

Manassea 

14 

Elmodam 

15 

Anion 

15 

Cosam 

1(5 

Josias 

16 

Addi 

17 

Jctioiakini 

17 

Melchi,  or  Maaseias 

18 

Jelioiaehin,  or  Jechonias 

18 

Neri 

19 

Susanna. 

Li  treating  of  the  ancestors  of  Mary,  and  the 
cojisanguiniti/  hetiveen  her  and  Joseph,  Dr.  Bar- 
rett shows  that  the  Virgin  was  not  (as  was  for- 
merly supposed)  descended  from  the  tribe  of 
Levi,  but  from  the  family  of  David  ;  and  brings 
several  additional  arguments  to  prove  that  St. 
Luke  traces  the  genealogy  of  Mary,  and  St. 
Matthew  that  of  Joseph. 

According  to  the  universal  voice  of  antiquity, 
the  father  and  mother  of  the  Virgin  were  called 
Joachim  and  Anna.  Dr.  Barrett  thinks  it  indis- 
putable that  Joachim  is  the  same  name  Avitli 
Heli,  Lnke  iii.  23.  or  Eliakim,  2  Chron.  xxxvi. 
4.,  which  is  rendered  probable  by  the  Virgin 
being  called  by  some  Jewish  Avriters,  Mary,  the 
daughter  of  Heli.  Thus  it  may  be  taken  for 
granted,  that  Heli  was  the  father  of  Mary,  and 
maternal  grandfather  of  Christ,  and  that  he  is 
considered  by  St.  Luke  as  the  real  fatlier  of 
Christ.  He  next  considers  the  family  of  Anna, 
the  mother  of  Mary.  It  is  generally  agreed 
tliat  the  father  of  Anna  was  named  Matthan, 
and  he  is  supposed  by  some  to  have  been  a 
priest — and  as  the  daughters  of  the  priests 
might  intermarry  with  any  tribe,  it  accounts  for 
Mary's  being  the  cousin  of  Elisabeth  (who  was 


really  of  tlie  tribe  of  Levi),  though  her  father 
Joachim,  or  Heli,  was  a  descendant  of  the  tribe 
of  Judah. 

Dr.  Barrett  next  proceeds  to  the  family  of 
Joachim  ;  but  in  this  examination  he  finds  very 
few  documents  to  guide  his  inquiries.  It  how- 
ever seems  probable  that  James,  Joses,  Simon, 
and  Judas,  mentioned  in  Matt.  xiii.  55.  and  Luke 
vi.  3.  as  the  brethren  of  our  Lord,  were  in  reality 
his  cousins,  being  the  sons  of  Mary,  the  wife  of 
Alpheus,  and  sister  to  the  Virgin. 

Concerning  Cieopas,  or  Klopas,  there  are 
various  opinions,  but  that  conjecture  of  Calmet 
seems  the  most  probable,  that  Cieopas  was  the 
husband  of  that  Mary  who  was  sister  to  the 
blessed  Virgin,  and  father  of  James  the  less. 

Dr.  Barrett  thinks  that  these  apparently  dis- 
cordant systems  may  be  harmonized  into  the 
following  scheme : — 


MATTHAT 


JACOB. 


Cieopas      died, 
childless  :      his 
brother  Joachim 
married  his   wi- 
dow :     the    off- 
spring    of    that 
marriage        was 
Mary  the  wife  of 
Cieopas,   or    Al- 
pheus,  mention- 
ed John  .\ix.25., 
and     mother     of 
James,    who    is 
called  the  Lord's 
brother. 


Joachim,  or  Heli, 
married  the  se- 
cond     time       to 


Anna, 
whom 
Marv. 


from 
sprang 


Joseph,  Alpheus,  or 

Cieopas  mar- 
ried Mary,  »; 
Tov  KA(07r<7, 
John  xix.  25 
whence 
sprangJarae?, 
Joses,  Simon, 
and  Juda. 


Jesus. 


Having  thus  investigated  this  difficult  ques- 
tion, Dr.  Barrett  concludes  by  observing,  that 
his  principal  object  was  to  prove,  by  the  agree- 
ment of  the  Evangelists,  that  Christ  descended 
from  David  by  the  line  of  Solomon. 

To  effect  this  he  has  formed  a  genealogical 
table  of  the  family  of  David,  according  to  the 
principal  genealogical  tables  given  in  the  Old 
Testament ;  and  to  tliis  test,  supported  by  fair 
criticism  and  the  comparing  of  MSS.,  he  brings 
the  table  of  descent  given  by  St.  Matthew  and 
St.  Luke,  and  finding  that  they  both  agree  with 
his  conclusions,  he  of  course  concludes  that 
they  necessarily  agree  Avith  each  other.  From 
their  mutual  agreement  witli  the  line  of  descents 
collected  from  the  Old  Testament,  without  any 
other  collateral  evidence,  he  further  concludes, 
tliat  the  genealogies  of  St.  Matthew  and  St. 
Luke  are  genuine,  authentic,  and  accurate. 

Vide  Dr.  Adam  Clarke's  Comment,  on  Luke 
iii.  (from  whose  abridgment  of  Dr.  Barrett's 
work,  the  above  is  compiled),  Whitby,  and  the 
commentators. 


NoTK  23.— Part  I. 

It  is  not  necessary  to  enter  into  the  investi- 
gation of  tlie  question,  whether  these  two  chap- 
ters of  St.  Luke  are  genuine  ;  for  the  whole 
Gospels  rest  upon  the  same  evidence :  that  is. 


VOL.   IT. 


*:1 


34* 


NOTES  ON  THE  GOSPELS. 


[Part  L 


they  are  now  found  in  every  manuscript  and 
version  extant,  and  were  always  received  as 
authentic  from  the  commencement  of  the  Chris- 
tian sera.  A  class  of  writers,  however,  falsely 
assuming  the  name  of  Clu-istians,  have  framed 
to  themselves  many  arguments  against  the 
truths  contained  in  these  and  the  first  two  chap- 
ters of  St.  Matthew ;  and  having  persuaded 
themselves  that  the  doctrines  they  contain  are 
indefensible,  they  proceed  to  attack  the  authen- 
ticity of  the  chapters  which  assert  them.  Their 
principal  reason  for  this  conduct  is,  that  a  here- 
tic, named  Marcion,  used  a  copy  of  St.  Luke's 
Gospel,  in  which  these  chapters  were  omitted. 
The  whole  question  has  been  fully  and  most 
impartially  examined  by  Dr.  Loefler,  and  the 
conclusions  of  his  careful  investigation  are 
these : — 

1.  The  Gospel  used  by  Marcion  was  anony- 
mous. 

2.  The  four  Gospels  were  all  alike  rejected 
by  Marcion,  who  maintained  the  authenticity  of 
his  own  anonymous  Gospel  in  place  of  these 
inspired  compositions. 

3.  His  followers  assert  that  Christ  himself, 
and  St.  Paul,  were  the  authors  of  Marcion's 
Gospel. 

4.  Irenseus,  Tertullian,  and  Epiphanius,  had 
no  reason  for  regarding  Marcion's  Gospel  as  an 
altered  edition  of  St.  Luke's  ;  their  assertion  is 
mere  conjecture",  resting  on  absurd  and  frivo- 
lous allegations.  The  great  difference  of  the 
two  Gospels  is  inconsistent  with  this  supposi- 
tion. 

5.  No  reasonable  motive  can  be  assigned, 
which  could  have  induced  Marcion  to  use  a 
garbled  copy  of  St.  Luke's  Gospel ;  the  motives 
assigned  by  the  fathers  being  inconsistent  and 
sGlf-destructive. 

It  is  supposed,  therefore,  that  he  adopted 
some  apocryphal  composition,  combining  much 
of  the  matter  given  by  St.  Luke  with  his  own 
ideas  of  theology  and  revelation. 

Vide  J.  P.  Smith's  Testimony  to  the  Messiah, 
vol.  ii.  p.  13,  14. —  Vindication  of  the  two  first 
chapters  of  St.  Matthew  and  St.  Luke,  by  a 
Layman. — See  also  Dr.  Nares,  Archbishop  Lau- 
rence, and  Mr.  Rennell,  on  the  Socinian  JVeiv 
Testament. 


Note  24.— Part  L 

In  the  first  fourteen  generations,  the  people 
of  Israel  were  under  prophets — in  the  second, 
under  kings — in  the  third,  under  the  Asmonsean 
priests.  The  first  fourteen  brought  their  king- 
dom to  glory,  under  the  reign  of  David  ;  the 
second  to  misery,  in  the  captivity  of  Babylon  ; 
and  the  third  to  glory  again,  under  the  Messiah- 


ship  of  Christ.  The  first  division  begins  with 
Abraham,  who  received  the  promise  ;  and  ends 
with  David,  who  received  it  again  with  greater 
clearness.  The  second  begins  with  the  build- 
ing of  the  temple,  and  ends  with  its  destruction. 
The  third  opens  with  a  deliverance  from  tem- 
poral enemies  and  return  from  captivity,  and 
terminates  in  their  spiritual  delivery  from  every 
enemy  by  Christ;  to  whom  each  successive 
generation  pointed  as  the  Prophet — King — and 
Priest  of  his  people. — See  also  Lightfoot,  vol. 
i.  p.  418. 


Note  25. — Part  I. 

This  too  might  have  been  expected,  that, 
when  the  Messiah  was  born,  some  visible  ex- 
pression of  angelic  joy  and  sympathy  would  be 
demonstrated  at  the  mercy  of  God  displayed 
towards  the  human  race.  To  the  angels  of 
heaven  the  system  of  redemption  is  representoJ 
as  a  subject  of  surprise  and  astonishment.  Li 
the  cherubic  emblems  the  angels  are  drawn  as 
bending  over  the  ark  ;  and,  in  allusion  to  tlie 
cause  of  this  position,  we  are  expressly  to];i 
"  which  things  the  angels  desire  to  look  into''." 

The  address  of  the  angel  is  formed  with  pe- 
culiar allusion  to  the  plan  of  redemption.  "  Be- 
hold I  bring  you,"  who  are  Jews,  the  favored 
sons  of  Abraham,  of  Isaac,  and  of  Jacob,  the 
chosen  people  of  God — I  bring  you  "  tidings  of 
great  joy."  But  this  great  joy  shall  not  be  con- 
fined to  you — it  "  shall  be  to  all  the  nations  ; ' 
for  the  desire  of  all  nations  is  come — the  Cln-ist 
— the  Messiah  is  born.  Although  the  Saviour 
of  aU  manldnd,  he  is  more  especially  your  Sa- 
viour. "  Unto  you  is  born,"  this  very  day,  in  a 
city  of  your  former  king,  the  "  Saviour,  which 
is  Christ  the  Lord  ;"  or  more  properly  Messiah, 
the  Jehovah  Angel  of  your  fathers. 

At  every  step  of  our  progress  into  the  mag- 
nificent Avorld  of  the  Christian  revelation,  we 
meet  with  new  proofs  of  one  wise  scheme  of 
Almighty  Providence  in  accomplishing  the  sal- 
vation of  man — 

"  Lord!  what  is  man  that  thou  art  mindful  of 
him. 
Or  the  son  of  man,  that  thou  so  regardest 
him?" 

When  the  long-promised  Christ  is  born,  the 
universe  seems  to  be  agitated.  The  age  of 
miracles,  of  prophecy,  of  supernatural  vision, 
of  angelic  appearances  returns.  But  to  whom 
does  the  Almighty  vouchsafe  to  i-eveal  him- 
self ?  not  to  Augustus  at  Rome,  not  to  Herod 
at  Jerusalem:  not  to  the  philosopher  who  de- 
pended on  Ids  reason,  or  the  PJiarisee  who 
relied  on  his   traditions,   and  forgot  the  spirit 


'  Marsh's  Michaelis,  vol.  ill.  p.  150. 


"^  1  Pet.  i.  12.  f(\-(i  LitSvituvair  "tyyiXoi  nuQaxi'ifiii. 


KoTE  26.-28,] 


NOTES  ON  THE  GOSPELS. 


*35 


cf  liis  Scriptures!  At  the  creation  of  the 
world  the  sons  of  God  had  shouted  for  joy  (Job 
xxxviii.  7.) :  at  the  reconciliation  of  the  world, 
the  joyful  tidings  were  to  be  given  to  all  peo- 
ple, and  the  sous  of  God  again  descend  as  the 
delighted  and  exulting  messengers.  They  ap- 
pear to  the  shepherds  in  the  field,  to  the  hum- 
ble, the  poor,  and  the  unprejudiced.  The  world 
is  buried  in  sleep  and  unconcerned,  though 
God  himself  was  present— the  shepherds,  re- 
moved from  all  temporal  distinctions,  are  awake, 
watchful,  and  obedient ;  and  receive  the  good 
tidings  of  great  joy,  listening  to  the  song  of  the 
heavenly  host,  saying, 

"  Glory  to  God  in  the  highest,  and  on  earth 
peace, 
Good-will  toward  men." 

The  glory  of  the  Shechinah,  the  visible  mani- 
festation of  the  presence  of  God,  is  now  be- 
held for  the  first  time  during  many  centuries', 
and  the  heavenly  multitude  were  the  attendants 
of  our  blessed  Lord  when  he  left  the  glory  of 
his  Father,  to  enter  on  the  scene  of  his  humili- 
ation and  suffering,  for  which  his  mortal  body 
was  now  prepared.  The  Logos,  or  the  divine 
nature,  might  at  this  time  perhaps  have  united 
itself  to  the  body  ordained  to  receive  it.  It 
might  now  only  have  left  the  glory  in  which  it 
had  tabernacled  in  heaven.  That  which  was 
within  the  womb  of  the  Virgin  was  human 
only:  a  human  body,  and  a  human  soul.  It 
■was  perfect  man.  That  which  was  divine 
might  have  been  only  united  to  the  body  in  this 
state,  when  the  perfect  child  was  born.  Then 
the  perfect  God  became  united  to  the  perfect 
man,  "  of  a  reasonable  soul,  and  human  flesh 
subsisting." 

Dr.  Lardner,  in  his  treatise.  Whether  the  Lo- 
gos supplied  the  place  of  a  human  soul  in  the 
body  of  Chiist  ?  confounds  the  twofold  nature. 


like  unto  us,  sin  only  excepted.  The  name 
Christ,  or  the  Anointed,  was  given  him  from 
above.  He  was  now  called  Jesus,  the  Saviour, 
who  in  the  likeness  of  sinful  flesh  was  born  to 
obey,  and  to  atone.  By  the  circumcision  also 
he  was  taken,  as  a  man,  into  covenant  with  his 
Father,  whose  glory  he  had  so  lately  left. 


Note  27.— Part  L 

Whiston,  contrary  to  the  united  opinions  of 
Lightfoot,  Doddridge,  Newcome,  Lardner,  Mi- 
chaelis,  Pilkington,  and  others,  has  placed  the 
offering  of  the  Magi  before  the  purification.  If 
he  had  assigned  sufficient  reasons  for  this  dif- 
ference, it  had  been  entitled  to  more  attention  ; 
but  it  is  certain  that  if  the  reputed  parents  of 
Christ  had  had  the  power,  they  would  have  had 
with  it  the  most  anxious  wish  to  conform,  with 
the  utmost  scrupulousness,  to  the  Law  on  this 
occasion;  had  the  Magi,  therefore,  presented 
their  gifts  before  the  purification,  Joseph  and 
Mary  would  doubtless  have  offered  a  lamb,  in- 
stead of  the  sacrifice  of  the  poorest  of  the  peo- 
ple, a  pair  of  turtle  doves,  or  two  young  pig- 
eons. 


Note  26.— Part  I. 

The  Messiah  being  now  born  into  the  world 
as  a  man,  became  subject  to  the  Law  of  Moses, 
that  he  might  fulfil  all  righteousness,  and  there- 
by be  able,  as  the  perfect  sacrifice,  to  redeem 
those  who  had  violated  that  Law.  At  the  usual 
time,  therefore,  and  with  the  ceremonies  ap- 
pointed for  the  Jews,  he  received  the  name 
which  designated  him  as  a  man  in  all  respects 

'  The  expression  in  the  original  5uta  Kvalov  ns- 
5if';.ain,!fv  avTuvg,  is  the  same  as  the  Hebrew  TIDD 
mn- .  the  Shechinah,  or  emblem  or  token  of  the 
presence  of  the  Divine  Majesty,  which  appeared  so 
often  to  the  patriarchs  in"  the  earlier  ages  of  the 
world.  Bechai  in  Lf'gcin,  M.  im.  1.  "  Apparitio 
Majestatis  divina2  in  Scriptura  dicitur  mn'  T1DD> 
Gloria  Domini,  stilo  vero  sapientum  Shechinah  : 
et  hue  pertinent  leca  Exod.  xxiv.  16.  et  Ps.  Ixxxv. 
10." — Sclioetgen.  Hnru:  Hchraica-.  vol.  i.  p.  542,  and 
p  261. — Jalkiit  Ruheni,  fol.  2. 


Note  28.— Part  I. 

The  prophecy  of  Simeon,  who  is  supposed 
by  Lightfoot  to  have  been  tlie  father  of  the  cel- 
ebrated teacher  Gamaliel,  completes  the   evi- 
dence in  favor  of  the  Messiahship  of  Christ, 
derived  from  the  return  of  the  spirit  of  prophecy. 
It  is  not  certain  whether  Anna  spake  by  the 
Spirit  of  prophecy  ;  or  only  expressed  her  con- 
viction of  the  truth,  from  hearing  and  studying 
the  evidences  already  afforded  to  the  reflecting 
and  pious,  in  proof  of  the  claims  of  our  Lord. 
The  glory  of  the  second  temple  now  appeared 
in  it  for  the  first  time.     The  miraculous  power 
of  his  Holy  Father  attended  his  entrance  there  ; 
and,  though  an  infant,  he  was  openly  acknowl- 
edged by  the  inspired  effusions  of  the  most  em- 
inent among  the  Jews  for  learning,  piety,  and 
obedience  to  the  Law.     The  most  satisfactory 
and  irresistible  evidence  was  given,  on  all  oc- 
casions, to  those  who  really  waited  in  joyful 
expectation,  for  that  Saviour  who  should  give 
redemption  to  Israel,  and  deliver  them,  according 
to  their  own  ideas,  from  the  power  of  the  Ro- 
mans.    For  among  tlie  Jews,  the  human  and 
divine  character  and  actions  of  the   expected 
Saviour  were  much  blended^     Every  testunony 

■''  '•  I  apprehend."  says  Bishop  Blomfield,  ••  that 
the  true  stete  of  the  case  may  be  this — The  Jews 
knew  from  their  Scriptures  that  the  promised  Mes- 
siah was  to  be  of  the  race  of  David  ;  they  knew 
also  that  he  was  the  Son  of  God,  the  same  Being 


S6' 


NOTES  ON  THE  GOSPELS. 


[Part  1. 


which  had  satisfied  and  confirmed  their  fathers 
in  the  faith  had  now  been  vouchsafed  to  tliem : 
the  spirit  of  prophecy — the  vision  of  angels — 
the  return  of  miracles  and  of  dreams.  If 
greater  evidence  than  this  had  been  afforded — 
if  the  more  public  and  stupendous  miracles 
afterwards  Avrought  by  our  blessed  Saviour  had 
taken  place  at  this  time,  the  silent  and  tranquil 
obedience  of  our  Lord  would  have  been  inter- 
rupted, before  the  time,  by  the  homage,  the 
wonder,  the  persecuting  hatred  and  jealousy, 
of  the  Jewish  people.  The  time  was  not  yet 
fully  come,  when  his  Divinity  and  power  were 
to  be  publicly  manifested.  Before  he  preached 
to  others,  he  became  perfect  himself.  The  root 
was  planted  in  the  dry  ground  of  retired  and 
obscure  life,  and  from  this  unkindly  soil  it  be- 
came the  tree  of  life,  yielding  its  fruits  for  "  the 
healing  of  the  nations." 


Note  29.— Part  L 

One  consolation  the  house  of  Israel  may  de- 
rive from  the  testimony  of  the  Prophet  Simeon : 
The  child  of  whom  he  spake  was  set  for  the 
fall  and  rising  again  of  many  in  Israel.  It  is 
not  necessary  to  confine  tlie  meaning  of  the 
words  to  tlie  primary  reception  or  rejection  of 
our  Saviour  by  the  Jews  of  that  age.  Christ  is 
set  both  for  the  fall  and  rising  again  of  tlie 
whole  house  of  Israel.  The  time  may  not  per- 
haps be  far  distant  when  the  veil  shall  be  taken 
from  their  eyes,  and,  in  acknowledging  a  spirit- 
ual Messiah,  they  will  no  longer  either  expect, 
or  desire,  a  mere  temporal  deliverer.  Then 
wUl  they  restore  tlie  temple  on  Mount  Sion, 
and  all  the  nations  of  tlie  world  will  again  resort 
to  Jerusalem,  the  joy  of  the  whole  eartli. 
"  Glorious  things  shall  be  spoken  of  thee,  thou 
city  of  God." 


Note  30.— Part  I. 

"  The  Holy  Family  (says  Archbishop  New- 
come*^)  return  from  Jerusalem  to  Bethlehem, 
and  not  to  Nazareth ;  to  which  tliey  did  not  re- 
tire till  after  their  retreat  from  Egypt.     Mary, 

who  had  guarded  them  in  the  wilderness,  and  wlio 
had  descended  in  the  Shechinah.  That  those  two 
quiilifications  should  be  at  one  and  the  same  time 
united  in  the  same  person,  was  perhaps  a  doctrine 
of  which  they  found  it  difficult  to  give  a  satisfac- 
tory account.  They  probably  expected  that  the 
Messiaii  would  not  manifest  his  divine  character, 
till  ho  should  have  fulfilled  all  the  particulars  pre- 
dicted of  liini,  as  the  Son  of  David,  and  his  king- 
dom should  be  fully  establislied.  This  notion  will 
perhaps  solve  some  difficulties,  wliich  present  them- 
selves after  considering  the  treatises  of  Allix  and 
Wilson." — Knowledge  of  Jeioish  Tradition  essential, 
vtc.  p.  35,  note. 

°   Notes  to  Harmony,  fol.  edit.  p.  4. 


who  attentively  considered  every  circumstance 
relating  to  her  Son,  might  prefer  Bethlehem, 
from  Micah  v.  2.,  and  from  the  remembrance  of 
the  angelic  vision."  But  on  this  point  there  is 
much  difference  of  opinion.  Pilkington  sup- 
poses'*,  that  tliey  returned  from  Jerusalem  into 
Galilee,  to  their  own  city,  and  not  to  Betldehem. 
Pilkington's  Dissertation  is  curious,  but  the 
subject  is  not  of  sufficient  importance  to  occupy 
further  attention.  The  curious  reader  may 
peruse  it  at  leisure.  It  seems  natural  to  sup- 
pose, that  if  Joseph  and  Mary  went  from  Beth- 
lehem to  Jerusalem  solely  to  perform  the  re- 
ligious ceremony  prescribed  by  the  Law,  of 
presenting  the  child  Jesus  at  the  temple,  they 
would  as  certainly  return  again  to  Bethlehem, 
as  a  man  would  return  to  his  own  house,  if  he 
left  it  merely  to  go  to  a  place  of  worship. 
The  concurrent  testimony  of  antiquity  also, 
which  is  never  to  be  despised,  as  well  as  the 
letter  of  Scripture,  Matt  ii.  9,  10,  IL,  are  un- 
favorable to  Pilkington's  theory. 


Note  31. — Part  I. 

The  Jews  believed  that  the  glorious  reign 
of  the  Messiali  should  commence  with  a  long 
series  of  calamitous  events,  which  accounts  for 
the  agitation  that  the  intelligence  of  his  birth 
occasioned  in  Herod,  and  "  all  Jerusalem  witli 
him."  These  expected  visitations  are  enumer- 
ated, from  the  ancient  traditions  of  the  Jews,  at 
great  length  by  Schoetgenius  (HortB  Hebraic<s, 
vol.  ii.  p.  512,  &c.) ;  who,  after  relating 
many  afflictions  of  a  moral  and  religious  na- 
ture, which  would  not  have  affected  the  mind 
of  a  man  of  Herod's  character,  mentions,  that 
the  Jews,  in  addition  to  tliese  evils,  anticipated — 
"  Many  wars  " — (Bereschith  Rabba,  sect.  42,  fol. 
41.1.  "Dixit  R.  Eleasar  filius  Abina:  si  videris 
regna  contra  se  invicem  insurgentia,  iSjiS  "13 2f 
n'tyo  hw  tunc  attende,  et  aspice  ad  pedem  Mes- 
sife  ")— "  Earthquakes  "—(Sohar  Exod.  fol.  3. 
col.  u.  ex  versione  Sommeri,  p.  81.) — "  Revolts 
and  insurrections  of  the  better  citizens  " — (So- 
har  JVumen.  fol.  102.  col.  407.)—"  Scarcity  of 
corn  and  provisions  " — (Sola,  fol.  49.  2 ;  and 
Pesikta  Sotnrta,  fol.  58.  1.)—"  Poverty  ''—(San- 
hedrin,  fol.  97.  2.)—"  Plague  ''—(Pesikta  Rab- 
bathi,  fol.  2.  1.  and  28.  3.)  with  many  others.  It 
is  curious  to  notice  these  traditions,  as  they  all 
unite  to  prove  that  many  causes  might  have 
combined  to  render  botli  Ilerod  and  all  Jerusa- 
lem agitated  at  the  announcement  of  the  Magi. 
These  coincidences  also  tend  to  demonstrate 
the  utter  impossibility,  that  the  histories  given 
us  by  the  Evangelists  can  be  otherwise  tlian 
the  authentic  and  genuine  documents,  which 
they  are  believed  to  be  by  the  Church  of  Christ. 

''  See  Pilkington's  second  Prcliminarij  Disser- 
tation. 


P>ioTE  32,33.] 


NOTES  ON  THE  GOSPELS. 


*37 


Note  32.— Part  I. 

PiRKE  Eliezer,  c.3.  applies  this  passage  to  the 
Messiah,  niDnpo  rniN-l^ni' "His  goings  forth  have 
been  from  the  beginning,"  that  is,  x^DJ  xS;^  1]? 
C3"7i;?n  "  When  the  world  was  not  yet  founded ;" 
and  the  Targum  on  Micah  v.  1.,  the  passage  re- 
ferred to  by  St.  Matthew — NH'tyn  D)2'  'mp  TJ?D, 
"  From  thee,  before  me,  shall  go  fortli  the  Mes- 
siah."— Schoetgen.  vol.  i.  p.  3.  I  quote  this 
passage  to  show  that  the  Jewish  teachers  inter- 
preted this  passage  of  Micah  in  the  same  man- 
ner as  the  Evangelist  St.  Matthew  :  it  is  proba- 
ble, therefore,  that  the  Evangelist  in  this,  as  in 
other  instances,  referred  to  the  prophet  in  the 
manner  usually  adopted  by  his  contemporaries. 
He  appealed  to  them  on  their  own  principles. 


Note  33.— Part  I. 

ON    THE    VISIT    OF    THE    MAGI. 

Yet  one  additional  evidence,  that  the  Mes- 
siah had  come,  seemed  to  have  been  equally 
necessary  with  the  others,  and  that  also  was 
granted.  He  was  promised  to  the  Gentiles ; 
and  the  Great  Prophet  had  long  since  predicted, 

"  The  Gentiles  shall  come  to  thy  light. 
And  kings  to  the  brightness  of  thy  rising." 

Is.  Ix.  3.  The  brightness  of  the  rising  of  the 
morning  star  of  the  Gospel  we  have  already  seen. 
The  rays  of  reviving  prophecy,  miracle,  and  an- 
gelic appearance,  began  to  penetrate  the  dark 
night  that  had  now  overspread  the  Jewish  Church. 
Yet  the  heathen  world  was  in  a  state  of  still 
grosser  darkness.  The  light  was  to  beam  upon 
it  also  in  its  meridian  splendor ;  we  might  an- 
ticipate, therefore,  that  one  ray  of  his  earlier 
glory  would  descend  on  the  Gentile  world. 
This  was  accomplished  in  the  visit  of  the  Magi 
to  Bethlehem. 

That  large  tract  of  country  extending  from 
Mesopotamia  on  the  north,  Arabia  on  the  south, 
and  Persia  on  the  east,  was  occupied  in  the 
earlier  ages  of  tlie  world  by  populous  and  pow- 
erful tribes,  all  of  whom,  according  to  their  au- 
thentic and  traditional  history,  professed  the 
same  religion,  and  were  distinguished  for  their 
reverence  of  fire,  which  they  considered  as  the 
most  perfect  representation  of  the  Deity,  and 
the  worship  of  which  was  the  most  ancient 
form  of  idolatry.  The  philosophers  and  learned 
men  of  this  region  were  called  Magi ;  and  it  is 
not  improbable,  that,  as  the  whole  territory 
originally  professed  the  religion  of  the  one  true 
God,  their  adoration  of  the  sun  proceeded  from 
their  considering  that  body  as  a  permanent 
Shechinah,  or  emblem  of  the  Shechinah.  The 
incipient  error,  from  whatever  source  it  origi- 
nated, gradually  sunk  into  a  grosser  idolatry, 
and  mingled  nuich  superstition  witli  the  tradi- 
VOL.   U. 


tional  knowledge  of  a  purer  religion.  Abraham 
himself,  according  to  Maimonides,  was  educated 
in  the  Sabian  faith  (see  Josh.  xxiv.  2.),  which  he 
was  afterwards  considered  to  have  purified  and 
reformed.  Its  doctrines  were  generally  re- 
ceived and  propagated,  and  were  supposed  to 
liave  originated  in  Chaldea:  they  were  after- 
wards adopted  in  Persia  and  Egypt,  where  they 
became  extremely  polluted  and  debased. 

The  Egyptians  in  a  subsequent  age  abused 
their  knowledge,  and  professed  to  dive  into  fu- 
turity by  astrology  and  the  other  arts  of  divina- 
tion ;  and  from  this  illicit  application  of  the 
Sabian  doctrines  arose  the  term  Magi,  or  Ma- 
gician, when  used  in  its  opprobrious  sense. 
The  evidence  of  history  (Mr.  Franks*  remarks) 
traces  the  Goetic  arts  to  Egypt,  as  their  birth- 
place, of  which  country  were  the  first  magicians 
mentioned  in  history. 

But  it  can  be  equally  made  evident  by  tlie 
testimony  of  a  variety  of  profane  authors,  that 
the  most  ancient  signification  of  this  word  was 
applied,  as  a  term  of  distinction,  to  the  philoso- 
phers and  wise  men  of  a  much  earlier  age. 
By  the  word  Magus,  says  Hesychius^,  the  Per- 
sians understand  a  sacred  person,  a  professor  of 
theology,  and  a  priest ;  and  Suidas*  tells  us, 
that,  among  the  Persians,  the  Magi  are  those 
who  devote  themselves  to  philosophy,  and  to 
the  worship  of  the  Deity.  Dion,  Chrysostom, 
and  Porphyry  assert  the  same  :  and  many  more 
authorities  might  be  enumerated  in  confirmation 
of  this  opinion. 

The  principal  object  to  which  the  Magi,  or 
the  Chaldean,  or  Eastern  philosophers  in  gen- 
eral, devoted  their  attention,  was  the  study  of 
astronomy.  When  the  Israelites  came  out  of 
Egypt,  Balaam,  the  last  prophet  under  the  pa- 
triarchal dispensation,  was  summoned  by  the 
king  of  Moab,  from  Petorah,  to  curse  them. 
Many  suppose  that  Balaam,  from  his  knowl- 
edge of  astronomy,  was  himself  a  Magus  :  it  is 
certain  that  he  was  much  esteemed  in  that  part 
of  the  country,  where  the  Magians  were  so 
much  celebrated.  This  prophet,  it  is  well 
known,  predicted, 

"There  shall  come  a  Star  out  of  Jacob, 
And  a  Sceptre  shall  rise  out  of  Israel." 

As  astronomy  was  the  favorite  pursuit  of  the 
day,  this  promised  star,  from  generation  to  gen- 
eration, would  be  anxiously  looked  for  and  ex- 
pected. The  prophecy  itself  was,  witliout  any 
exception,  the  most  peculiar  and  most  impor- 
tant which  had  been  given  to  the  world.  It 
was  uttered  at  the  most  eventful  period  in  the 
annals  of  the  postdiluvian  ages,  on  the  estab- 

'  Franks'  excellent  prize  Dissertation  on  the  Magi, 
8vo.  Camb. 

J   Hesych.    voc.  Ulayoi — iMuyor,  Tor  ^soaffiij  xal 
^tof.iiyor,  yai    liotit,    oi    TJiunai   ovtok   /.fyoion — ap. 
Bryant's  Analysis  of  Ancient  Mijthology.  8vo.  vol 
ii.  p.  40:l 

*■■  Apud  Bryant,  ut  supra. 


3S* 


NOTES  ON  THE  GOSPELS. 


[Part  I. 


lishment  of  the  Levitical  dispensation,  and  the 
overthrow  of  the  patriarchal ;  and  it  might 
therefore  have  been  received  by  the  Gentiles  as 
a  prediction  of  their  restoration  to  the  favor  of 
their  common  Father ;  Christ  being  uniformly 
spoken  of  as  the  Light  of  the  Gentiles,  who 
should  bring  all  nations  under  his  splendid  do- 
minion. Elated  with  these  hopes,  at  the  ap- 
pearance of  the  long-desired  star,  we  may 
suppose  the  wise  men  hastened  to  Jerusalem  to 
make  their  eager  inquiries  respecting  the  newly- 
born  Deliverer,  to  whom  their  traditions  or  purer 
knowledge  had  ascribed  the  name  of  "  King  of 
the  Jews." 

By  this  confident  inquiry,  tJiese  strangers  be- 
came witnesses  to  the  Jews  of  the  coming  of 
Christ,  and,  drawing  from  the  Scribes  a  testi- 
mony respecting  his  birthplace,  might  them- 
selves receive  an  additional  confirmation  of  his 
Messiahship.  That  they  considered  the  infant 
as  a  royal  child  was  evident  from  the  gifts 
which  they  presented  to  him.  It  was  the  cus- 
tom of  the  East  uniformly  to  make  presents  ac- 
cording to  the  condition  in  life  of  the  person  to 
whom  they  were  offered.  If  they  had  judged 
from  appearance  only,  a  citron,  a  rose,  or  any 
the  least  gift,  would  have  been  sufficient  for  the 
infant  of  the  poor  Mary.  But,  mean  as  his  ap- 
pearance Avas,  they  treated  him  as  a  royal  child  ; 
and  even  after  they  had  discovered  the  poverty 
of  his  parents,  they  presented  him  with  presents 
of  the  richest  kind,  gold,  frankincense,  and 
myrrh,  such  as  the  queen  of  Sheba  presented 
to  Solomon  in  his  glory'.  At  Bethlehem,  the 
place  of  his  nativity,  he  was  acknowledged  king 
both  by  Jew  and  Gentile,  and  in  both  instances 
by  means  of  a  miraculous  revelation.  The  Avail 
of  partition  Avas  noAv  about  to  be  destroyed. 

Bishop  Warburton"'  has  shoAvn  that  prophetic 
Avriting  may  be  defined,  a  speaking  hierogly- 
phic. Emblems  and  hieroglyphics  had  long 
been  used  before  alphabetic  Avriting  ;  and  the 
phrases  Avhich  originated  from  these  emblems 
are  the  foundation  of  all  that  beautiful  and 
metaphorical  style  Avhich  Ave  still  admire,  as  the 
ornament  and  strength  of  a  language.  The 
Avord  Star,  he  proceeds  to  demonstrate,  does 
not  merely  signify  "  a  sovereign,"  or  "  ruler," 
but  "  a  god." 

The  metaphor  of  a  "  sceptre,"  he  observes, 
was  common  and  popular  to  denote  a  "  ruler :" 
but  the  "  star,"  though  it  also  signified  in  the  pro- 
phetic Avritings"  a  "temporal  prince  or  ruler," 
yet  had  in  it  a  secret  and  hidden  meaning  like- 
wise :  a  "  star  "  in  the  Egyptian  hieroglyphics 
denoted  "  God."  Thus,  in  Amos  v.  26.,  Ave 
read,  "  Ye  have  borne  the  star  of  your  god ;" 

'  Harmcr's  Observations,  Clarke's  edit.  vol.  ii. 
obs.  9.  Pfeifferi  Dahla  Vexata  Exotic.  JV.  T.  Loc. 
•J.  p.  887. 

'"   Divine  Legation,  b.  4.  sect.  4.  vol.  ill.  p.  181. 

"  ^4oT'in  nan'  ^■li'Yvnrioic:  yputf I'.Kf lo;  &EON  atj- 
iialrn.     Horapollo  Ilicrog.  lib.  2.  cap.  1. 


that  is,  "  the  image  of  your  god."  Hence  we 
conclude  that  the  metaphor  of  a  "  star,"  used 
by  Balaam,  was  of  that  abstruse  and  mysteri- 
ous kind,  that  it  is  so  to  be  understood,  and, 
consequently,  that  it  related  only  in  the  myste- 
rious sense  to  Christ,  the  Eternal  Son  of  God. 

Such  is  the  testimony  of  this  eminent  Avriter  ; 
and  that  the  Joavs  applied  this  emblematical 
prediction  to  their  Messiah  needs  no  proof. 
That  the  Magians  remembered  the  traditions  of 
their  fathers  is  less  certain  ;  yet  even  on  this 
point  Ave  have  some  degree  of  evidence,  col- 
lected from  the  remaining  documents  of  that 
remote  period.  We  are  informed,  that  when 
an  individual  put  himself  at  the  head  of  a  tu- 
multuary insurrection,  he  obtained  many  follow- 
ers by  assuming  an  epithet  derived  from  the  ex- 
pected appearance  of  a  long-predicted  star". 
The  idea,  therefore,  must  have  been  very  prev- 
alent and  very  popular,  otherwise  it  would  not 
have  been  adopted  by  an  impostor. 

There  is  much  difiiculty  Avith  respect  to  the 
question,  "  What  the  star  in  the  East  may  have 
been  ?"  Lightfoot''  supposes  it  was  the  light 
or  glory  of  the  Shechiuali,  Avhich  shone  round 
the  shepherds,  Avhen  the  angel  brought  them 
tidings  of  Christ's  birtli,  Avhich,  seen  at  a  dis- 
tance, assumed  tlie  appearance  of  a  star — others 
suppose  that  it  Avas  a  comet — others,  a  meteor, 
— Avhich  is  by  far  the  most  probable  opinion,  as 
it  solves  the  phenomena,  and  is  most  consistent 
Avith  the  scriptural  account.  The  circumstances 
related  of  many  singular  meteors  also  serve 
to  confirm  this  solution'. 

Whatever,  then,  may  have  been  the  source 
of  the  knoAvledge  Avhich  induced  the  Magi  to 
travel  from  the  East  to  Jerusalem  ;  Avhether 
they  Avere  instructed  by  the  traditions  of  their 
fathers,  handed  doAvn  to  them  from  the  times  of 
Balaam  ;  or  directed  by  the  traditional  knowl- 
edge of  their  ancestors,  received  perhaps  from 
Daniel  and  his  countrymen ;  or  acquired  from 
the  perusal  of  the  HebroAv  Scriptures  during 
the  captivity — Avhether  that  Avhich  guided  them 
Avere  a  meteor,  a  comet,  or  a  star,  the  wisdom 
and  harmony  of  the  dispensation  of  God  is 
equally  manifest :  Christ  Avas  promised  as  the 
Saviour  and  Deliverer  of  all  nations,  and  proofs 
of  liis  descent  into  this  Avorld,  to  fulfil  his  high 
mission,  Avere  given  to  tlie  pious  Joav,  and  also 
to  the  Gentile.  To  both  Avere  declarations 
made,  Avhile  he  Avas  yet  an  infant,  of  his  high 
official  character.  The  Magi'',  as  Avell  as  the 
shepherds,  Avere  brought  by  divine  direction  to 
pay  their  homage  to  him,  not  as  to  one  Avho  had 
yet  to  earn  the  dignity  ascribed  to  him,  but  Avho 
was  already  invested  Avith  it.  In  tlie  poverty 
and  seclusion  of  his  humble  condition,  he  re- 

"  NDDID  "13.  _^  ,       ,   .. 

P   Harmony,  vol.  i.  p.  20.5,  437,  43? ;  and  vol.  n. 
Horte  Hebr.  et  Tnlm.  p.  lOit. 

'   Vide  Mctforologij,  Kiiojc.  Brit.  ch.  v.  No.  77. 
'■  Franks'  Essat/.  p.  1)5,  9(3. 


Note  34.-36.] 


NOTES  ON  THE  GOSPELS. 


*39 


ceived  unequivocal  proofs  of  their  belief  m  his 
exalted,  and,  probably,  in  his  divine  nature 
Such  testimonies  as  these  we  can  only  attribute 
to  the  Deity ;  imposture  or  collusion  on  his 
part,  during  a  state  of  infancy,  was  a  physical 
impossibility  ;  and  it  certainly  appears  impossi- 
ble to  reconcile  such  evidences  with  the  sup- 
posed viere  humanity  of  Christ. 

It  has  been  supposed  by  some,  that  the  Magi 
were  proselytes  to  the  Jewish  religion— and  by 
others,  that  they  were  of  the  descendants  ot 
the  ten  tribes.  Dr.  Doddridge  justly  calls  this 
latter  opinion  "  a  wild  hypothesis." 

The  various  opinions  which  have  been,  at  dit- 
ferent  times,  proposed  to  the  world,  respecting 
the  place  from  whence  the  Magi  came,  may 
be  found  in  Calmet,  Art.  Magi,  and  m  Franks 
Pnze  Essay  on  the  Magi.  The  more  generally- 
received  opinion  is  that  of  Sir  Norton  Knatch- 
buir,  that  they  came  from  that  part  of  Arabia 
which  was  conterminous  to  Judsea.  Bryant's 
conclusions  respecting  the  situation  of  Pethor 
agree  very  well  witli  tlie  result  of  Sir  N.  Knatch- 
bull's  arguments'. 

I  have  not  here  discussed  the  question  re- 
specting the  time  when  the  Eastern  sages  came 
to  Jerusalem :  Lightfoot  supposes  it  was  one  or 
two  years  after  the  nativity  of  our  Lord  :  Arch- 
bishop Newcome  thinks  that  it  was  near  the 
end  of  our  Lord's  first  year.  Mr.  Benson,  m 
his  System  of  the  Chronology  of  the  Life  of 
Christ,  (whose  hypothesis  is  here  adopted,)  has 
examined  the  subject  with  much  care,  and  ap- 
pears to  have  decided  the  controversy,  that  the 
Magi  came  from  the  thirty-ninth  to  the  forty- 
second  day  after  the  birth  of  Jesus". 

The  Jewish  tradition  informs  us,  that  it  was 
always  expected  that  a  star  should  appear  at 
the  time  of  the  coining  of  the  Messiah.  Thus 
we  read  in  one  place  of  the  much-esteemed 
2iohar"— "  The  king  Messiah  shall  be  revealed 
in  the  land  of  Galilee,  and  to  a  star  in  the  East," 
&c.,  and  again""—"  When  the  Messiah  shall  be 
revealed,  there  shall  rise  up  in  the  East  a  cer- 
tain star  flaming  with  various  colors."  Other 
traditions  might  be  quoted. 


ages,  imparted  to  Laban,  Abimelech,  Balaam, 
and  Nebuchadnezzar.  Vide  Schleusner  in  voc. 
XQTifiaTlQt^—XQrii^ccTiiofiui,  "  oraculum,  vel  re- 
sponsum  divinum  accipio."  See  Luke  n.  26. 
Acts  x.  22.  Heb.  viii.  5.,  with  other  instances 
there  cited 


Note  35.— Part  I. 

The  expenses  of  the  journey  of  Joseph  and 
Mary,  who  were  too  poor  to  pay  even  for  the 
lamb  required  by  the  Law  of  Moses,  we  may 
justly  suppose  were  defrayed  from  the  off"erings 
of  the  wise  men :   their  future  exigencies,  by 
the  overruling  providence   of  God,  would    be 
equally   supplied.      Lightfoot    quotes,  on  this 
point,  the  Babylonian  Gemara,  which  states  that 
the  Jewish  families,  assembled  at  this  time  in 
Eo-ypt,  were  so  numerous,  that  the  artificers  sat 
by  themselves  in  their  companies— the  silver- 
gi-niths— the  braziers— the  weavers,  &c.,  so  that 
if  a  poor  stranger  came  into  the  city,  he  might 
know  his  own  fellow-workmen,  and  betake  him- 
self to  them,  and  thence  receive  sustenance  for 
himself  and  family.     Lightfoot,  vol.  ii.  Works, 
folio,  p.  111. 


Note  34,— Part  I. 

Xqri^uiiadhxsg.  This  expression  seems  to 
imply  that  the  Magi  were  honored  with  a  renewal 
of  divine  visions,  such  as  had  been,  in  earlier 


'  Sir  Norton  KnalclibuU's  .Annotations  on  Diffi- 
cult Texts,  p.  ().  on  Matt.  ii.  IG. 

'  There  are  three  renderings  of  the  original 
phrase—'-  We  of  the  East  have  seen  his  star."— 
^  We  have  seen  his  star  in  the  East."—"  We  have 
seen  its  star  at  its  rising." 

"  Vide  Lightfoot's  Harmony,  Newcome,  note,  p. 
4.     Benson's    Chronology,   and  the    references   m 

Elsley.  ,   ^.„  ■     , 

"  Zohar  in  Gen.  fol.  74.  3.     Apud  Gill  in  loc. 

"  Zohar  in  Exod.  fol.  3.  3.  4. 


Note  36.— Part  I. 

The  Evangelist  here  seems  to  apply  the  pas- 
sacre  in  Hosea  xi.  1.  in  a  very  peculiar  manner 
to  "our  Lord.     This  text  is  generally  included 
among  those  prophecies  which  have  a  double 
sio-nification.     It  was  referred   in  its  primary 
sense  to  God's  deliverance  of  the  children  of 
Israel  from  Egypt;  but  in  its  secondary  and 
fio-urative  sense  it  is  applied   to  Christ.     "  A 
type  is  fulfilled,"  says  Dr.  Whitby  in  loc,  "  when 
that  is  done  in  the  antitype,  which  is   done  in 
the  type."     Israel,  as  a  type  of  Christ,  is  called 
in  the  Old  Testament.  "  My  son,  my  first-born," 
Exod.  iv.  22.— to  fulfil  the  types,  therefore,  as 
well  as  the  prophecies,  it  seems  that  our  Lord 
should   have   gone    down    into   Egypt.      This 
country  may  be  considered  as  a  type  of  the 
world,— that  "  great  city,  which  spiritually   is 
called  Sodom  and  Egypt,"  Rev.  xi.  8.     All  the 
patriarchs  successively  went  down  into  Egypt 
for  protection  and  support,  till  at  length  the 
Israelites,  the  spiritual  people  of  God,  "  were 
called  from  Egypt,"    by    the   power   of  their 
divinely-appointed    Lawgiver    and     Deliverer. 
Eo-ypt  and  Israel  may  also  be  considered  as 
types  of  the  twofold  character  of  man,  the  nat- 
ural, and  the  spiritual.     The  natural  man  is  fed 
on  the  bread  of  Egypt  alone  ;  he  has  no  hope, 
nor  fear,  nor  thought  beyond  this  life,  its  ad- 
vantages, wealth,  and  honors.      The  spiritual 
man,  by  the  grace  and  power  of  God,  is  so  de- 


40* 


NOTES   ON   THE   GOSPELS. 


[Part  1. 


livered  and  called  out  of  Egypt,  or  from  tlie 
bondage  and  vanities  of  tliis  life,  that  he  keeps 
liimself  unspotted  from  the  world  ;  and  lives  not 
by  the  bread  of  Egypt  alone,  "  but  by  every 
word  which  proceedeth  out  of  the  mouth  of 
God." 

Under  the  Levitical  dispensation,  all  connex- 
ion and  intimacy  were  prohibited  between  the 
Israelites  and  the  Egyptians  ;  and  every  trans- 
gression of  this  prohibition,  which  seemed  to 
imply  a  desire  to  trust  to  human  wisdom  and 
power,  in  preference  to  that  which  was  spiritual 
and  from  above,  was  uniformly  attended  with 
failure  or  calamity.  (See  also  Warburton's 
Divine  Legation,  on  the  Connection  between 
Israel  and  Egypt.)  St.  Matthew,  under  the  in- 
fluence of  the  Spirit  of  God,  appears  to  apply 
the  passage  of  Hosea  to  the  Messiah  according 
to  this  sense.  Christ  in  his  human  nature,  as 
our  representative,  went  down  into  Egypt,  to  be 
nourished  there ;  and,  like  Israel  of  old,  was 
called  out  of  it  by  a  divine  intei-position. 

He  was  baptized  in  the  river  Jordan  ; — tried 
In  the  wilderness  forty  days  ; — and  after  the 
crucifixion  of  the  flesh,  attained  the  promised 
land,  the  Heavenly  Canaan. 

The  Israelites  were  baptized  in  the  Red  Sea, 
tried  in  the  wilderness  forty  years,  and  because 
they  did  not  crucify  the  flesh  with  its  affections 
and  lusts,  forfeited  the  promised  land,  the  typi- 
cal Canaan.  Numb.  xi.  4,  5,  G,  33,  34,  and 
xiv.  27.  29,  &c. 

Midrash  Tehillim,  Ps.  ii.  7.,  has  these  remark- 
able words,  "  I  will  publish  a  decree  : " — this 
decree  has  been  published  in  the  Law,  in  the 
Prophets,  and  in  the  Hagiographa.  In  the  Law 
"  Israel  is  my  first-born,"  Exod.  iv.  22.  In  the 
Prophets,  "  Behold  my  servant  shall  deal  pru- 
dently," Isa.  lii.  13.  In  the  Hagiographa, 
"  The  Lord  said  unto  my  Lord."  All  which 
passages  the  Jews  refer  to  the  Messiah  ;  and 
St  Matthew,  even  if  he  had  not  spoken  by  in- 
spiration, would  have  been  justified,  according 
to  the  custom  of  his  countrymen,  in  applying 
the  passage  in  question  to  the  Messiah. 


Note  37, — Part  I. 

Because  Josephus  has  omitted  to  notice  the 
massacre  of  the  infants  in  Bethlehem,  wliich  is 
related  in  Matt.  ii.  16.,  the  evangehcal  narrative 
has  been  pronounced  a  "  fabrication !  and  a 
tale  that  carries  its  own  refutation  with  it." 
Tliis  assertion  was  first  made,  we  believe,  by 
Voltaire,  whose  disregard  for  truth,  especially 
in  matters  connected  with  the  sacred  history,  is 
sufficiently  notorious.  But  the  evidence  for  the 
reality  of  the  fact,  and  consequently  for  the  ve- 
racity of  Matthew,  is  too  strong  to  be  subverted 
by  any  bold  and  unsupported  assertions. 

For,  in  the  first  place,  the   whole  character 


wliich  Josephus  ascribes  to  Herod,  is  the  most 
evident  confirmation  of  the  barbarous  deed 
mentioned  by  the  Evangehst. 

Secondly,  The  Gospel  of  Matthew  was  pub 
lished  about  the  year  of  our  Lord  38,  at  which 
time  there  doubtless  were  persons  living,  who 
could,  and,  from  the  hostility  then  manifested 
against  the  Christian  faith,  who  would  have 
contradicted  his  assertion,  if  it  had  been  false 
or  erroneous :  their  silence  is  a  tacit  proof,  that 
the  Evangelist  has  stated  the  fact  correctly. 

But,  thirdly,  the  reahty  of  the  fact  itself 
(though  mentioned  in  his  usual  scoffing  man- 
ner) was  not  denied  by  the  pliilosopher  Celsus, 
one  of  the  bitterest  enemies  of  Christianity, 
who  lived  towards  the  close  of  the  second  cen- 
tury, and  who  would  most  unquestionably  have 
denied  it  if  he  could"^. 

Fourthly,  Matthew's  narrative  is  confirmed 
by  Macrobius,  a  heathen  author,  who  lived 
about  the  end  of  the  fourth  century,  and  who 
mentions  this  massacre  in  the  following  terms  : 
"  Augustus  having  been  informed  that  Herod 
had  ordered  a  son  of  his  own  to  be  killed, 
among  the  male  infants  about  two  years  old, 
whom  he  had  put  to  death  in  Syria,  said,  It  is 
better  to  be  Herod's  hog  than  his  son''."  Now 
although  Macrobius  is  far  too  modern  to  be  pro- 
duced as  a  valid  evidence  in  this  matter,  unsup- 
ported by  other  circumstances,  and  although 
his  story  is  magnified  by  an  erroneous  circum- 
stance, yet  the  passage  cited  from  him  serves 
to  prove  how  universally  notorious  was  the 
murder  of  the  children  in  Bethlehem,  which 
was  perpetrated  by  the  order  of  Herod. 

Fifthly,  With  regard  to  the  silence  of  Jo- 
sephus, we  may  further  remark,  that  no  histo- 
rian, nor  even  annalist,  can  be  expected  to  re- 
cord every  event  that  occurs  within  the  period 
of  which  he  writes. 

Sixthly,  Contemporary  historians  do  not  re- 
late the  same  facts.  Suetonius  tells  us  many 
things  which  Tacitus  has  omitted,  and  Dion 
Cassius  supplies  the  deficiency  of  both. 

Seventhly,  It  is  unreasonable  to  make  the  si- 
lence of  the  Jewish  historian  an  objection  to 

^  See  the  passages  in  Lardner's  Works,  vol.  iv. 
p.  122,  4to. 

y  Macrob.  Saturn,  lib.  ii.  c.  4.  The  emperor,  ac- 
cording to  this  writer,  seems  to  have  played  upon 
the  Greek  words,  ti ,  a  hog,  and  v'ior,  a  son  ;  the 
point  of  the  saying  perhaps  consists  in  tliis,  that 
Herod,  professing  Judaism,  was  by  his  rehgion 
prohibited  from  killing  swine,  or  having  any  thing 
to  do  with  their  flesh  ;  and  therefore  that  his  hog 
would  have  been  safe  where  his  son  lost  his  life. 
Macrobius  states  this  massacre  to  have  been  perpe- 
trated in  Syria,  because  Judaja  was  at  that  time  part 
of  tlje  province  of  Syria.  Gilpin  and  Dr.  Clarke, 
on  Matt.  ii.  IG.  The  massacre  of  the  infants  is 
likewise  noticed  in  a  rabbinical  work,  called  Tohloth 
JesJiii,  in  the  folldwhig  passage — "  And  the  king 
gave  orders  for  puttiag  to  death  every  infant  to  be 
found  in  Bethlehem  ;  and  the  king's  messengers 
killed  every  infant  according  to  the  royal  order." 
Dr.  G.  Sharp's  first  Defence  of  Christianity,  &c 
p.  40. 


Note  38,  39.] 


NOTES  ON  THE  GOSPELS. 


*41 


the  credibility  of  tlie  sacred  writer,  while  there 
is  equal  and  even  superior  reason  to  confide  in 
the  fidelity  of  the  latter. 

Eighthly,  Herod  would  naturally  be  supposed 
to  take  such  precautions  as  he  might  think  ne- 
cessary without  being  scrupulous  concerning 
the  means. 

JVinthly,  Voltaire,  either  from  ignorance  or 
dishonesty,  asserts  that  fourteen  thousand  chil- 
dren must  have  lost  their  lives  in  this  massacre. 
If  this  were  true,  the  silence  of  Josephus  would 
be  a  very  important  objection  to  the  veracity 
of  St.  Matthew's  narrative :  and  with  this  view 
the  assertion  is  made  by  Voltaire,  who  every 
where  shows  himself  an  inveterate  enemy  of 
revealed,  and  not  unfrequently  of  natural,  reli- 
gion. But  as  the  children  whom  Herod  caused 
to  be  put  to  death  (probably  by  assassins  whom 
he  kept  in  his  pay)  were  only  males  of  two 
years  old  and  under,  it  is  obvious,  according 
to  Voltaire's  statement,  tliat  more  children  must 
have  been  born  annually  in  the  village  of  Beth- 
lehem, than  there  are  either  in  Paris  or  Lon- 
don. Further,  as  Bethlehem  was  a  very  small 
place,  scarcely  two  thousand  persons  existed  in 
it,  and  in  its  dependent  district ;  consequently, 
in  the  massacre,  not  more  than  fifty  at  most 
could  be  slain.  In  the  life  of  such  a  tyrant  as 
Herod,  this  was,  comparatively,  so  trifling  an 
act  of  cruelty,  that  it  was  but  of  small  conse- 
quence in  the  history  of  his  sanguinary  govern- 
ment. 

Lastly,  As  the  male  infants  that  were  to  be 
slain  could  easily  be  ascertained  from  tlie  pub- 
lic tables  of  birth,  or  genealogies,  that  circum- 
stance will  account  for  the  reputed  parents  of 
our  Saviour  fleeing  into  Egypt,  rather  than  into 
any  city  of  Judaja". 

Any  of  these  arguments  would  be  sufficient 
to  vindicate  the  Evangelist's  narrative ;  but, 
altogether,  they   form   a   cloud    of   witnesses, 

*  Lardner's  CredihilUy,  part  i.  book  ii.  ch.  ii. 
sect.  1.  p.  180-185.  4to.  Volboth  causEe  cur  Jo- 
sephus coedein  puerorum  Bethlemiticorum,  Matt.  ii. 
16.  narratam  silentio  prEeterierit,  4to.  Gottingen, 
1788,  as  analyzed  in  the  Monthly  Review,  (O.  S.) 
vol.  Ixx.  p.  (517.  Schutzii  Jlrclucologia  Hebraica,p. 
52,  53.  Vide  Home's  Critical  Introduction,  2d  edit, 
vol.  i.  p.  G53-4.  Among  the  Harrington  papers,  I 
find  an  unpublished  letter  of  Dr.  Lardner  to  Lord 
Barriugton,  in  which  the  learned  writer  argues 
at  length,  with  his  usual  judgment  and  accuracy, 
against  depending  on  the  authority  of  Macrobius,  in 
the  following  passage  : — "  I  the  less  regarded  it 
(the  passage  in  Macrobius),  because  the  objection 
relating  to  the  slaughter  of  the  infants,  taken  from 
the  silence  of  Josephus,  appeared  to  nie  of  no  mo- 
ment. When  we  have  but  one  history  of  the  affairs 
of  a  country,  and  that  history  a  brief  one,  the 
omission  of  some  particular  event  is  no  difficulty. 
Josephus  was  a  firm  Jew,  and  there  was  therefore  a 
particular  reason  for  bis  passing  over  this  event ; 
because  he  could  not  mention  it  without  giving  the 
Christian  cause  a  very  great  advantage.  To  write 
that  Herod,  at  the  latter  end  of  his  reign,  bad  put 
to  death  all  the  infants  at  BethlelKMU,  under  two 
years  of  age.  on  occasion  of  a  report  spread  tlint 
the  king  of  the  Jews  had   been  lately  born  there, 

VOL  II.  *6 


abundantly  sufficient  to  overbalance  the  nega- 
tive evidence  attempted  to  be  drawn  from  the 
silence  of  Josephus. 


Note  38.— Part  I. 

'.^/ro  diETOvc  xal  xutmtbqv).  Sir  Norton 
Knatchbull,  in  his  Annotations  on  difficult  Texts, 
has  endeavoured  to  prove  that  it  is  not  necessary 
to  suppose  from  these  Avords,  that  Herod  killed 
all  the  children  in  Betlilehem  who  had  com- 
pleted, but  those  only  who  had  just  begun,  their 
second  year,  or  who  had  just  ended  their  first 
year.  The  Hebrew  expression  would  have 
been  nD^~\JB'~p  Jilius  duorum  annorum.  P.  6. 
Cambridge,  8vo.  edit.  1693. 


Note  39.— Part  I. 

Mr.  Mann  conjectures  that  Antipater,  who 
was  the  heir  apparent  to  the  crown  of  Herod, 
when  Christ  was  born,  was  one  of  the  princi- 
pal advisers  of  the  massacre  at  Bethlehem. 
He  had  already  procured  the  death  of  his  two 
elder  brothers,  to  prepare  his  way  to  the  suc- 
cession. His  alarm  would  be  as  great  as  that 
of  his  father,  when  he  heard  that  a  king  of  the 
Jews  was  born.  As  this  Antipater  was  exe- 
cuted only  five  days  before  Herod  died,  both 
might  be  referred  to  in  the  words  of  the  Angel 
— "  They  are  dead  which  sought  the  young 
child's  life."  The  very  same  words  are  applied 
to  Moses,  under  similar  circumstances,  Exod. 
iv.  19.  Vide  Doddridge's  Family  Expositor, 
8vo.  edit.  vol.  i.  p.  86. 

would  have  greatly  gratified  the  Christians,  whom 
Josephus  hated ;  since  it  was  well  known  that 
about  thirty  years  after  the  slaughter,  and  the  lat- 
ter end  of  Herod"s  reign,  Jesus  (who  was  said  to 
be  born  at  Bethlehem),  being  tlien  about  thirty 
years  of  age,  styled  himself  king  of  the  Jews,  and 
did  many  things,  to  say  no  more  in  proof  of  it." 
Dr.  Lardner  then  proceeds  to  discuss,  at  some 
length,  the  time  and  occasion  of  Augustus's  jest. 
That  no  argument  against  this  part  of  the  Gospel 
narrative  can  be  derived  from  the  silence  of  Jo- 
sephus, is  ably  shown  also  by  Bishop  Warbnrton, 
who  mentions  several  verj'  important  omissions  of 
this  w^riter.  See  his  Divine  Legation  of  Moses,  vol. 
iv.  p.  281,  282.  A  German  writer  has  written  a 
whole  treatise  on  the  wilful  omissions  of  Josephus. 
He  makes  them,  if  I  remember  rightly,  sixty-two 
in  number.  The  remark  of  Micbaelis,  that  histo- 
rians generally  know  little  of  the  events  of  the 
thirty  years  immediately  preceding  them,  and  that 
on  this  account  it  was  probable  that  Josephus  had 
not  heard  of  the  slaughter  of  the  innocents,  does 
not  appear  sufficient  to  account  for  bis  silence.  It 
seems  utterly  impossible  that  Josephus  could  have 
been  ignorant  of  this  event.  His  silence  was  more 
likely  to  have  been  in  this  instance,  as  in  others, 
wilful  and  interested. 


42* 


NOTES  ON   THE  GOSPELS. 


[Part  L 


Note  40. — Part  I. 

The  reign  of  Archelaus  commenced  in- 
auspiciously ;  for,  after  tlie  death  of  Herod, 
before  he  could  leave  the  kingdom  to  obtain 
the  confirmation  of  his  father's  will  from  the 
emperor  at  Rome,  the  Jews  behaved  them- 
selves so  tumultuously  in  the  temple,  in  conse- 
quence of  his  having  refused  them  some  de- 
mands, that  this  king  ordered  his  soldiers  to  at- 
tack them,  on  which  occasion  upwards  of  3000 
wore  slain.  It  was,  probably,  from  his  knowl- 
edge of  this  circumstance,  and  a  general  appre- 
hension of  the  cruelty  of  the  character  of  Ar- 
chelaus, that  Joseph  was  afraid  to  return  to  his 
own  country. 


Note  41. — Part  I. 

St.  Matthew  seems  in  this  passage  to  apply, 
as  it  were  in  a  collective  sense,  all  the  prophe- 
cies in  the  Old  Testament  that  refer  to  the  ab- 
ject and  low  condition  in  which  the  Messiah 
should  appear.  Nazareth,  whither  Christ  was 
now  conducted,  was  the  most  contemned  part 
of  the  Holy  Land,  agreeing  well  with  that  pre- 
diction— "  He  was  despised  and  rejected  of 
men." — "  The  Evangelist,"  says  Lightfoot,  "does 
not  quote  one  prophet  (ro  grjdsr  6iu  ribv  TTqo- 
(fiTjTwv)  but  all.  All  the  prophets  do  teach  the 
vile  and  abject  condition  of  Christ ;  but  none 
that  his  condition  should  be  out  of  Nazareth. 
Christ  seems  destined  to  that  abject  place,  to 
fulfil  in  a  general  sense  these  prophecies." 
This  seems  to  be  the  best  interpretation  of  the 
passage ;  preferable  to  those  which  represent 
St.  Matthew  as  playing  upon  the  words  '^^!i2,  and 
IT  J-  Vide  Lightfoot,  Heb.  et  Talm.  Exerc.  vol. 
ii.  p.  112. 


Note  42. — Part  I. 

The  canons  of  the  Jewish  LaAv  required  par- 
ents to  instruct  their  children  in  tlieir  intended 
trade  at  twelve  years  of  age.  It  is  probable, 
therefore,  that  this  also  was  the  period  when 
they  began  to  comply  with  the  Law,  Exod. 
xxxiv.  23.  which  required  all  the  male  children 
to  present  themselves  at  Jerusalem  three  times 
every  year.  As  the  Jews  were  accustomed  to 
go  up  in  (crvpodalg,  Heb.  nmx,)  "caravans,"  in 
parties  composed  of  great  numbers,  it  cannot 
excite  surprise  that  the  Holy  Child  Jesus  was 
not  at  first  missed  by  Joseph  and  Mary.  They 
found  him,  Lightfoot  attempts  to  prove,  in  the 
hall,  or  room  adjacent  to  that  of  the  Sanhodrin, 
proposing  and  answering  questions,  as  the  Jew- 
ish youths  were  permitted  to  do,  to  the  doctors 
of  the  law.     There  were  in  the  temple,  1.  The 


great  Sanhedrin  in  the  room  Gazith,  consisting" 
of  seventy-one  members,  with  the  "  nasi,"  or 
prince,  or  president,  at  their  head  ;  and  the  fa- 
ther of  the  court,  tlie  "  Ab  beth  den "  on  his 
right  hand. — 2.  Twenty-three  judges  in  the 
gate  of  the  court  of  Israel. — 3.  Twenty-three 
judges  in  the  gate  of  the  court  of  the  Gentiles. 
Sanhedr.  cap.  xi.  hal.  2.  In  each  of  these  it 
was  permitted  to  ask  questions  concerning  the 
LaAv.  Instances  are  given  in  Lightfoot,  from 
Hieros.  Taanith,  fol.  67-4.  R.  Gamahel  said 
to  a  disciple,  "  To-morrow,  in  the  consistory,  do 
thou  come  forth  and  question  me  on  this  mat- 
ter." There  was  often  a  full  audience  of  many 
people". 

The  brief  narrative  of  the  Evangelist,  which 
confines  itself  to  the  simple  statement  of  facts, 
without  either  detail  or  embellishment,  ought 
not  to  prevent  us  from  considering  the  very  pe- 
culiar circumstances  in  which  the  "  Glory  of 
the  second  temple  "  appeared  in  the  house  of 
his  heavenly  Father.  He  had  now  arrived  at 
that  age  when  the  Jews  were  accustomed  to 
instruct  their  children  more  fully  in  the  arts  of 
life,  and  the  knowledge  of  their  religion.  At 
this  period  Christ  showed  himself  to  be  perfectly 
versed  in  the  Mosaic  Law.  Two  remarkable 
circumstances  noAv  occurred :  the  death  of  Hil- 
lel,  the  most  eminent  of  the  Jewish  expounders 
of  the  Law,  and  the  banishment  of  Archelaus. 
By  the  first  event  the  Sanhedrin  was  deprived 
of  its  greatest  ornament ;  by  the  second  the 
power  was  more  evidently  shown  to  be  in  the 
hands  of  the  Romans  ;  and  another  more  de- 
cisive proof  was  afforded  to  the  people  that  the 
sceptre  was  departing.  Is  it  not  probable  that 
the  appearance  of  our  Lord  in  the  temple,  and 
his  conversation  there,  might  have  been  de- 
signed to  prove  to  the  doctors  that  there  was 
One  among  them  more  learned  than  HUlel ;  and 
that  One  also  by  his  Avell-known  pedigree  from 
the  direct  line  of  David,  Avas  the  heir  to  the 
long-lost  and  now  vacant  throne  of  Israel  ? 
At  his  first  appearance  as  an  infant  in  the  tem- 
ple, the  spirit  of  prophecy  revived  ; — at  Ms  pres- 
ent appearance  he  showed  himself  to  be  wor- 
thy of  the  homage  of  liis  people,  as  the  learned 
successor  of  their  most  learned  instructor,  and 
as  their  laAvful  sovereign,  the  heir  to  the  crown 
of  David. 

The  conversation  of  Jesus  must  have  made  a 
deep  impression  upon  the  minds  of  all  tliat 
heard  it ;  and  must  not  only  have  excited  the 
attention,  but  the  curiosity  and  admiration  of 
the  Sanhedrin.  That  the  object  of  our  Lord's 
sitting  among  the  doctors  was  something  more 
than  hearing  or  asking  questions  concerning 
the  difficulties  of  the  JoAvish  LaAv,  is  evidently 

"  Sep  Lightfoot,  Heb.  and  Tahii.  Exerc.  in  Lukp, 
vol.  ii.  p.  3!H)-7.  Liirhtfool  thinks  it  is  not  impos- 
sible that  our  Lord  had  found  admission  into  the 
very  Sanliedrai,  a  circumstance  of  rare  occurrence, 
permitted  only  in  extraordinary  cases. 


Note  43.-45.] 


NOTES  ON   THE   GOSPELS. 


*43 


implied  in  his  answer  to  the  expostulation  of 
his  mother,  "  Wist  ye  not  that  I  must  be  about 
my  Father's  business  ?  "  or,  as  it  may  be  trans- 
lated, "  Wist  ye  not  that  I  must  be  in  the 
house  of  God  my  Father  ?  "  The  Messiah  did 
not  come  merely  to  excite  the  amazement,  or 
to  gratify  the  curiosity  of  the  Jews.  He  came 
to  impress  some  lesson  upon  them,  suitable  to 
the  peculiar  circumstances  of  the  moment,  and 
in  accordance  witli,  or  to  the  furtherance  of,  his 
divine  mission. 

Lightfoot  has  shown  the  probability  that  Hil- 
lel  had  died  some  short  time  before  our  Lord 
visited  the  temple  at  this  period.  Should  his 
opinion  be  erroneous,  there  might  have  been 
assembled  round  our  Lord,  when  he  conversed 
with  the  Jewish  doctors,  Hillel  and  Shammai, 
the  two  most  celebrated  rabbis  of  the  Jews  ;  R. 
Judah  and  R.  Joshua,  the  two  sons  of  Bethira ; 
Jonathan  Ben  Uzziel,  the  author  of  the  Chaldee 
Paraphrase ;  and  R.  Jochanan  Ben  Zacchai. 
Before  these  distinguished  men  our  Lord  dis- 
played that  knowledge  of  the  Law  which  over- 
whelmed them  with  astonishment  and  admira- 
tion*. 


Note  43.— Part  L 

The  Spirit  of  prophecy  came  upon  John  when 
he  was  thirty  years  of  age :  this  was  the  time 
appointed  in  the  Law  for  the  commencement 
of  their  ministry  by  the  Priests  and  Levites. 
He  preached  in  the  desert,  where  the  greatest 
multitudes  passed  ; — he  wore  a  garment  of 
camel's  hair,  the  most  coarse  and  common  gar- 
ment, similar  to  that  worn  by  the  prophets  of 
old,  to  express  his  contempt  for  the  vanities 
and  ostentations  of  life.  His  food  was  the 
spontaneous  produce  of  the  country,  showing 
his  self-denial,  and  the  subjection  of  all  his  ap- 
petites ; — his  days  were  passed  in  the  wilder- 
ness, far  removed  from  the  world,  preparing  and 
preaching  the  way  of  the  Lord.  He  avoided  wine 
and  strong  drink,  like  a  Nazarite,  being  sepa- 
rated and  holy  to  the  Lord,  Numb.  vi.  2,  3.  He 
was  to  others  the  example  of  all  that  he  taught. 
Whether  the  locusts  he  ate  were  the  animals 
so  called,  prepared  in  the  manner  usual  among 
the  Jews,  or  whether  it  was  a  peculiar  herb 
growing  about  that  country  (which  seems  more 
probable)  is  uncertain.  Many  have  conjec- 
tured that  the  wild  honey,  the  ftih  ^yotor, 
ought  to  be  read  jiiliuyQluv,  Avhich  they  ima- 
gine to  be  likewise  a  species  of  herb  indigenous 
in  Judsea.  Witsius,  however,  considers  this 
opinion  as  quite  unfounded'^. 

*  Doddridge,  Ffl77J.  £:r/josJtor,  translates  the  word 
iSiCTraiTo,  "  they  were  in  a  transport  of  admiration." 
"  'jBiiorairo,  obstupesccbaiit,  mirahantiir.  Verbum 
izinTiiiu  de  quacunque  animi  conimotione  vehe- 
mentiori,  imprimis  etiam  de  admiratione  summA 
usurpatur." — Rosenrnilller  in  loc. 


Had  a  messenger  of  a  different  character 
been  chosen  as  the  forerunner  of  tlie  Messiah, 
the  Jews  would  have  been  confirmed  in  their 
preconceived  ideas  of  a  temporal  prince  ;  but 
the  austerity  of  the  Baptist's  habits,  his  seclu- 
sion from  the  world,  and  his  contempt  of  all  its 
pleasures  and  distinctions,  were  in  direct  op- 
position to  all  those  opinions,  and  ought  to  have 
contradicted  them.  Had  he  been  the  ambassa- 
dor of  any  worldly  sovereign,  he  must  have 
been  invested  witli  all  the  external  splendor 
and  pomp  which  he  was  appointed  to  repre- 
sent ; — but  as  the  ambassador  of  a  spiritual 
Lord  and  a  spiritual  kingdom,  all  these  tilings 
were  laid  aside  ; — his  robe  of  state  was  of 
camel's  hair, — the  luxuries  of  his  table  were 
the  honey  of  the  wilderness, — and  the  message 
that  he  brought  from  his  Sovereign  was  an  in- 
vitation to  repentance  and  faith. 


Note  44. — Part  L 

The  desert  in  which  St.  John  preached  was 
not  a  barren  and  desolate  wilderness'^.  Ac- 
cording to  Lightfoot  he  first  taught  in  the  wil- 
derness near  Hebron%  but  afterwards  removed 
towards  Jordan,  probably  near  Jericho  ;  a  tract 
of  country  which  was  wild  and  desert,  yet 
having  in  it  several  large  cities.  Jericho  itself 
contained  twelve  thousand  men,  of  the  courses 
of  the  priests  ;  and  the  road  from  Jerusalem  to 
that  city,  and  to  Peraea,  especially  near  the  time 
of  the  Passover,  was  frequented  by  great  multi- 
tudes, about  which  time,  it  is  supposed,  John 
began  his  ministry.  The  country  was  very  con- 
venient for  food,  and  its  valleys  abounded  in 
palm  trees,  which  trees,  if  we  may  credit  Dio- 
dorus  Siculus-'",  yield  much  wild  honey. 


Note  45. — Part  \. 

Lightfoot  ascribes  the  first  use  of  baptism 
to  Jacob,  when  he  admitted  into  his  family  and 
into  the  Church  of  God,  the  proselytes  of  She- 
chem,  and  other  heathens.     "  Put  away  your 

"  On  the  locusts  eaten  by  John,  see  a  curiouc 
criticism  in  verse,  by  Dr.  Byrom,  of  Manchester — 
Byrom's  Poems,  in  Chalmers's  edition  of  the  poets, 
p.  231 ,  vol.  XV. 

'^  '■  Fuit  enim  in  desertis,  hoc  est  ruri,  procui 
publicis  scholis,  procui  auUi,  procui  Hierosolyma, 
proeul  seducentium  in  frequentibus  urbibus  volup- 
tatum  lenociniis." — Witsius, De  VitdJohannis  Bapt. 
Miscell.  San:    p.  501. 

'  Lightfoot,  chorog.  dec.  to  Mark,  Works,  vol. 
iii.  p.  294.,  distinguishes  between  the  wilderness  ot 
Juda,  and  that  of  Judaea. 

■^  <t>virai  avroic,  pr/to  t<^v  dirSQrtv,  uiXi  tto/.v  to 
xaXoi'fityor  ItYQ'Ov,  c&  /owiTat  TTOToi  iiev  vSarog — 
"  they  have  much  honey  from  the  trees,  which 
they  call  wild  honey,  which  they  drink  with  water." 
— Diod.  Sic.  lib.  19.  ap.  Lightfoot. 


44* 


NOTES  ON  THE  GOSPELS. 


[Part  i 


strange  gods,  and  be  ye  clean,  and  change 
your  garments."  Aben  Ezra  interprets  the 
word  nnnm,  Gen.  xxxv.  2.,  "  and  be  ye  clean," 
to  be  nun  li'm^Ii',  "the  washing  of  the  body," 
or  "  baptism : "  but  this  would  not  prove  that 
the  rite  of  baptism  was  then  used  as  the  com- 
mencement of  a  permanent  institution.  It 
might  have  been  a  useful  and  expressive  ordi- 
nance of  Jacob,  but  no  more. 

The  Israelites  assert,  that  all  Gentile  prose- 
lytes were  brought  into  their  church  by  baptism. 
The  question  is,  whether  they  were  so  initiated 
before  the  time  of  John,  by  a  customary  rite 
Avhich  might  be  dispensed  with  at  pleasure,  or 
by  a  positive  law.  Lightfoot  quotes  Maimoni- 
des,  who  lived  only  in  the  fourteenth  century, 
and  whose  authority,  in  the  absence  of  other 
proofs,  is  not  therefore  decisive. — Lightfoot's 
Works,  vol.  ii.  p.  117. 

We  have  no  evidence  to  prove  that  baptism, 
among  the  Jews,  was  of  divine  appointment.  It 
was  principally  administered  to  the  Gentiles, 
who  were  considered  after  that  ceremony  as 
new  creatures,  and  worthy  of  admission  into  the 
church.  A  Jew,  if  he  had  lived  as  a  Gentile, 
even  for  a  day,  would  undergo  this  ceremony, 
which  makes  it  appear  more  like  a  legal  wash- 
ing, or  purification,  than  an  ordinance  divinely 
instituted.  The  Jews  must  have  well  under- 
stood this  ceremony  as  emblematical  of  the  in- 
troduction of  a  more  perfect  dispensation, 
which  required  the  greatest  purity  of  heart  and 
life.  When  the  Jews  baptized  the  heathens, 
they  admitted  them  into  their  own  church,  into 
a  new  religion ;  and  John  now  calls  upon  the 
Jews  themselves  to  be  baptized,  and  to  become 
members  of  another  church,  under  another  dis- 
pensation different  from  that  of  Moses. 

In  this  then  consisted,  in  some  measure,  the 
essential  difference  between  the  baptism  of 
John,  and  that  of  any  other  teacher.  The  Law 
required  the  washing  of  polluted  persons,  on 
account  of  legal  uncleanness:  the  baptism  of 
John  required  the  purification  of  those  who  were 
legally  clean.  It  exacted  obedience  to  the  spirit, 
not  to  the  letter  of  the  Law.  If  we  consider 
the  Christian  dispensation,  therefore,  as  com- 
mencing with  the  preaching  of  John,  we  shall 
find  there  were  three  forms  of  baptism ;  that  of 
John,  who  baptized  in  the  name  of  the  Messiah 
about  to  come  upon  the  earth ; — that  of  the 
disciples  of  Christ,  when  he  was  incarnated  and 
living  among  them ; — and  that  of  the  Apostles, 
who  received,  at  the  ascension,  an  express  com- 
mand from  Christ  himself  to  proselytize  all  na- 
tions, and  to  baptize  them  "in  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost." 
The  ministers  of  the  Church  of  God  have  ever 
since  baptized  in  the  same  holy  name,  using  the 
same  form  of  words. — Vide  Lightfoot's  Works, 
vol.  i.  p.  465,  466. 


Note  46. — Part  I. 

Malachi  predicted  of  the  Elias  who  was  to 
come,  that 

"  He  shall  turn  the  heart  of  the  fathers  to  the 
children. 
And  the    heart  of  the   children    to  their 
fathers^. 

The  Angel  predicted  of  John  the  same  things. 
The  event  corresponded  to  the  prediction. 
When  John  began  to  preach  to  Israel,  the  Jews 
were  divided  into  three  principal,  and  innumer- 
able smaller  sects,  differing  both  in  religious 
opinions  and  ceremonies.  The  Pharisees  and 
Sadducees  were  inflamed  with  the  most  bitter 
hatred  against  each  other.  The  expounders  of 
the  Law  were  at  variance.  The  dissensions  in 
the  synagogues  disturbed  the  repose  of  fami- 
lies. Cliildren  and  their  parents  disputed :  all 
was  confusion.  The  ministry  of  the  Baptist 
withdrew  the  people  from  under  the  banners  of 
the  leaders  of  these  sects,  and  directed  them  to 
the  One  Great  Teacher,  who  was  now  at  hand 
to  decide  all  controversies,  and  unite  them  to 
himself. — Witsius,  De  Vita  Johan.  Bap. :  Misc. 
Sacr.  vol.  ii.  p.  518. 


Note  47. — Part  I. 

The  different  addresses  of  St.  John  to  tnose 
who  came  to  him,  given  in  this  section,  could 
not  have  been  delivered  at  one  time.  They 
may  be  supposed  to  contain  the  sum  and  sub- 
stance of  his  general  preaching. 

We  may  observe,  that  all  the  exhortations  of 
John  refer  to  the  spiritual  dominion  of  the 
Messiah  over  the  hearts  and  consciences  of 
men.  He  never  once  speaks  of  it  as  a  tempo- 
ral or  earthly  power.  He  exhorts  to  repentance 
and  confession  of  sin,  /.leiiivoiu,  a  total  renew- 
ing of  the  spirit  of  the  mind — a  change  of  the 
whole  man.  In  the  same  way  all  those  of  the 
present  day,  who  have  lived  unmindful  of  their 
spiritual  covenant  with  God,  are  called  upon  by 
the  ministers  of  God's  word  to  adopt  that  mode 
of  returning  to  their  Almighty  Father,  pointed 
out  by  the  Baptist ;  and,  by  a  true  repentance 
and  confession  of  sins,  to  renew  their  baptismal 
vow,  and  become  spiritual  members  of  his  spir- 
itual church. 

In  Luke  iii.  14.  we  read  that  certain  soldiers 
came  to  John  the  Baptist,  while  he  was  preach- 
ing in  all  the  country  about  Jordan,  and  de- 
manded of  liim,  saying,  "  And  what  shall  we 
do  ?  "     An  important  question  in  Christian  mo- 

"  Tho  passao-e  in  Malachi,  ch.  iv.  G.,  is  supposed 
by  Dr.  Owen  to  have  been  both  corrupted  and  al- 
tered by  the  Jews,  both  in  the  Hebrew  copies,  and 
in  the  copies  of  the  Sejjtuagint,  and  to  liave  been 
originally  exactly  as  three  of  the  Evangelists  have 
delTvered  the  citation  of  it  to  us. — Owen's  Inquiry 
Into  the  Stale  uf  the  Sepimigint  Version,  p.  54. 


Note  *48.] 


NOTES  ON  THE  GOSPELS. 


#45 


rality.  It  has  been  asked,  who  these  soldiers 
were ;  for  it  does  not  appear  that  the  Roman 
soldiers  then  stationed  in  Judsea  were  engaged 
in  any  war.  Now  it  happens  that  the  expres- 
sion used  by  the  evangelical  historian  is  not 
i^QaTimai,,  or  "soldiers,"  but  c;()arev6fievoi,  that 
is,  men,  who  were  actually  under  arms,  or 
marching  to  battle. 

It  is  not  to  be  supposed  that  he  would  use 
this  word  without  a  sufficient  reason,  and  what 
that  reason  is  we  may  readily  discover,  on  con- 
sulting Josephus's  account  of  the  reign  of 
Herod  the  tetrarch  of  Galilee.  He  tells  US'*, 
that  Herod  was  at  that  very  time  engaged  in  a 
war  with  his  father-in  law,  Aretas,  a  petty  king 
of  Arabia  Petrsea,  whose  daughter  he  had  mar- 
ried, but  who  had  returned  to  her  father  in  con- 
sequence of  Herod's  ill-treatment.  The  army 
of  Herod,  then  on  its  march  from  Galilee,  passed 
of  necessity  through  the  country  where  John 
was  baptizing ;  and  the  military  men,  who 
questioned  him,  were  a  part  of  that  army.  So 
minute,  so  perfect,  and  so  latent  a  coincidence 
was  never  discovered  in  a  forgery  of  this  or 
any  other  age'. 


Note  *48. — Part  I. 
ON  the  period  that  elapsed  between  the 

commencement    of     the     ministry  OF  JOHN 
AND    THE    BAPTISM    OF    CHRIST. 

Much  discussion  has  at  various  times  taken 
place  respecting  the  period  which  elapsed  be- 
tween the  commencement  of  the  ministry  of 
John  and  the  baptism  of  Christ.  Lightfoot 
(Harmony,  p.  8.  Works,  vol.  i.),  and  Newcome 
(Harm.  not.  in  loc),  suppose  six  months. — Bed- 
ford (Scrip.  Chron.)  the  same. — Benson  (Chron. 
of  the  Life  of  ChiistJ  five  months. — Dean  Pri- 
deaux  three  years  and  a  half.  It  is  the  general 
opinion,  that  about  the  same  interval  elapsed 
between  the  commencement  of  the  ministry  of 
the  Messiah  and  of  his  forerunner,  as  had  pre- 
viously elapsed  between  their  births.  Pilking- 
ton,  however,  has  supposed  there  were  about 
seventeen  months  between  these  events ;  and, 
contrary  to  the  united  authorities  of  the  most 
learned  harmonizers,  and  perhaps  to  his  general 
good  judgment,  he  has  adopted  the  fanciful 
theory  of  Whiston,  who  supposes  thirteen 
months  to  have  transpired,  and  that  tlie  bap- 
tism of  Christ  followed  the  calling  of  Andrew, 
Philip,  and  Nathanael, — the  marriage  at  Cana, 
— the  first  driving  of  the  buyers  and  sellers 
from  the  temple,  and  the  conversations  which 
were  held,  in  the  course  of  that  period,  in  Je- 
rusalem, and  with  Nicodemus.     It  is  after  this 

''  Jospphus,  Ant.  .Tad.  lib.  18.  c.  5.  sect.  1,  2. 
'  For  the  above  illustrative  coincidence  we  are 
indebted  to  Michaelis.  vol.  i.  ch.  ii.  sect.  11  p.  51. 


last  event,  that  Whiston  inserts  the  baptism  of 
Christ.  Pilkington  goes  on  to  arrange,  in  ad- 
dition to  these  events,  the  baptizing  by  Christ 
himself  of  many  disciples  in  Judsea,  and  his 
conversation  with  the  woman  of  Samaria, — the 
believing  of  many  of  the  Samaritans  and  Gali- 
leans, and  the  healing  of  the  nobleman's  son  at 
Capernaum :  it  is  not  till  then,  that  he  proceeds 
to  the  account  of  the  baptism  of  our  Lord,  and 
his  subsequent  temptation ;  both  of  which 
events  these  two  commentators  concur  in 
placing,  as  the  Scripture  expressly  asserts,  im- 
mediately after  that  event. 

Whiston's  arguments,  together  with  those  of 
Pilkington  and  Marshall,  in  favor  of  the  later 
date  assigned  to  the  baptism  of  Christ,  may  be 
thus  enumerated  and  answered. 

1.  Eusebius  asserts  that  the  three  Evangelists 
omitted  the  former  part  of  Christ's  ministry, 
which  took  place  before  the  imprisonment  of 
John. 

This  assertion  of  Eusebius,  as  is  easily 
proved  by  examining  the  several  harmonies,  is 
totally  groundless  ;  the  more  public  ministry  of 
Christ  certainly  did  not  begin  till  that  event: 
and  even  if  it  were  correct,  John  no  where  de- 
clares that  the  date  of  the  baptism  of  Christ 
was  that  which  is  assigned  to  it  by  Whiston. 

2.  It  appears,  from  Matt.  iii.  14.,  that  Jesus 
baptized  before  his  own  baptism. 

In  reply  to  this  remark.  Archbishop  Newcome 
has  observed,  that  John,  acknowledging  Christ 
to  be  the  Messiah,  exclaims,  "  I  have  need  to 
be  baptized  of  Thee,"  (by  the  Holy  Spirit). 

3.  The  baptism  of  Christ  is  placed  after  the 
history  of  John's  ministry,  and  before  his  im- 
prisonment. 

The  Evangelists,  like  the  writers  of  the  Old 
Testament,  do  not  exactly  observe  the  chrono- 
logical order,  as  Whiston  supposes  they  did  in 
this  instance.  As  John  was  the  forerunner  of 
Christ,  it  might  have  been  expected  that  they 
would  follow  the  plan  they  have  actually 
adopted ;  that  is,  would  put  together  all  those 
actions  of  John  which  characterized  the  second 
Elias  ;  and  would  then  proceed  to  the  ministry 
of  our  Lord,  beginning  witli  his  baptism,  in 
which  he  was  solemnly  anointed  by  the  Holy 
Spirit  to  his  high  office. 

4.  It  appears,  from  Luke  iii.  Ql.,  that  Christ 
did  not  come  to  be  baptized  tUl  all  the  rest  of 
the  people  had  been  baptized. 

The  expression,  ^v  tS  ^annadr^fui,  implies 
that  Christ  came  to  John  while  the  people  were 
still  continuing  to  desire  baptism  from  John  ;  it 
is  not  ftsTdc  t6.  Campbell  translates  the  pas- 
sage, "  Now  when  John  baptized  all  the  people, 
Jesus  was  likewise  baptized." 

5.  The  Baptist  was  imprisoned  immediately 
after  the  baptism  of  Christ,  Luke  iii.  19,  20. 

But  this  observation  has  been  already  an- 
swered. Whiston  assumes  that  St.  Luke  wrote 
in  order  of  time  ;  whereas  he  has  merely  antici- 


46* 


NOTES  ON  THE  GOSPELS. 


[Part  1. 


pated  the  relation  of  the  imprisonment  of  John, 
that  he  might  better  conclude  for  a  time  the 
history  of  the  Baptist. 

To  these  arguments  Pilkington  adds,  that 
John  did  not  know  Christ  till  he  had  seen  the 
Spirit  descending  on  him  ; — but  before  his  bap- 
tism, when  the  Spirit  descended,  he  declared 
he  knew  him. 

To  this  the  Archbishop  replies  :  "  John  i.  31. 
33.,  may  be  reconciled  with  Matt.  iii.  14.,  by 
supposing  that  John,  for  wise  reasons,  knew 
not  Jesus  personally  till  he  came  to  be  bap- 
tized;  though  he  must  have  heard  before  of 
Jesus's  name  and  wonderful  birth,  from  liis  own 
relations.  God  seems  to  have  revealed  to  the 
Baptist,  soon  after  he  entered  on  his  ministry, 
that  the  visible  descent  of  the  Spirit  should 
point  out  to  him  the  Messiah,  John  i.  33. 
When  Jesus  came  to  be  baptized,  Matt.  iii.  14., 
it  is  probable  John  knew  him  by  a  supernatural 
impulse,  as  Samuel  knew  Saul  and  David,  1 
Sam.  ix.  17.  and  xvi.  12. ;  and  as  Ahijah  discov- 
ered the  wife  of  Jeroboam,  1  Kings  xiv.  5.  See 
also  Luke  ii.  28.  38. ;  and  afterwards  the  sign 
foretold,  John  i.  .33.,  confirmed  the  Baptist  in 
his  belief  that  Jesus  was  the  Christ.  Le  Clerc's 
Paraphrase  of  Matt.  iii.  14.,  is,  '  Quod  afflatu 
prophetico  ab  eo  dicebatur:  nam  Jesum  non 
norat.' — Harmony,  p.  40.  And  F.  Spanheim 
says,  Duh.  Evang.  2.  p.  147,  '  Nihil  aliud  pro- 
positum  Joanni  Baptistaj  nisi  ostendere  se  non 
ex  familiaritate  aliqua  ante  contracta  Christum 
novisse  ;  sed  ex  mera  revelatione  ccelesti ;  ade- 
oque  nihil  a  se  dari  nee  cognationi,  nee  ami- 
citiEE,  nee  gratiae,  nee  coUusioni  alicui  clandes- 
tinse.'  The  Baptist  is  not  to  be  understood  as 
saying,  he  did  not  know  Jesus,  but  by  a  sign 
from  heaven ;  see  Dr.  Priestley's  Harmony,  p. 
78. ;  but  that  he  knew  him  not,  before  he  camt  to 
be  baptized,  and  that  God  had  promised  a  sign 
by  which  he  should  be  known ;  wliich  sign,  in- 
tended for  a  full  confirmation,  was  preceded  by 
an  inspired  knowledge  of  Jesus." — Newcome, 
Harmony,  notes,  p.  6. 

These  apparently  inconsistent  passages  have 
been  reconciled  in  various  other  ways.  Hales, 
vol.  ii.  part  ii.  p.  731.,  is  of  opinion  that  John 
knew  Christ  personally,  but  was  not  informed 
of  his  dignity  and  office,  till  he  was  assured  of 
it  by  a  miracle. 

Lightfoot  supposes  that  John  knew  not  tliat 
Christ  was  in  the  world  till  he  came  to  be  bap- 
tized— when,  knowing  him  by  the  Spirit,  John 
forbade  him ; — and  the  sign  of  the  Holy  Ghost, 
descending  from  heaven,  was  the  sign  given 
liim  for  assurance  and  confirmation.  Vide 
Elsley  on  John  i.  33. 

1  have  discussed  this  question  at  gT-eater 
length  than  to  many  will  appear  necessary  ;  be- 
cause Pilkington  is  one  of  my  authorities,  and 
has  written  a  Dissertation  expressly  on  the  sub- 
ject. 


Note  48. — Part  L 

The  time  had  now  arrived  when  the  Messiah 
was  to  begin  his  public  career,  and  to  break 
forth  from  the  obscurity  of  his  lowly  life.  He 
commenced  it  in  that  manner  which  was  most 
suited  to  his  dignity  as  a  spiritual  Being,  by 
an  act  of  obedience  to  the  established  law  of 
his  heavenly  Father,  accompanied  with  the 
most  fervent  prayer.  On  this  important  oc- 
casion, in  the  presence  of  the  assembled  multi- 
tude, a  voice  from  heaven  declares  him  to  be 
"The  beloved  Son  of  God,  in  whom  he  was 
well  pleased."  His  divine  mission  now  received 
the  miraculous  confirmation  which  had  always 
satisfied  the  ancient  patriarchs  and  fathers  of 
the  Jewish  Church.  It  received  the  testimony 
of  the  "  Bath  Col,"  or  "  voice  from  heaven ; " 
and  the  visible  glory  of  the  Shechinah  hovered 
over  him. 

The  question,  whether  the  inauguration  of 
Christ  into  his  high  office  was  not  as  public, 
and  therefore  as  generally  known,  as  that  of 
Moses,  will  be  discussed  in  the  note  to  2  Peter 
i.  16.  Danzius,  in  a  learned  tract  preserved  by 
Meuschen,  in  his  JV*.  T.  ex  Talmude,  has  treated 
this  curious  and  interesting  subject  at  some 
length. 


Note  49. — Part  I. 

Christ  came  to  John  to  be  baptized.  He 
was  baptized  by  John  not  of  necessity,  not  for 
his  own  sake,  but  for  ours.  He  was  baptized 
that  he  might  confer  honor  on  John,  sanction 
his  ministry,  and  commend  it  to  the  doubting 
Jews.  By  this  act  he  made  himself  the  head 
of  all  who  by  baptism  confess  their  sins,  and 
are  admitted  into  the  Church.  He  sanctified 
baptism  by  thus  subjecting  himself  to  it,  that 
man  might  not  despise  it  as  a  useless  or  un- 
meaning ceremony.  He  would  not  that  men 
should  refuse  to  come  to  tlie  baptism  of  their 
Lord,  when  he  had  not  disdained  the  baptism 
of  his  servant.  By  baptism  he  shadowed  out 
the  difference  between  the  carnal  and  spiritual 
state  of  man,  and  between  our  fallen  condition 
and  his  own  ;  first  mean,  then  glorious  ; — first 
earthly,  then  heavenly  ; — first  mortal,  then  im- 
mortal ; — first  buried  under  the  earth,  as  the 
worshipper  was  buried  under  the  water,  and 
rising  therefrom  spiritual,  changed,  and  glorious. 
Christ  by  his  baptism  renewed  his  covenant 
with  his  Father  ;  and  fulfilled  all  righteousness, 
by  complying  with  every  law,  which  proceeded 
from  the  wisdom  of  God,  and  was  designed  only 
for  the  happiness  and  restoration  of  man. — Vide 
Witsius,Z>e  Vita  Johannis : — Miscell.  Sac.  vol.  ii. 
p.  537. 


Note  50,  51.] 


NOTES  ON  THE  GOSPELS. 


*47 


Note  50. — Part  I, 

As  a  dove  hovers  over  her  nest  with  an  un- 
dulating and  gentle  motion,  so  did  the  emblem 
of  the  presence  of  God  wave  and  bend,  and 
rise  and  fall  over  the  head  of  our  Saviour. 
Such  seems  to  be  the  most  defensible,  as  well 
as  the  most  generally-received  interpretation. 
It  is  consistent  also  with  the  analogy  that  may 
be  found  between  the  old  and  new  covenants-'. 
At  the  beginning  of  the  material  creation  the 
Spirit  of  God  moved  on  the  face  of  the  waters  ; 
the  Spirit  of  God,  "  dove-like,  sat  brooding  on 
the  vast  abyss*'." 


Note  51. — Part  1. 


ON    THE    TEMPTATION    OF    CHRIST. 

[n  order  to  understand  the  passage  of  the 
New  Testament  which  is  contained  in  this 
section,  and  is  justly  supposed  to  be  attended 
with  many  difficulties,  it  is  necessary  to  con- 
sider the  Messiah  under  that  name  which  is 
alike  given  to  him  in  the  Old  Testament,  in  the 
New  Testament,  and  in  those  of  the  Jewish 
traditions,  wliich  may  be  received  with  most 
confidence.  Christ  must  be  considered  under 
the  character  of  the  second  Adam,  who  came 
into  the  world  to  fulfil  the  same  law  which  the 
first  Adam  had  violated.  That  he  might  more 
evidently  and  effectually  accomplish  this  ob- 
ject, it  was  appointed  that  he  should  be 
tempted  like  unto  Adam,  and  undergo  the 
same  trial. 

i  This  view  of  the  analogy  between  the  action 
of  the  Spirit  at  the  Creation,  and  at  the  baptism  of 
Christ,  I  find  confirmed  by  a  singular  tradition 
among  the  Jews.  In  a  note  in  Brcsclth  Rabba,  sect. 
'2.  fol.  4.  4.  on  Genesis  i.  2.  we  read,  "  Et  spiritus 
Dei :  intelligitur  Spiritus  Regis  Messiae,  de  quo 
dicitur,  Isa.  xi.  ] .  Et  quiescit  super  ilium  Spiritus 
Domini.  Post  quae  verba  allegata  statim  liipc 
addit  R.  Ephraim  in  Ir  Gihboriin  ad  Genes,  i.  2. 
romo  '  Incubuit,  sicut  columha.  qiicc  volitat  super 
nido,  ilium  uttingc/is,  et  iioii  attiritrens.'  Perffunt 
vero  in  Brescith  Rabba :  '  Quomodo  vcro  mlnis- 
tratur  Spiritus  MessiaB,  et  venit  movens  se  super 
faciem  aquarum .'  Resp.  Quando  vos  movebitis 
corda  vestra,  sicut  aquas  per  posnitentiam ;  quem- 
admodum  dicitur,"  Thren.  ii.  I'J.     '  EfFunde.   sicut 

aquas,   cor     tuuin    coram    Domino. Intellio-itur 

Spiritus  Mcsslte.  Quum  primum  enim  ille  se 
super  aquis  legis  commovit,  statim  facta  est  re- 
dcmptio.'  " — Vide  Sclioetgenii  Hurm  HehraiaB,  vol. 
i.  p.  D  and  10.  This,  tlien,  is  another  instance  of 
tlie  wonderful  fulfilment,  in  the  person  of  Jesus  of 
Nazareth,  of  many  of  the  singular  traditions  en- 
tertained among  the  Jews  respecting  their  Messiah. 

''  Tlie  word  in  Genesis  nsniO  without  points, 
must  be  considered  as  a  participle  of  Hiphil,  the 
causative  ;  with  points  it  is  the  participle  of  Pihel, 
the  intensive  ;  a  signification  mucli  more  consistent 
botli  with  the  sense  of  the  passage  in  Genesis,  and 
the  description  of  the  descent  of  the  emblematical 
representation  of  the  power  of  the  Si)irit  in  the 
Evangelical  narrative. 


If  we  consider  the  Messiah  in  this  point  of 
view  as  the  second  Adam,  it  seems  possible 
that  we  shall  more  easily  solve  many  of  the 
difficulties  which  have  been  supposed  to  attend 
the  literal  interpretation  of  this  interesting  nar- 
rative. The  Old  Testament  begins  with  an 
account  of  the  preparation  of  the  material 
world  for  the  accommodation  of  the  first  Adam; 
tlie  New  Testament  relates  the  preparation  of 
the  spiritual  world,  or  Church,  for  the  reception 
of  the  second  Adam. 

When  the  time  of  his  creation  came,  the  first 
Adam  was  formed  by  the  power  of  God  out  of 
the  then  unpolluted  earth ;  the  second  Adam 
was  created  by  the  same  power  of  the  Most 
High,  in  a  similar  state  of  innocence  and 
perfection. 

When  the  first  Adam  was  ushered  into  the 
world,  he  was  a  perfect  man,  and  his  Father 
blessed  him.  When  the  second  Adam  had  at- 
tained to  the  fulness  of  manhood,  he  was,  while 
submitting  for  our  sakes  to  the  rite  of  baptism, 
blessed  from  above :  both  were  sinless  ;  both 
were,  in  a  peculiar  sense,  the  sons  of  God,  and 
partakers  of  the  human  nature.  The  first 
Adam  was  placed  in  Paradise,  and  fell  into  the 
Wilderness.  The  second  Adam  was  placed 
in  the  Wilderness,  and  regained  that  Paradise 
which  his  predecessor  had  forfeited.  Adam 
was  driven  out  of  Paradise  into  the  Wilder- 
ness, and  banished  from  the  tree  of  life. 
Christ  was  led  or  driven  into  the  Wilderness 
by  the  same  Spirit,  to  undergo  the  same  trial, 
and  by  a  sinless  obedience  to  revoke  the  sen- 
tence of  condemnation,  open  again  the  gates  of 
Paradise,  and  regain  the  tree  of  life.  In  Him, 
we  have  another  perfect  man,  as  yet  untouched 
by  the  Tempter.  To  Him  therefore,  as  to  the 
first  Adam,  the  Evil  Spirit  makes  his  approaches 
from  without,  proposing  his  suggestions  in  a  per- 
sonal conversation  ;  for  as  the  nature  of  Christ, 
like  that  of  Adam,  was  uncorrupted  by  sin,  the 
wicked  spirit  had  no  immediate  access  to  the 
heart.  It  was  for  this  cause  that  Eve  was 
tempted  in  a  personal  conversation  ;  so  also  was 
tempted  the  seed  of  the  woman,  who  was  to 
bruise  the  serpent's  head. 

To  shoM',  however,  still  more  clearly  the  evi- 
dent parallel  that  exists,  between  the  tempta- 
tions of  the  first  and  second  Adam,  it  will  be 
necessary  to  examine  the  peculiar  circum- 
stances of  each  event. 

According  to  St.  John,  all  the  sin  that  tempts 
mankind  may  be  comprised  in  these  three 
terms : — the  lust  of  the  flesh  ;  the  lust  of  tlie 
eye  ;  and  the  pride  of  life  ;  and  to  these  three 
may  be  reduced  the  temptations  both  of  Adam 
and  of  Jesus.  In  the  temptation  in  Eden  these 
three  principles  of  evil  are  evidently  alluded  to 
in  the  description  of  the  forbidden  fruit.  In  the 
temptation  in  the  wilderness,  Christ  was 
tempted  like  unto  Adam  ;  and  in  a  more  gen- 
eral sense,  like  unto  all  the  children  of  Adam. 


48* 


NOTES  ON  THE  GOSPELS. 


[Part  J. 


Adam  was  first  tempted  to  the  lust  of  the 
flesh  by  indulging  his  natural  appetite  for  food, 
in  a  manner  which  was  contrary  to  the  express 
command  of  God.  Christ  was  tempted  to  grat- 
ify his  wish  for  food  in  a  manner  forbidden  by 
the  spirit  of  the  law  of  God.  He  was  tempted 
to  supply  himself  with  provision,  by  devoting 
that  miraculous  power  which  was  given  him 
for  the  benefit  of  mankind,  and  for  the  more 
effectual  demonstration  of  the  truth  of  his  mis- 
sion, to  the  gratification  of  liis  human  nature. 

Adam  was,  secondly,  tempted  to  the  lust  of 
the  eye  :  "  He  took  of  the  fruit,  because  it  was 
pleasant  to  the  eye."  And  the  Evil  Spirit  en- 
forces the  power  of  the  motives  to  disobedience 
by  perverting  the  understanding,  in  misrep- 
resenting Scripture  itself.  Our  Lord  was, 
secondly,  tempted  by  the  perversion  of  Scrip- 
ture itself,  to  indulge  that  feeling  which  is  grat- 
ified by  the  admiration  and  homage  of  the 
world.  He  was  invited  by  the  Tempter  to  pro- 
claim himself  at  once,  by  the  performance  of 
a  useless  and  ostentatious  miracle,  the  prom- 
ised Messiah  of  the  Jews.  He  was  invited  to 
encourage  their  false  notions  of  a  Messiah,  and 
to  obtain  immediate  possession  of  his  promised 
kingdom,  by  throwing  himself  from  the  pinna- 
cle (or  wing,  or  battlement,  or  royal  portico, 
for  the  word  nxEQvyior  is  thus  variously  ren- 
dered) of  the  temple,  and  claim  the  homage  of 
the  crowds  assembled  to  worship  there.  For 
the  Jews  interpreted  literally  the  prediction  of 
Malachi  iii.  1.,  and  expected  that  the  Messiah, 
by  some  extraordinary  demonstration  of  his 
power,  would  suddenly  come  to  his  temple. 
The  pilgrimage  which  our  Lord  came  to 
undergo  was  one  which  was  expressly  and 
painfully  opposed  to  all  that  train  of  feelings 
and  dispositions,  so  pleasing  to  our  fallen  na- 
ture. Tlie  Captain  of  our  salvation  was  to  be- 
come perfect  through  sufferings.  He  was  to 
be  poor,  despised,  insulted,  and  rejected.  At 
the  time  when  his  painful  career  was  begin- 
ning, he  was  tempted  to  avoid  his  appointed 
course  of  suffering,  and  to  assume  at  once  his 
destined  honors,  as  the  Messiah  of  Israel.  No 
evil,  he  was  assured,  could  happen  to  him,  if 
he  were  the  Son  of  God  ; — for  He  shall  give  his 
angels  charge  over  thee, — they  shall  bear  thee 
up,  and  protect  thee  from  suflfering  and  from 
danger, 

Adam  was,  thirdly,  tempted  to  that  kind  of 
evil  which  most  alienates  the  human  race  from 
their  Creator ;  he  was  tempted  to  the  pride  of 
life.  "  It  was  a  tree  to  be  desired,  to  make  one 
wise."  The  wisdom  which  an  evil  spirit  would 
recommend  to  the  approbation  of  an  account- 
able being  must  partake  of  his  own  nature  ; 
it  must  be  diffei-ent  from  that  spiritual  wisdom 
Mhich  is  from  above,  and  of  wliich  Adam  was 
a  partaker.  It  was  the  wisdom  of  this  world, 
wliich  is  elsewhere  called  "  earthly,  sensual, 
devilish."     It  is  that  human  wisdom   by  wliich 


the  pride  and  glory  of  life  is  attained, — by 
which  ambition  triumphs,  and  conquerors  ob- 
tain their  temporal  crowns  and  kingdoms.  To 
this  temptation  likewise,  our  Saviour  is  now 
subjected.  The  Devil  takes  him  up  into  an  ex- 
ceeding high  mountain,  "  and  showeth  him  all 
the  kingdoms  of  the  world,  and  the  glory  of 
them,"  and  promises  them  all  to  Christ  on  one 
condition  only,  that  he  will  worship  him, — 
that  is,  provided  he  will  exchange  his  spiritual 
kingdom,  which  is  to  be  purchased  with  the 
most  excruciating  agony  and  suffering,  for  the 
kingdoms  of  this  world,  all  temporal  power  over 
every  nation  under  heaven.  In  the  second 
temptation  he  had  invited  Christ  to  obtain  the 
homage  of  liis  own  people,  and  to  gratify  his 
vanity  and  ostentation  by  hearing  and  receiv- 
ing the  acclamations  of  the  Jews.  In  this  he 
is  solicited  to  become  the  sovereign  of  the  uni- 
verse, the  powerful  chief  of  one  great  empire, 
embracing  alike  under  his  dominion  the  sub- 
dued pride  of  Rome,  and  the  submission  of  all 
mankind. 

Thus  was  Christ,  the  second  Adam,  tempted 
in  the  same  manner  as  the  first  Adam  ;  on  the 
same  principles,  and  by  the  same  Tempter. 
But  he  was  also  tempted  as  we  are.  The  ob- 
ject of  Satan,  from  the  creation  of  Adam  to  the 
present  moment,  is  to  render  man  unfit  for  a 
spiritual  condition,  by  inducing  him  uniformly 
to  act  from  natural,  or  earthly,  motives.  The 
Spirit  of  Evil  does  not  desire  to  diminish  the 
supposed  happiness  of  man  in  tliis  world  ;  he  en- 
deavours to  immerse  him  in  the  pursuit  of 
worldly  enjoyments,  comforts,  and  vanities,  in 
such  a  manner,  that  the  soul  becomes  embruted 
and  embodied  in  material  objects.  The  Spirit 
of  Evil  so  endeavours  to  sensualize  and  animal- 
ize  the  intellectual  and  moral  faculties  of  man, 
that  his  inferior  nature  may  be  triumphant ; 
and  consequently,  that,  when  he  shall  be  sum- 
moned into  another  stage  of  existence,  he  may 
be  rendered  totally  unfit  to  be  the  eternal  com- 
panion of  God,  the  Judge  of  all, — of  Christ  the 
Mediator, — of  holy  angels, — and  of  perfect 
spirits. 

Other  circumstances  may  be  adduced  to 
complete  the  parallel  between  the  two  tempta- 
tions. The  first  Adam  fell  through  the  act  of 
eating ;  the  second  Adam  reversed  the  sen- 
tence of  condemnation  by  tlie  opposite  act  of 
fasting  and  mortification.  Tlie  first  Adam  was 
tempted  in  Paradise,  surrounded  by  all  the  ani- 
mals of  creation,  over  which  he  ruled  in  a  state 
of  innocence  :  the  second  Adam  is  described 
by  St.  Mark,  i.  13.,  to  have  been  in  the  wilder- 
ness with  the  wild  beasts.  He  sat  among 
them,  as  their  acknowledged  Lord,  in  the  same 
state  of  innocency,  as  the  first  Adam  had  en- 
joyed before  his  fall.  When  the  temptations 
were  completed,  we  read  in  both  instances  of  a 
most  curious  and  impressive  circumstance,  M'hich 
in  a  wonderful  manner  completes  this  parallel. 


Note  51.] 


NOTES  ON  THE  GOSPELS. 


*49 


When  the  first  Adam  fell,  the  angels  of  God 
Averc  placed  at  the  gate  of  the  garden  of  Eden, 
to  keep  him  from  tasting  the  fruit  of  the  tree 
of  life.  When  the  second  Adam  triumphed, 
angels  came  and  ministered  to  him  of  that  im- 
mortal food,  which  the  flaming  sword  of  divine 
Avrath  had  denied  to  the  children  of  diso- 
bedience. 

For  the  passages  in  the  Old  Testament  which 
prophesy  the  coming  of  Christ  as  the  second 
Adam,  compare  2  Sam.  vii.  18,  19.  with  1 
Chron.  xvii.  Hi,  1 7.  Wlien  David  desired  to  build 
the  temple  of  Jerusalem,  he  was  commanded  to 
leave  the  performance  of  that  task  to  his  son, 
because  he  had  liimself  been  throughout  his 
life  engaged  in  wars.  The  message  to  this  ef- 
fect was  delivered  by  the  prophet  Nathan,  who 
consoles  the  king  by  declaring  that  from  him 
the  Messiah  should  descend.  The  king,  on  re- 
ceiving this  communication  from  the  diviue 
messenger,  goes  up  to  the  tabernacle,  and  re- 
turns thanks  to  God  for  tlie  promise.  He 
thanks  God  that  he  has  been  regarded  ac- 
cording to  the  law',  or  order'",  or  arrange- 
ment", of  the  Adam  that  is  hereafter  to  be  from 
above. 

Among  the  titles  given  in  the  Old  Testament 
to  the  Messiah,  collected  by  Dr.  Pye  Smith,  in 
his  valuable  work  on  tlie  Scripture  Testimonij  to 
the  Person  of  the  Messiah,  I  find  this, "  the  A  dam 
from  above."  He  cites  in  support  of  the  in- 
terpretation which  he  has  there  given  of  2  Sam. 
vii.  18,  19.  and  1  Chron.  xvii.  16,  17.  the  learned 
criticism  of  Dr.  Kennicott,  from  which,  how- 
ever, he  has  in  some  measure  departed,  by  ren- 
dering the  word  mm  "  order,"  instead  of  "  law." 
Bishop  Horsley  translates  it  "  arrangement." 
His  criticism  is  very  ingenious.  The  words  in 
the    original    are    as   follow — 2   Sam.   vii.    19. 

mn"  "nx  anxn  mm  nxn — 1  Chron.  xvii,  17. 
CD^nSx  nin'  n'7;'on  tunxn  -imD  'm\Nii,  &.c.; 
on  which  Dr.  Kennicott  observes,  "  From 
David's  address  to  God,  after  receiving  the 
message  by  Nathan,  it  is  plain  that  David  un- 
derstood the  son  promised  to  be  the  Messiah, 
in  whom  his  house  was  to  be  established  for 
ever.  But  the  words,  which  seem  most  ex- 
pressive of  this,  are  in  this  verse  now  rendered 
very  unintelligibly,  '  and  is  this  the  manner  of 
man  ?  '  Whereas  the  words  QTxn  mm  nXTl 
literally  signify,  '  and  this  is  (or  must  be)  the 
law  of  the  man,  or  of  the  Adam,'  i.  e.  this  prom- 
ise must  relate  to  the  law,  or  ordinance,  made 
by  God  to  Adam,  concerning  the  seed  of  the 
woman  ;  the  man,  or  the  second  Adam  ;  as  the 
Messiah  is  expressly  called  by  St.  Paul,  1  Cor. 
XV.  45-47,  This  meaning  will  be  yet  more 
evident  from  the  parallel  place,  1  Chron.  xvii. 

'  Kennicott's  (Postliumous)  Remarks  on  the  Old 
Testament,  p.  114. 

'"  Siuith's  Scripture  Testimony  to  tlie  Person  of 
the  Mfssidli,  vol.  i.  p.  184. 

"  Horsley's  Biblical  Criticisms,  vol.  i.  p.  350. 

VOL.    II.  ^T 


17.,  where  the  words  are  now  miserably  ren- 
dered thus  :  '  And  thou  hast  regarded  me  ac- 
cording to  the  estate  of  a  man  of  high  degree.' 
Whereas  the  words  nSi'on  anxn  imD  'm'X-\l 
literally  signify, '  and  thou  hast  regarded  mc  ac- 
cording to  the  Adam  that  is  future,  or  the  man 
that  is  from  above,'  (for  the  word  nSj^nn  very 
remarkably  signifies  hereafter  as  to  time,  and 
from  above  as  to  place ;)  and  thus  St.  Paul,  in- 
cluding both  senses :  '  The  second  man  is  the 
Lord  from  heaven  ; '  and  '  Adam  is  the  figure 
of  Him  that  was  to  come,'  or  the  future,  Rom. 
v.  14," 

It  is  upon  this  passage  that  Bishop  Horsley 
has  remarked  (whether  "imD  or  im3  be  read  in 
1  Chron.  xvii.  17.)  "  When  these  two  passages 
are  considered  in  their  respective  contexts,  it  is 
manifest  that  they  are  exactly  parallel ;  and 
both,  when  rightly  understood,  must  render  the 
very  same  sense.  The  varieties  in  tlie  expres- 
sion being  only  such  as  the  Avriter  of  the  Book 
of  Chronicles  has  introduced,  according  to  his 
manner,  for  the  sake  of  greater  accuracy  in  re- 
lating the  words  of  another,  or  to  explain  words 
and  phrases  that  might  seem  doubtful  in  the 
narrative  of  the  more  ancient  author.  Hence 
it  is  to  be  inferred  that  the  words  mm  in 
Samuel,  and  "im  in  the  Book  of  Chronicles,  are 
words  of  the  very  same  import,  and  are  to  be 
referred  to  the  same  root,  differing  only  in  the 
gender,  which  is  feminine  in  Samuel,  and  mas- 
culine in  Chronicles.  The  writer  of  the  Book 
of  Chronicles  probably  preferred  the  masculine 
form  to  prevent  the  necessity  of  referring  the 
noun  to  the  root  T^T,  from  which  the  feminine 
min  may,  but  the  masculine  "im  cannot, be  de- 
rived. The  true  root,  therefore,  in  the  judg- 
ment of  the  inspired  writer  of  the  Book  of 
Chronicles,  was  "im  ;  and  the  two  passages  may 
be  thus  expounded : — 

"  2  Sam.  vii.  19.  '  And  tliis  (namely,  what 
was  said  about  his  house  in  distant  times)  is 
the  arrangement  about  The  Man,  O  Lord  Je- 
hovah ! ' 

"  1  Chron.  xvii.  17.  '  And  thou  hast  regarded 
me  in  the  arrangement  about  tlie  Man  tliat  is 
to  be  from  above,  O  God  Jehovah ! '  Tliat  is, 
in  forming  the  scheme  of  the  incarnation,  re- 
gard was  had  to  the  honor  of  David,  and  his 
house,  as  a  secondary  object,  by  making  it  a 
part  of  the  plan,  that  the  Messiah  sJiould  be 
born  in  his  family.  This  is  indisputably  the 
sense  of  both  passages,  though  far  more  clearly 
expressed  by  the  later  writer".  Dr.  Kennicott, 
not  perceiving  the  identity  of  the  two  words 
mm  and  "^iri,  was  not  aware  that  the  two  pas- 
sages render  the  very  same  sense,  witli  no 
otlier  difference  than  the  advantage  of  per- 
spicuity, and  perhaps  of  accuracy,  in  reciting 
David's  very  words,  on  the  side  of  tlie  author 
of  the  Book  of  Chronicles.     I  owe,  however,  to 

"  Smith's  Scripture  Testimony,  &,c.  vol.  i.  p.  185. 


50* 


NOTES  ON  THE  GOSPELS. 


[Pakt  L 


Dr.  Kennicott  the  important  hint,  that  Oixn, 
in  Samuel,  and  nSynn  trjnxn,  in  Chronicles, 
allude  to  Christ,  and  to  none  else ;  which  led 
me  to  the  right  understanding  of  both  pas- 
sages."— Horsley's  Biblical  Criticisms,  vol.  i.  p. 
184.  See  also  Arrangement  of  the  Old  Testa- 
ment, in  loc. 

It  is  difficult  to  say  why  Bishop  Horsley, 
after  this  confession,  should  have  differed  in 
another  point  from  Dr.  Kennicott,  and  translated 
rznxn  by  "the  Man,"  instead  of  "the  Adam." 
Dr.  Pye  Smith  has  very  justly  observed,  from 
Dr.Kennicott's  translation,  that  the  inferences  to 
be  drawn  from  this  passage  are,  that  the  Mes- 
siah would,  at  a  period  remotely  future,  descend 
from  David,  and  that  he  would  sustain  a  rela- 
tion to  the  human  race  analogous  to  that  of  the 
first  man. 

In  the  New  Testament  also  our  Lord  is 
called  the  Adam  from  above.  We  read  these 
remarkable  words,  (1  Cor.  xv.  47).  "The  first 
man  is  of  the  earth  earthy,  the  second  man  is 
the  Lord  from  heaven."  Through  the  greater 
part  of  that  beautiful  chapter  St.  Paul  draws  a 
parallel  between  the  first  and  second  Adam.  In 
the  Epistle  to  the  Romans  (v.  14.)  he  calls  the 
first  Adam  "  the  figure  of  Him  that  was  to 
come."     Compare  also  John  iii.  31.  and  viii.  2.3. 

The  Jewish  traditions  also  affirm  the  same 
doctrine,  and  St.  Paul,  in  this  passage  (1  Cor. 
XV.  47.)  uses  the  very  same  expression  which  is 
found  in  the  book  Zohar  on  this  subject:  a  cir- 
cumstance Avhich  may  be  considered  as  afford- 
ing a  proof  of  the  real  date  of  that  curious 
book.  It  is  said  to  consist  principally  of  a  re- 
cital of  the  expositions  and  doctrines  of  Rabbi 
Simeon^,  the  son  of  Jochai,  who  was  the  con- 
temporary of  tlie  Apostles,  and  probably  kno^vn 
to  St.  Paul,  himself  one  of  the  most  learned  of 
his  day. 

The  Messiah  is  there  called  xS'';-'S  tZ3TX,  "  the 
Adam  on  high,"  and  is  said  to  have  dominion 
over  all  tilings,  as  the  first  man,  "the  Adam 
below,"  nxnn  CDIX,  had  by  divine  appointment 
over  the  inferior  creation  of  this  world.  The 
same  idea  repeatedly  occurs  in  the  rabbinical 
writings.  "  Plura  adhuc  ibi  habentur,"  says 
Schoetgenius,  "  sed  hsec  sufficiant."  I  have 
selected  a  few  of  the  very  curious  traditions 
dispersed  through  his  book', 

P  Schoetgenius,  Horm  Hehraica,  vol.  ii.  p.  271. 

'  In  vol.i.p.  ()70,of  the  Hora  Hcbraicie — "  Nom- 
ina ilia  duo  Judwis  sunt  familiaria.  Nam  Adamus 
primus  semper  et  ubique  fere  auditptyxiH  CDIX.  et 
in  libro  Soliar  'XrOlp  CDTX." — -'Soliar  Genes,  fol.  14. 
col.  53.  Quum  nondum  consunimati  essent  septem 
ordines  dierum  superioruni,  nondum  absolutus  erat 
xV vb  CDTiX  Adam  superiius.  Cum  absolveretur 
5<S'j,»-)  supcrius,  dictus  est  nxS'T  lIDTN  Adam 
superior:  cum  absolveretur  inferius,  dictus  est  ; — i-i>o 
nxnn  Adam  inferior.  Et  (luemadnioduni.  postquam 
oiniiia  absuluta  sunt,  Adamus  interior  donnnatur 
omnibus  qutecunque  in  nnuuio  creata  sunt,  sic 
Adam  superior  nSj  Sj' Lvbii',  omnibus  omnino 
rebus  doiiiinatur.'' — Sclioetffcn.  llor.  Heb.  vol.  i.  p. 
672.  Jalkut  Rulcni,  fol.    147.    ?>.  im    nx'^T    "in 


I  would  here  conclude  the  attempt  to  prove 
that  Jesus  of  Nazareth  was  the  one  Messiah, 
from  his  being  the  second  Adam,  as  the  Old 
Testament,  the  New  Testament,  and  the  Jew- 
ish traditions  assert  the  Messiah  to  be  ;  but  Mr. 
Jones  has  added  some  ideas  on  the  time  durino- 
which  the  temptation  lasted,  which  may  confirm 
the  propriety  of  tlie  reasoning  now  adopted. 
According  to  tradition,  Adam  and  Eve  are  sup- 
posed to  have  been  tried  forty  days  in  Paradise, 
Jones,  in  Ms  interesting  dissertation  on  the 
Temptation  of  Christ,  arguing  on  this  sup- 
position, concludes  that  the  period  of  forty 
days  will,  from  this  circumstance,  naturally 
occur  in  other  transactions  ;  and  particularly  in 
this  of  our  Saviour's  temptation.  The  flood 
brought  upon  the  world  by  sin  committed  in 
Paradise  (Gen.  v.  29.)  lasted  for  forty  days — and 
so  long  were  the  rains  descending,  that  the  sin 
and  its  history  might  be  recognised  in  the  pun- 
ishment. When  the  Israelites  searched  the 
land  of  Canaan,  the  second  Paradise,  they  had 
a  foretaste  of  it  for  forty  days  (Numb.  xiv.  33, 
34.),  and  the  people  who  murmured  at  the  evil 
report  of  those  faithless  messengers  Avere  con- 
demned to  wander  forty  years  (a  year  for  a  day) 
in  the  wilderness. — (Jones's  Works,  vol',  iii.  p. 
173.) — To  Avhich  may  be  added  many  other 
symbolical  coincidences.  Moses,  as  the  founder 
and  the  great  lawgiver  of  the  Jewish  Church, 
fasted  twice  forty  days  and  forty  nights  on 
Mount  Horeb,  when  he  first  received  the  tables 
of  the  Law,  and  after  they  had  been  broken 
and  were  again  restored.  Elijah  also,  the  re- 
former of  the  Jewish  Church,  by  the  same  su- 
perhuman power,  after  he  had  crossed  the  river 
Jordan,  fasted  for  the  same  number  of  days, 
and  in  the  same  wilderness,  as  Moses  had  for- 
merly done.  x\re  these  mere  coincidences .' 
Is  it  not  rather  probable  that  Christ,  who  came 
to  fulfil  the  Law  to  the  uttermost,  and  to  estab- 
lish on  it  a  more  perfect  dispensation,  should  be 
appointed  to  give  the  same  evidence  of  his  di- 

nxnn  '  David  superior  et  David  inferior,  'n  nxS-i' 
'ptyNI  '  superior  est  Deus  primus,'  piPN  'n  nxnni 
'  et  inferior  est  Deus  postremus.'  " — Schoetgen.  vol. 
i.  p.  (573.  In  another  passage  of  one  of  the  talnmd- 
ical  writings  we  read,  that  since  the  first  Adam  was 
in  the  transgression,  the  Messiali  will  be  the  last 
Adam  to  take  away  sin.  JS'eve  Scfwlom,  fol.  IGO.  2. 
citante  Edzardo  ad  Beraclwth,  c.  1.  p.  176.  apud 
Schoetgen.  vol.  i.  p.  (j71.  In  the  commentary  on 
Proverbs  xxx.  4.  we  read — '•  What  is  his  name  .' — 
the  heavenly  Adam,  or  the  Adam  from  above— 
and  what  is  his  son's  name  .'  the  earthly  Adam,  the 
Adam  from  below."  Sohar  ad  Genes,  xxxix.  2. 
"  In  the  hour  in  which  Adam  received  the  ccdestial 
image,  all  creatures  came  to  him,  and  acknowl- 
edged him  king  of  the  earth.'  Jalkut  Riiheni, 
fol.  21.  1.  Schoetgen.  vol.  i.  p.  (>73.  iTPJl  Xnj'ii'D 
nxS'i'  NJpnn  Cinw\ — "He  was  with  the  wild 
beasts."  There  is  much  curious  matter  also  of  a 
similar  nature  on  those  words  of  St.  Paul,  1  Cor. 
XV.  49.  l'Jy.i)ya  Ti)V  /(liy.tiv.  ICixtii umv  inovnavluv — 
"  As  we  have  borne  the  image  of  the  earthy,  wo 
shall  also  bear  the  image  of  the  lieavenly." — 
Schoetgen.  Hur.  Heh.  vol.  i.  p.  G73. 


Note  5^.-54.] 


NOTES  ON  THE  GOSPELS. 


*5l 


vine  mission,  and  to  undergo  the  same  prepara- 
tion as  his  typical  predecessors  had  already 
folfilled  ? 


Note  52. — Part  I, 

Those  who  reject  the  literal  interpretation 
of  the  account  of  our  Lord's  temptation,  have 
laid  great  weight  on  this  phrase,  "  in  a  moment 
of  time,"  h  crny/ufi  /qovov,  as  demonstrating 
the  whole  scene  to  be  a  vision.     The  real  state 
of  the  case  seems,  however,  to  be,   that   the 
Tempter  conveyed,  or  took,   or  accompanied, 
our  Lord  to  the  mountain,  and  showing  him  in 
a  moment   of   time   the    kingdoms   of   Judffia, 
which  were  then  before  him,  suggested  to  him 
at  the  same  moment  the  superior  glory  of  all 
the  other  governments  and  dominions   of  the 
earth,  the  greatest  of  which  (the  Roman  empire) 
was  then  at  the  height  of  its  power.     Bishop 
Porteus   remarks   on  this  passage,   that  Abb6 
Mariti,  describing  this  mountain,  speaks  of  it 
as  extremely  high,  and  commanding  the  most 
beautiful  prospect  imaginable.     It  overlooks  the 
mountains  of  Arabia,  the  country  of  Gilead,  the 
country  of  the  Ammonites,  the  plains  of  Moab, 
the  plain  of  Jericho,  the  river  Jordan,  and  the 
whole  extent  of  the  Dead  Sea,     These  various 
domains  the  Tempter  might  show  to  our  Lord 
distinctly,  and  might  also  at  the  same  timejooin^ 
eut  (for  so  the  original  word  sometimes  signifies), 
and  direct  our  Lord's  eye  towards  several  other 
regions   that  lay   beyond   them,   which   might 
comprehend  all  the  principal  kingdoms  of  the 
Eastern   world.      According   to   tradition,   the 
mountain  on  which  our  Saviour  was  tempted  is 
called  Q,uarantania.     Maundrell  describes  it  as 
exceedingly  high,  and  difficult  of  ascent,  hav- 
ing a  small  chapel  at  the  top,  and  another  about 
half  way  up,  on  a  prominent  part  of  a   rock. 
Near  this  latter  are  several  caves  and  holes, 
originally  used  by  hermits,  and  by  some  even 
to  this  day,  during  the  period  of  Lent,  in  imita- 
tion  of  the   example    of  our  blessed   Saviour. 
The  words  of  the  Evangelists  are  so  clear  and 
distinct,  in  their  account   of  this   transaction, 
and  it  was  so  evidently  a  premeditated  scheme 
on  the  part  of  Satan,  availing  himself  of  tlie 
first  symptom  of  human  weakness,  beginning 
his  attack  at  the  moment  that  our  Saviour  "  was 
an  hungered ; "  that,  had  we  no  other  evidence, 
there  can  be  no  reasonable  grounds  for  consid- 
ering the  temptation  in  any  other  point  of  view 
than  as  a  real  contest. 

The  temptation  of  Christ,  as  well  as  that  of 
our  first  parents,  must  be  considered  as  a  real 
scene.  We  are  not  justified  in  making  our 
present  experience  the  criterion  of  trutli,  and 
rejecting  the  positive  testimony  of  Revelation, 
on  account  of  theoretical  difficulties.  The 
whole  question  concerning  the  origin  and  con- 


tinuance of  evil  is  involved  in  insuperable  mys- 
tery. But  we  may  with  as  much  propriety  deny 
the  origin  of  evil,  as  refuse  to  believe  in  its 
remedy ;  which  it  cannot  be  irrational  to  con- 
clude would  be,  in  some  manner,  correspondent 
to  the  disease.  TUl  the  next  stage  of  our 
being  has  developed  the  unrevealed  mysteries 
of  the  Deity  who  made  mankind,  we  must  be 
contented,  like  obedient  children,  to  believe 
much  that  we  cannot  yet  understand. 


NoTE  53. — Part  L 

The  Evil  Spirit  in  this  temptation  is  called 
by  the  three  names  which  unitedly  characterize 
him  as  the  destroyer  of  man.  He  is  at  once 
their  enemy  [^uTuvag),  their  accuser  {6  didfio- 
Xog),  and  their  tempter  (6  neigdl^ojv). 


Note  54. — Part  L 
ON  the  difference  in  the  order  of  the 

temptations  as  related   by    ST.   MATTHEW 
AND    ST.    LTTKE. 

In  tliis  history  of  the  temptation,  St.  Mat- 
thew's order  is,  1.  "  Command  that  these  stones 
be  made  bread."  2.  "  Cast  thyself  down  from 
the  temple."  3.  "  I  wOl  give  thee  all  thou 
seest  from  this  high  mountain,  if  thou  wilt  fall 
down  and  worship  me." — St.  Luke's  order  is, 
the  first  temptation  the  same  as  St.  Matthew; 
the  third  temptation  is  placed  by  him  for  the 
second,  and  the  second  for  the  third.  But  St. 
Luke  does  not  affirm  this  order.  He  has  only 
xal  Avuyaywv,  ver.  5 ;  and  xal  r^yaysv,  ver.  9. 
Whereas  St.  Matthew  uses  particles,  which 
seem  to  fix  his  order ;  as,  jdre,  ver.  5  ;  and 
■ndhv,  ver.  8.  Le  Clerc  says,  "  Hoc  repugnan- 
tia  haberi  non  potest,  cum  neuter  evangelis- 
tarum  profiteatur  se,  hac  in  re,  ordinem  temporis 
accurate  secutum." — Newcome's  Notes  to  his 
Harmony,  p.  6,  fol.  edit.  Dublin,  1778. 

Possibly  the  reason  of  the  difference  in  the 
order  of  the  account  of  the  temptations  given 
us  in  these  two  Evangelists,  may  be  in  some 
measure  ascertained  from  a  consideration  of 
the  respective  purposes  for  which  tiioy  origi- 
nally composed  their  Gospels.  St.  Matthew 
wrote  for  the  Jews  of  Judaea.  The  title  of 
"King"  was  the  most  usual  name  given  to  the 
Messiah  by  the  Jews.  "  Vulgatissimum  est  hoc 
nomen  MessiiB,  quem  Judsei  ubique  vocant, 
n'i?'On  "l'7'3,"  says  Schoetgenius,  Hor(E  Hehr. 
vol.  i.  p.  13,  and  instances  abound  throughout 
his  book.  But  he  was  not  only  considered  as 
king  of  Israel,  but  king  over  all  the  world. 
Thus  we  read  (ZoJiar  Genes,  fol.  128.  col.  509. 
ad  verba,  Genes,  xlix.  11.  ex  versione  Sommeri, 


52* 


NOTES  ON  THE  GOSPELS. 


[Part  L 


p.  96,  apud  Schoetgen.  vol.  ii.  p.  638-9.)  "So 
the  King  Messias  will  show  favor  to  Israel,  but 
he  will  be  a  terror  to  all  people  who  profess  not 
the  true  religion."  St.  Matthew,  therefore, 
seems  to  point  out  to  his  Jewish  readers,  that 
Jesus,  who  was  the  true  spiritual  Messiah,  first 
conquered  all  desire  for  the  luxuries  of  life. — 
He  then  refused  to  declare  himself,  by  any- 
useless  though  stupendous  miracle,  the  ex- 
pected King  of  Israel,  by  proving  himself  at  an 
unfit  time,  and  in  an  unsuitable  manner,  the 
Messiah  they  expected ;  for  his  course  was 
that  of  toil  and  suffering,  of  neglected  and  lowly 
poverty  and  scorn,  till  the  time  came  for 
the  establishment  of  his  spiritual  kingdom. 
In  repulsing  the  third  temptation  he  showed 
his  contempt  of  all  worldly  power,  and  wisdom, 
and  distinction,  till  the  promised  period  when 
the  converted  heathen  should  be  given  him  for 
his  spiritual  inheritance,  and  the  utmost  parts 
of  the  earth  for  his  spiritual  possession.  The 
Evangelist  thus  preserves  the  climax.  He  as- 
cends from  one  gradation  of  virtue  to  another, 
and  shows  how  our  Lord,  by  resisting  the 
Tempter,  attained  to  that  height  of  excellence 
which  ought  to  impress  the  mind  with  the 
greatest  veneration. 

St.  Luke  wrote  for  the  Gentiles  of  Achaia. 
He  places  before  them  the  same  triumph  of 
Christ,  and  teaches  the  same  doctrine  ;  that  he 
conquered  the  desire  of  the  pleasures  of  this 
life,  the  love  of  temporal  dominion  over  the 
world  at  large,  and  all  the  dazzling  glories  and 
triumphs  to  which  that  dominion  led.  But  he 
teaches  this  doctrine  in  the  manner  the  most 
likely  to  impress  the  minds  of  his  Gentile  read- 
ers ;  for  which  purpose  he  changes  the  order  to 
preserve  the  appropriate  climax,  and  the  grada- 
tion of  the  power  of  the  temptation.  Christ 
conquered  the  desires  of  the  appetite:  this  was 
the  first  temptation.  In  the  second  he  was  of- 
fered that  which  the  Gentiles  esteemed  the 
highest  point  of  human  happiness — universal 
dominion  over  all  the  kingdoms  of  the  world. 
And,  lastly,  he  was  invited  to  throw  himself 
from  the  pinnacle  of  the  temple,  and  to  receive 
at  once  all  those  divine  honors  which  tlie  hea- 
then paid  to  their  gods  ;  for  such  a  demonstra- 
tion of  divine  power  would  have  been  immor- 
talized, and  would  have  placed  him  above  all 
their  other  deities.  It  is  well  known  in  what 
high  estimation  temporal  ambition  and  sove- 
reignty were  at  that  time  held  by  the  uncon- 
verted pagans.  The  well-known  compliments 
which  Horace,  in  various  passages,  pays  to 
Augustus — 

"  Quos  inter  Augustus  recumbens 
Purpureo  bibit  ore  nectar.' — CARM.lib.  iii.  Od.I^. 

or  the 

"  Praesens  divus  liabcbitur 
Augustus,"  &c. — Cakm.  lib.  iii.  Od.  5. 

were  not  merely  expressions  of  flattery  which 


had  only  a  courtly  meaning  ;  but  they  may  be 
considered  as  conveying  the  real  opinion  which 
the  heathen  world  entertained  of  those  who 
obtained  universal  empire  ;  they  esteemed  such 
as  gods,  and  actually,  as  all  ancient  history 
proves,  paid  them  homage  and  offered  sacrifices 
to  them  and  to  their  statues,  as  to  gods.  St. 
Luke,  therefore,  represents  our  Lord,  not  only 
as  rejecting  the  sovereignty  over  the  world, 
but  as  refusing  to  obtain,  by  a  mere  exertion 
of  his  power,  all  the  servile  homage  and  flat- 
tering pomp  attendant  on  such  an  elevation. 
This,  in  the  opinion  of  a  heathen,  would  be 
the  highest  test  of  virtue.  The  inference  in 
both  instances  would  be  the  same  ;  he  who  per- 
formed all  the  great  works  recorded  in  the 
Evangelists  alike  contemned  and  declined 
those  objects  which,  in  the  opinion  of  both  Jew 
and  Gentile,  were  the  most  highly  to  be  prized 
and  valued.  From  the  narrative  of  the  tempta- 
tion they  would  learn  that  Christ  was  the  Lord 
and  Giver  of  greater  and  more  estimable  bless- 
ings than  the  luxuries,  the  honors,  or  the 
most  enviable  distinctions  and  advantages  of 
this  life. 

Thus  will  the  accounts  of  the  two  Evangelists 
be  reconciled.  Both  relate  the  same  facts, 
both  enforce  the  same  doctrine ;  the  order  is 
different,  because  each  considered  the  opinions 
and  modes  of  thinking  prevalent  among  those 
they  addressed,  and  were  anxious  to  impart  the 
greatest  interest  to  their  narrative. 

It  will  be  observed,  that  this  interpretation  is 
submitted  to  the  reader,  on  the  supposition  that 
the  popular  interpretation  of  the  -nuaug  jug  ^aai- 
Xeiug  jov  xSa/^ov  (Matt.  iv.  8.)  be  the  correct  read- 
ing ;  that  it  is  rightly  rendered,  "  the  kingdoms 
of  this  world,"  and  that  consequently  the  corre- 
sponding phrase  in  St.  Luke,  iruffwg  jug  ^uai- 
Xelug  T7j5  olxovf.dvrjg  (Luke  iv.  5.),  must  have  the 
same  signification,  and  is  not  to  be  referred 
principally  {o  the  kingdoms  into  which  Judsea 
was  at  that  time  divided.  The  reading  pro- 
posed by  Michaelis  in  this  passage  appears 
conjectural,  and  Archbishop  Laurence  has  en- 
deavoured to  prove  it  unfounded.  It  is,  how- 
ever so  curious,  that  I  shall  append  to  this 
note  both  the  remarks  of  the  learned  German, 
and  the  objections  of  his  critic.  The  reader 
will  then  be  able  to  decide. 

Michaelis  is  laboring  to  prove  that  the  Gos- 
pel of  St.  Matthew  was  composed  in  Hebrew, 
and  derives  one  argument  in  support  of  his 
opinion  from  Matt.  iv.  8.  Tlie  Tempter  con- 
ducts Christ  to  the  top  of  a  lofty  mountain  and 
shows  him  ndaag  t&g  ^iuadelug  rov  xdufiov. 
If  we  take  this  in  a  literal  sense,  the  thing  ia 
impossible:  if  it  was  a  more  illusion,  there  was 
no  necessity  for  ascending  a  lolly  mountain. 
Here  then  it  appears,  that  some  word  was  used 
in  the  Hebrew  original  wjiich  was  capable  of 
more  than  one  translation:  perhaps  VlNH, 
which  signifies  "  the  land,"  as   well    as  "  the 


Note  1.] 


NOTES  ON  THE  GOSPELS. 


# 


53 


earth  ; "  or  hzPi,  which,  as  -well  as  dixDuiin^,  may 
denote  the  land  of  Palestine  :  or  thirdly,  which 
is  perhaps  the  most  probable  conjecture,  it 
is  not  unlikely  that  St.  Matthew  wrote  So 
"'^iH  nrjSnn,  that  is,  "all  the  kingdoms  of  the 
Holy  Land,"  and  that  the  translator  mistook  ''^'H 
for  x::!i*,  wliich  in  the  Septuagint  is  sometimes 
rendered  by  xoa/Ltog.  It  is  even  possible,  as  •'^'H 
signifies  literally  "  beauty,"  and  xoajuog  has 
likewise  this  sense,  that  the  translation  in  ques- 
tion was  occasioned  by  a  too  literal  adherence 
to  the  original.  Now  all  tlie  kingdoms  which 
existed  in  Palestine  in  the  time  of  Christ  could 
be  seen  from  the  top  of  Mount  Nebo.  St. 
Matthew,  therefore,  meant  all  the  kingdoms  of 
Palestine,  wliich  his  translator  converted  into 
all  the  kingdoms  of  the  world. — Marsh's  Mi- 
cliaelis,  vol.  iii.  part  1.  p.  15.5. 

Archbishop  Laurence  contends,  however,  that 
there  is  no  adequate  proof  that  the  Gospel  of 
St.  Matthew  was  compiled  in  the  Hebrew  lan- 
guage, and  that  no  arguments  can,  or  ought  to 
be  founded  on  conjectures  of  this  nature.     In 


reply  to  this  remark  of  Michaelis,  he  observes 
that  ''2'a  is  used  for  Palestine  only  in  four  in- 
stances, three  times  by  Daniel,  and  once  by 
Jeremiah,  and  each  time  metaphorically,  as 
"  the  pleasant  or  agreeable  land  ;  "  and  that 
the  Seventy  do  not  thus  translate  it  either  lit- 
erally or  metaphorically  :  and  it  is  not  likely 
tliat  an  appellation  of  this  peculiar  description 
would  have  been  adopted  in  a  plain  narrative. 
Neither  could  xoajuog,  in  the  sense  of  "  tlie 
world,"  be  put  for  X3V,  the  proper  meaning  of 
which  is  "  an  army,"  and  which  is  only  translated 
x6a/uog  by  the  LXX,  when  the  host  of  heaven 
is  mentioned  ;  or  for  '3^',  in  its  literal  significa- 
tion of  "  beauty,  honor,  and  glory."  But  it  is 
not  necessary  to  interpret  the  word  xoa/uog,  in 
the  sense  of  "  the  world."  In  Rom.  iv.  13.  the 
expression  xlijQOfo^op  tu  x(jct//b  is  interpreted 
by  Beza,  of  tlie  "  land  of  Canaan  ; "  and  Glass, 
in  his  Philologia  Sacra,  expressly  limits  its 
meaning  to  denote  the  land  of  Canaan. — Ser- 
mon on  Excess  in  Philological  Speculation,  note 
12,  p.  36. 


PART    II. 


Note  1. — Part  II. 

Michaelis  and  Lightfoot  begin  this  part  of 
the  history  at  John  v.  15.  ;  and  Doddridge  has 
placed  ver.  15-18.  by  themselves,  before  the 
baptism  of  Christ.  In  the  note  to  part  i. 
sect.  2.  I  have  mentioned  the  reasons  for  pre- 
serving tlie  present  order  and  preferring  the 
authority  of  Archbishop  Newcome. 

Having  now  been  inaugurated  by  the  waters 
of  baptism,  the  testimony  from  heaven,  the  an- 
ointing of  the  Sjiirit,  and  the  conquest  over 
temptation,  into  his  high  office,  the  Messiah 
presents  himself  to  his  forerunner,  who  imme- 
diately hails  him,  as  the  atoning  sacrifice  for 
the  sins  of  the  world.  John,  as  a  prophet,  spoke 
under  the  influence  of  divine  inspiration  :  in  no 
other  manner  could  he  have  obtained  power  to 
make  the  declaration.  As  our  Lord  had  come 
into  the  world  for  the  express  object  of  expiat- 
ing the  sin  of  man,  there  is  an  obvious  ])ro- 
priety  in  the  salutation  of  the  Baptist.  It 
seems  to  mean,  that  as  far  as  man  was  con- 
cerned, all  the  other  offices,  characters,  and 
attributes  of  the  Holy  One  of  God  are  of  com- 
paratively inferior  moment,  unless  he  be  con- 
VOL.   II. 


sidered  as  the  spotless  lamb,  that  should  die  for 
mankind.  The  testimony  of  the  ancient  proph- 
ets had  but  gradually  revealed  the  various 
perfections  of  the  Messiali ;  and  the  hope  and 
faith  of  man  had  been  continually  excited  and 
cherished  by  the  wise  and  merciful  ordinance, 
which  appointed  a  succession  of  prophets,  each 
of  whom  added  some  additional  information  re- 
specting him  who  was  to  come.  This  saluta- 
tion of  the  Baptist  was  the  completion  of  all 
prophecy.  From  this  time  the  voice  of  pro- 
phetic inspiration,  under  the  Law  of  the  old 
covenant,  utterly  ceased.  The  Messiah  had 
come,  and  he  was  before  them.  The  Lamb  of 
God  was  preparing  himself  for  the  fearftil  sac- 
rifice. 

In  support  of  the  doctrine  of  tlie  atonement, 
there  is  more  authority  than  for  any  other  re- 
vealed in  the  Jewish  or  Christian  Scriptures. 
It  was  taught  in  tlie  beginning  of  the  patri- 
archal dispensation,  tlie  first  after  the  fall,  in 
the  words  of  the  promise,  and  in  the  institution 
of  sacrifices.  It  is  enforced  by  the  uniform,  con- 
ciiiTent  testimony  of  the  types,  prophecies,  opin- 
ions, customs,  and  traditions  of  the  Jewish 
Church.      It   is   the   peculiar    foundation   and 


54* 


NOTES  ON  THE  GOSPELS. 


[Part  II. 


principal  doctrine  of  the  Cliristian  Church,  in  all 
ages,  which  has  never  deviated  from  the  opin- 
ion that  the  death  of  Christ  on  the  cross  was 
"  the  full,  perfect,  and  sufficient  sacrifice,  obla- 
tion, and  satisfaction  for  the  sins  of  the  whole 
world." — See  particularly  Archbishop  Magee 
On  the  Atonement,  with  the  notes  and  disser- 
tations appended  ;  the  commentators  ;  Outram  ; 
and  the  principal  authors  referred  to  by  Arch- 
bishop Magee.  Dr.  P.  Smith's  Sermon  also  on 
the  Atonement  is  a  valuable  tract. 


Note  2.— Part  II. 

The  messengers  from  Jerusalem  could  not 
or  would  not  understand  the  answer  of  the 
Baptist,  when  he  told  them  he  was  neither 
Elias  returned  from  heaven,  nor  Jeremiah  risen 
from  the  dead,  though  he  was  the  predicted 
voice  of  one  crying  in  the  wilderness.  They 
demanded  of  him,  therefore,  by  what  authority 
he  baptized.  Though  baptism  had  long  been 
known  and  practised  among  them,  it  had  been 
applied  to  the  Proselytes  only  ;  and  they  be- 
lieved that  Elias  and  Jeremiah,  the  immediate 
precursors  of  Christ,  were  the  only  persons 
authorized  to  baptize  the  Jews  themselves,  for 
the  purpose  of  forming  a  new  and  more  select 
society,  separated  from  the  mass  of  the  nation. 
— Rosenmiiller  in  jV.  T.  vol.  ii.  p.  309.  Kui- 
noel,  Comment,  in  lib.  JV.  T.  Hist.  vol.  iii.  p. 
130. 

Joh.  And.  Danzius,  in  a  very  valuable  trea- 
tise on  the  Baptism  of  Proselytes  among  the 
Jews,  Avritten  to  illustrate  this  passage  of  St. 
John's  Gospel,  and  the  passages  in  Matthew, 
chap,  iii.,  has  considered  at  length  the  baptism 
of  John.  His  treatise  is  bound  up  in  Meuschen's 
JVov.  Test,  ex  Talmude.  As  the  work  is  not 
often  to  be  procured,  I  have  selected  some  of 
the  points  he  discusses. 

To  determine  whether  the  baptism  of  John 
was  divinely  appointed  or  not,  two  inquiries 
appear  to  be  necessary. 

1.  Was  such  a  rite  as  baptism  practised  in 
the  Jewish  Church  by  divine  appointment  be- 
fore the  time  of  John  ? 

2.  If  so,  was  the  baptism  of  John  distinct 
from  that  previously  establislicd  among  the 
Jews  ? 

In  reply  to  these  questions,  Danzius  affirms 
that  the  baptism  of  John  was  not  totally  distinct 
from  that  in  use  amongst  the  Jews,  (p.  262.  §  25.) 
Josephus  speaks  of  baptism  as  a  rite  of  long 
standing  in  the  Jewish  Church.  John  is  rep- 
resented to  have  been  more  bent  upon  cor- 
recting the  abuse  of  the  existing  institution 
than  establishing  a  new  one. 

Baptism  was  appointed  by  (lod  himself,  (p. 
2G6.  §  30.)  It  was  tlie  received  opinion  among 
tlic  ancient  Jews,  that  baptism  was  appointed 


thus,  and  had  obtained  in  their  nation  from  the 
promulgation  of  the  Law.  The  sanctification 
enjoined  (Exod.  xix.  10.)  is  thought  to  have 
been  baptism. 

(P.  288.  §  7  and  11.)  St.  Paul,  1  Cor.  x.  2., 
says,£i'TTjj'£(jD^i7jxtt)  ivjr^da'kii.aari  iSamlauvTO. 
These  words  may  be  taken  literally,  without 
any  figurative  signification.  They  were  bap- 
tized, iv  vetpilji,  "  in  rain  water,"  and  if  ^n- 
Xdiaari,  "  in  the  sea." 

(P.' 301.  §  85  and  86.)  The  Jewish  elders 
did  not  inquire  into  the  baptism  of  John,  as  a 
thing  the  nature  of  which  was  new  and  un- 
heard-of amongst  them  ; — but  1st,  Because  he, 
on  liis  private  authority,  usurped  a  public  func- 
tion, which  belonged  to  three  persons  (trium- 
virati)  commissioned  by  the  Church. — 2dly, 
Because  he  baptized  those  for  whom  it  might 
seem  unnecessary,  viz.  Jews  under  the  cove- 
nant, who  had  been  baptized  before  in  their 
ancestors,  and  needed  not  baptism  as  an  in- 
itiatory rite  for  admission  into  the  Jewish 
Church,  (p.  305.  §  102.)— And,  3dly,  Because 
in  his  baptism  he  differed  from  their  ancestors 
in  the  end  proposed. 

The  Jews  believed  baptism  to  have  been  in- 
stituted by  God  himself.  If  this  opinion  was 
true,  and  the  baptism  of  John  was  not  totally 
distinct  from  that  in  use  among  the  Jews, 
John  must  be  allowed  to  have  been  divinely 
commissioned  to  exercise  that  function. — See 
the  treatise  of  Danzius. 

Gorionides,  however,  asserts  of  John,  that  he 
was  the  institutor  of  baptism.  "  This  is  he  who 
(nS'3D  niy;^)  made,  instituted,  or  practised  bap- 
tism."—Lib.  V.  c.  45.  (ap.  Gill.) 


Note  3. — Part  II. 

The  events  of  the  new  dispensation  were 
shadowed  forth  by  the  many  circumstances  un- 
der the  former  system  of  worship.  St.  John 
baptized  at  Bethabara.  This  place,  the  name 
of  which  denotes  "  a  place  of  passage,"  is  said 
to  have  been  the  very  spot  M^iere  the  Israelites, 
under  the  command  of  Joshua,  advanced  into 
the  Holy  Land.  It  was  over  against  Jericho. 
There  is  reason  to  believe  (vide  Lightfoot  in 
loc.)  that  St.  John  was  baptizing  in  the  very 
place,  therefore,  where  the  Israelites  passed 
over ;  and  that  our  Lord  was  baptized  in  that 
spot  where  the  ark  rested  in  tlie  bed  of  the 
river.  These  coincidences  are  so  very  appro- 
priate and  numerous,  that  we  shall  do  well  to 
hesitate  before  we  call  them  all  accidental. 

Jerome'"  and  Origcn"  have  preserved  the 
tradition  that  John  baptized  in  Bethabara. 
The  place  was  pointed  out  to  strangers  in  their 
time. 

*"  Dc  locis  llehraicis,  fol.  89.  1. 
"   Comm.  in  Johan.  tom.  8.  p.  131. 


Note  4.-6.]  NOTES   ON   THE   GOSPELS.  #55 

Note  4. — Part  II.  Note  5. — Part  II. 


The  observations  of  Lightfoot  on  the  time 
•when,  and  the  circumstances  under  which,  this 
expression  was  used,  deserve  to  be  noticed. 

John,  in  his  opinion,  could  not  have  selected 
a  more  characteristic  expression  than  that  of 
the  morning  and  evening  lamb  that  was  of- 
fered at  Jerusalem, 

1.  John  addressed  Priests  and  Levites,  whose 
chief  employment  was  to  make  a  sacrifice  of 
that  lamb. 

2.  It  was  about  the  time  of  offering  the  sacri- 
fice when  John  used  these  words. 

3.  The  lamb  declared  the  innocency  of  Christ, 
in  being  without  spot ;  and  the  death  of  Christ, 
in  being  offered  up. 

4.  It  was  pertinent  to  the  doctrine  of  John  ; 
for  he  had  spoken  of  remission  of  sin  to  all  who 
came  near,  and  declared,  when  Christ  came  in 
sight,  in  what  manner  the  sins  of  those  who 
repented  Avere  to  be  forgiven,  by  the  sacrifice 
of  tJiis  very  Lamb  of  God,  who  should  bear 
away  the  sins  of  the  world,  as  the  lamb  offered 
in  the  temple  took  away  in  a  figure  the  sins  of 
the  Jews. — Lightfoot,  second  part  of  the  H»r- 
viony  of  the  Evangelists,  Works,  vol.  i.  p.  .529. 

"  To  take  away  sin  "  was  a  common  phrase 
among  the  talmudists. — Brescith  Rabba,  sect. 
22.  fol.  23.  2.  ad  verba  Caini,  "  Cainus  Deum 
sic  alloquitur :  superna  et  inferna  tu  portas, 
S3ID  nPN  |'J<  'J^^'£3S1,  sed  peccata  mea  tu  non 
portas."  Eadem  repetuntur  in  Deharim  Rabba, 
sect.  8.  fol.  200.  2.  Jalkut  Rubeni,  fol.  22.  1. 
Tanchuma,  fol.  2.  3.  Jalkut  Riibetii,  fol.  30.  4. 
"Sx^K'"'  nijnj*  h^^D  n'tyn,  Messias  portat  pec- 
cata Israehtarum." — Schoetgen.  vol.  i.  325. 

In  the  Levitical  dispensation,  when  a  sacri- 
fice was  offfered  for  sin,  he  that  brought  it  laid 
his  hand  upon  the  head  of  the  victim,  according 
to  the  command  of  God,  Lev.  i.  4.  iii.  2.  iv.  4., 
and  by  that  rite  transferred  his  sins  upon  the 
victim,  who  is  said  to  take  them  upon  him,  and 
to  carry  them  away.  In  the  daily  sacrifice  of 
the  temple,  the  stationary  men,  who  were  the 
representatives  of  the  people,  laid  their  hands 
upon  the  unoffending  lamb  thus  offered  for 
them  ;  and  those  appropriated  for  the  morning 
and  evening  sacrifice  were  bought  with  that 
half  shekel,  Avhich  all  the  Jews  paid  yearly,  etg 
XvToov  TTjc  ^vx^c  avTWV  l^ih'xanadcti  tifqI  Twr 
xjivx^v  uvjiov,  "  as  the  price  of  the  redemption 
of  their  lives  to  make  an  atonement  for  them." 
Exod.  XXX.  12.  14.  10.  This  Lamb  of  God  was 
to  be  oflfercd  to  take  away  at  once  the  guilt  of 
sin,  and  to  put  an  end  to  the  sacrifices  required 
by  the  Law. 

Vide  Whitby  in  loc,  Lightfoot,  vol.  ii.  p.  531. 
and  Archbishop  Magee,  On  the  Sin  Offering 
among  the  Jews.  I  beg  to  entreat  every  man 
who  would  desire  to  understand  thoroughly  the 
cause  why  Christ  came  into  the  world  to  pe- 
ruse this  latter  book. 


Kuinoel,  comparing  this  verse  with  ver.  30., 
has  discussed  both  passages  at  length,  and  de- 
cides, after  an  impartial  examination  of  the  va- 
rious meanings  assigned  to  them  by  others,  in 
favor  of  the  generally-received  opinion,  that 
the  Baptist  intended  to  enforce  on  his  hearers 
the  Scriptural  doctrine  of  the  preexistence  of 
Christ. — Kuinoel, /n  lAbros  Historicos  JV.  T 
vol.  iii.  p.  117-121. 


Note  6. — Part  II. 

This  expression  of  the  Evangelist,  "  I  knew 
him  not,"  appears  at  variance  with  the  psssage 
M.att.  iii.  13.,  where  John,  knowing  his  superior- 
ity, declares,  "  I  have  need  to  be  baptized  by 
thee."  There  are  several  ways  of  reconciling 
this  apparent  diflference  ;  the  most  natural  inter- 
pretation seems  to  be,  that  John,  being  made 
acquainted  by  his  own  parents  with  the  miracu- 
lous circumstances  that  preceded  the  birth  of 
his  relation,  and  having  known  the  extraordi- 
nary purity  and  holiness  of  his  life,  declares, 
"  I  have  need  to  be  baptized  of  thee,  and  comest 
thou  to  me  ?  "  But  although  John  knew  him 
personally,  he  knew  him  not  officially  as  the 
Messiah,  till  the  promised  token  had  been 
vouchsafed  to  him ;  till  a  voice  from  heaven 
proclaimed  him  the  beloved  Son  of  God,  and  the 
Spirit  descending  like  a  dove  hovered  over  him. 
The  Jews  in  general  must  have  known  our 
Saviour  personally,  as  the  reputed  son  of  Jo- 
seph and  Mary,  but  they  knew  him  not  then, 
although  he  was  in  the  midst  of  them,  as  the 
Christ ;  nor  shall  they  knoAv  hun  till  the  veil  be 
removed  from  their  eyes.     See  John  xiv.  9. 

Some  commentators  suppose  that  John,  when 
Jesus  came  to  Jordan  to  be  baptized  of  him, 
knew  him  to  be  the  Christ  by  the  same  divine 
impulse  which  directed  Simeon,  when  he  hailed 
the  infant  Jesus  in  the  temple  as  tlie  promised 
Messiah.  See  also  1  Kings  xiv.  1-7.,  where 
the  wife  of  Jeroboam  is  made  known  to  the 
prophet  Ahijah.  We  have  every  reason  to 
suppose  that  John  must  have  had  a  personal 
acquaintance  with  our  Saviour,  from  the  con- 
nexion and  intimacy  between  the  two  families, 
and  that  they  would  meet  each  otlier  at  Jeru- 
salem at  the  great  festival  three  times  a  year  ; 
but  his  Messiahship  was  revealed  to  the  Bap- 
tist by  some  miraculous  and  indubitable  evi- 
dence, for  confirmation  of  his  own  faith,  and 
tliat  of  all  succeeding  ages. — Hales'  .inalt/sis, 
vol.  ii.  p.  731.  Witsius,  De  Vita  Johannis,  ad 
fin.  Miscel.  Sacra,  vol.  ii. 

Archdeacon  Nares  interprets  the  passage, 
"  I  knew  him  not  as  the  IMessiah."  Doddridg3 
endeavours  to  prove,  that  either  accidentally,  or 
providentially,  tliey  miglit  very  possibly  have 


56* 


NOTES  ON  THE  GOSPELS. 


[Part  II. 


been  unknown  to  each  otlier. — Archdeacon 
Nares's  Remarks  on  the  Socinian  Version  of  the 
JVew  Testament,  p.  34,  35. 

Nonnus,  Avho  lived  in  the  fourth  century, 
has  left  a  Paraphrase  of  tlie  Gospel  of  St.  John 
in  Homeric  verse.  The  principal  use  of  this 
work  in  the  present  day  is  to  show  us  the 
sense  in  which  the  more  controverted  passages 
of  St.  John's  Gospel  were  understood  at  that 
period.  Nonnus  has  thus  paraphrased  the  ex- 
pression, "  I  knew  him  not,"  in  verse  31. 

'Eyi)  8e  f/ir  oii  naoog  eyi'MV 
'O/it^uucnv,  &LC.—Par.  ch.  i.  1.  108,109. 

The  corresponding  passage  in  verse  33  leaves 
out  the  word  ofiftuair,  line  118. 


go  into  Galilee  ;  we  may  conclude  they  attended 
him  to  that  place,  and  then  resumed  their  occu- 
pations, while  Christ  continued  at  Capernaum. 
Nathanael  is  supposed  to  have  been  chosen 
a  disciple  under  the  name  of  Bartholomew, 
in  the  same  way  as  Peter  received  the  name  of 
Jona,  or  Cephas ;  as  throughout  the  whole  of 
the  evangelical  writings  he  is  always  coupled 
with  Philip,  and  (in  John  xxi.  2.)  he  is  named, 
with  other  disciples  who  were  all  apostles. 


Note  7. — Part  II. 

On  the  day  following,  John  calls  the  atten- 
tion of  his  disciples  to  Jesus;  and,  as  if  he 
would  remind  them  of  the  preceding  conversa- 
tion, he  again  gives  his  testimony  to  the  office 
of  Christ,  in  the  same  words,  "Behold  the 
Lamb  of  God ! "  and  immediately  these  two 
disciples  become  the  followers  of  Christ.  In 
this  circumstance  also  is  another  evident  pro- 
priety through  the  ordinance  of  an  overruling 
Providence.  No  persons  could  be  so  fitly 
chosen  by  God  to  be  the  first  disciples  of  Christ, 
as  those  who  had  previously  been  followers  of 
his  great  Forerunner.  By  this  event  our  Lord 
at  once  united  the  Mosaical  and  Christian  Dis- 
pensations. The  disciples  of  John,  who  now 
besran  to  attend  him,  Avere  witnesses  before  all 
Israel  of  the  testimony  of  John,  whom  all  ac- 
knowledged to  be  a  prophet.  Wherever  he 
went,  Christ  was  now,  or  was  soon  to  be,  ac- 
companied by  those  who  were  enabled  to  confirm 
his  Messiahship,  by  the  declaration  of  tlie  last 
prophet  of  the  Old  Dispensation.  This  event 
also  enabled  his  disciples  to  preach  more  de- 
cisively to  the  people  the  great  truths  which 
they  received  from  John ;  that  repentance  was 
the  beginning  and  foundation  of  faith  ;  and  that 
all  who  depend  upon  the  Lamb  of  God  as  the 
atoning  Sacrifice  for  mankind  must  be  brought 
to  him  by  the  ministry  of  repentance. 

Andrew  Avas  the  first  who  followed  Christ, 
and  the  Evangelist  St.  John  is  supposed  to  have 
been  the  other.  St.  Peter  was  brought  to  Christ 
by  Andrew  his  brother.  It  does  not,  however, 
appear,  from  the  narrative,  that  they  certainly 
forsook  their  occupations  at  this  time,  for  we 
read,  ver.  39.,  that  they  abode  with  him  only 
that  night;  and  in  tlic  next  section,  which  is 
placed  according  to  the  order  of  St.  John's  nar- 
rative, we  find  that  his  disciples  were  at  tlie 
marriage  in  Cana  of  Galilee,  and  we  hear  of 
no  otlier  disciples  but  these  and  Philip  and  Na- 
thanael, whom  Christ  met  on  his  setting  out  to 


Note  8. — Part  II. 

Peter,  like  Nathanael,  received  a  title  which, 
while  it  alluded  to  his  own  name,  described  also 
his  future  dignity,  in  being  selected  to  preach 
the  Gospel  to  the  Gentile  world.  Christ  had 
come  to  call  the  Gentiles  to  God,  and  he  proves 
hy  his  address  to  St.  Peter,  that  this  great  ob- 
ject of  his  mission  was  always  before  him. 
The  members  of  the  Church  of  Rome  imagine 
that  this  name,  given  to  St.  Peter,  proves  that 
he  was  appointed  head  of  the  Universal  Church, 
whose  seat  was  to  be  at  Rome.  A  solid  foun- 
dation for  this  notion,  however,  cannot  be  laid, 
before  some  stubborn  facts  are  removed,  which 
are  utterly  inconsistent  with  this  opinion. 
These  are  the  parity  among  the  apostles  ; — 
the  total  absence  of  evidence  that  the  Church, 
even  in  that  early  age,  submitted  in  any  one 
instance  to  St.  Peter ; — the  election  of  St.  James 
to  the  episcopal  office  at  Jerusalem  ; — the  man- 
ner in  which  St.  Paul  addressed  St.  Peter,  and 
the  uncertainty,  indeed,  whether  St.  Peter  was 
ever  at  Rome,  the  seat  of  his  supposed  dignity. 
Vide  Barrow's  Inquiry  ichether  St.  Peter  luas  ever 
at  Rome.  This  is  a  posthumous  Avork,  and  had 
not  received  the  last  correction  of  its  author. 
It  contains,  hoAvever,  a  valuable  collection  of 
materials  on  this  subject.  The  brief  Introduc- 
tion to  the  work,  by  Archbishop  Tillotson,  to 
Avhom  Dr.  Barrow,  Avhen  dying,  intrusted  his 
manuscripts,  also  deserves  attention. 


Note  9. — Part  II. 

For  some  very  curious  remarks  on  this  pas- 
sage, see  King's  Morsels  of  Criticism.  The 
singular  theory  of  the  universe,  and  its  govern- 
ment, proposed  by  this  author,  Avill  interest,  even 
Avhen  it  does  not  convince,  all  Avho  engage 
themselves  in  these  studies.  Mr.  King  rejects 
the  usual  interpretation  of  this  passage,  and, 
after  endeavouring  to  prove  that  the  prophecy 
of  our  Lord  Avas  not  fulfilled  during  tlic  life- 
time of  Nathanael,  ho  concludes  "that  this 
wonderful  prophecy  Avas  a  promise  to  Philip 
and  Nathanael,  and  through  them  to  all  man- 
kind ;  tliat  the  time  would  certainly  come,  Aviien 


Note  10,  U.] 


NOTES  ON  THE  GOSPELS. 


*57 


tliey  should  see  a  free  communication  between 
our  heaven  (that  is,  as  he  supposes,  the  sun) 
and  the  angels  of  God  descending,  and  ascend- 
ing, and  conversing  with  men." — King's  Morsels 
of  Criticism,  vol.  i.  8vo.  p.  320. 


Note  10.— Part  II. 

The  remainder  of  the  events  in  this  part 
to  the  imprisonment  of  John,  are  harmonized 
in  the  same  order  by  Whiston,  Lightfoot,  Mi- 
chaelis,  Doddridge,  and  Newcome.  Pilkington 
inserts  before  that  event  the  baptism  and  temp- 
tation of  Christ ;  a  difference  which  has  already 
been  considered. 


Note  11. — Part  II. 

The  third  day  means,  either  the  third  day 
from  Christ's  coming  into  Galilee,  John  i.  43. — 
or  the  third  day  from  the  conference  with  Na- 
thanael — or  the  third  day  from  his  disciples 
first  following  him — or  the  third  from  the  com- 
mencement of  the  marriage  feast,  which  usually 
lasted  seven  days. 

ON  the  miracle  at  the  marriage  in  cana. 

The  obscure  life  of  Christ  till  he  was  thirty 
years  of  age  had  obliterated,  in  a  great  meas- 
ure, the  impression  produced  upon  the  people 
by  the  circumstances  which  had  attended  his 
advent.  But  the  time  had  now  arrived  for  our 
Lord's  manifestation  of  himself  to  the  world. 
The  voice  from  heaven  had  proclaimed  him  the 
Son  of  God, — his  great  Forerunner  had  ac- 
knowledged him  as  such,  and  an  act  of  Omnis- 
cience had  convinced  and  drawn  to  Mm  a  dis- 
ciple. The  hour  was  now  at  hand  when  a 
more  public  testimony  of  his  Messiahship  was 
to  be  given,  in  the  revival  of  miracles.  Galilee 
was  the  place  predicted,  and  appointed,  (Isaiah 
ix.  1,  2.)  See  also  the  Jewish  traditions  on  this 
subject,  in  Schoetgen,  for  the  first  display  of  the 
power  and  majesty  of  the  Messiah ;  and  we 
accordingly  find  that  his  first  miracle  was 
wrought  in  Cana  of  Galilee.  Lightfoot  has 
endeavoured  to  prove,  from  tlie  hints  which  are 
given  in  various  parts  of  the  Gospels,  concern- 
ing the  kindred  and  family  of  our  Lord's 
mother,  and  particularly  from  this  account  of 
the  festival,  and  of  the  manner  in  which  she  is 
represented  as  possessing  more  influence  and 
authority  than  was  usual  for  a  mere  guest,  that 
this  marriage  took  place  at  the  house  of  Mary, 
the  sister  of  the  mother  of  Jesus,  and  wife  of 
Cleophas  (who  was  the  same  as  Alpheus),  and 
that  the  bride  was  of  that  family.  I  cannot  but 
think  it  highly  probable,  that  our  blessed  Saviour 
VOL.   II.  *8 


wrought  this  his  first  miracle  in  the  presence 
of  all  his  assembled  family  and  connexions, 
to  confirm  their  faith  before  he  entered  upon  his 
public  ministry.  The  object  of  the  miracle  must 
be  judged  by  its  effect.  The  disciples  whom  he 
had  taken  from  John  saw  and  believed. 

It  may  be  worthy  of  observation,  however, 
that  the  Evangelist  St.  John,  who  has  written 
the  account  of  the  event  in  his  character  of 
historian,  is  asserted  to  have  been  himself  the 
bridegroom.  Dr.  A.  Clarke,  in  his  Preface  to 
the  Gospel  of  St.  John,  is  of  this  opinion. 
Lampe',  in  his  Prolegomena  to  his  laborious 
work  on  St.  John's  Gospel,  asserts  the  contrary, 
on  the  authorities  of  Ignatius,  TertuUian,  Au- 
gustine, Epiphanius,  and  Jerome. 

The  best  explanation  I  have  met  of  this  trans- 
action is  that  which  is  given  by  Rosenmiiller 
(in  loc.)  from  Chrysostom",  who  supposes  that 
the  mother  and  brethren  of  our  Lord  were  im- 
patient that  he  siiould  perform  some  splendid 
action,  and  manifest  himself  to  the  world,  that 
they  might  obtain  some  degree  of  honor 
through  him.  His  mother,  probably,  intimated 
by  some  tone,  voice,  or  manner,  her  desire  that 
he  should  perform  some  of  those  wonderful  mir- 
acles wliich  he  had  sometimes  wrought  (as  many 
conjecture)  for  the  relief  of  the  domestic  pov- 
erty of  his  family.  "  It  does  not  seem  unworthy 
of  our  Lord's  character,"  says  Rosenmiiller  in 
loc,  "  that  he  should  have  given  this  consolation 
to  his  mother  and  friends.  The  idea  is  sug- 
gested by  the  strong  hope  expressed  by  the 
Virgin  Mary  on  this  occasion.  But  as  there  is 
no  other  support  for  tliis  opinion,  it  may  be  ac- 
counted for,  from  the  conviction  his  mother  en- 
tertained of  his  divine  mission,  and  from  the 
anxiety  she  would  naturally  feel,  that  her  son 
should  manifest  himself  as  the  promised  Mes- 
siah. In  reply  to  the  suggestion,  our  Lord,  in- 
stantly understanding  her  wishes,  checks  the 
half-uttered  request,  by  giving  her  to  under- 
stand that  she  was  not  to  direct  him  in  the  ex- 
ercise of  his  divine  powers,  and  that  the  period 
which  her  affection  anticipated  had  not  yet  ar- 
rived. The  words,  '  Mine  hour  is  not  yet  come,' 
are  supposed  to  signify  that  his  public  demon- 
stration of  himself  was  not  to  commence  till 
John  was  imprisoned."  Rosenmiiller  and  Kui- 
noel  in  loc.  quote  from  Dion  Cassius,  lib.  51. 
the  expression  of  Augustus  to  Cleopatra,  to 
show  that  the  words  of  ver.  4.  are  not  to  be 
understood  in  an  unkind  or  harsh  sense — Odgaet 
ci)  yvvat.,  xal  dvuvi'  i^^  uyudui'.  That  the  word 
yvrat,  was  used  also  as  a  title  of  honor  among 
the  more  ancient  Greeks  appears  from  its  use 
by  .-Eschylus. 

'  Com.  Evan.  Sec.  Johan.  vol.  i.  p.  14.  de  Vita  Jo- 
hannis  privata. 

"  "  Ceterum  non  male  Chrysostomus — optabat 
(Maria)  et  ipsa  clarior  fieri  per  filimn  xal  tu/u  ti 
yui  avdot'omror  fTTtcn^rc,  xa&u.Tto  y.ut  oi  a9i/.(pui  av- 
Tou,  /.lyovTic'  Sfiiov  cifavTov  tm  xudiico,  ^K/.uutvoi  Ti/V 
a.To  Toir  &avuuTO)r  Suiar  xoiOTioinaodu'. 


i8* 


NOTES  ON  THE  GOSPELS. 


[Part  IL 


.J2  ^a&vLcjvuiv  uvaaaa  IIiQaiSvjv  vjtsqt uttj, 
JMfjTfq  ij  ^iq^ov  ytQai'a,  xatQs,  JaotiH  yi'vai. 

^schyl.  PerscB,  line  160. 
Baa'J.tia  yvvai,  7TQia(ivg  ZltQnui?. 

lb.  line  629. 

The  general  opinion,  however,  of  the  ancient 
fathers  was,  that  our  Lord  used  the  language  of 
reproof  to  his  mother,  as  guilty  of  some  indis- 
cretion or  precipitancy  in  thus  speaking;  as 
desiring  (jxalgcog  il  '^rjreli',  xul  iyxdmeiv  tI  mi' 
TTi'evjuuTixcop,  says  Chrysostom,  as  quoted  by 
Whitby.  Lampe  also,  in  his  Commentary  on 
St.  John,  maintains  this  latter  opinion,  vol.  i.  p. 
504.  He  supposes  that  our  Lord  used  the 
Syriac  term  xnJX,  instead  of  na^'X,  which  is  the 
more  honorable  appellation.  It  seems  most 
probable  that  reproof  was  intended,  and  it  was 
clothed  in  the  language  of  affection,  kindness, 
and  respect. 

We  have  now  arrived  at  the  first  miracle  of 
our  Lord  mentioned  in  the  New  Testament. 
It  will  be  remembered,  that  all  the  writers  of 
the  books  of  the  New  Testament  addressed 
themselves  in  the  first  instance  to  the  Jews ; 
and  as  one  object  of  these  notes  is  to  point  out 
to  the  sons  of  Israel,  in  this  their  last  captivity, 
the  internal  evidence,  as  it  gradually  arises  be- 
fore us,  that  the  Founder  of  the  Christian  Church 
was  the  predicted  Messiah,  it  may  be  worth 
our  while  to  draw  some  comparison  between 
the  miracles  recorded  in  the  Old,  and  those  re- 
lated in  the  New  Testament.  I  think  it  can 
easily  be  made  to  appear,  that  they  are  both 
supported  by  evidence  of  the  same  nature  ;  and, 
consequently,  that  if  the  former  are  received, 
the  latter,  on  the  same  grounds,  are  not  to  be 
rejected. 

As  I  make  no  reference  here  to  those  who 
require  arguments  to  overthrow  the  paradoxical 
opinion  of  Mr.  Hume,  "  that  no  human  testi- 
mony can  prove  a  miracle,"  I  shall  not  stop  to 
consider  this  or  any  other  speculation  of  modern 
infidelity.  We  may  be  contented  Avith  observ- 
ing, that  "  a  miracle  is  an  event,  which  is  con- 
trary to  experience  and  the  established  constitu- 
tion or  cottrse  of  things,  effected  by  poiver  more 
than  human."  This  regular  course  of  things  is 
generally  known  by  the  expression,  "  the  laws 
of  nature  ; "  the  word  "  nature  "  being  used  as 
if  it  was  intended  to  express  some  occult  qual- 
ity, which  is  in  itself  independent  of  a  creating 
or  preserving  Providence.  In  tliis  sense  of  the 
word,  there  is  no  such  thing  as  nature.  "  Na- 
ture," as  Cowper  has  beautifully  observed,  "  is 
but  a  name  for  an  effect,  whose  cause  is  God  : " 
and  the  uniform  routine  of  circumstances  in 
animal  and  vegetable  life,  in  creation,  &c. 
which  we  daily  see,  or  experience,  and  on 
which  we  may  always  calculate,  does  not  pro- 
ceed from  any  innate  principle  of  life  and  mo- 
tion in  the  inert  masses  of  which  the  visible 
universe  is  composed,  but  from  the  immediate 
and   continued   agency   of   that   Onmipotcnco 


which  first  created  them,  and  appointed  the 
laws  that  now  govern  them.  The  various  re- 
sults of  this  will  of  Omnipotence  may,  in  one 
sense,  as  they  are  more  than  human  power 
could  effect,  be  called  constant  but  unregarded 
miracles  ;  while  the  deviations  from  the  uniform 
results  thus  commanded  are  only  unusual,  and 
therefore  more  regarded  miracles.  In  both  in- 
stances, the  same  active  superintendence  of  an 
invisible  agent  is  always  discoverable.  He 
who  ordained  the  regularity  of  the  universe, 
and  appointed  the  powers  and  properties  of  its 
beings,  can  suspend  the  ordinary  laws  which 
govern  this  lower  world.  The  credibility  of 
the  one  class  of  uniform  miracles  depends  upon 
the  testimony  of  the  senses  and  daily  observa- 
tion: the  credibility  of  the  unusual  miracles 
depends  upon  the  evidence  of  the  senses  of 
those  who  behold  them.  If  the  miracles  which 
at  present  are  daily  exhibited  were  from  this 
moment  to  cease,  and  another  uniform  course 
of  events  were  to  demonstrate  in  another  man- 
ner the  power  of  God,  then,  indeed,  the  expe- 
rience of  one  generation  would  be  contrary  to 
the  testimony  of  that  which  preceded  it ;  but 
this  experience  would  not  falsify  the  testimony 
of  the  former  generation.  So,  also,  we  are  no 
longer  witnesses  of  the  unusual  miracles  of 
God,  yet  we  should  act  very  irrationally  to  re^ 
ject  them,  and  to  disbelieve  them  on  that  ac- 
count, since  they  are  transmitted  to  us  by  the 
concurrent  testimony  of  the  then  existing  gen- 
eration of  credible  and  unprejudiced  witnesses. 
The  Jews,  as  well  as  others  who  believe  in 
the  authenticity  of  the  Old  Testament,  and  re- 
ceive it  as  a  divine  revelation,  declare  their 
conviction  of  the  certainty  that  the  public  mir- 
acles recorded  therein  are  true,  principally  for 
the  six  following  reasons  : — 

1.  The  object  of  the  miracles  was  worthy  of 
its  Divine  Author. 

2.  They  were  publicly  performed. 

3.  They  were  submitted  to  the  senses  in  such 
a  manner  that  men  might  judge  of  their  truth. 

4.  They  were  independent  of  second  causes. 
.5.  Public  monuments  were  set  up  and  out- 
ward actions  performed  to  commemorate  them. 

6.  And  this  was  done  at  the  very  time  when 
the  events  took  place,  and  continued  afterwards 
without  interruption. 

The  miracles  of  Moses,  of  Elias,  and  others, 
recorded  in  the  Old  Testament,  may  be  divided 
into  those  of  a  private  and  public  nature ;  each 
of  which  are  to  be  received  on  different  grounds 
according  to  the  object  proposed.  The  public 
miracles  were  designed  to  impress  a  whole 
tribe,  or  nation,  or  large  body  of  men,  with  the 
conviction  of  a  truth,  or  to  confirm  tliom  in  the 
profession  of  ihe  true  faith,  in  the  days  of  in- 
difference, apostacy,  and  idolatry :  those  of  a 
more  private  nature  wore  designed  to  convince 
individuals,  or  smaller  bodies  of  men,  of  tlie 
same  truths  ;  by  relieving  human  wants,  or  sul- 


Note  11.] 


NOTES  ON  THE  GOSPELS. 


*59 


fering's,  by  raising  the  dead,  or  in  some  cases  by 
inflicting  punishment,  thereby  demonstrating  the 
divine  mission  of  the  prophet,  and  the  importance 
and  truth  of  all  that  he  was  appointed  to  teach. 

1.  Do  tlie  Jews  believe  in  the  miracles  which 
were  wrought  by  Moses  to  deliver  the  Israelites 
from  Egyptian  slavery,  because  it  was  an  object 
worthy  of  the  Divine  Being  to  save  his  people 
at  the  time  when  the  prediction  of  his  servant 
had  announced  their  release  ?  How  much  more 
worthy  of  the  divine  goodness  was  tliat  greater 
deliverance  of  the  descendants  of  the  same  Is- 
raelites from  a  worse  bondage  than  that  of 
Egypt, — from  the  captivity  of  sin  and  death  ! 

2.  Were  the  miracles  of  Moses,  which  effected 
this  deliverance,  publicly  performed  ?  Was 
darkness  brought  upon  the  land?  Were  the 
fruits  of  the  ground  destroyed  ?  Was  the  river 
changed  into  blood,  and  was  the  Red  Sea 
opened  for  their  rescue  ?  And  were  all  these 
tilings  publicly  and  instantaneously  performed  ? 
Equally  wonderful  Avas  the  darkness  at  the  cru- 
cifixion of  Christ ;  the  feeding  of  a  multitude 
witli  seven  loaves  and  a  few  small  fishes  ;  and, 
above  all  these,  the  public  resurrection  of  the 
dead  to  life. 

3.  Could  the  senses  of  the  people  perceive 
and  know  the  miracles  of  Moses  and  of  Elias  ? 
So  the  miracles  of  Christ  appeal  to  the  scruti- 
nizing examination  of  the  multitudes  who  wit- 
nessed them, 

4.  Were  the  accumulations  of  the  waves  of 
the  sea,  as  the  gathering  waters  on  each  side 
of  the  passing  Israelites  rose  in  heaps,  instead 
of  smoothly  proceeding  on  their  course,  evidently 
independent  of  second  causes  ?  So  was  the 
miracle  of  Christ,  when  he  rose  from  his  slum- 
ber in  the  endangered  vessel,  at  the  entreaties 
of  his  terrified  disciples,  to  rebuke  the  raging 
of  the  winds,  and  the  roaring  of  the  sea,  and 
command  the  elements  to  subside  into  a  calm. 
What  human  power  could  have  enabled  Moses 
to  divide  the  sea,  or  Joshua  to  roll  back  the  tide 
of  Jordan,  or  Elijah  to  part  the  river,  and  go 
through  dry  shod,  or  Christ  to  walk  himself,  and 
to  enable  Peter  to  walk,  on  the  bosom  of  the 
deep  ?  They  were  the  manifestations  of  the 
providence  of  the  same  God  watchful  over  the 
same  people. 

5.  Were  public  monuments  set  up,  or  outward 
actions  performed,  to  celebrate  the  miracles 
that  delivered  Israel  from  Egypt  ?  Was  the 
Passover  appointed  as  a  lasting  memorial  ? 
Equally  is  it  demonstrable  that  the  Sacrament 
of  the  Lord's  Supper  was  ordained  as  a  contin- 
ual remembrance  of  the  sacrifice  of  the  death 
of  Christ,  and  likewise  the  Christian  Sabbath 
for  a  testimony  of  his  resurrection :  and,  to 
come  to  the  sixth  criterion  of  public  miracles, 
if  the  Passover  was  instituted  at  the  time  when 
the  Exodus  took  place,  to  be  continued  from 
that  day  to  the  time  of  the  true  Paschal  Lamb, 
we  also,  who  glory  in  the  name  of  Christians, 


can  demonstrate,  by  the  most  indisputable  au- 
thority, that  the  Sacrament  of  the  Lord's  Sup- 
per was  instituted  but  a  few  hours  before  the 
death  of  our  beloved  Master,  and  has  ever,  from 
that  period,  been  commemorated  by  his  follow- 
ers in  remembrance  of  his  precious  death. 

Let  us  refer  also  to  other  circumstances,  and 
compare  the  character  of  the  witnesses  who 
have  testified  the  truth  of  these  miracles  under 
the  separate  dispensations.  The  most  decided 
impugner  of  the  truths  of  Christianity,  who  re- 
ceives the  Old  Testament,  will  be  satisfied  Avith 
the  evidence  in  favor  of  our  sacred  faith.  In 
whatever  point  of  view  we  consider  these  wit- 
nesses, we  shall  find  them  distinguished  by  the 
same  characteristics.  Their  motive,  circum- 
stances, and  conduct,  wonderfully  correspond. 
It  appears  graciously  designed  by  Jehovah,  that 
the  whole  system  of  Revelation  should  be  es- 
tablished on  the  same  evidence — that  if  one 
was  worthy  of  faith  and  acceptance,  the  other 
was  equally  so. 

Was  Moses,  the  legislator  of  his  people,  ap- 
pointing for  their  government  a  new  code  of 
laws  .^  So  also  Avas  Christ  the  great  Lawgiver 
of  his  people.  If  Amos  was  an  ignorant  and 
obscure  man,  "  neither  a  prophet,  nor  a  prophet's 
son,"  but  a  herdsman,  and  a  gatherer  of  syca- 
more fruit,  it  cannot  be  necessary  to  show  that 
the  majority  of  the  Twelve  Apostles  were 
equally  unlearned,  and  so  much  Avithout  preten- 
sion, that  when  the  high  priests  desired  to  re- 
press the  incipient  daAvning  of  Christianity, 
they  permitted  them  to  remain  at  Jerusalem,  as 
too  inferior,  both  in  rank  and  attainments,  to 
excite  either  apprehension  or  suspicion.  If  the 
testimonies  of  Isaiah  and  Amos  be  received, 
and  thereby,  as  a  necessary  consequence,  de- 
monstrate the  divine  origin  of  the  Old  Testa- 
ment, Avhat  reason  can  be  assigned  why  St. 
John  and  St.  Paul,  and  the  Apostles,  should 
not  be  equally  regarded  as  credible  witnesses 
to  the  truth  of  Christianity? 

Was  Moses  brought  before  Pharaoh,  or  Dan- 
iel before  Darius,  or  the  three  children  before 
Nebuchadnezzar,  to  appeal  by  the  miracles 
that  evidenced  the  superiority  of  Jehovah,  to  all 
the  wise,  and  learned,  and  noble  of  tlieir  oAvn 
day,  and  to  confirm  the  truth  of  their  religion 
for  ever?  So  was  Christ  brought  before  Herod, 
before  the  Roman  governor,  and  the  assembly 
of  tlie  priests,  Avho  had  heard  of  his  mighty 
deeds.  It  Avas  in  the  presence  of  the  rulers  of 
the  people,  that  Christ  raised  the  dead,  and 
healed  the  sick,  and  created  new  limbs  to  tlie 
maimed ;  while  they,  hating  his  doctrine,  were 
keenly  and  maliciously  intent  upon  all  his  ac- 
tions, to  denounce  him  as  an  enthusiast,  or  to 
prove  him  an  impostor.  St.  Paul  struck  the 
sorcerer  Avith  blindness  at  the  tribunal  of  Paulus ; 
and  St.  Peter  restored  tlie  lame  man,  who  was 
knoAvn  to  all  the  heads  of  the  priests,  and  the 
rulers  of  Israel. 


60* 


NOTES  ON  THE  GOSPELS. 


[Part  II. 


Did  Moses  work  his  miracles  in  that  place 
where  detection  would  have  been  the  most 
easy  ?  So  did  Christ,  when  he  multiplied  bread 
in  the  Avilderness,  which  produced  only  roots 
and  herbs,  the  scanty  provision  of  nature.  Did 
the  ancient  Prophets  so  entirely  and  unani- 
mously agree  with  each  other,  that  no  contra- 
diction whatever  is  to  be  found  between  them  ? 
So  neitlier  can  any  variation  of  doctrine  be 
discovered  between  the  testimonies  of  the 
Evangelists,  and  the  writers  of  tlie  Epistles. 
Was  Isaiah  tortured  with  the  saw,  and  Jeremiah 
cast  into  prison?  So  also  were  the  apostles 
and  first  martyrs  crucified,  stoned,  imprisoned, 
or  otherwise  persecuted.  If  we  believe,  there- 
fore, the  writers  of  the  Old  Testament,  the 
same  laws  of  reasoning  and  judgment  require 
that  we  should  give  equal  credence  to  those  of 
the  New  Testament.  Of  botli  it  may  be  justly 
asked, 

"  Why  should  men  of  various  age  and  parts 
Weave  such  agreeing  truths,  or  how  or  why 
Should  all  conspire  to  cheat  us  with  a  lie — 
Unasked  their  pains,  unheeded  their  advice, 
Starving   their  gains,  and   Martyrdom    their 
price." 

The  writers  of  the  New  Testament,  like  the 
writers  of  the  Old,  express  themselves  with  the 
artless  simplicity  of  truth ;  no  real  contradiction 
exists  between  them ;  their  deviation  is  only 
an  additional  testimony  in  their  favor,  as  it 
proves  there  could  have  been  no  intended  de- 
ception, where  was  no  premeditated  scheme, 
not  even  the  reconciliation  of  apparent  differ- 
ences. 

If  the  representation  of  this  agreement  be- 
tween the  writers  of  the  Old  and  New  Testa- 
ments be  not  satisfactory  to  the  Jewish  reader, 
let  him  furtlier  consider  the  singular  contrast 
between  his  past  and  present  condition. 

Unless  the  Messiah  has  really  come,  and  the 
Jews  have  despised  and  crucified  him,  as  we 
assert,  by  what  means  can  they  reconcile  to 
themselves  the  fearful  change  that  has  taken 
place  in  their  circumstances  ?  Let  them  tell 
the  Christian,  for  what  reason  it  is,  that  the 
sons  of  Abraham,  so  long  the  peculiarly  favored 
children  of  God,  who  were  honored  with  mira- 
cles, admonislied  by  prophets,  directed  by  vis- 
ions, and  visited  by  angels,  should,  for  so  long  a 
period,  be  permitted  to  wander  over  the  wliole 
world,  a  by-word,  and  the  very  scorn  of  all  na- 
tions, without  a  king,  a  temple,  or  a  prophet  ? 
When  their  proud  and  noble  city  Avas  destroyed, 
idolatry  had  long  ceased.  They  were  zealous 
for  the  letter  of  the  Law — they  venerated  even 
the  characters  in  which  it  was  written,  and  the 
parchment  on  which  it  was  inscribed.  The 
gods  of  the  Gentiles  were  abhorred.  They 
ventured  even  to  encounter  the  hatred  of  the 


merciless  Caligula,  rather  than  admit  an  image 
into  their  sacred  temple.  Jehovah  was  the  God 
they  worshipped  with  an  enthusiastic  adher- 
ence to  the  minutiae  of  their  difficult  and  bur- 
thensome  ritual.  The  most  embarrassing  of 
their  appointed  ordinances  was  their  pride  and 
boast.  Wherefore,  then,  has  God  forgotten  to 
be  gracious  ?  They  have  endured,  and  suffered, 
and  hoped,  and  prayed  for  mercy,  for  centuries ; 
they  have  called  upon  the  Jehovah  who  from 
the  beginning  promised  them  a  Messiah — yet 
no  prophet  has  appeared — no  miracle  has  been 
wrought  in  their  favor.  Since  the  destruction 
of  their  beloved  Jerusalem,  which  took  place 
forty  years  afler  the  crucifixion  of  their  Re- 
deemer, they  have  been  scattered  over  the  face 
of  the  whole  earth,  an  astonishment,  and  a 
proverb  among  all  nations  (Deut.  xxviii,  37.)  by 
the  command  of  an  overruling  Providence,  an 
undeniable  evidence  of  the  fulfilment  of  proph- 
ecy, in  their  own  blindness  of  heart,  and  of 
the  truth  of  Christianity.  Can  any  cause  what- 
ever be  assigned  for  this  standing  miracle,  this 
wonderful  dispersion,  so  long  and  faithfully 
predicted  by  their  great  lawgiver  (Deut.  xxviii. 
64-68.)  than  that  which  is  given  by  inspiration 
itself?  "  He  came  to  his  own,  and  his  own  re- 
ceived him  not ; "  and  they  remain,  as  Moses 
foretold  they  should  remain,  "a  sign  and  a 
wonder,"  till  the  day  in  which  they  shall  say, 
«  Blessed  is  he  that  cometh  in  the  name  of  the 
Lord\" 

"  See  the  Letter  of  Mr.  Hamilton  to  Dr.  Her- 
schell,  chief  rabbi  of  the  German  and  Pohsh  Jews 
in  London.  Home's  Crit.  Introdiict.  first  edit.  vol. 
i.  p.  584,  with  his  references.  Limborch's  Jlmica 
CoUatio  cum  erud.  Jud.  4to.  p.  172,  where  this 
learned  writer  shows  that  the  divine  mission  of 
Christ  is  less  dubious  than  that  of  Moses.  "  Quaero 
nunc  :  Si  de  alterutrius  mirabilibus  factis  dubitari 
a  quoquam  possit,  in  quern  magis  alicujus  artis,  qua 
res  non  prorsus  veras  nee  tantas  ignaro  populo  per- 
suasit.  cadere  possit  suspicio;  an  in  virum  doctum, 
aulicum,  potentem,  liberatorem  populi  e  dura  ser- 
vitute.  et  omnia  pro  nutu  sue  moderantem  ;  an  in 
paupcrculum,  contemptum,  doctoribus  populi  invi- 
sum,  magistratui  exosuni,  et  onnii  humana  ope,  ac 
favore  destitutum  .'  Non  solum  ea  in  auctoribns  et 
utriusque  religionis  fundatoribus  est  differentia  ;  srd 
in  ipso  populo,  qui  hffic  accepit,  et  posteris  tradidit. 
Tempore  enim  Mosis,  populus  diuturna  et  duris- 
simd  servitute  fractus  non  poterat  non  esse  rudis, 
et  icmarus  valde,  et,  uti  est  oppressas  plebis  animus, 
paratior  ad  qusevis  magnifica  dc  libcratoribus  suis 
credenda,  et  de  iis  posteris  suis  majora  tradenda ; 
quam  ii,  qui  jam  libertati  assueti,  patriis  institutis 
iinbuti.  legi.  qiiani  divinani  babebant,  addicti,  nullo 
magno'bcneficio  ab  hoc  suo  Messiah  in  prnescnte 
hfic'vita  affecti,  nvdlo  nmndano  splendore,  vel  fe- 
licitate moti,  et  diversa  plane  expectantes  ;  quibus 
jcritur  nihil  aliud  nisi  rorum  ipsarum  claritas  argu- 
mento  esse  posset,  ut  vel  ipsi  crcderent,  vel  aliis 
pro  veris  narrarent."  This  is  admirably  done. 
The  whole  work  abounds  with  eloquence,  as  well 
as  sound  argument.  Leslie,  in  his  Preface,  ac- 
knowledges his  obligations  to  Limborch,  and  con- 
fesses that  his  work  was  principally  compiled  from 
the  Amka  CoUatio . 


Note  12.-14.] 


NOTES  ON  THE  GOSPELS. 


*61 


Note  12.— Part  II. 

A  VERY  curious  but  too  forced  and  mystical 
an  interpretation  of  this  miracle  Is  given  by 
Lampe,  in  which  he  endeavours  to  show,  that  by 
the  bridegroom  is  meant  the  governor  of  the 
Jewish  Church — the  bride  is  the  Jewish  Church 
itself — the  marriage  is  the  Christian  Dispensa- 
tion. The  failing  of  the  wine  is  the  departure 
of  the  Spirit  of  God  from  the  Jewish  Church, 
which  had  begun  to  depart  from  the  purity  of 
the  Law — the  mother  of  our  Lord  is  the  heav- 
enly Jerusalem,  bringing  into  the  liberty  of  the 
Gospel  the  children  of  the  Jewish  Cluirch  ;  but 
she  is  reproved  for  impatience,  not  knowing  the 
times  and  seasons,  or  the  hour  which  had  not 
yet  come.  The  water  is  changed  into  wine, 
that  is,  Prophecy  and  the  Law  are  changed  into 
the  Gospel :  with  much  more  of  the  same  kind. 
Lampe,  vol.  i.  p.  5 J  8-520. 


Note  13.— Part  II. 

The  expression,  "  not  many  days,"  is  used  in 
Acts  i.  5.  In  that  passage  it  denotes  ten  days 
only,  being  the  interval  between  the  Ascension 
and  the  day  of  Pentecost. 


Note  14.— Part  II. 

We  are  informed  by  Josephus"  that  a  stran- 
ger was  not  allowed  to  pass  into  the  holy  place, 
that  is,  into  the  second  court  of  the  temple, 
where  the  Jews  and  circumcised  proselytes, 
when  not  legally  unclean,  were  admitted.  The 
third  court  was  without  the  sacred  limits,  and 
divided  from  the  other  by  little  pillars,  or  col- 
umns, with  this  inscription — Mr)  6eit>  Allocpvlov 
IrroQ  TH  \^yiit  nuodvai,  and  the  reason  is  as- 
signed, rb  ydio  devregov  "eQOf  '^'^^yiof  ijcuXeiTO. 
This  part  of  the  temple  was  intended  for  the 
Jews  who  were  unclean,  and  the  devout  Gen- 
tiles, the  Proselytes  of  the  Gate.  Although  the 
Jews  held  the  Gentiles  in  the  greatest  contempt, 
stigmatizing  them  with  the  opprobrious  epithet 
of  "  dogs,"  refusing  all  intercourse  or  familiarity 
with  them,  still  we  find  them  so  inconsistent 
as  to  suffer  them  to  carry  on,  even  in  tlie  very 
precincts  of  their  temple,  in  the  courts  appointed 
for  tlie  Gentiles,  a  traffic  in  oxen,  sheep,  and 
doves,  which  were  required  by  the  worshippers, 
for  their  sacrifices  and  purifications.  In  every 
age  of  the  Jewish  Church  many  Proselytes  of 
the  Gate  united  themselves  to  the  congregation 
of  Israel ;  but  in  consequence  of  the  constant 


*"   De  Bella  Judaico,    lib.  6.  chap.  vi.     Mede's 
ll'ovlis,  p.  44.  fol.  Camb.  1C77. 

VOh.   II. 


merchandise  going  on,  which  must  be  attributed 
to  the  negligence  of  the  governors  of  the  templo, 
the  devout  Gentiles  were  at  all  times  disturbed 
in  their  devotions  ;  and  at  the  greater  festivals 
must  have  been  nearly  or  altogether  excluded 
from  the  place  of  worship.  It  was  worthy  tlien 
of  the  Messiah  to  commence  his  public  ministry 
by  cleansing  the  temple,  by  driving  from  it  the 
profane  and  worldly ;  an  action  by  which  he 
declared  himself  at  once  the  Lord  of  the  temple, 
and  the  protector  of  all  those  from  among  the 
mass  of  mankind,  who  sought  him  in  tlie  way 
he  had  appointed.  It  was  impossible  that  the 
composure  of  spirit,  and  serenity  of  mind,  whicli 
are  necessary  to  the  duty  of  prayer"^,  could  have 
been  preserved  among  the  loud  talking  and 
disputing  of  buyers  and  sellers,  the  jingling  of 
money,  the  lowing  of  oxen,  and  the  bleating  of 
sheep.  Yet  it  was  among  these  only  tliat  the 
Gentile  worshippers  could  find  admission.  Our 
Lord's  motive,  in  the  second  instance,  for  thus 
cleansing  tlie  temple,  is  given  by  St.  Mark,  xi. 
17.,  which  passage,  says  the  learned  Mede, 
ought  to  be  translated — "My  house  shall  be 
called  a  house  of  prayer  to,  or  for  all  nations  " 
— Ttaai  ToTg  WvEai'J.  Though  the  Jewish  Dis- 
pensation was  not  yet  completed,  the  dawning 
of  the  New  Dispensation  had  begun.  It  is  in 
the  plans  of  Providence  as  it  is  in  the  works  of 
creation.  The  God  of  nature  is  the  God  of 
revelation.  As  in  nature  the  seasons  so  beau- 
tifully and  so  gradually  blend  with  each  other, 
as  the  closing  day  insensibly  changes  into 
night,  or  the  darkness  of  tlie  night  slowly  gives 
place  to  the  dawn  of  the  morning,  and  the 
splendors  of  the  rising  sun,  so  do  the  various 
dispensations  of  an  overruling  and  wise  Provi- 
dence gradually  and  slowly  accomplish  his  own 
prophecies,  appealing  to  our  reason,  as  the 
visible  creation  appeals  to  our  senses.  This 
action  of  our  Lord  was  a  visible  and  open  man- 
ifestation of  liis  claim  to  tlie  character  of  the 
Messiah "" ;  and  it  was  the  most  significant  proof 
that  the  temple  of  Jerusalem  must  be  purified 
or  overthrown,  and  that  the  Gentiles  should  be 
admitted  into  the  Church  of  God  his  Father. 


^  That  great  master  of  our  noble  language,  Jer- 
emy Taylor,  in  his  second  Sermon  on  tlie  return 
of  prayers,  has  this  beautiful  passage  : — "  Prayer 
is  the  peace  of  our  spirit,  the  stillness  of  our 
thoughts,  the  evenness  of  recollection,  the  seat  of 
meditation,  the  rest  of  our  cares,  and  the  calm  of 
our  tempest.  Prayer  is  the  issue  of  a  quiet  mind 
and  untroubled  thoughts  ;  it  is  the  daughter  of 
charity — it  is  the  sister  of  meekness ;  and  he  that 
prays  to  God  with  a  troubled  and  discomposed 
spirit  is  like  to  him  that  retires  into  a  battle  to 
meditate,  or  chooses  a  frontier  garrison  to  indulo-e 
in  contemplation." — Taylor's  Discourses,  &c.  vol. 
i.  p.  88.  Longman's  edit.  1807. 

y  Vide  Mede's  Sermon  on  this  text,  Works,  fol. 
p.  44. 

^  Vide  Archbishop  Newcome's  notes  to  his  Har- 
mony of  the  JVew  Testament,  p.  7. 


62* 


NOTES  ON  THE  GOSPELS. 


[Pakt   II. 


Note  15. — Part  II. 

This  final  address  of  the  Baptist  cannot  be 
understood  unless  we  keep  in  view  a  peculiar 
custom  which  prevailed  among  the  Jews.  At 
every  wedding  two  persons  were  selected,  who 
devoted  themselves  for  some  time  to  the  service  of 
the  bride  and  bridegroom.  The  offices  assigned 
to  the  paranymph,  or  VT^^fW  were  numerous  and 
important ;  and  on  account  of  these,  the  Baptist 
compares  himself  to  the  friend  of  the  bride- 
groom. The  offices  of  the  paranymph  were 
threefold — before — at — and  after  the  marriage. 
Before  the  marriage  of  his  friend  it  was  his  duty 
to  select  a  chaste  virgin,  and  to  be  the  medium 
of  communication  between  the  parties,  till  the 
day  of  marriage.  At  that  time  he  continued 
with  them  during  the  seven  days  allotted  for  the 
wedding  festival,  rejoicing  in  the  happiness  of 
his  friend,  and  contributing  as  much  as  possible  to 
the  hilarity  of  the  occasion.  After  the  marriage, 
the  paranymph  was  considered  as  the  patron 
and  friend  of  the  wife  and  her  husband,  and  was 
called  in  to  compose  any  differences  that  might 
take  place  between  them.  As  the  forerunner 
of  Christ,  the  Baptist  may  be  well  compared  to 
the  paranymph  of  the  Jewish  marriages. 

One  of  the  most  usual  comparisons  adopted 
in  Scripture  to  describe  the  union  between 
Christ  and  his  Church  is  that  of  a  marriage. 
The  Baptist  was  the  paranymph",  who,  by  the 
preaching  of  repentance  and  faith,  presented  the 
Church  as  a  youthful  bride  and  a  chaste  virgin  to 
Christ.  He  still  continued  with  the  bridegroom, 
till  the  wedding  was  furnished  witli  guests. 
His  joy  was  fulfilled  when  his  own  follow- 
ers came  to  inform  him  that  Christ  was  increas- 
ing the  number  of  his  disciples,  and  that  all 
men  came  unto  liim.  This  intelligence  was  as 
tlie  sound  of  the  bridegroom's  voice,  and  as  the 
pledge  that  the  nuptials  of  heaven  and  earth 
were  completed. 

From  this  representation  of  John,  as  the 
paranymph  ;  of  Christ  as  the  bridegroom  ;  and 
the  Church  as  the  bride ;  the  ministers  and 
stewards  of  the  Gospel  of  God  may  learn,  tliat 
they  also  are  required,  by  the  preaching  of  re- 
pentance and  faith,  to  present  their  hearers  in 
all  purity  to  tlie  Head  of  the  Christian  Church. 

"  ■'  Exeinplo  e  vitii,"  says  Kuinoel,  "  communi 
deprointi)  Johannes  Baplista  ostendit,  quale  inter 
ipsum  ct  Christum  discrinien  intercedat.  Soipsum 
couiparat  cum  paranympho,  Christum  cum  sponso  ; 
quocum  ipse  Christus  se  quoque  coinparavit,  ut 
patot  e  locis.  Matt.  i\'.  15.  et  xxv.  1.  Scilicet, 
6  (p'if.oc  Toij  rvi.nf'iov,  est  sponsi  socius,  ei  peculiari- 
ter  addictus,  qui  Graecis  dicebatur  7i una wu (fine, 
Matt.  ix.  15.  v/oc  rov  rv^upoiroi:.  Hcb.  pryiLV  fiHus 
laRtitifB."— Com.  in  lib.  j\'.  T.  Hist.  vol.  ill.  p.  ^27. 

'  "  Applicatio  totius  roi  est  f';icillima.  Christus 
est  sponsus,  Ecclesia  sponsa.  Ministri  Ecch^siiB 
r"*"]':];''"!'^  2  Cor.  xi.iJ.eth.l.  (jnnqno  jDJianiics  15ap- 
tista.  Hi  in  eo  elahorant,  ut  Cliristo  virginem  pu- 
raiii  et  illabatam  adducant,  hue  omnis  oorum  labor 
tendit,  h\c  le  gaudent." — Schoetgen.  Hotie  Hc.bra- 
icte,  vol.  i.  p.  340. 


It  is  for  them  to  find  their  best  source  of  joy  in 
the  blessing  of  the  Most  High  on  their  labor-s — 
their  purest  happiness  in  the  improvement  and 
perfecting  of  the  Church  confided  to  their  care'. 
Smaller  circumstances  and  coincidences  some- 
times demonstrate  the  truth  of  an  assertion,  or 
the  authenticity  of  a  book,  more  effectually 
than  more  important  facts.  May  not  one  of 
those  unimportant  yet  convincing  coincidences 
be  observed  in  this  passage  ?  The  Baptist  calls 
himself  the  friend  of  the  bridegroom,  without 
alluding  to  any  other  paranymph,  or  rnjyia'. 
As  the  Jews  were  accustomed  to  have  two 
paranymphs,  there  seems,  at  first  sight,  to  be 
something  defective  in  the  Baptist's  comparison. 
But  our  Lord  was  of  Galilee,  and  there  the 
custom  was  different  from  that  of  any  other  part 
of  Palestine.  The  Galileans  had  one  para- 
nymph only". 


Note  16.— Part  II. 


The  expression,  "this  my  joy  is  fulfilled," 
1^  %oigu  -i]  iuii  nenh'iQOJTui,  corresponds  with  the 
Hebrew  expression  nn'Sty  nnoiy,  a  phrase 
which  is  used  by  the  rabbinical  writers  to  ex- 
press even  the  happiness  of  heaven;  and  which 
most  powerfully  delineates  therefore  the  joy 
and  rapture  which  tlie  Baptist  felt,  and  which  a 
Christian  minister  ought  to  experience,  when 
he  perceives  that  his  labors  in  the  vineyard  are 
attended  with  success.  Schoetgen  gives  several 
instances  of  this  application  of  the  phrase. 
Sohar  Chadasch.  fol.  42.  2.  "  Quidnam  agunt 
animse  piorum  in  coelo?  Resp.  Operam  dant 
laudi  divinaj  .nrD''Sniy«  "jop  nnn  |'1:d  et  tunc 
gaudium  coram  te  est  perfectum." 

Ibidem,  fol.  49.  4,  "  Et  Deus  S.  B.  gaudebit 
cum  justis  m'liy^  nnna  gaudio  perfecto." 

Siphra,  fol.  188.  4.  "  Q,uamvis  homo  in  hoc 
mundo  gaudeat,  gaudium  tamen  ejus  non  est 
perfectum.  Verum  seculo  futuro  Deus  S.  B. 
deglutiet  mortem  in  ajternum  HTin  nnoivn  nniX 
nn'ViJ'  illud  gaudium  demum  erit  perfectum,  q. 
d.  Psalm  cxxvi.  2.  Tunc  os  nostrum  risu,  et 
lingua  cantu  implebitur." 

•  Ketuvoth,  fol.  12.  1.  "  Olim  in  Judaja  duos 
CDTjLyity  constituebant,  unum  sponso,  alteram 
sponscE,  ut  illis  nunistrarent,  quando  in  Chuppam 
inorediuntur  ;  sed  in  Galiltca  tale  quid  observatum 
non  est." — Schoetgen.  Hor.  Heir.  vol.  i.  p.  337. 
Lightfoot,  vol.  i.  p.  G05.  I  have  not  entered  mi- 
nutely into  all  the  circumstances  of  the  comparison 
of  the  Baptist  to  the  paranymph.  They  may  be 
found  at  great  length  in  Lampe,  Comment.  Evdnjr. 
sec.  Jokan.  vol.  i.  j).  072.  Hammond  in  loc,  Light- 
foot's  Harmony,  and  Schoetgen.  vol.  i.  p.  335,  &c. 
Dr.  Adam  Clarke  has  given  a  copious  abridgment 
of  Schoetgen's  remarks.  Dr.  Gill  (in  loc.)  has  in- 
serted a  curious  tradition,  that  Moses  was  the  par- 
anymph to  i)resent  the  Jewish  Church  to  God. 


Note  17, 18,  19,  1.] 


NOTES  ON  THE  GOSPELS. 


*63 


Note  17. — Part  II. 

These  words  allude  to  the  opinion  enter- 
tained by  the  Jews  that  the  Holy  Spirit  was 
given  in  measure  only  to  the  prophets.  Vaikra 
Rabba,  sect.  15.  fol.   158.   2.     Dixit   R.   Acha, 

iSpti'r^^  etiam   Spiritus   S.  noii   lutbitavit  super 
prophetas,  nisi  merisurd  qiiddam. 


Note  18.— Part  II. 

LiGHTFOOT  inserts  the  imprisonment  of  John 
immediately  after  the  delivery  of  iiis  decisive 
testimony  to  the  divine  mission  and  Messiah- 
ship  of  our  Lord.  He  is  followed  in  this  order 
by  Newcome,  Michaelis,  and  Doddridge  ;  and 
on  these  united  authorities  I  have  inserted  this 
event  in  its  proper  place.  Lightfoot  has  so  ar- 
ranged it,  because  no  other  speech  of  the  Bap- 
tist is  recorded  respecting  Christ  ;  and  the 
EvangeUsts  are  unanimous  in  relating  that  our 
Saviour's  journey  into  Galilee  (the  next  thing 
they  all  mention)  did  not  occur  till  after  the 
imprisonment  of  John.  Pilkington  has  made 
another  disposition  of  tlie  events  already  re- 
lated, and  places  the  imprisonment  of  John 
after  the  temptation  and  baptism,  Avhich  he 
supposes  did  not  take  place  till  after  our  Lord's 
first  visit  to  Jerusalem.  It  is  not  however 
necessary  to  discuss  his  arguments,  as  the  date 
assigned  by  him,  and  Whiston,  to  our  Lord's 
baptism,  has  been  already  considered. 


Note  19.— Part  II. 

This  account  of  the  Baptist  is  confirmed  by 
Josephus,  who  has  related  at  length  the  history 
of  this  incestuous  marriage  between  Herod  the 
tetrarch,  and  Herodias,  the  wife  of  his  brother 
Herod  Philip.  The  tetrarch  had  married  the 
daughter  of  Aretas,  a  petty  king  of  Arabia 
Petraea.  Some  time  after,  however,  when  he 
was  at  Rome,  lodging  in  the  house  of  Herod 
Philip,  he  became  enamoured  of  Herodias,  and 
persuaded  lier  to  marry  him,  promising  on  her 


consent  that  he  would  divorce  his  present  wife. 
Josephus  takes  care  to  conceal  that  John  was 
imprisoned  on  account  of  his  reproving  the  te- 
trarch's  conduct,  and  represents  Herod  as  pro- 
ceeding upon  more  general  grounds.  He  de- 
scribes John  as  a  good  man,  who  persuaded  the 
Jews  to  moral  and  virtuous  living,  to  justice 
towards  each  otlier,  devotion  towards  God,  and 
to  become  united  by  baptism  ;  and  as  he  had 
many  followers,  who  were  entirely  devoted  to 
him.  the  tetrarch  deemed  it  advisable  to  seize 
and  imprison  him,  before  any  revolt  or  insurrec- 
tion should  actually  begin.  On  this  account  he 
ordered  him  to  be  apprehended,  and  sent  as  a 
prisoner  to  tlie  castle  of  Mechaerus,  where  he 
was  afterwards  killed.  Soon  after  this  event, 
Josephus  adds,  Herod's  army  was  defeated  and 
destroyed  by  Aretas,  and  the  Jews  considered 
the  tetrarch's  loss  and  defeat  as  a  punishment 
from  God  for  the  murder  of  John  the  Baptist. 

It  is  possible  there  may  be  no  real  difference 
between  the  Evangelist  and  Josephus.  The 
former  relates  the  real  cause  of  the  Baptist's 
imprisonment,  as  part  of  the  secret  history  of 
the  court  of  Herod  ;  the  latter  gives  the  public 
and  ostensible  reason.  It  is  indeed  a  common 
mistake  among  historians  to  impute  great  effects 
to  proportionate  causes :  the  most  important 
events  in  history  have  arisen,  and  do  arise,  more 
frequently  from  the  caprice,  resentment,  or  other 
private  motives  of  individuals,  than  from  any 
well-planned,  or  long-intended  system  of  politi- 
cal conduct''. 

Laing  is  of  opinion  that  John  was  imprisoned 
twice  by  order  of  Herod.  The  arguments  by 
which  this  opinion  may  be  supported  appear  to 
have  been  so  ably  combated  by  Archbishop 
Newcome,  that  it  is  only  necessary  to  refer  the 
reader  to  his  Harmony,  p.  10.  of  the  notes. 

It  has  been  objected  tliat  the  name  of  the 
brother  of  Herod  the  tetrarch  was  not  Philip, 
but  Herod.  Griesbach  (Luke  iii.  19.)  has 
omitted  the  word  in  the  text,  but  placed  'InUmiov 
in  the  margin.  The  discrepancy  is  easily  ob- 
viated by  the  supposition  that  Philip  assumed 
the  name  of  Herod  to  distinguish  his  family 
and  descent. 

"^  See  Lightfoot,  vol.  i.  p.  591,  592.  and  Josephus, 
Aiitlq.  lib.  Id.  cap.  7. 


PART  III. 


Note  1. — Part  III. 

The  order  of  events  hitherto  adopted  in  this 
arrangement  has  been  nearly  the  same  as  tliat 
proposed  by  the  five  principal  harmonizers,  by 


whose  authority,  as  well  as  by  an  examination 
of  the  internal  evidence,  I  have  been  princi- 
pally influenced.  With  this  part  the  more 
difficult  task  arises  of  reconciling  the  clashing 
authorities  of  commentators,  and  assigning  sat- 


64* 


NOTES   ON  THE  GOSPELS. 


[Part  III. 


isfactory  reasons  for  the  place  of  every  fact  re- 
corded. The  present  section  gives  an  account 
of  the  commencement  of  the  more  public  min- 
istry of  our  Lord,  after  the  imprisonment  of 
John.  That  this  is  the  proper  place  for  the  in- 
sertion of  that  event  may  be  proved  by  com- 
paring John  iii.  24.  with  Matt.  iv.  12.  and  Mark 
i.  14.  These  passages  are  considered  by  all 
harmonists,  as  sufficiently  demonstrating  that 
Christ  did  not  begin  to  preach  till  after  the  im- 
prisonment of  John ;  and  it  is  worthy  of  remark, 
that  our  blessed  Lord  begins  his  ministry  with 
the  same  words  as  his  appointed  forerunner 
(whose  divine  commission  he  thereby  estab- 
lished), calling  on  all  men  to  repent  and  to 
believe.  Compare  Mark  i.  15.  and  Matt.  iv.  17. 
I  have  inserted  with  Pilkington,  in  this  section, 
many  of  the  parallel  passages,  to  render  the 
preface  to  the  narrative  of  our  Lord's  public 
ministry  more  complete  and  satisfactory. 

The  more  public  ministry  of  our  Lord  may 
be  properly  said  to  commence  with  his  preach- 
ing in  Galilee.  Though  at  his  inauguration 
into  his  office  at  liis  baptism,  and  yet  further 
by  his  driving  the  buyers  and  sellers  from  the 
temple,  he  had  manifested  himself  to  the  people, 
he  does  not  appear  to  have  assumed  the  pub- 
lic office  of  preaching  and  instructing  the 
people,  till  John  was  cast  into  prison.  The 
reason  of  this  ordering  of  events  seems  to  have 
been,  that  undivided  attention  might  be  now 
paid  to  the  ministry  of  our  Lord.  The  fame  of 
the  Baptist  had  gone  through  the  country,  pre- 
paring the  way  of  the  Lord ;  his  preaching  was 
known  to  all  ;  and  all  held  John  as  a  prophet. 
The  time  was  fulfilled  when  a  greater  Prophet 
than  John  the  Baptist  was  to  begin  his  minis- 
tration. The  expectation  of  the  people  had 
been  excited  to  the  utmost  by  the  declarations 
of  the  Baptist ;  and,  at  the  moment  when  the 
glory  of  the  Messiah  was  anticipated,  accord- 
ing to  the  sublime,  though  confused  and  im- 
perfect notions  of  the  Jews,  there  appears 
among  them  the  Being  whom  John  had  de- 
clared to  be  from  above.  He  establishes  no 
temporal  kingdom,  but  he  heals  the  sick, 
calms  the  ocean,  raises  the  dead,  demon- 
strates his  connexion  with,  and  knowledge  of, 
an  invisible  world ;  and  instructs  his  hearers  in 
other  ideas  of  the  kingdom  of  God,  than  they 
had  hitherto  entertained.  Through  a  great 
part  of  this  period,  the  Baptist,  though  in  prison, 
was  still  alive,  a  faithful  witness  of  his  own 
prophecy — "  He  must  increase,  but  I  must  de- 
crease." The  beams  of  his  setting  sun  still 
reflected  their  last  lustre  on  the  Stone  which 
was  now  becoming  the  mountain  to  fill  the 
whole  earth. 


Note  2.— Part  HL 

Idoi-atrt  was  introduced  into  the  tribe  of 
Dan,  which  in  after  ages  was  called  Lower 
Galilee  by  Micah.  The  account  is  contained 
in  the  18th  chapter  of  Judges.  The  first  who 
carried  captive  any  part  of  the  people  of  Israel 
was  Benhadad,  king  of  Syria,  who  subdued 
Sion,  Dan,  Abel-beth-Maachah,  Cinneroth,  and 
the  land  of  Napthali,  all  of  which  were  in- 
cluded in  Galilee.  A  heavier  calamity  was 
brought  upon  the  same  country  by  Tiglath- 
Pileser,  who  again  took  the  same  towns,  when 
they  had  begun  to  recover  their  prosperity,  and 
sent  the  inhabitants  as  captives  to  Assyria. 

The  account  of  the  manner  in  which  the 
tribe  of  Dan  became  possessed  of  part  of  the 
land  of  Palestine  so  far  north  as  the  most 
northern  part  of  Galilee,  is  given  in  the  17th 
chapter  of  Judges.  The  town  of  Laish,  after- 
wards called  Dan,  was  situated  on  the  north- 
west boundary  of  Naphtali,  on  the  border  of 
Syria'. 

Many  of  the  Jewish  traditions  assert  that 
Galilee  was  to  be  the  place  where  the  Messiah 
should  first  appear-^;  but  for  the  more  complete 
statement  of  the  reasons  why  Christ  was  to 
dwell  in  Galilee,  and  a  critical  discussion  of 
Isa.  ix.  1-3,  &c.  vide  J.  Mode's  Works'. 

Isa.  ii.  19.  When  he  shall  arise  to  smite  ter- 
ribly the  earth  is  expounded  in  the  book  Zohar, 
as  referring  to  the  Messiah.  When  he  shall 
arise,  S'Sjt  N:i^ixn  'Sjn^,  and  shall  be  revealed 
in  Galilee ;  and  other  instances  are  given  in 
Schoetgen''. 

The  country  beyond  Jordan  was  called  Gali- 
lee, though  properly  Peraja,  Matt.  iv.  15. 

Judas  is  called  by  Gamaliel,  Judas  of  Galilee, 
yet  Josephus  calls  him  a  Galilonite,  of  the  city 
of  Gamala. 

Peraea,  called  Galilee,  because  Canaan  was 
divided  into  four  tetrarchies — Judaea,  Samaria, 
Iturea,  and  Trachonitis  ;  the  remaining  fourth 
was  called  Galilee,  and  included  Percea. 

The  great  estates  of  Galilee  are  said  to  have 
feasted  with  Herod.  But  the  palace  of  Hero- 
dium  was  in  the  extreme  part  of  Peraea.  It  is 
not  probable  that  the  great  men  of  Peraea  would 
have  been  utterly  excluded, 

Joshua  xxii.  11.  refers  to  a  place  in  Pei-aea, 
and  Lightfoot  supposes  that  the  word  "  Gali- 
lee "  was  derived  from  the  name  of  tliat  place', 

"  Vide  the  maps  of  the  tribe  of  Naplitali,  and  of 
Canaan,  in  Wyld's  Scripture  Atlag,  an  admirable 
compendium  of  sacrod  jreography. 

■f  Suhur  Genes.  I'ol.  74.  col.  '29'i.  Revelabitur 
Messias  in  terra  Caliltea?.  PesilUa  Sotarta,  fol.  58. 
1 .  ad  verba  Numer.  x.\iv.  17.  Sohar  Exod.  Ibl.  J .  col. 
13.     lUo  die,  cVc.  S''?:"!  NI'^XD  '^jn^- 

^  Discourse  x.xvi.  p.  101.  See  also  Lowth's 
Isaiah  on  this  passage. 

''  Vol.  ii.  p.  525,  and  vol.  i.  p.  11,  &-c. 

'   Liolitfoot's  JVorks,  vol.  ii.  p.  3G3. 


Note  3.-5.] 


NOTES  ON  THE  GOSPELS. 


*65 


Moses  had  predicted  tliat  Zabulon  and  Issa- 
char,  which,  with  Naphtali,  were  tlie  tribes 
originally  settled  in  that  tract  of  country,  after- 
wards called  Galilee,  should  call  the  people 
unto  the  mountain  of  the  Lord's  house,  to  offer 
sacrifices  of  righteousness,  Deut.  xxxiii.  19. — 
And  Jacob  had  before  predicted  that  Naphtali, 
the  Galilean,  should  give  goodly  words.  Gen. 
xlix.  2L  Botii  evident  predictions  of  the  dif- 
fusal  of  the  Gospel  in  both  places^. 


Note  3.— Part  IIL 

Whejn  it  is  remembered  that  the  traditions 
of  the  Jews  referred  to  Galilee  as  the  place 
where  the  Messiah  should  be  revealed — and 
that  the  prophecy  of  Isaiah  was  thus  fulfilled 
— it  seemed  impossible  to  point  out  a  spot  on 
tho  whole  world,  in  which  the  ministry  of  the 
Messiah  could  commence  with  so  much  pro- 
priety as  in  Galilee  of  the  Gentiles.  This 
country  was  the  first  that  had  offended,  and  the 
first  taken  captive  ;  and,  througli  the  mercy  of 
God,  it  was  the  first  to  whom  the  words  of  par- 
don and  reconciliation  were  offered.  In  the 
most  minute  circumstances,  the  beautiful  har- 
mony of  the  Divine  Dispensations  is  every 
where  most  evident. 


Note  4. — Part  III. 

There  is  a  remarkable  coincidence  here  in 
the  three  most  memorable  events  which  had  oc- 
curred at  Samaria.  At  this  place  the  first  Pros- 
elytes were  admitted  into  the  Church  of  Israel, 
Gen.  xxxiv.  29.  and  xxxv.  2.  It  was  here  that 
Christ  first  announced  himself  to  be  the  Mes- 
siah, John  iv.  20. ;  and  it  was  here  also  that  the 
Gospel  ■^^as  first  preached  out  of  Jerusalem, 
afler  the  ascension  of  Christ.  Lightfoot  also*  is 
of  opinion,  that  in  this  address  to  the  woman  of 
Samaria,  the  prophecy  of  Hosea  ii.  15.  was  ac- 
complished— "  I  will  give  the  valley  of  Achor  for 
a  door  of  hope."  He  endeavours  to  prove  that 
the  valley  of  Achor  ran  along  by  the  city  of 
Sichem^  or  Samaria.  And  thus  Avhen  our 
Saviour  first  begins  to  preach  to  strangers,  and 
to  convert  them,  it  is  in  tliis  very  valley  ;  and 
so  he  makes  it  a  door  of  hope,  or  of  conversion, 
to  the  Gentiles. 

Our  Lord  might  have  had  another  object  in 
view  in  thus  addressing  himself  to  the  woman 
of  Samaria.  By  his  own  example,  he  taught 
his  followers  the  propriety,  or  necessity,  of 
breaking  down  the  distinctions  then  existing  be- 
tween the  Jews  and  the  Samaritans  ;  and  by  so 


doing,  he  gives  them  an  evident  proof  of  his 
superiority  over  the  Jewish  teachers,  who  en- 
couraged the  reciprocal  enmity  of  the  two  na- 
tions. It  may  be  observed  here,  that  Samaria 
was  the  first  city  addressed  after  the  Jews, 
when  the  persecution  of  the  Church  at  Jeru- 
salem had  scattered  the  early  converts.  The 
extinction  of  national  hatred  and  prejudice 
was  a  convincing  proof  to  the  nation  of  Israel, 
that  a  new  era  had  commenced.  Philip  the 
deacon  had  converted  the  Samaritans,  and 
Peter  and  John  were  sent  down  from  Jeru- 
salem to  confirm  their  faith.  It  is  not  im- 
probable that  St.  John  recalled  to  their  remem- 
brance this  first  interview  of  our  Lord,  at  the 
commencement  of  his  ministry. 

The  silence  of  the  three  first  Evangelists  on 
this  remarkable  circumstance  may  be  accounted 
for  from  a  consideration  of  the  peculiar  circum- 
stances of  the  Church  and  of  Palestine,  at  the 
time  when  their  Gospels  were  written.  Each 
Gospel  was  written  for  one  specific  purpose, 
and  addressed  to  one  description  of  people.  If 
St.  Matthew  had  inserted  it,  the  prejudices  of 
the  Jews,  to  whom  he  addressed  his  Gospel, 
would  have  been  more  higlily  excited  against 
the  new  religion. 

The  Gospel  of  St.  Mark,  which  with  equal 
justice  may  be  called  the  Gospel  of  St.  Peter, 
was  written  for  the  use  of  the  converted  Pros- 
elytes, particularly  those  of  Rome,  who  were 
but  little  interested  in  these  national  transac- 
tions ;  or,  as  is  more  probable,  St.  Mark  omitted 
it,  because  St.  Peter  was  not  present,  as  he  did 
not  become  the  constant  follower  of  Christ  till 
a  period  subsequent  to  this  conversation  ;  and 
it  is  supposed  that  St.  Mark  has  related  those 
events  only  to  which  St.  Peter  was  an  eye- 
witness. St.  Luke  omitted  it,  for  he  wrote  to 
the  Gentiles  of  Achaia,  who  were  likewise  in- 
different to  the  controversies  which  prevailed 
between  the  Jews  and  Samaritans.  St.  John 
had  been  sent  down  from  Jerusalem  by  the 
Church  in  company  with  St.  Peter,  and,  as  his 
own  historian,  could  not  fail  to  mention  this 
circumstance  in  all  its  minuteness'. 


J   Lightfoot's  Works,  vol. 
''    Works,  vol.  i.  p.  596. 

VOL.   II. 


627. 


*9 


Note  5. — Part  IIL 

Christ  did  not  himself  baptize,  because, — 

1.  It  does  not  seem  fit  that  he  should  have 
baptized  in  his  own  name. 

2.  The  baptism  of  the  Holy  Ghost  was  more 
peculiarly  his. 

3.  It  was  a  more  important  office  to  preach 
than  to  baptize. 

4.  The  early  Christians  valued  tliemselves 
according  to  the  eminence  of  the  apostle  or 
teacher    who    baptized   them:    his    baptizing, 

'  Dr.  Townson's  Discourses,  vol.  i.  p.  9. 

*F* 


66* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


tlierefore,  might  have  eventually  originated 
schisms  in  the  Church. — Beaiisobre's  Annota- 
tions, ap.  Bishop  Gleig's  Stackhouse,  vol.  iii. 
p.  29. 


Note  6. — Part  III. 

Jacob  had  bought  a  piece  of  land  of  the 
children  of  Hamor,  for  a  hundred  lambs,  Gen. 
xxxiii.  19.  But,  after  the  slaughter  of  the 
Shechemites,  (xxxiv.  26.),  he  was  forced  to  re- 
tire to  Bethel,  Bethlehem,  and  Hebron ;  at 
which  time  the  Amorites  forcibly  obtained  pos- 
session of  his  land,  which  he  was  compelled  to 
recover  at  an  after  period  by  war,  with  his 
sword  and  bow. — Lightfoot,  vol.  ii.  p.  537. 


Note  7.— Part  III. 

The  Jews  had  more  favorable  thoughts  of 
the  temple  built  by  Onias  in  Egypt  than  of 
that  built  on  Mount  Gerizim.  Their  respec- 
tive claims  are  about  equal.  The  one  was 
built  by  a  fugitive  priest,  under  the  pretence 
that  that  mount  was  the  mount  on  which  the 
blessings  had  been  pronounced  ;  the  other  also 
(that  of  Onias)  by  a  fugitive  priest,  under  pre- 
tence of  a  divine  prophecy,  Isaiah  xix.  19. 
"  In  that  day  shall  there  be  an  altar  to  the 
LoKD  in  the  midst  of  the  land  of  Egypt." 

The  Samaritans  well  knew,  that  Jerusalem 
was  the  place  appointed  by  God  for  his  wor- 
ship ;  but  they  may  have  defended  their  pref- 
erence of  Mount  Gerizim,  not  only  from  its 
antiquity  as  the  place  of  worship  among  their 
fathers,  but  because  the  Divine  Presence  over 
the  ark,  the  ark  itself,  the  cherubim,  the  Urim 
and  Thummim,  and  the  Spirit  of  prophecy,  had 
all  departed  from  the  second  temple  at  Jeru- 
salem.— See  Lightfoot,  vol.  ii.  p.  541. 


Note  8.— Part  III. 

In  Bishop  Horsley's  beautiful  illustration  of 
this  passage  in  his  twenty-fourth,  twenty-fifth, 
and  twenty-sixth  sermons,  he  has  not  taken 
into  consideration  the  circumstance  related  at 
some  length  by  Lightfoot,  and  proved  with  his 
usual  learning,  that  altliougli  the  Samaritans 
received  only  as  canonical  books  the  Pentateuch 
of  Moses,  they  held  in  great  estimation  the  pro- 
phetical writings.  Bishop  Horsley's  arginnent, 
therefore,  that  the  Samaritan  woman  necessarily 
expected  a  Messiah  from  studying  the  books  of 
Moses  only,  is  not  well  founded.  Bishop  Bloni- 
lii  Id,  in  his  excellent  Disscrlatiou  mi  the  Tnii/i- 


tional  Knoivledge  of  a  Redeemer  (notes,  p.  172, 
3.),  has  likewise  made  the  same  observation. 

The  Samaritan  woman,  he  observes,  uses  the 
word  Messias,  Avhich  does  not  occur  in  Moses. 
But  as  Moses  had  clearly  predicted  Him,  whom 
the  prophets  called  Messiah,  the  Samaritans 
did  not  hesitate  to  use  the  prophetical  designa- 
tion of  that  person  wliom  Moses  had  foretold. 
From  tlie  words  of  the  woman,  OlSoi  ort  Mea- 
alag  eg/STui,  Bishop  Blomfield  concludes  that 
her  countrymen  were  expecting  the  speedy  ad- 
vent of  the  Messiah.  Christ  was  first  called 
Messiah  in  the  Song  of  Hannah. — Vide  Liglit- 
foot's  JVorks,  vol.  ii.  p.  511 ;  and  Bp.  Blomfield's 
Dissertation,  note,  p.  172-3. 


Note  9.— Part  III. 

This  passage  has  much  divided  the  commen- 
tators. It  is  one  of  those  texts  upon  which 
much  depends  with  respect  to  the  chronology 
of  the  life  of  Christ.  Some  suppose  that  the 
words  imply,  that  in  four  months'  time  would 
be  the  harvest,  which  took  place  at  the  Pass- 
over. On  which  supposition  many  harmonists 
have  added  another  Passover  to  our  Lord's  min- 
istry. Lightfoot  (vol.  i.  p.  603.)  is  of  this  opin- 
ion. Whitby  supposes  the  phrase  to  be  pro- 
verbial. We  cannot  certainly  conclude  from 
these  words,  whether  our  Lord  alluded  to  the 
appearance  of  the  people  who  might  be  then  in 
numbers  approaching  him,  or  to  the  actual 
time  of  the  year.  The  extreme  weariness  of 
our  Saviour  seems  to  favor  more  the  supposition 
that  the  conversation  with  the  woman  of  Sama- 
ria was  held  after  the  Passover,  immediately 
before  the  corn  was  reaped,  during  the  summer 
season,  rather  than  in  tlie  depth  of  winter. 
Nor  is  it  likely  that  the  desolation  of  the 
scenery  in  winter  Avould  have  recalled,  by 
natural  association,  the  beauties  and  the  riches 
of  the  fields,  when  ripe  and  ready  for  the  har- 
vest. Our  Lord,  as  Bishop  Law  has  proved, 
in  his  Tract  of  the  TJfe  of  Christ,  and  as  Arch- 
bishop Newcome,  Jortin,  and  many  others  have 
shown,  drew  his  comparisons  and  illustrations 
very  frequently  and  generally  from  surrounding 
objects. — Vide  Benson's  Chronolof^j,  &c.  p. 
247-9 ;  Archbishop  Newcome  On  our  Lord^s 
Conduct ;  Jortin's  Six  Discourses ;  Law's  Life 
of  Christ,  &c. 


Note  10.— Part  III. 

Michaelis  does  not  appear  to  have  given  so 
much  attention  to  his  Harnionj/  of  the  JVeio 
Testament,  as  we  might  have  required  from  one 
whose  authority  is  so  great.  He  observes,  on 
the  contents  of  this  sochi)n,  "  In  pohit  of  cliro- 


Note  11.] 


NOTES  ON  THE  GOSPELS. 


*67 


nology  this  does  not  belonor  to  the  present 
place,  not  even  according  to  St.  Luke  ;  but  I 
place  it  here,  because  St.  Luke  has  introduced 
it  immediately  after  the  preceding  history. 
Perhaps  it  belongs  to  No.  50,  though  I  have  not 
placed  it  there,  because  it  does  not  exactly 
agree  with  the  accounts  quoted  in  that  article 
from  St.  Matthew  and  St.  Mark  ;"  that  is,  it  is 
quite  uncertain,  in  the  opinion  of  Michaelis. 
I  have  followed  the  authority  of  Doddridge, 
Pilkington,  Newcome,  and  Lightfoot,  in  placing 
it  here  ;  and,  independently  of  these  authorities, 
the  internal  evidence  is  peculiarly  decisive. 
Christ  began  his  public  ministry  in  his  own 
country,  and,  after  having  traversed  Judaea  and 
Samaria,  has  arrived  at  the  town  where  he  was 
brought  up,  there  to  commence  his  teaching. 

Michaelis,  however,  it  must  be  in  justice  ob- 
served, expressly  declares,  that  his  Harmony  of 
the  Four  Gospels  must  not  be  considered  as  a 
chronological  table;  though  Bishop  Marsh  is 
of  opinion,  from  examining  Michaelis's  Ar- 
rangement, sect.  29-42,  that  he  intended  to 
arrange  the  facts  in  chronological  order  as  far 
as  he  was  able.  See  Marsh's  notes  to  Michaelis, 
vol.  ill.  p.  67. 


Note  11.— Part  HL 

The  healing  of  the  nobleman's  son  at  Caper- 
naum is  placed  after  the  conversation  with  the 
woman  of  Samaria,  by  all  the  harmonizers.  Af- 
ter staying  two  days  at  Samaria,  he  departed 
into  Galilee  (John  iv.  43.)  Archbishop  New- 
come  inserts  those  passages  which  I  have  placed 
as  a  preface  to  this  chapter,  after  the  account 
of  the  interview  with  the  Samaritan  woman. 
He  is  correct  in  this  arrangement,  as  to  the 
precise  time  in  wliich  the  events  occurred.  I 
have,  however,  thought  it  advisable  to  place 
them  before  that  event,  as  a  preface  to  the  gen- 
eral history  of  his  ministry,  which  began  after 
the  imprisonment  of  the  Baptist.  It  must,  how- 
ever, excite  some  surprise,  that  Archbishop 
Newcome  has  not  himself  adopted  this  order ; 
as  he  has  expressed  (Notes  to  the  Harmony,  p. 
9.)  the  same  opinion  wliich  has  induced  me  to 
adopt  this  deviation.  To  use  his  own  words : 
"  Matt.  iv.  17.,  and  Mark  i.  14,  15.,  refer  to  a 
more  solemn  and  general  teacliing  after  John's 
imprisonment  by  Herod,  and  Jesus's  departure 
into  GaUlee  ;  and  to  a  teaching  according  to 
the  tenor  of  particular  words.  Though  in  Ju- 
daea and  Jerusalem,  Jesus  showed  his  divine 
knowledge,  taught,  made  disciples,  and  ordered 
Ids  followers  to  be  initiated  by  baptism,  wrought 
miracles,  and,  Avhen  he  had  purged  the  temple, 
intimated,  among  other  important  truths,  that 
he  was  the  Son  of  God;  yet  still  he  might, 
with  great  wisdom,  choose  a  more  remote  scene 
for  preaching  publicly  and  plainly  the  comple- 


tion of  the  time  for  the  approach  of  God's 
kingdom,  and  repentance  followed  by  belief  in 
the  Gospel."  He  might  have  added,  that  his 
first  declaration  of  his  Messiahship  to  the  wo- 
man of  Samaria,  in  his  way  to  Galilee,  may  be 
considered  as  a  kind  of  prelude  to  his  more 
solemn  teaching ;  and,  as  it  happened  on  his 
way  to  Galilee,  the  detached  verses  which  so 
briefly  relate  the  ministry  in  Galilee  may  very 
properly  be  prefixed  to  the  account  of  that  min- 
istry. 

On  consulting  the  map  of  Galilee,  it  will  be 
seen  that  our  Lord's  direct  road  from  Samaria 
to  Cana  in  Galilee  would  be  through  Nazareth. 
He  is  supposed,  however,  by  Archbishop  New- 
come,  to  have  gone  by  another  route,  in  order 
to  avoid  that  city  for  the  present,  that  he  might 
work  his  first  public  miracle  at  the  same  place 
where  he  had  primarily  manifested  himself  to 
the  people.  He  then  proceeds,  as  in  the  next 
section,  to  Nazareth,  thence  to  Capernaum, 
Avhere  he  continued  for  some  time,  teaching  in 
their  synagogues.  He  calls  four  disciples, 
cures  a  demoniac,  and  Peter's  wife's  mother. 
He  then  proceeds  throughout  Galilee,  heals  a 
leper  and  a  paralytic,  calls  St.  Matthew,  and 
goes  up  to  Jerusalem  to  a  feast,  most  probably 
not  a  Passover. 

Archbishop  Newcome  supposes  the  distance 
between  Sichem,  the  capital  of  Samaria,  and 
Cana,  in  Galilee,  to  be  forty  miles  ;  between 
Cana  and  Nazareth,  ten ;  between  Nazareth 
and  Capernaum,  twenty-three  ;  between  Caper- 
naum and  Jerusalem,  sixty-five. 

It  is  a  very  probable  supposition  of  Lightfoot, 
that  the  word  rendered  in  our  translation  "  a 
certain  nobleman "  [jig  Saai'Uxug),  but  which 
ought  rather  to  be  translated  with  the  Syriac, 
«dSo  T3J7,  "one  of  the  king's  servants,"  de- 
noted one  of  those  who  took  part  with  Herod 
the  Great,  and  who  was  now  a  follower  of  his 
son,  Herod  the  tetrarch.  Lightfoot  supposes 
that  the  preaching  of  John  the  Baptist  had  pro- 
duced some  effect  at  the  court  of  Herod,  and 
that  many  of  the  courtiers  were  consequently 
acquainted  with  the  mission  of  our  Lord  ;  and 
that  the  nobleman  who  now  sent  to  Christ,  tliat 
his  son  might  be  healed,  was  Manaen  (Acts 
xiii.  1.),  who  had  been  brought  up  with  Herod  ; 
or  Chuza  (Luke  viii.  3.),  Herod's  steward,  both 
of  whom  were  among  the  earliest  converts. 

Tliis  miracle  was  greater  than  the  first  which 
had  taken  place  at  Cana,  and  demonstrated  a 
higher  degree  of  power.  Our  Lord  by  it  showed 
tliat  he  possessed  a  power  superior  to  that  wliich 
had  been  claimed  or  exercised  by  any  merely 
human  prophet,  or  teacher  sent  from  God.  It 
is  true  that  the  degree  of  supernatural  agency 
seems  to  be  equal  in  one  miracle  to  that  of 
another ;  but  in  this  instance  the  divine  attri- 
bute of  ubiquity  was  evidently  manifested.  Ca- 
pernaum was  distant  from  Cana  about  twenty- 
five  miles. 


68* 


NOTES   ON   THE   GOSPELS. 


[Part  IH. 


Note  12.— Part  III. 

This  visit  to  Nazareth  was  certainly  different 
from  that  mentioned  below.  It  was  before  our 
Saviour  went  to  Capernaum,  Luke  iv.  lG-31. 
Matt.  iv.  13.  The  other  took  place  after  the 
recovery  of  Jairus's  daughter,  when  he  left  that 
city.  Compare  Mark  vi.  1.  xul  t^riWer  ixsidsr, 
i.  e.  from  Capernaum,  with  Matt.  iv.  13.  Luke 
iv.  31. 


Note  13.— Part  III. 

LiGHTFOOT  supposes  the  words, "  as  his  cus- 
tom was,"  refer  to  the  usual  attendance  of  our 
Lord  on  the  public  service,  when  our  Lord  lived 
at  Nazareth  as  a  private  individual.  He  now 
enters  the  synagogue  as  an  acknowledged 
Prophet,  and,  as  a  member  of  it,  joins  in  the 
service  and  reads  publicly  there,  which  only 
members  were  allowed  to  do.  Hence  we  find 
that  this  is  the  only  place  on  record  where  our 
Saviour  read  publicly,  although  he  preached  in 
every  synagogue  where  he  came.  It  is  not  to 
be  supposed  that  the  public  worship  at  that 
time  was  less  corrupt  than  ours  of  the  present 
period — nor  that  the  conduct  of  the  Jewish 
teachers  was  irreproachable  ;  we  have,  indeed, 
a  lamentable  instance  to  the  contrary,  v.  29. ; 
yet  we  find  that  our  blessed  Saviour  did  not 
separate  himself,  as  too  many  have  since  done, 
and  continue  to  do,  on  this  account,  from  the 
appointed  public  worship,  although  there  was 
much  to  be  condemned  in  it. 

Our  Lord's  example  also  sanctions  to  us  the 
use  in  all  Churches  of  forms  of  prayer,  or  Litur- 
gies, and  the  public  reading  of  the  Scriptures. 
Christ  complied  with  human  forms,  and  joined 
in  liturgical  services  : — are  we  wrong  in  follow- 
ing the  example  of  our  blessed  Redeemer .'' 


Note  14,— Part  III. 

It  may  be  asked  here,  by  what  authority 
Christ  was  permitted  to  teach  and  preach  in  the 
synagogue  ?  The  tribe  of  Levi  alone  possessed 
the  priesthood,  attended  the  service  of  the  tem- 
ple, and  was  appointed  to  teach  the  people,  as 
well  as  to  superintend  the  schools  or  universities 
in  their  forty-eight  cities.  Josh.  xxi.  Deut.  xxxiii. 
10.  Malachi  ii.  7.  Yet  it  sometimes  happened 
tliat  men  of  other  tribes  studied  the  Law,  and 
became  preachers,  as  well  as  the  priests  and 
Levites.  Tlicy  were  ordained,  when  qualified, 
by  the  Sanhedrin  to  that  office,  they  were  or- 
dained to  some  particular  employment  in  the 
public  administration,  and  they  might  not  go 
beyond  tlie  power  they  had  received,  or  intrude 
upon  tlie  ministry  of  another.     TJie  Jews  also 


had  a  law,  tliat  if  any  man  came  in  the  spirit  of 
a  prophet,  and  assumed  the  office  of  a  teacher 
on  that  ground,  he  was  always  permitted  to 
preach ;  but  the  Sanhedrin  was  constituted  the 
judge  of  his  pretensions  ;  and  he  who  was  de- 
clared by  them  to  be  no  prophet,  and  yet  con- 
tinued to  preach,  did  so  at  his  peril.  It  was 
probably  on  this  claim  in  the  manner  and  office 
of  a  prophet,  that  our  Saviour  obtained  permis- 
sion to  address  the  people  of  Nazareth.  Vide 
Lightfoot,  vol.  i.  p.  614. 


Note  15.— Part  III. 

It  was  the  custom  among  the  Jews  to  divide 
the  Law  into  fifty-two  or  fifty-four  portions  for 
every  Sunday  in  the  year.  When  this  was 
prohibited  by  Antiochus,  a  similar  distribution 
of  the  prophets  was  substituted.  The  passage 
from  Isaiah,  read  by  our  Lord,  is  the  part  of  the 
Sacred  Writings  appointed  to  be  used  about  the 
end  of  August ;  and  Macknight,  with  other 
harmonists,  has  therefore  concluded  that  this 
circumstance  fixes  the  date  of  the  event  re- 
corded'". 

The  prophetical  books  were  divided  into  five 
parts,  to  correspond  with  the  five  divisions  of 
the  Law,  We  may  consider  Genesis  as  cor- 
responding with  Isaiah — Exodus  with  Jere- 
miah— Leviticus  with  Ezekiel,  &c, :  the  twelve 
minor  prophets  were  held  as  one  volume,  or 
quintane. 

It  is  of  little  consequence  whether  the  portion 
of  Scripture  our  Saviour  fixed  upon  was  or  was 
not  the  proper  lesson  of  the  day  ;  for,  in  read- 
ing of  the  prophets,  it  was  customary  for  "I'MSo, 
or  reader,  to  turn  from  passage  to  passage,  for 
the  better  illustration  of  his  subject ;  and  in  the 
twelve  minor  prophets  he  was  permitted  to  refer 
from  one  to  another — but,  in  all  probability  (see 
v.  20.),  Christ  was  standing  up  as  a  member  of 
the  synagogue,  appointed  by  the  minister  of  the 
congregation,  the  reader  of  the  prophets,  or  the 
second  lesson  of  tliat  day,  according  to  an 
established  custom.  On  these  occasions  the 
minister  called  the  reader  out,  and  delivered 
to  him  the  Book  of  the  Prophets  ;  lie  himself 
standing  at  the  desk  with  an  interpreter  at  his 
side,  to  render  into  Syriac  all  that  was  read. 
"  When  Christ  had  finished,  he  closed  the  book, 
and  he  gave  it  again  to  the  minister,"  v,  20, 
He  did  all  these  things  according  to  the  estab- 
lished order  of  tlie  Jewish  Church". 

It  is  to  be  remarked  here,  that  our  Saviour 
closed  the  book  before  he  came  to  that  part  of 
the  prophecy  where  he  is  represented  as  declar- 
ing the  day  of  vengeance.  This  applied  to 
events  of  a  subsequent  date :  whereas  he  con- 

'"  Laiiiy's  Jejcish  Calendar,  Aj)p.  bibl.  b.  i.  c.  iv, 
p.  115.  4to. 

"  Lightfoot's  Works,  vol.  i.  p.  G15. 


Note  16,  17.] 


NOTES  ON  THE  GOSPELS. 


*69 


fined  himself  to  tliosc  Avords  only,  Avhich  the 
Jeu's  referred  more  immediately  to  the  Messiah, 
and  applying  them  to  himself,  openly  declared, 
ill  the  presence  of  all  his  early  acquaintances, 
that  he  who  had  so  long  lived  among  them  as 
their  equal  and  their  companion,  was  the  pre- 
dicted Messiah,  the  expected  Saviour  of  the 
Jewish  nation.  He  asserts,  that  his  public  min- 
istry had  begun ;  that  the  Spirit  of  the  Lord 
had  descended  upon  him  to  preach  the  Gospel 
to  the  meek  and  to  the  humble,  iTD'nj? ;  to  heal 
the  broken-hearted ;  to  preach  deliverance  to 
the  captives,  whether  Jew  or  Gentile ;  the  recov- 
ering of  sight,  or  opening  the  eyes  of  the  blind" 
and  idolatrous  Gentiles.  So  far  this  prediction 
was  taken  from  Isaiah  Ixi.  1,  2 . ;  but  tlie  re- 
mainder is  to  be  found  in  Isaiah  xlii.  7.  The 
first  verse  of  Isaiah  Ixi.  ends  with  the  words 
mp'npS  uD'IIDx'?,  "to  those  which  are  bound 
the  opening  of  the  prison."  The  verse  inserted 
from  Isaiah  xlii.  7.  begins  with  the  last  word  of 
the  verse,  and  seems  quoted  by  our  Lord  either 
from  association  of  ideas,  or  by  actual  reference 
to  the  passage,  CD"  J  J'  HpaS,  &c.,  "  to  open  the 
blind  eyes."  This  solution  of  the  ditficulty, 
which  is  agreeable  to  the  established  custom  of 
the  synagogue,  which  allowed  the  privilege  of 
illustration  from  another  passage  of  tlie  same 
prophet,  appears  much  preferable  to  that  of 
Michaelis^'. 

Having  thus  asserted  himself  to  be  the  Mes- 
siah, our  Lord  observed  the  wonder  and  aston- 
ishment excited  by  his  words ;  and,  knowing 
tlie  prejudices  he  had  to  overcome,  as  well  as 
the  inveterate  obstinacy  of  his  hearers,  he  de- 
clined giving  them  any  other  proof  of  his  divine 
mission  than  that  which  had  been  already  of- 
fered them,  at  the  town  of  Capernaum. 

We  have  here  an  account  of  our  Saviour's 
preaching  for  the  first  time  in  his  own  city  of 
Nazareth.  He  asserts  himself  to  be  tlie  Mes- 
siah ;  he  then  declines  working  a  miracle, 
though  he  had  done  so  elsewhere.  What  was 
the  cause  of  this  refusal  ? 

Our  Lord's  conduct  on  this  occasion  appears 
tome  to  afford  one  of  the  most  powerful  evi- 
dences of  the  truth  of  his  lofty  claims,  and  a 
most  striking  instance  of  that  part  of  the  plan 
of  the  divine  government,  which  denies  to  man 
more  evidences  in  support  of  any  truth  than  are 
sufficient  to  satisfy  an  unbiased  mind.  As 
the  commentators  have  not  alluded  to  this  idea, 
I  give  it  witii  diffidence  ;  but  to  me  it  appears 
satisfactory.  Our  Lord  had  lived  at  Na/areth 
nearly  thirty  years.  At  the  end  of  that  time, 
he  commenced  his  office  with  supernatural  evi- 
dences that  his  mission  was  from  above.  He 
Avorked  miracles,  to  demonstrate  this  truth,  in 
places  where  ho  was  less  known  than  at  Naz- 
areth, and  between  which  and  the  latter  city 


there  must  have  been  a  constant  communica- 
tion. The  people  of  Nazareth  had  known  liim 
from  infancy,  pure,  holy,  and  undefiled  ;  a  man 
like  other  men,  sin  only  excepted.  They  had 
heard  of  his  miracles  ;  they  knew,  from  tlie  tes- 
timony of  others,  that  he  had  given  undeniable 
proofs  of  his  power ;  and  he  now  came  among 
them  to  announce  himself  as  tlieir  Messiah, 
appealing  to  them  by  the  purity  and  holiness  of 
his  life,  and  by  applying  to  himself,  and  fulfilhng 
in  his  own  person,  the  predictions  of  their 
prophets.  He  asserted  himself  to  be  the  Mes- 
siah, and  required  them  to  believe,  on  account 
of  their  previous  knowledge  of  his  motives, 
life,  and  conduct,  and  by  the  power  they  ac- 
knowledged he  possessed  of  working  miracles. 
Nothing  can  more  strongly  demonstrate  the 
unimpeached  and  unimpeachable  holiness  of  the 
Son  of  God,  than  his  thus  presenting  himself  to 
the  attention  of  his  envious  and  jealous  towns- 
men ;  and  by  boldly  asserting  his  Messiahship, 
challenging  them  to  accuse  him  of  sin,  or  of  any 
evil,  which  might  derogate  from  the  necessary 
and  entire  superiority  implied  in  his  holy  and 
lofty  claim. 


Note  16.— Part  III. 

That  the  Jews  applied  this  passage,  Isaiah 
Ixi.  1.  and  42.  to  the  Messiah,  see  the  quotations 
in  Whitby  in  loc,  Schoetgen,  vol.  ii.  p.  68  and 
p.  192,  where  Kimchi  is  quoted,  as  referring  the 
words  to  the  Messiah  ;  also  p.  3,  &c.,  where,  in 
the  chapter  De  JVominibus  MessicB,  the  subject 
is  fully  discussed'.  The  Greek  original  of  this 
passage  hints  at  the  reason  for  which  our  Lord 
was  called  Christ,  and  his  doctrine  the  Gospel, 
isElvsKSv  EXPIRE fis  EYArrEAIZE20JI 
niaixoTg   &c. 


"  So    the    Chaldee    Paraphrase,    ap. 
Tin.jS  I'^Jir^i^,  ■■  revealing  to  the  light." 
^  Marsh's  Michaelis,  vol.  i.  p.  2:24. 


Lishtfoot, 


Note  17. — Part  III. 

Dan.  Heinsius  in  loc.  in  his  Exercitationcs 
SacrfE,  a  book  of  great  learning,  now  too  mucii 
neglected,  has  made  an  Iambic  line  of  this 
proverb : — 

Qegdnevaor  d)  lar^s  xr^v  uuvih  vdaov. 

Lightfoot  has  rendered  it  in  the  Jerusalem 
language  in'  "'DX  N'D.'^',  and  ([uotes  the  original 
proverb  from  Bereschith  Rahha,  sect.  23.  and 
Tanchuma,  fol.  4.  2.  ir\-ijn  H"  "DN  N'DK.— 
Lightfoot's  ff'orks,  vol.  ii.  p.  408. 

Dr.  Gill  in  loc.  quotes  another  of  the  same 
kind  from  Zohar    in  Exod.  fol.  31.  2.  'D«  ^'J 

'  See,  on  the  subject  of  this  note,  Lightfoot,  third 
part  of  tlie  Harmonij  of  the  Evangelists,  vol.  i. 
Works,  folio. 


70* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


Note  18.— Part  III. 

Our  Lord's  conduct  in  selecting  this  topic  is 
worthy  of  our  particular  consideration.  In  the 
very  first  address  which  he  made  to  his  fellow- 
townsmen,  and  through  them  to  the  whole  of 
the  Jewish  people,  he  preached  the  deliverance 
of  the  Gentiles  from  their  bondage  and  dark- 
ness. This  doctrine  was  for  some  time  inex- 
plicable, and,  when  understood,  intolerable  to 
his  own  disciples:  but  Christ  was  the  Divine 
Being  who  was  to  redeem  all  his  creatures,  and 
we  are  assured,  "  Known  unto  God  are  all  his 
ways,  from  the  beginning  to  the  end ; "  and 
Christ,  at  the  commencement  of  his  ministry, 
declared  at  once  the  whole  design  of  his  com- 
ing ;  as  Elias  was  sent  to  the  widow  of  Sarepta, 
in  preference  to  those  of  Israel,  and  as  Naaman 
the  Syrian  was  the  only  leper  healed  in  the 
days  of  Eliseus  the  prophet,  so  was  Christ,  a 
greater  than  these,  commissioned  to  heal  tlie 
diseases  of  those  people  and  those  nations  who 
should  believe  on  him.  The  transaction  here 
recorded  affords  us  a  sufficient  explanation  of 
the  motives  of  one  part  of  our  Lord's  conduct, 
which  has  sometimes  been  considered  as  inex- 
plicable. He  is  represented  as  not  informing 
the  people,  in  various  instances,  of  the  full  ex- 
tent of  his  claims  ;  as  not  calling  himself  the 
Messiah  ;  as  charging  those  who  were  liealed 
"  to  tell  no  man  ; "  as  keeping  back  from  the 
people,  and  even  from  tlie  Apostles,  many  things 
which  they  were  desirous  to  learn.  The  ne- 
cessity and  wisdom  of  this  caution  are  here 
made  evident.  On  this  occasion,  when  he  de- 
clared himself  to  be  the  Messiah,  we  see  the 
service  of  the  synagogue  was  hastily  and  inde- 
cently terminated  by  the  fury  of  the  people, 
who  became  intent  upon  tlie  destruction  of 
their  teacher.  His  ministry  would  have  been 
repeatedly  disturbed  by  similar  interruptions,  if 
our  Lord  had  not  adopted  this  conduct.  In 
what  manner  Christ  delivered  himself  from  tlie 
fury  of  his  enraged  persecutors,  we  know  not. 
Whether  they  were  overawed  by  some  super- 
natural glory,  or  whether  they  were  paralyzed 
by  a  sudden  exertion  of  almighty  power,  we  are 
not  informed.  The  brevity  of  the  account  given 
us  by  the  Evangelist,  like  the  teaching  of  our 
Lord  himself,  only  reveals  to  us  what  is  essen- 
tial to  faith  and  salvation :  it  never  satisfies  a 
useless  curiosity. 


an  undeniable  testimony  to  his  almighty  power. 
Capernaum,  from  its  situation,  being  surrounded 
with  numerous  and  populous  towns  and  villages, 
on  the  border  of  the  sea  of  Galilee,  or  the  lake 
of  Tiberias,  enabled  him  to  remove  with  the 
utmost  facility  either  by  sea  or  land  ;  either  for 
the  purpose  of  instruction,  or  to  avoid  the  per- 
secutions, the  importunities,  or  the  efforts  of  his 
adherents,  to  make  him  their  king.  It  was  here 
also  he  again  met  his  first  disciples,  who,  for 
some  reason  unknown  to  us,  had  resumed  their 
former  occupation.  It  is  not  improbable  that 
they  had  been  directed  by  our  Lord  to  leave 
him  after  the  miracle  of  Cana  in  Galilee.  He 
did  not  require  their  presence  at  Nazareth,  as 
he  had  not  purposed  to  work  miracles  at  that 
place.  By  dwelling  at  Capernaum  he  still  con- 
tinued to  fulfil  the  prophecy  of  Isaiah  ix.  1,  &c., 
as  that  city  was  situated  in  the  tribe  of  Nap- 
thali. 

That  our  Lord  came  to  Capernaum  after  he 
left  Nazareth  is  expressly  asserted  by  St.  Luke, 
chap.  iv.  30,  31.  The  order  of  this  section  is 
the  same  with  all  the  harmonists. 


Note  19.— Part  III. 

The  wisdom  of  our  Lord's  choice  of  Caper- 
naum (after  he  had  left  Nazareth)  as  his  fixed 
place  of  residence,  is  evident  on  many  accounts. 
He  placed  himself  by  so  doing  under  the  pro- 
tection of  the  nobleman  whose  son  had  been 
healed,  John  iv.  46.,  and  whose  presence  was 


Note  20.— Part  III. 

This  event  is  inserted  here  on  the  united 
authorities  of  Lightfoot,  Newcome,  Doddridge, 
and  Dr.  Townson,  who  refers  also  to  Grotius, 
Hammond,  Spanheim,  Dub.  Evang.  par.  3,  Dub. 
72,  p.  338,  Chemnitius,  Cradock,  and  Le  Clerc, 
to  confirm  his  opinion.  Osiander,  as  he  was 
compelled  to  do  by  his  plan,  which  has  been 
already  given,  has  supposed  that  the  transaction 
recorded  in  Luke  v.  1-12.  was  different  from 
that  related  in  the  parallel  passages,  (Mark  i. 
16.  Matt.  iv.  19,  &lc.)  In  reply  to  this  part  of 
his  hypothesis,  Spanheim  remarks :  "  Non 
temere  multiplicandas  esse  historias,  quae 
esedem  deprehenduntur,  quod  cum  Osiandro 
sine  necessitate  faciunt  Uli,  qui  nuHas  iarE- 
gdiaeig,  et  ngoX^ipeig  apud  Sacros  Scriptores 
admittunt."  And  it  is  as  absurd  to  suppose  that 
the  inspired  writers  never  followed  the  example 
of  their  predecessors  in  the  Old  Testament, 
and  sometimes  disregarded  chronological  order, 
as  it  would  be  to  proceed  to  the  opposite  ex- 
treme, and  to  mangle  the  text  with  Whiston 
and  Mann.  The  apparent  differences  between 
the  Evangelists  are  well  discussed  by  Town- 
son''. 

The  narrative  in  this  section  is  arranged  on 
the  plan  of  Doddridge's  division  of  the  same 
history. 

Eichhorn  has  supposed  that  the  passages  in 
this  section  do  not  refer  to  the  same  event ;  he 
has  not  inserted  cither  tiie  calling  of  Andrew, 
Peter,   James,    and   John,   or    the   miraculous 

*"  Townson's  Works,  vol.  i.  p.  42,  43. 


Note  2L] 


NOTES  ON  THE  GOSPELS. 


#71 


drauglit  of  fislies,  among  the  events  which  are 
related  by  all  the  three  Evangelists". 

Pilkington  separates  the  account  of  the  mi- 
raculous draught  of  fishes,  from  the  calling  of 
these  disciples,  for  two  reasons.  One,  because 
it  is  said  in  Mark  i.  18.,  they  forsook  all,  and 
followed  him;  and  in  Luke  v.  1-11.,  they  are 
represented  as  again  pursuing  their  occupation 
— the  other,  because  St.  Peter  calls  our  Lord 
^ EniardTu.  Both  these  objections,  however,  are 
obviated  by  Newcome,  Doddridge,  and  Town- 
son. 

The  word  iniaTdtTa,  which  is  used  chap.  viii. 
24.  45.,  and  ix.  33.  49.,  may  imply  only  submis- 
sion of  the  apostle  to  our  Lord,  as  his  Master, 
without  any  actual  previous  obedience.  It  cer- 
tamly  is  used  in  the  sense  of  overseer,  or  su- 
perintendent, but  it  was  also  applied  by  St. 
Luke  as  expressing  more  correctly  the  word 
'3"!,  the  usual  epithet  of  respect  among  the 
Jews.  In  Mark  ix.  5.,  we  read  'Pu66l,  y.al6v 
ianv  -fj/iiag  dde  eh'ui.  "  Master,  it  is  good  for 
us  to  be  here  ; "  and  in  St.  Luke  ix.  33.,  the  very 
same  words  are  given,  excepting  that  ' Enic,(xTa 
"  Master,"  is  put  in  the  place  of  'FuUGh 
«  Rabbi'." 

Michaelis  has  strangely  placed  this  miracu- 
lous draught  of  fishes  after  the  raising  of  the 
Avidow's  son  at  Nain  ;  an  arrangement  for  which 
there  is  not  the  least  authority  that  I  have  been 
able  to  discover,  although  much  time  has  been 
devoted  to  the  attempt.  It  appears  merely  ar- 
bitrary, equally  inconsistent  witli  the  evangeh- 
cal  account,  and  the  decision  of  all  the  harmo- 
nizers.  Nain  Avas  upwards  of  twenty  miles 
from  the  sea  of  Tiberias.  Yet  Michaelis  sup- 
poses that  our  Lord  on  the  same  day  'eft  Caper- 
naum travelled  to  Nain,  a  distance  of  more 
than  thirty  miles,  and,  after  raising  the  widow's 
son  to  life,  proceeded  to  the  sea  of  Tiberias, 
the  nearest  point  of  Avhich  is  distant  twenty 
miles  from  Nain.  Bishop  Marsh,  his  learned 
editor,  has  been  aware  of  this  difficulty,  as  he 
remarks,  "  Our  author  has  not  assigned  his  rea- 
sons for  each  particular  transposition,  and  the 
propriety  of  some  of  them  may  be  justly  ques- 
tioned." Michaelis,  in  his  defence,  I  suppose, 
observes,  there  is  no  note  of  time  to  inform  us 
when  this  event  took  place". 

The  narratives  of  the  three  Evangelists  are 
thus  reconciled  by  Dr.  Townson,  Avho  observes, 
tliis  account  (Luke  v.  1-12.)  Avill  be  found  on  a 
near  inspection  to  tally  marvellously  with  the 
preceding  (Matt.  iv.  18-22.  and  Mark  i.  l(>-20.) 
and  to  be  one  of  the  evidences  that  the  Evan- 
gelists vary  only  in  the  number  or  choice  of 
circumstances,  and  write  from  the  same  idea  of 
the  fact  Avhich  they  lay  before  us. 

Every  one  laiows  that  the  sea  of  Galilee  and 

"   Marsh's  Michae'is,  vol.  iii.  part  ii.  p.  193. 
'  Pilkington's  Epau.  Historij,  Ac. 
"   Marsh's  Michaelis,  vol.  i.  part  i.  p.  49.  and  vol. 
iii.  part  ii.  p.  07. 


the  lake  of  Gennesaretli  are  the  same.  And 
though  St.  Matthew  and  St.  Mark  do  not  ex- 
pressly tell  us  that  St.  Peter  was  in  his  vessel 
when  he  was  called  by  Christ,  they  signify  as 
much,  in  saying  that  he  was  casting  a  net  into 
the  sea;  for  this  supposes  him  to  be  aboard, 
and  our  Lord  in  the  vessel  with  him,  as  St. 
Luke  relates.  Tlic  latter  does  not  mention  St. 
Andrew,  either  here  or  elsewhere,  except  in 
the  catalogue  of  the  apostles  (vi.  14.)  St. 
Luke  furtlier  tells  us,  that  James  and  John,  the 
sons  of  Zebedee,  assisted  Peter  in  landing  the 
fish  which  he  had  taken ;  and  that  when  they, 
that  is,  the  four  partners,  had  brought  their 
ships  to  land,  they  forsook  all  and  followed 
Christ.  And  here  also  this  Evangelist  harmo- 
nizes with  the  two  others.  St.  Mark  says,  that 
when  Christ  had  gone  a  little  further  thence 
from  the  place  where  Peter  and  Andrew  began 
to  follow  him,  he  saw  James  the  son  of  Zebe- 
dee, and  John  his  brother,  who  also  were  in  a 
ship,  as  Peter  had  been  when  he  was  called, 
mending  their  nets,  their  nets  being  torn  by  the 
weight  of  fish  Avhicli  they  had  hauled  to  shore ; 
and  straightway  he  called  them — and  they  went 
after  him  in  company  Avith  Peter  and  AndreAv. 

The  tAvo  accounts,  that  of  St.  Matthew  and 
St.  Mark  on  one  side,  and  that  of  St.  Luke  on 
the  other,  thus  concurring  in  the  place  and  sit- 
uation in  Avliich  St.  Peter  Avas  called,  in  the 
promise  made  to  him,  and  tlie  time  Avhen  he 
Avas  called,  speak  e\'idently  of  the  same  voca- 
tion— consequently  St.  Matthew  and  St.  Mark 
have  abridged  the  story". 

This  mannner  of  considering  tlie  narrative 
seems  preferable  either  to  that  of  NeAvcoiae, 
Whitby,  or  Hammond"" 


Note  21.— Part  III. 

The  wisdom  of  our  Lord's  conducu  was  emi- 
nently displayed  in  tl>e  choice  of  liis  apostles  : 
they  were  generally  chosen  from  the  inferior 
ranks  of  life ;  and  most  of  them  Avere  fisher- 
men. If  the  disciples  of  Christ  had  been  men 
of  rank  and  distinction,  of  Avealth  or  eminence  ; 
if  they  had  been  esteemed  for  tlieir  knoAvledge, 
or  literature,  or  political  influence,  these  means 
might  more  or  less  have  been  employed  for 
promoting  the  kingdom  of  the  Messiah,  Avhich 
nearly  all  the  Jews  imagined  Avoidd  be  of  an 
earthly  nature.  The  success  of  the  Gospel, 
too,  Avould  have  been  attributed,  by  its  enemies 

"  ToAvnson's  Discourses,  vol.  i.  p.  43,  4-4. 

'"  To  prevent  trouble  in  noting  the  references  to 
the  five  principal  harmonies,  from  v/hich  my  au- 
thorities are  principally  selected,  1  will  mention  the 
editions  referred  to.  Lightfoot's  Works,  folio  edit. 
London,  1684.  Archbishop  Newcoine's  Harinon>j, 
large  folio,  Dublin,  1787.  Pilkington's  Er<in<reJl- 
cal  History,  folio,  London,  1747.  Doddridge's 
Famiitj  Expositor,  5  vols.  8vo.  Baynes,  London. 
Michaeliss  IVorl.s  (Marsh's),  8vo.  2nd  edit.  ]dG2. 


r2* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


at  least,  if  not  by  the  disciples,  to  mere  human 
exertions.  Hence  Caiaphas  inquired  with  so 
much  solicitude  of  Christ,  respecting  his  disci- 
ples (John  xviii.  19.),  from  whose  unpretending 
life  less  opposition  was  made  to  the  first  begin- 
nings of  Christianity  :  for  no  danger  could  pos- 
sibly be  apprehended  from  the  efforts  of  such 
inferior  and  illiterate  individuals.  In  addition 
to  those  reasons  for  selecting  the  apostles  from 
the  lowest  occupations,  it  must  be  remembered, 
that  men  accustomed  to  a  sterner  and  severer 
mode  of  life  would  be  so  habituated  to  dangers 
and  anxieties,  that  they  would  not  easily  be 
daunted  by  them.  By  this  choice,  too,  all  pre- 
tence that  the  Gospel  was  advanced  by  mere 
human  means  was  destroyed ;  and  it  appeared 
from  the  very  beginning,  that  not  many  wise,  or 
noble,  or  mighty,  were  called. 


Note  22.— Part  HI. 

ON    THE    TYPES    OF    THE    NEW    TESTAMENT. 

There  is  one  subject  in  theology  which  has 
generally  escaped  the  attention  of  commenta- 
tors and  writers — the  types  of  the  New  Tes- 
tament. If  we  consider  the  design  of  Revela- 
tion, and  the  plan  on  which  the  former  part  of 
the  inspired  pages  is  written,  it  will  not  appear 
improbable,  or  unreasonable,  that  we  may  dis- 
cover the  same  union  of  types  and  prophecies 
in  the  New,  as  are  to  be  found  in  the  Old  Tes- 
tament. 

A  type  is  a  designed  resemblance  between 
two  events,  one  of  which  takes  place  before  the 
other.  The  latter  of  these  events  is  of  so  much 
importance,  that  it  is  usually  the  subject  of 
prophecy.  It  may  be  observed  also,  respecting 
the  types,  that  those  circumstances  recorded  in 
the  Old  Testament,  which  are  now  known  to  be 
typical,  were  not  generally  understood  in  the 
complete  typical  signification  at  the  time  they 
took  place.  Thus  we  cannot  be  assured  that 
the  ofl^ering  of  Isaac  by  Abraham  was  regarded 
by  his  contemporaries  as  typical  of  the  sacrifice 
of  the  Son  of  God.  It  was  comprehended  on  a 
future  day,  and  the  resemblance  between  them 
was  so  complete,  that  we  have  internal  evidence, 
as  well  as  the  testimony  of  authors,  that  the  first 
event  was  a  prophetical  intimation  of  the  latter : 
and  we  well  know,  that  the  latter  was  the  ob- 
ject also  of  a  great  variety  of  prophecies. 

The  design  of  Revelation  is  likewise  to  de- 
monstrate to  the  world,  that  all  that  can  or  shall 
take  place  is  known  to  God ;  and  that  every 
event  among  all  the  nations  of  the  earth  con- 
curs in  accomplishing  his  predetermined  will. 
That  will  is  known  and  declared  to  be,  the 
universal  liappiness  of  the  sons  of  Adam,  ac- 
complished by  means  which  sliall  not  clash 
with  the  freedom  of  human  will  and  liuman 
action. 


The  New  Testament,  like  the  Old,  contains 
a  great  number  of  prophecies,  many  of  v/hich 
have  already  been  fulfilled,  many  are  now  ful- 
filling, many  remain  to  be  accomplished.  The 
same  Spirit  of  God  dictated  both  covenants  ;  the 
design  of  the  one  revelation  is  uniform ;  the 
plan  we  may  naturally  conclude  the  same  ;  and 
we  may  expect,  therefore,  that  some  events  in 
the  New  Testament  may  be  intended  to  typify 
those  circumstances  which  are  the  subject  of  its 
prophecies. 

In  the  instance  before  us,  we  have  a  plain 
example  of  a  prophecy  which  was  delivered 
under  circumstances  which  may  seem  to  typify 
the  event  foretold.  Christ  assured  his  disciples 
that  they  should  become  fishers  of  men  ;  that  is, 
they  sliould  be  successful  preachers  of  his  Gos- 
pel. The  words,  in  their  simple  meaning,  must 
be  considered  only  as  a  metaphor ;  but  the 
events  Avhich  took  place  at  the  time  they  were 
spoken  will  possibly  justify  us  in  supposing  that 
they  are  to  be  interpreted  as  an  intended  re- 
semblance, or  type,  of  the  fulfilment  of  our 
Lord's  prophecy.  As  the  net  drew  up  so  great 
a  multitude  of  fishes,  so  also  should  the  apos- 
tles on  a  future  day  bring  many  myriads  into  the 
Church  of  God. 

Lampe^,  in  his  work  on  St.  John's  Gospel, 
has  indulged  his  imagination  very  fully  on  this 
subject.  He  certainly  demonstrates  that  the 
several  objects,  means,  and  terms,  which  are 
used  by  fishermen,  and  concerning  fishing, 
were  interpreted  by  the  ancients  in  an  em- 
blematical sense,  and  similar  interpretations 
may  be  found  in  the  talmudical  writers.  I  am 
abvays  anxious  to  avoid  any  fanciful  meanings 
of  Scripture,  as  inconsistent  with  sobriety  and 
sound  judgment.  The  imagination  is  the  worst 
and  blindest  guide  in  these  things.  But  as  the 
subject  is  curious,  and  may  probably  engage 
the  attention  of  theological  students,  I  have 
collected  some  instances,  which  may  prove  the 
reasonableness  of  the  supposition  in  question. 

Lampe  first  refers  to  the  Old  Testament,  to 
show  the  propriety  of  considering  the  act  of 
fishing,  &c.  to  be  emblematical.  We  read  in 
Ezek.  xlvii.  10.  "  And  it  shall  be  that  the  fishers 
shall  stand  upon  it  [the  river],  from  En-gedi, 
even  to  En-eglaim  :  they  shall  be  a  place  to 
spread  forth  nets  ;  their  fish  shall  be  according 
to  their  kinds,  as  the  fish  of  the  great  sea,"  &c. 
The  prophet,  in  the  whole  passage,  is  comparing 
the  future  progress  of  the  Gospel  to  that  of 
rivers,  giving  life  wherever  they  flow  ;  and 
this  same  emblem  is  adopted  in  many  other 
passages  of  the  Old  Testament,  Prov.  xi.  30. 
Isa.  xix.  9,  10,  &-C. 

En-gedi  and  En-eglaim  were  situated  at  the 
north  and  south  points  of  the  Dead  Sea.  This 
sea  then,  as  having  covered  the  cities  of  the 
plain,  which  were  consumed  for  their  wicked- 


notes. 


Piologoniena  ad  Evaug.  Johiiii.  p.  \'i,  V-\.  and 


Note  23.] 


NOTES  ON  THE  GOSPELS. 


*73 


ness,  may  be  considered  as  a  most  appropriate 
emblem  of  tlic  state  of  the  Heathen  or  Gentile 
world,  and  gives  additional  force  to  the  passage  : 
even  that  sea  shoidd  be  so  changed  by  the 
waters  of  the  river  of  life,  that  there,  even  there, 
should  be  the  spreading  forth  of  nets,  and 
abundant  success  to  the  labor  of  tlic  fishermen. 

Archbishop  Newcome  translates  the  text 
more  intelligibly  than  in  our  own  version,  which 
is  rendered  obscurely. 

The  instruments  of  fishing,  Lampe  observes 
further,  are  the  hook  and  the  net.  Men  are 
said  to  be  drawn  as  with  the  bands  of  a  man  : 
and  it  is  tlie  hook  of  judgment  and  restraint 
with  whicii  Isaiah  represents  Jehovah  as  re- 
straining the  madness  of  Sennacherib. 

In  the  mode  of  fishing  also,  two  tilings  par- 
ticularly resemble  the  ministry  of  the  Gospel. 
The  persevering  labor  required,  night  and  day 
constantly  at  work,  and  although  frequently 
disappointed,  still  urging,  persevering,  and  la- 
boring with  the  hope  of  success.  The  cunning 
and  skill  requisite  in  this  pursuit,  as  pertaining 
to  the  Christian  teacher,  is  well  described  in 
Matt.  X.  l(j.  and  2  Cor.  xii.  16. 

Ambrose  remarks  on  this  subject,  "  The  apos- 
tolic implements  are  appropriately  compared  to 
nets,  which  do  not  kill  their  prey,  but  keep  them 
and  bring  them  from  the  darkness  of  the  deep 
into  the  light  of  day." 

The  talmudists  also  have  used  the  same  meta- 
phor. The  teachers  of  the  Law  are  called  by 
Maimonides,  Tcdm.  Torah.  p.  7.  mm  Tn. 

Petronius,  Satyr,  cap.  3.,  gives  the  same  em- 
blem. The  arbiter  elegantiaram  would  be  sur- 
prised to  find  himself  in  this  company. 

Lampe  quotes  also  from  a  hymn,  preserved 
by  Clemens  Alexandrinus",  in  wjiich  Clu-ist  is 
thus  addressed — 


ytXtsv  fienonmv 
Tiov  (TtULOHft'tov 
Htluy^?  xax'iuc. 

Ki'fiUTog  i/^nov 


Piscator  hominum 
Qui  salvi  fiunt 
Pelagi  vitii 
Pisces  castos 
Unda  ex  infestA 


Tkvy.iqTi  tail]  HcXa'ttwr.     Dulci  viUl  inescans. 

Plutarch  also,  in  his  Treatise  on  Isis  and 
Osiris,  affirms,  that  in  the  Egyptian  hieroglyphics 
a  fish  was  placed  as  an  emblem  of  hatred. 

"Ey  Zui  yovv  Iv  T(5  nQon6l.b)  toO  Isqov  Tug 
Adip'ag  \v  yeylvfifxivov  ^Qitpog,  yigMf,  y.al 
juerci  jovw  legaS,  f gpf t^c  db  l/dvc,  inl  nuai  de 
iTCTTog  TTOTftftiog.  In  the  vestibule  of  the  temple 
at  Zai,  an  infant,  an  old  man,  a  hawk,  a  fish, 
and  a  hippopotame  were  sculptured.  Each  em- 
blem had  its  appropriate  meaning,  and  the  fish 
represented  hatred,  l/Ovg  de  fuaog,  CoansQ  tigrj- 
Tttk  diet  TTJi'  xhuluTja}'. 

It  Avas  possibly  in  allusion  to  the  same  Avell- 
laiown  emblem,  that  the  ancient  Christians  called 
themselves  ^ IxOvg'. 

"  Pad.  lib.  ?..  in  fin. 

'  Vide  Bingham's  Ecclcs.  Antiq.  The  reason  he 
assigns  is,  that  the  word  was  compounded  of  the 
initial  letters,  'Ir^aovc,  XoiaToe,  @tov  Vfug,  2:uirio, 

VOL.  II.  10 


Pythagoras  also,  who  obtained  much  of  his 
knowledge  from  pure  sources",  prohibited  the 
eating  of  fish. 

In  the  Epistle  of  Barnabas,  ch.  x.,  the  wicked 
man  is  compared  to  fish.  Muxdgiog  dvrio,  og 
ouK  InoQSvdrj  iv  ^ovXij  daeSibr,  ttad^g  ol  l/Oveg 
nogsvorrui  iv  aa^jei  fig  tm  ScxOrj. 

Arnold  proves  in  his  notes  to  the  Sota  of  the 
deeply-learned  Wagenseil,  that  voluptuaries 
and  sensualists  were  represented  by  the  emblem 
of  fishes. 

Oppian,  Halieut.  lib.  2. 

'I/Svai  S'  oiin  Slxi]  ufTaQi&fiiog,  ovre  Ti?  aidcj? 
" Ov  tpiXi'iTi]g'  TTuvTsc  Y^Q  avuQOioi  liAAiV.oiot 
^voutyiig  ni-cjovOiv,  6  di  xoaTf'jwTiQog  uiti 
^airvr'  a(pav(>oTiQovc  a?.i.u>  3'  iniyi'jjrtrai  aXXog 
JJorvov  ay<av  'iiiqog  S'  stiqw  TcoQoi'vtv  i3(a5>lv. 

Which  is  an  exact  description  not  only  of 
the  manner  in  wliich  fishes  are  represented  by 
naturalists,  but  an  accurate  account  also  of 
the  mode  of  life  pursued  by  men  who  are  with- 
out religion,  and  in  a  state  of  nature  like  the 
fish  of  the  sea ;  they  are  regardless  of  shame, 
and  law,  and  justice,  and  affection ;  always  at 
war,  and  preying  upon  each  other  ;  the  weaker 
the  victims  of  the  stronger'. 


Note  2.3.— Part  III. 

This  event  is  placed  after  the  miraculous 
draught  of  fishes,  on  the  united  authorities  of 
Lightfoot,  Newcome,  Doddridge,  and  Pilking- 
ton.  Michaelis  places  it  after  the  rejection  of 
Christ  by  his  countrymen  at  Nazareth.  He 
supposes  that  this  event,  the  choosing  of  the 
twelve  apostles,  the  sermon  on  the  mount,  the 
cleansing  of  the  leper,  the  healing  of  the  cen- 
turion's servant,  the  restoration  of  the  motlier- 
in-laAv  of  Petei-,  and  of  many  otiier  sick  per- 
sons, took  place  on  one  day,  which  he  therefore 
calls  the  day  of  the  sermon  on  the  mount ;  to 
distinguish  it  from  the  day  in  which  various 
parables  were  delivered,  which  he  denominates 
the  day  of  parables.  His  reasons  for  this  order, 
with  the  remarks  of  his  learned  editor,  will  be 
considered  hereafter.  It  is  here  sufficient  to 
observe  he  confirms  the  order  proposed  by  the 
other  harmonists,  excepting  that  he  places  else- 
where the  miracle  which  was  given  in  the  last 
section. 

Tlie  scriptural  authority  for  this  arrangement 
is  founded  on  Mark  i.  21.  After  the  calling  of 
the  four  disciples,  they  immediately  went  into 
the  synagogue  on  the  Sabbath  day,  which  Dod- 
dridge (Fam.  Exp.  vol.  i.  p.  184.)  supposes  to 
have  been  the  next  day — evdiitig  Tolg  auSSuoiv 
FicjF.ldCov  elg  T))i'  auvaytoyi]!'. 

on  the  authority  of  Optatus,   vol.  i.p.  3.  8vo.  edit. 

'^  Vide  .irrangrmcnt  of  the  Old  Testament,  Period 
VII.  part  iv.  note  40. 

''  See  on  this  subject  also,  Jones  On  the  Figura- 
tive Langwige  of  Scripture. 


74* 


NOTES  ON  THE  GOSPELS. 


[Part  IIL 


ON   THE    DEMONIACS. 

The  event  related  in  this  section,  since  the 
time  of  the  learned  Jos.  Mede,  has  given  rise 
to  much  discussion.  One  class  of  authorities 
have  supposed  that  the  Demoniacs  were  merely 
madmen,  others  that  the  bodies  of  human  beings 
were  actually  possessed,  and  controlled,  and 
governed,  and  inhabited  by  wicked  and  impure 
spirits.  Among  the  supporters  of  the  first 
opinion  we  find  Heinsius,  Exercitationes  SacrtP, 
on  Matthew  iv.  24.  Jos.  Mede%  Dr.  Sykes'^, 
Dr.  Mead%  Dr.  Farmer-'^,  Dr.  Lardner^,  Kui- 
noel,  and  Rosenmiiller'',  on  Matthew  iv.  24. ; 
and  in  general  all  those  writers  of  every  sect 
who  would  believe  that  origin  of  the  Scriptures, 
which  appears  to  them  rational.  On  the  other 
side  of  the  question  may  be  placed  the  uniform 
interpretation  of  the  passage  in  its  literal  sense 
by  the  ancient  church,  the  best  commentators, 
and  all  who  are  generally  called  orthodox,  as 
desirous  to  believe  the  literal  interpretation 
of  Scripture,  and  the  opinions  of  the  early 
ages,  in  all  points  of  doctrine,  whether  it  can 
be  brought  to  a  level  with  their  reason  or 
not.  It  is  quite  unnecessary  to  attempt  to  refer 
to  all  these  writers ;  of  those,  however,  of  a  later 
period,  who  have  written  on  this  subject,  may 
be  mentioned  Macknight%  Bishop  Newton-'', 
Jortin*  (who  would  hardly  have  been  expected 
among  this  number),  Campbell',  Dr.  Adam 
Clarke,  in  his  Commentary,  and  many  others. 
The  sum  of  their  argument  is  stated  by  Home™, 
Macknight",  and  Dr.  Hales",  with  great  fairness 
and  impartiality.  I  have  endeavoured  to  follow 
so  good  an  example  in  tlie  following  brief 
summary  of  the  respective  arguments  on  both 
sides,  beginning  with  those  which  are  considered 
conclusive  against  the  doctrine  of  demoniacal 
possessions. 

.1.  The  word  demon  properly  signifies  the 
soul  of  a  dead  person.  It  cannot  be  supposed 
that  the  speeches  and  actions  recorded  of  the 
imagined  demoniacs  could  be  imputed  to  these. 

In  reply  to  this,  it  is  justly  said,  that  the  word 

"  Worhs,  4th  edit.  fol.  London,  p.  28,  &c.  Ser- 
mon on  John  x.  20.  and  b.  iii.  ch.  v.  On  the  Demons 
of  the  New  Testament. 

"^  Iiiijuirij  into  the  Dnnoniacsofthe  JVeio  Testament. 

"  ht(/ui.rij  into  the  Diseases  of  Scripture. 

f  Essay  on  the  Demii/iiacs  of  the  JVew  Testament. 

^  Remarks  on  Dr.  Ward's  Dissertations,  Works, 
4to.  edit.  Hamilton,  vol.  v.  p.  475.  and  vol.  i.  p. 
236.     Discourses  on  the  Demoniacs. 

f^  In  Matt. 

*  Essay  prefixed  to  his  Harmony,  4to.  edit.  p.  J  72. 

'   Dissertation  on  the  Demoniacs. 

'^  RemarliS  on  Eeclcsiastical  Historij,  Worhs, 
8vo.  edit.  vol.  i.  p.  !!»!». 

'  Essay  on  the  Worth  /fiufioloc,  .'inlfUMv,  and 
/t It ni II vnn — Prelim.  Dissert,  vol.  i.  p.  ].'^2.  4to.  edit, 
ol"  the  work  on  tlie  Gospels. 

"*    Critical  Introduction,  2iid  edit.  vol.  iii.  p.  483. 

"  Essay  prefi.xed  to  the  Uarm'inii. 

"  Analysis  of  Chronologij,  vol.  ii.  p.  704.  See 
also  Bishop  Gleiir's  edition  of  Stachhoase,  vol.  iii. 
J).  57.  aiui  Doddridge's  Lectures,  vol.  ii.  p.  431. 
Kippis'  edition. 


does  not   uniformly  denote  the   spirits  of  the 
departed. 

2.  Amongst  the  heathens,  lunacy  and  epilepsy 
were  ascribed  to  the  operation  of  some  demons  ; 
demoniacs  were  therefore  called  larvati,  and 
cerriti. 

Several  answers  may  be  given  to  this  objec- 
tion.— One,  that  it  is  not  quite  impossible  but 
that  the  heathens  were  right — Another,  that 
the  opinion  of  the  heathens,  whether  right  or 
wrong,  is  no  proof  that  the  Jews  were  in  error ; 
for  the  demoniacs  of  Scripture  are  represented 
as  differing  from  insane  and  epileptic  persons. 
Compare  Matt.  iv.  24.,  where  the  duiuofitotierovg 
are  opposed  to  the  aeh/i'itt'Cofiivovg,  the  naqa- 
IvTixovg,  and  the  rronctXaig  vdaoig  xul  ^aadvoig 
avvexo/jii'ovg,  and  in  Matt.  x.  1.  The  power 
to  cast  out  devils,  or  demons,  by  whatever  name 
the  evil  spirits  might  be  called,  is  expressly 
opposed  to  the  power  of  healing  all  other  dis- 
eases whatever.  See  Luke  iv.  3S— 36. ;  compare 
also  V.  4L  with  v.  40.,  where  the  same  contrast 
is  observable. 

3.  It  is  argued  that  the  Jews  had  the  same 
idea  of  these  diseases  as  the  heathen,  and  the 
instance  of  the  madness  of  Saul,  and  Matt.  xvii. 
14,  15.  John  vii.  20.  and  viii.  48.  52.  and  x.  20. 
are  adduced  to  prove  the  assertion.  These 
passages  certainly  prove  that  lunatics,  epilep- 
tics, and  demoniacs  are  sometimes  synony- 
mous terms ;  but  this  admission,  however, 
will  only  show  that  they  were  occasionally 
identified ;  the  argument  deduced  from  the  con- 
trast between  lunatics  and  demoniacs,  in  the 
passages  quoted  above,  will  not  be  destroyed. 
The  literal  interpretation  is  confirmed  by  the 
recollection  of  the  source  from  whence  the 
heathens  derived  their  ideas  of  demons,  and 
their  philosophy  in  general. 

Pythagoras,  as  I  have  endeavoured  elsewhere 
to  prove,  probably  derived  much  of  his  philoso- 
phy, and  many  opinions  and  institutions,  from 
the  Jews  in  their  dispersion,  at  the  time  of  the 
Babylonish  captivity''.  He  was  of  opinion  that 
the  world  was  full  of  demons'.  Thales  too, 
the  contemporary  of  Pythagoras,  and  after  them 
Plato  and  the  Stoics,  affirmed  that  all  things  were 
full  of  demons'".  And  it  is  well  known  that  the 
priests,  in  giving  forth  their  oracles,  are  always 
represented  as  being  possessed  by  their  gods". 

^  Arrangement  of  the  Old  Testament,  Period  VIL 
part  iv.  note  40. 

^  Elnu  TTuiTU  Ti)v  «/()«  i/'i'/for  fi(,T/f(Mr  aui  Tot'- 
rovc  ^altiurtts  fs  xai  iqwus  lofilifn^ai.  Diog.  Laert. 
lib.  viii.  §  32.  ap.  Biscoe,  p.  285. 

""  Tor  Ttdoiitn-  d«ni(jrv)v  tiXiIqij.  Diog.  Laert.  lib. 
i.  §.  27.  ap.  Biscoe. 

''  "  They  much  mistake,"  says  Mr.  Biscoe"-, 
"  wlio  assert  that  Demoniacs  abounded  in  the 
Jewish  nation  alone.  We  learn  Iroin  the  writers 
of  other  nations,  that  they  ahonnded  elsewhere. 
If  they  were  not  always  known  by  the  name  of 
DcMHoniacs,  tliey  were  spoken  of  under  several 
other  names,  whicii  signify  the  same  tiling,  such 

a  IIiflAinj  of  the  .'Ic/s  ciii'firmedf  \i.  •liH. 


Note  2:i:\ 


NOTES  ON  THE  GOSPELS. 


*75 


4.  Christ  is  said  to  have  adopted  the  com- 
mon language  of  the  people,  which  it  was  not 
necessary  to  change.  He  was  not  sent  to  cor- 
rect the  mistakes  in  the  popular  philosophy  of 
the  day  in  which  he  lived. 

This  argument  takes  for  granted  the  very 
point  to  be  proved.  With  respect  also  to  the 
philosophy  of  the  day,  it  would  be  difficult  to 
show  that  our  Lord  sanctioned  an  error  because 
it  was  popular. 

5.  No  reason  can  be  given  why  there  should 
be  demoniacal  possessions  in  the  time  of  our 
Lord,  and  not  at  present,  when  we  have  no 
grounds  to  suppose  that  any  instances  of  this 
nature  any  where  occur. 

In  reply  to  this  objection,  it  may  be  observed, 
that  these  possessions  might  then  have  been 
more  frequent,  that  the  power  of  Christ  might 
be  shown  more  evidently  over  the  world  of 
spirits,  and  that  He  who  came  to  destroy  the 
works  of  the  Devil  should  visibly  triumph  over 
him.  By  this  act  of  Almighty  power  he  con- 
futed also  the  error  so  prevalent  among  the 
Sadducees,  which  denied  the  existence  of  an- 
gels or  spirits  (Acts  xxiii.  8.),  and  which  like- 
wise prevailed  among  many  of  those  who  were 
distinguished  for  their  rank  and  learning  at  tliat 
time  among  the  Jews. 

Lightfoot,  when  speaking  on  this  point,  sup- 
poses that  the  power  of  demons  might  be  per- 
mitted to  display  itself  in  this  peculiar  manner 
while  Christ  was  upon  earth,  because  the  ini- 
quity of  the  Jews  was  now  at  its  greatest  height ; 
and  the  whole  world  were  consequently  in  a 
state  of  extreme  apostacy  from  (Jod.  He  adds 
also,  that  the  Jews  were  now  much  given  to 
magic  ;  and  to  prevent  his  miracles  from  being 
attributed  to  this  source,  our  Saviour  evoked 
the  evil  spirits,  to  show  that  he  was  in  no  con- 
federacy with  them. 

Those,  on  the  contrary,  who  espouse  the 
ancient  opinion,  not  only  adduce  the  arguments 
already  mentioned  in  reply  to  the  objections  of 
their  opponents,  but  maintain  much  that  is  laid 
down  in  the  following  positions,  whicii  have 
ever  appeared  to  me  decisive  in  favor  of  the 
popular  opinion. 

L  The  heathens  had  an  idea  of  beings  supe- 
rior to  men,  but  inferior  to  the  one  Supreme 
God.  Cudworth'  enumerates  many  instances. 
Among  others  he  quotes  Plato's  expression,  tliat 

Toc,  (poi(io?.tj7iToi'^,  ,-(i\9a)ifc',  Bacchantcsf.  Cerriti^ , 
Larvati'^,  LymphaticiJ ,  JVocturnis  Diis,  Faunisqiie 
agitati'-'." 

'  Intellectual.  System,  vol.  i.  book  i.  ch.  iv.  p.  232. 
Birch's  4to.  edition,  London,  1743. 

b  'E> )  acTTfiUTai  iVs.  jcai   evpvK'KcXrai  CKaXoiivro,  &c.  scliol. 
in  Aristoplian.  Vesp.  p.  503. 

c  Plato  /«  P/i,rd. 

(I  <^ot:^■'>f^.u')(l,- ri?c?  (^cdijinnriTn;^  JEsch.  .\gaiTiemnon,  1 149. 

e  Scholia  in  Soiihoc.  Antig.  ad.  v.  97.5. 
/  Heroil.  Melpnm.  '^  13. 

ff-  IMut.  Dc  Qrac.  drf.  p.  414. 

h  Plant.  Aiiiph.  act  2.  scene  9.  v.  71.  Herod,  lib.  iv.  §  79. 

i  Plant.  Mu-.n.  act  ,').  scene  4.  v.  2.  Bag.  ,\mpli.  v.  5,\&c. 
3  \'\.n.  .Kul.  //(>/.  lib.  25.  s.  21.  and  lib.  27.  s.  83,  &c 

k  II),  lib.  30.  .0.  24. 


there  were  dQujol  xul  yevvriiol  Oeo),  visible 
and  generated  gods ;  and  Maximus  Tyrius, 
avvdcQ/oi'TFg  QeZ,  co-rulers  witli  God,  &c. 
The  Jewish  and  Christian  ideas  of  angels  and 
spirits  are  in  some  respects  similar.  Both  be- 
lieve that  these  inferior  beings  may  possess 
some  influence  by  the  permission  of  the  Deity, 
in  the  concerns  of  mankind :  and  the  opinion  is 
neither  hostile  to  reason  or  Scripture". 

H.  The  doctrine, of  demoniacal  possession.s 
is  consistent  with  the  whole  tenor  of  Scripture. 
Evil  is  there  represented  as  having  been  intro- 
duced by  a  being  of  this  description,  which  in 
some  wonderful  manner  influenced  the  immate- 
rial principle  of  man.  The  continuance  of  evil 
in  the  world  is  frequently  imputed  to  the  con- 
tinued agency  of  the  same  being.  Our  ignor- 
ance of  the  manner  in  which  the  mind  may  be 
controlled,  perverted,  or  directed,  by  the  power 
of  other  beings,  ought  not  to  induce  us  to  reject 
the  opinion.  We  are  unable  to  explain  the 
operation  of  our  own  thoughts,  but  we  do  not 
therefore  deny  their  existence. 

HL  The  doctrine  of  demoniacal  possessions 
is  likewise  consistent  with  reason.  We  ac- 
knowledge that  a  merciful  God  governs  the 
world,  yet  we  are  astonished  to  observe  that 
exceeding  misery  is  every  where  produced  by 
the  indulgence  of  the  vices  of  man.  An  ambi- 
tious conqueror  will  occasion  famine,  poverty, 
pestilence,  and  death,  to  hundreds  of  thousands 
of  his  fellow-men,  whose  lives  are  blameless 
and  tranquil.  If  one  man  may  cause  evil  to 
another,  is  it  not  probable  that  evils  of  a  differ- 
ent kind  might  be  produced  by  means  of  other 
beings,  and  the  moral  government  of  God  re- 
main unimpeached  ?  We  are  assured  that  in 
the  great  {>eriod  of  retribution,  other  beings 
than  man  will  be  condemned  by  their  Creator. 
The  Scripture  affirms  this  fact,  that  other  ac- 
countable and  immortal  beings,  superior  to 
mankind,  have  been  created,  some  of  whom  have 
not  fallen  ;  while  others,  under  the  influence  of 
one  who  is  called  Satan,  or  the  Devil,  aposta- 
tized from  God,  perverted  the  mind  of  man,  are 
still  persevering  in  evil,  are  conscious  of  their 
crimes,  and  are  now  reserved  in  chains  of  dark- 
ness to  the  judgment  of  the  great  day.  A  fu- 
ture state  alone  can  explain  the  mystery  of  tlie 
origin  and  destiny  of  man,  and  his  rank  in  the 
universe  of  God.  The  whole  supposition,  that 
the  demoniacs  spoken  of  in  Scripture  were 
madmen,  is  crowded  with  difficulties.  But  let 
us  take  for  granted  the  ancient  and  orthodox- 
opinion  ;  let  us  believe  Christ  to  be  divine,  and 
preexistent,  conversant  with  tlie  world  of  spirits, 
as  well  as  with  the  world  of  men  ;  and  if  we 
tJien  trace  the  progress  of  that  evil  lie  was  ap- 
pointed to  overtlirow  from  the  beginning  to  the 
end,  how  much  more  easy  and  rational  is  the 
belief,  that  he  exerted  over  this  demon  the 
power  he  will  hereafter  display  at  the  end  of  the 

"  Locke's  Essay,  book  ii.  ch.  ii.  sect.  13.  fin. 


76* 


NOTES  ON  THE  GOSPELS. 


[Part  lii. 


world,   Avhen   apostate    devils    and   impenitent 
men  will  be  associated  in  one  common  doom  ? 

IV.  The  facts  recorded  of  the  supposed  de- 
moniacs demonstrate  also  that  they  were  not 
merely  madmen.  The  insane  either  reason 
rightly  on  wrong  grounds",  or  wrongly  on  right 
grounds,  or  blend  the  right  and  wrong  together. 
But  these  demoniacs  reasoned  rightly  upon  right 
grounds.  They  uttered  propositions  undenia- 
bly true.  They  excelled  in  the  accuracy  of 
their  knowledge  the  disciples  of  Christ  himself; 
at  least,  we  never  hear  that  either  of  these  had 
applied  to  our  Lord  the  epithet  of  the  Holy 
One  of  God.  They  were  alike  consistent  in  their 
knowledge  and  their  language.  Their  bodies 
were  agitated  and  convulsed.  The  powers  of 
their  minds  were  controlled  in  such  manner  that 
their  actions  were  unreasonable  ;  yet  they  ad- 
dressed our  Lord  in  a  consistent  and  rational, 
though  in  an  appalling  and  mysterious  manner. 
Our  Lord  answered  them  not  by  appealing  to 
the  individuals  whose  actions  had  been  so  ir- 
rational, but  to  something  which  he  requires 
and  commands  to  leave  them  ;  that  is,  to  evil 
spirits,  whose  mode  of  continuing  evil  in  this  in- 
stance had  been  so  fearfully  displayed.  These 
spirits  answer  him  by  evincing  an  intimate 
knowledge  both  of  his  person  and  character, 
which  was  hidden  from  the  wise  and  prudent  of 
the  nation.  The  spirits  that  have  apostatized 
are  destined  to  future  misery — their  Judge  was 
before  them.  "  Ah,  what  hast  thou  to  do  with 
us,  in  our  present  condition,"  they  exclaim, 
"  Art  thou  come  to  torment  us  before  our  time  ?  " 
And  they  entreat  him  not  to  command  them  to 
leave  this  earth,  and  to  go  to  the  invisible 
world"".     The  demons  believed  and  trembled. 

It  is  an  admirable  observation  of  Jortin  on 
this  point,  that  where  any  circumstances  are 
added  concerning  the  demoniacs,  they  are  gen- 
erally siich  as  show  that  there  was  something 
preternatural  in  the  distemper ;  for  these  af- 
flicted persons  unanimously  joined  in  giving 
homage  to  Christ  and  his  apostles  ;  they  all 
know  him,  and  they  unite  in  confessing  his 
Divinity.  If,  on  the  contrary,  they  had  been 
lunatics,  some  would  have  worshipped,  and 
some  would  have  reviled  our  Saviour,  according 
to  the  various  ways  in  which  the  disease  had 
affected  their  minds. 

V.  The  other  facts  recorded  of  the  demoniacs 
are  such  that  it  is  impossible  to  conclude  that 
they  were  madmen  only.  The  usual  and  prin- 
cipal of  these  is  that  most  extraordinary  event  of 
the  possession  of  the  herd  of  swine,  by  the 
same  demons  which  had  previously  shown  their 
malignity  in  the  human  form.  It  has  ever  been 
found  impossible  to  account  for  this  extraordi- 
nary event"',  excepting  upon  the  ancient  and  lit- 
eral interpretation  of  Scripture. 

»  Luke  viii.  28-31. 

"  Ri'inurhs  on  Ecclesiastical  History,  Works,  8vo. 
edit.  vol.  i.  p.  Jtt9. 

'^  The  Socinian  version  of  tlie  New  Testament 


A  singular  instance  of  tlie  ab.surdities  into 
which  some  have  been  led,  in  their  endeavours  to 
overthrow  the  testimony  of  Scripture,  and  es- 
tablish some  proposition  in  its  place  which  may 
seem  more  rational,  or,  as  they  very  strangely 
think,  more  philosophical,  may  be  found  in 
Lardner,  vol.  i.  p.  2.39  ;  who,  among  the  various 
opinions  wliich  had  been  advanced  on  the  sub- 
ject of  the  demoniacs,  mentions  one  which  en- 
deavours to  account  for  the  destruction  of  the 
herd  of  swine,  by  imagining  that  Christ  drove 
the  lunacy,  and  not  the  demons,  from  the  man 
into  the  swine. 

VI.  It  cannot  be  supposed,  as  Doddridge  ob- 
serves, that  our  Lord  humored  the  madmen  by 
adopting  their  language,  and  inducing  his  disci- 
ples to  do  the  same.  "Hold  thy  peace,  and 
come  out  of  him — What  is  thy  name — thou  un- 
clean spirit,"  &c.  These  are  all  expressions 
which  imply  truths  and  doctrines  of  infinitely 
greater  moment  than  any  which  could  be  con- 
veyed to  the  minds  of  his  hearers  by  flattering 
a  madman,  or  increasing  and  encouraging  tlie 
religious  errors  of  a  deluded  and  wicked  gene- 
ration. 

Dr.  Lardner,  in  his  remarks  on  Dr.  Ward's 
Dissertations,  quotes  a  letter  from  his  friend 
Mr.  Mole,  which  accurately  expresses  the  feel- 
ing that  induced  so  many  to  reject  what  appears 
to  me  to  be  the  plain  narrative  of  Scripture. 
"  This  affair  of  the  possessions  is  an  embarrass- 
ment, which  one  would  be  glad  to  be  fairly  rid 
of,"  t&c.  It  is  the  part  of  reason  to  examine 
the  evidences  of  revelation.  When  reason  is 
satisfied  of  its  truth,  as  it  must  be,  its  only  re- 
maining duty  is  to  fall  prostrate  before  the  God 
of  reason  and  Scripture,  and  implicitly  to  be- 
lieve the  contents  of  the  Sacred  Volume  in 
their  plain  and  literal  meaning.  This  stage  of 
our  existence  is  but  the  introduction  to  and  the 
preparation  for  another,  and  it  seems  therefore 
but  rational  and  philosophical  to  conclude  that 
some  things  would  be  recorded  in  revelation, 
Avhich  should  serve  as  links  to  connect  the  visi- 
ble with  the  invisible  world.  Among  these  may 
be  considered  such  facts  as  the  resurrection — the 
three  ascensions — the  visits  of  angels — the  sud- 
den appearances  of  the  Jehovah  of  the  Old 
Testament — the  miraculous  powers  of  prophecy 
conferred  upon  the  favored  servants  of  God. 
Among  these  events  also,  I  would  place  the 
fact  of  demoniacal  possessions.  As  at  the 
transfiguration  Moses  and  Elias  appeared  in 
glory,  to  foreshow  to  man  the  future  state  of 
the  blessed  in  heaven  ;  so  also  do  I  believe  that 
the  fearful  spectacle  of  a  hiunan  being  pos- 
sessed by  evil  spirits  was  designed  as  a  terrible 
representation  of  the  future  punishment.  The 
demoniac  knew  Christ,  yet  avoided  and  hated 

has  no  note  on  thi.-i  part.  With  tlie  iisval  modesty, 
however,  which  characterizf^s  the  writers  of  this 
scliool,  Evausou  is  ipioted  to  ])rove  tlie  whole  his- 
tory of  the  Gadarene  demoniac  (Luke  viii.  21-AO^ 
to  be  an  interpolation. 


Note  24,  25.] 


NOTES  ON  THE  GOSPELS. 


*77 


him.  An  outcast  from  the  intellectual  and  re- 
ligious world,  he  grieved  over  his  lot,  yet  he 
could  not  repent.  In  the  deepest  misery  and 
distress,  he  heightened  his  own  agony  by  self- 
inflicted  torments.  Tlie  light  of  heaven,  which 
occasionally  broke  in  upon  his  melancholy 
dwelling  among  the  tombs,  served  only  to  make 
more  visible  the  darkness  of  his  wretchedness, 
and  embittered  every  anguish  and  suffering  by 
the  torturing  remembrance  of  what  he  ivas  and 
what  he  might  have  been.  Although  I  have 
not  met  with  the  opinion  elsewhere,  I  cannot 
but  consider,  that  we  are  here  presented  with 
a  fearful  and  overwhelming  description  of  the 
future  misery  of  the  Avicked,  by  the  visible 
power  of  the  Devil  over  the  bodies  and  souls  of 
men.  The  account  of  demoniacal  possessions 
may  be  regarded  as  an  awful  warning  addressed 
to  mankind  in  general  lest  they  also  come  into 
the  same  state  of  condemnation.  At  the  last 
day,  when  every  eye  shall  see  Him,  and  every 
knee  bow  down  before  Him,  many,  like  the 
raving  demoniac,  shall  hail  the  same  Saviour, 
who  died  to  redeem  them,  Avith  unavailing 
horror  and  despair.  Many  like  the  demoniac 
will  be  compelled  to  acknowledge  his  Divinity — 
"  We  know  thee,  who  thou  art,  the  Holy  One 
of  God," — while  tliey  join  in  tlie  frantic  and 
piercing  cry,  "  Art  thou  come  to  torment  us  ?  " 

It  appears  to  me  also,  that  the  demoniacs 
powerfully  represent  to  us  the  state  to  which 
all  the  sons  of  Adam  would  have  been  reduced 
for  ever,  if  the  Son  of  God  had  not  descended 
from  heaven,  to  accomplish  the  wonderful  plan 
of  redemption  which  is  revealed  in  the  Inspired 
Writings.  The  experience  of  common  life,  in- 
deed, not  unfrequently  sets  before  us  many  de- 
plorable instances  of  the  exceeding  degradation 
to  which  the  human  mind  may  fall,  when  it  be- 
comes the  slave  of  the  passions,  uninfluenced 
by  religious  principle.  We  seldom  sufficiently 
appreciate  the  incalculable  benefit  wliich  has 
already  accrued  to  the  world  from  the  influence 
of  tlie  Christian  religion. 

With  respect,  then,  to  the  demoniacs  of  the 
New  Testament,  we  may  conclude,  that  it  is 
with  this  doctrine  as  with  many  others  in  the 
New  Testament.  The  traditional,  popular,  lit- 
eral, and  simplest  interpretation  is  most  proba- 
bly correct,  for  this  very  satisfactory  reason, 
that  the  difficulties  of  the  new  interpretation 
are  always  greater  than  of  that  which  is  rejected. 
We  have  here  the  actions  of  the  Saviour  and 
the  Destroyer.  On  one  side  we  have  the  won- 
derful doctrine,  that  it  has  pleased  the  Almighty 
to  permit  invisible  and  evil  beings  to  possess 
themselves  in  some  incomprehensible  manner 
of  the  bodies  and  souls  of  men.  On  the  other 
we  have  Christ,  the  revealer  of  truth,  establish- 
ing falsehood,  sanctioning  error,  or  encoui-aging 
deception.  We  have  the  Evangelists  inconsis- 
tent with  themselves,  and  a  narrative,  whicli  is 
acknowledged  to  be  inspired,  and  to  be  intended 
VOL.   II. 


for  the  unlearned — unintelligible  or  false.  Be- 
tween such  difficulties  I  prefer  the  former ;  and, 
if  I  cannot  comprehend,  I  bow  my  reason  to 
the  Giver  of  reason,  and  confess  with  reverence 
the  superiority  of  Revelation.  The  difference 
between  Christianity  and  philosophy,  or  the 
mode  of  speculating  which  assumes  that  title, 
may  be  said  to  consist  in  this : — in  matters  of 
philosophy,  the  vulgar  may  be  in  error,  and  the 
speculatist  may  be  right.  But,  in  Christianity, 
the  popular  opinion  is  generally  right.  The 
speculator,  the  philosopher,  Avho  would  fashion 
Christianity  according  to  his  own  notions  of 
truth  and  falsehood,  of  right,  or  wrong,  gener- 
ally concludes  with  error. 


Note  24.— Part  III. 

This  section  is  placed  here  on  the  united  au- 
thorities of  the  five  harmonists,  and  on  the 
Scriptural  authority  of  Luke  iv.  38.  'Afaarug, 
de  ix  rTjj  avruyoiyrig,  elariWev,  &c.  The  cure 
of  Peter's  mother-in-law  is  placed  by  St.  Mat- 
thew after  the  healing  of  the  centurion's  ser- 
vant. This  miracle  may  have  been  wrought 
more  particularly  to  confirm  the  faith  of  the 
apostles. 

Pilkington,  who  has  observed  the  order  of 
St.  Mark  and  St.  Luke,  and  rejected  the  sup- 
position of  Osiander  and  Macknight,  that  St. 
Matthew  wrote  in  order  of  time,  has  well  de- 
fended the  decision  of  the  several  harmonizers 
on  this  point. — Pilkington's  Evang.  Hist.  &c. 
Notes,  p.  17. 


Note  25.— Part  III. 

[y  placing  the  tour  throughout  Galilee,  after 
the  cure  of  Peter's  wife's  mother,  all  the  har- 
monists are  agreed.  The  scriptural  authority 
is  to  be  found  in  St.  Mark,  i.  32. '  Oiplu;  6^  yero- 
ftii'7]g.  Michaelis  adds  here  various  other 
cures  and  miracles ;  and  Dr.  Doddridge  has 
come,  in  some  respects,  to  the  same  conclusions. 
Neither  are  Lightfoot,  Ncwcome,  and  Pilking- 
ton agreed  in  the  texts  they  would  combine 
together  in  this  section.  The  Evangelists  de- 
scribe tlie  journeying?  of  Christ  through  Galilee 
in  such  very  general  terms,  that  it  appears  im- 
possible to  appropriate  every  expression  to  its 
particular  journey.  Neitlicr  does  it  seem  ca- 
pable of  demonstration  that  it  was  so  designed. 

Our  Lord  now  began  to  manifest  himself 
publicly  by  his  miracles,  and  to  direct  the 
attention  of  the  Jews  to  his  claims  as  their 
Messiah. 


*G* 


78* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


Note  26.— Part  III. 

ON   THE    MEANING    OF    ISAIAH    liii.  4-12. 

The  chapter  of  Isaiah,  from  which  the 
Evangelist  quotes  the  above  passage,  has  been 
justly  considered  to  contain  a  complete  descrip- 
tion of  the  sufferings  of  Christ.  Because  the 
Evangelist  has  applied  the  words  of  the  Prophet 
to  the  cure  of  diseases,  the  Socinian  writers 
have  endeavoured  to  prove  that  the  doctrine  of 
the  atonement  ought  not  to  be,  and  cannot  be, 
deduced  from  this  passage  of  Isaiah.  They 
utterly  reject  the  propitiatory  sacrifice,  which  is 
there  represented  as  offered  for  the  sins  of  men  ; 
and  for  the  purpose  of  doing  away  the  force  of 
the  expressions  which  so  clearly  convey  this 
idea,  the  adversaries  of  the  doctrine  of  the 
atonement  have  directed  against  tliis  part  of 
Scripture  their  principal  attacks.  They  have 
endeavoured  to  prove  that  Christ  is  not  here 
described  as  an  dJ'^K,  or  sacrifice  for  sin,  and 
that  the  sacrifice  itself  is  not  truly  propitiatory. 
They  further  argue  that  the  word  bear  sins, 
signifies  to  bear  them  aivay  or  remove  them  ; 
and  that  consequently  nothing  more  is  meant 
here  than  the  removing  away  from  us  our  sins 
and  iniquities  by  forgiveness.  Archbishop 
Magee,  in  his  invaluable  work  On  the  Atonement, 
has  devoted  much  labor  to  the  Unitarian  objec- 
tion, and  carefully  analyzed  every  word  in  the 
whole  passage.  He  candidly  and  fully,  as  an 
inquirer  into  truth  ever  should  do,  submits 
to  the  readers  the  difficulties  in  question,  and 
concludes  the  discussion  by  establishing  the 
propriety  and  certainty  of  the  usual  application 
of  the  passage  to  the  sufferings  of  Christ,  as  the 
vicarious  sacrifice  for  the  sins  of  mankind. 

It  would  be  impossible  in  the  short  space  of 
a  note  to  enter  into  all  the  elaborate  criticisms 
of  the  learned  Archbishop.  His  conclusions, 
which  are  most  satisfactory,  can  only  be  here 
given.  He  understands  ij'^n  and  CtadeveXag 
to  relate  to  bodily  pains  and  distempers,  and 
1]3^0'3  and  viaov;  to  refer  to  diseases  and 
torments  of  the  mind — he  refers  the  former 
clause  signifying  Christ's  removing  the  sicknesses 
of  men  by  miraculous  cures,  and  the  latter  to 
his  bearing  their  sins  upon  the  cross,  and  he  has 
adduced  many  examples  in  support  of  this  in- 
terpretation. "  Isaiah  and  Matthew,"  to  use 
his  own  words,  "  are  perfectly  reconciled,  the 
first  clause  of  each  relating  to  diseases  removed 
— the  second  to  sufferings  endured.  And  by 
the  same  steps  by  Avhich  the  Prophet  and  the 
Evangelist  have  been  reconciled,  the  original  ob- 
jection derived  from  St.  Mattliew's  ap{)lication  of 
the  passage  is  completely  removed,  since  we 
find  tliat  the  hearing  applied  by  the  Evangelist 
to  bodily  disease  is  widely  different  from  that 
wliich  is  applied  to  sins ;  so  that  no  conclusion 
can  be  drawn  from  the  former  use  of  tlie  word, 


which  shall  be   prejuflicial  to  its  commonly  re- 
ceived sense  in  tlie  latter  relation. 

"  One  point  yet,  however,  demands  explana- 
tion. It  will  be  said,  that  the  prophet  is  no 
longer  supposed  to  confine  himself  to  the  view 
of  our  redemption  by  Christ's  suflTerings  and 
death  ;  but  to  take  in  also  the  consideration  of 
his  miraculous  cures ;  and  the  Evangelist,  on 
the  other  hand,  was  represented  as  not  attend- 
ing merely  to  the  cures  performed  by  Christ, 
with  which  alone  he  was  immediately  concerned, 
but  as  introducing  the  mention  of  his  sufferings 
for  our  sins,  with  which  his  subject  had  no 
natural  connexion.  Now  to  this  I  reply  (says 
Archbishop  Magee)  first,  with  regard  to  the 
prophet,  that  it  is  not  surprising  that  so  dis- 
tinguishing a  character  of  the  Messiah,  as  that 
of  his  healing  all  manner  of  diseases  with  a  word, 
and  which  this  prophet  (in  chap.  xxxv.  5.)  has 
depicted  so  strongly,  that  our  Saviour  repeats 
his  very  words  (Batt's  Diss.  2nd  edit.  p.  109.) 
and  refers  to  them  in  proof  that  he  was  the  Mes- 
siah (Matt.  xi.  4.  and  Beausobre  in  loc.) — it  is 
not  surprising,  I  say,  that  this  character  of  Christ 
should  be  described  by  the  prophet.  And  that" 
it  should  be  introduced  in  this  place,  where  the 
prophet's  main  object  seems  to  be  to  unfold  the 
plan  of  our  redemption,  and  to  represent  the 
Messiah  as  suffering  for  the  sins  of  men,  will 
not  appear  in  any  degree  unnatural,  when  it  is 
considered  that  the  Jews  familiarly  connected 
the  ideas  of  sin  and  disease,  the  latter  being  con- 
sidered by  them  the  temporal  punishment  of  the 
former  (for  abundant  proof  of  this  see  Whitby 
on  Matt.  viii.  17.  and  ix.  2.,  Drusius  on  the  same, 
Crit.  Sac.  tom.  vi.  p.  288.,  and  Doederl.  on  Isaiah 
liii.  4.  and  Martini  also  on  the  same  passage). 
So  that  He,  who  was  described  as  averting  by 
what  he  was  to  suffer,  the  penal  consequences 
of  sin,  would  naturally  be  looked  to  as  removing, 
by  what  he  was  to  perform,  its  temporal  eflfects  : 
and  thus  the  mention  of  the  one  would  reasona- 
bly connect  with  tliat  of  the  other,  the  whole  of 
the  prophetic  representation  becoming,  as  Ken- 
nicott  happily  expresses  it,  '  Descriptio  Messis 
benevolentissime  et  agentis  et  patientis.'  (Diss. 
Gen.  §  79.) 

"That  the  Evangelist,  on  the  other  hand, 
though  speaking  more  immediately  of  bodily 
diseases,  should  at  the  same  time  quote  that 
member  of  the  prophecy,  which  related  to  tlie 
more  important  part  of  Christ's  office,  that  of 
saving  men  from  their  sins,  will  appear  equally 
reasonable,  if  it  be  recollected  that  the  sole 
object  in  referring  to  the  prophet  concerning 
Jesus,  was  to  prove  him  to  be  the  Messiah  ; 
and  that  tlio  distinguishing  cliaracter  of  tho 
Messiah  was  to  give  knowledge  of  salvation  unto 
his  people,  by  the  remission  of  their  sins  (Luke  i. 
77.)  So  that  the  Evangelist  may  be  considered 
as  holding  this  leading  character  primarily  in 
view  ;  and,  at  tlio  same  time,  that  he  marks  to 
the  Jews  the  fulfilment  of  one  part  of  the  pro- 


Note  97.] 


NOTES  ON  THE  GOSPELS. 


no 


phecy,  by  the  healing  of  their  bodily  distempers, 
he  directs  their  attention  to  that  other  greater 
object  of  our  Saviour's  mission,  on  which  the 
prophet  had  principally  enlarged,  namely,  the 
procuring  forgiveness  of  their  sins  by  his  suf- 
ferings. And  thus  the  present  fulfilment  of  the 
prophecy  was  at  the  same  time  a  designation 
of  the  person,  and  a  pledge  of  the  future  more 
ample  completion  of  the  prediction.  Cocceius 
gives  this  excellent  explanation  of  the  passage 
in  question :  '  He  hath  taken  on  himself  (sus- 
cepit)  our  sorrows,  or  sufferings,  eventually  to 
bear  them  away,  as  he  has  now  testified  by  the 
carrying  away  our  bodily  distempers.' 

"  If,  after  all  that  has  been  said,  any  doubt 
should  yet  remain,  as  to  the  propriety  of  thus 
connecting  together,  either  in  the  Prophet,  or 
in  the  Evangelist,  the  healing  of  diseases,  and 
the  forgiveness  of  sins,  I  would  beg  of  the  rea- 
der to  attend  particularly  to  the  circumstance 
of  their  being  connected  together  frequently 
by  our  Lord  himself.  Thus  he  says  to  the  sick 
of  the  palsy,  Avhen  he  healed  him,  '  thy  sins  he 
forgiven  thee^  (Matt.  ix.  2.)  And  that  bodily 
diseases  were  not  only  deemed  by  the  Jews, 
but  were  in  reality,  under  the  first  dispensation, 
in  many  instances  the  punishment  of  sin,  we 
may  fairly  infer  from  John  v.  14.,  where  Jesus 
said  to  him  whom  he  had  made  whole,  '  sin  no 
more,  lest  a  ivorse  thing  come  unto  thee.''  It 
shonld  be  observed  also,  that  what  in  Mark  iv. 
12.,  is  expressed,  '■and  their  sins  should  he  for- 
given them,''  is  given  in  Matt.  xiii.  15.,  '  and  I 
should  heal  them.''  See  also  James  v.  15.  and 
Isaiah  xxxiii.  24.,  and  observe  the  maledictions 
against  the  transgressors  of  the  Law,  in  Deut. 
xxviii.  21.  See  also  Grot,  on  John  v.  14.  and 
Pole's  Sijn.  on  Matt.  ix.  2." 

None  will  think  this  extract  too  long,  who 
are  aware  of  the  great  importance  of  the  sub- 
ject in  discussion.  The  researches  of  this 
learned  writer  afford  another  proof,  if  any  were 
wanting,  tliat  in  proportion  to  the  extent  of  in- 
quiry, and  the  increase  of  our  knowledge,  will 
ever  be  the  confirmation  of  the  great  doctrine 
of  the  Atonement  and  the  Divinity  of  Christ. 
It  is  sincerely  to  be  hoped,  that  no  theological 
student  will  permit  his  library  to  be  unprovided 
with  this  valuable  work  of  Archbishop  Magee 
On  the  atonement. 


NoTK  27.— Part  III. 

The  arguments  of  Newcome  and  Lightfoot 
have  principally  induced  me  to  give  this  place 
to  the  cure  of  the  leper,  contrary  to  the  authority 
of  Doddridge,  who  has  preferred  tlie  order  of 
St.  Matthew's  Gospel,  and  arranged  it  after  the 
Sermon  on  the  Mount  The  expression  in  St. 
Matthew's  Gospel,  on  which  this  opinion  is 
founded,  is  in  Matt.  viii.  1.  KutuGui'tv  ds  uuia 


dnu  Tov  VtoovQ — and  jf«i  iSov.  The  same  ex- 
pression has  induced  Mr.  Jones,  in  hi.s  Vindica- 
tion of  St.  Matthew^s  Gospel,  to  conclude  that 
this  Evangelist  had  observed  the  due  order  of 
time.  But  Archbishop  Newcome  justly  ob- 
serves, that,  according  to  St.  Luke,  this  miracle 
was  performed  in  a  certain  city  (Luke  v.  12); 
and  that  the  expression  in  Matt.  viii.  1.  refers 
only  to  the  multitudes  following  him ;  and  the 
words  xul  iSoi)  are  only  used  as  an  introductory 
phrase  for  the  better  transition  from  one  part 
of  the  history  to  another.  Many  expressions 
apparently  fixing  the  time  of  events,  must  be 
considered  in  this  point  of  view,  such  as  ll^wp 
dt — y.(tl  lyipExo,  xul  iWu)!',  xul  ngoaeXOihr ,  sl- 
as'K66vTi  61,  neqtnctxibv  Se,  xal  uvolSug  t6  VT/ifia 
— rdre,  fieiu  tuvtk,  b*',  if  ruXg  -h^^iquig  ixetruig, 
i)'  /nia  tG)1'  ijfteQCov'^. 

It  may  be  observed  also  in  support  of  the  ar- 
rangement now  adopted,  that  our  Lord  would 
not  have  said  to  the  leper,  if  he  had  performed 
the  cure  in  the  presence  of  the  great  multitudes 
that  followed  him  as  he  came  down  from  the 
mount,  "  See  thou  tell  no  man : "  neither  is  it 
probable  that  the  leper,  being  so  utterly  un- 
clean, would  be  found  among  the  crowd. 

Lightfoot  also  has  remarked,  that  St.  Mat- 
thew was  solicitous  to  proceed  at  once  to  tlie 
Sermon  on  the  Mount,  for  which  purpose  he 
mentions  several  miracles  together,  without  at- 
tending to  the  order  in  which  they  took  place. 
Eichhorn  lias  observed  the  same  order.  There 
does  not  appear  to  be  sufficient  reason  for  sup- 
posing that  two  lepers  were  cleansed. 

Both  among  Jews  and  Gentiles  the  leprosy 
has  been  considered  as  a  most  expressive  em- 
blem of  sin,  the  properties  and  circumstances 
of  the  one  pointing  out  those  of  the  other. 
The  leprosy,  like  sin,  begins  with  a  spot,  a  sim- 
ple hidden  infection,  soon  spreading  over  the 
whole  body,  and  communicating  its  contagious 
nature  to  every  thing  which  it  can  either  touch 
or  influence. 

This  disorder,  like  sin,  is  hereditary,  and  was 
deemed  incurable  by  mere  human  means. 
Among  the  Jews,  God  alone  M'as  considered 
able  to  remove  it,  and  its  cure  was  uniformly  at- 
tributed to  divine  power.  In  like  manner,  the 
contagion  of  sin,  its  guilt  and  its  consequences, 
can  only  be  removed  by  the  hand  of  God ;  all 
means  without  his  especial  influence  can  be  of 
no  avail. 

In  effecting  the  cure,  our  Lord  asserted  his 
sovereignty,  by  the  phrase,,  "  I  will — be  tliou 
clean."  Our  Saviour  begins  by  prcfguriiig  his 
power  to  forgive  sin  in  its  fullest  extent  by  the 
cure  of  the  leper ;  he  soon  afterwards  publicly 
proclatms  it  in  the  case  of  the  sick  of  the  palsy, 
when  he  said,  "  But  that  ye  may  know  that  the 
Son  of  Man  hath  poAver  on  earth  to  forgive  sin," 
&c. 

^  Chemnitius.  Ilnrm.  prolog,  p.  17,  18  ;  Jones's 
Vindication  of  St.  Mittheio's  Gospel ;  apud  New- 
come's  notes  to  tlie  Ilarmo/n/,  p.  1-1. 


80*  NOTES  ON  THE  GOSPELS.  [Part  111. 

Note  28.— Part  111.  Note  29.— Part  111. 


Christ  commanded  the  leper  not  to  tell  any 
man  till  he  had  shown  himself  to  the  priest,  as 
a  testimony  unto  them.  He  charges  the  man 
to  be  silent  on  the  subject  of  his  cure,  that  the 
jealousy  of  the  Romans,  or  of  the  Jewish 
rulers,  should  not  be  excited  ;  and  that  his  min- 
istry should  not  be  disturbed  and  interrupted 
by  the  clamors  of  the  people,  who  sometimes 
in  their  zeal  endeavoured  to  make  him  a  king. 
He  directed  him  also  to  the  priest,  and  to  offer 
the  usual  gift.  In  the  Levitical  Law  it  was  the 
office  of  the  priest  alone  to  testify  that  the  dis- 
ease was  cured.  The  man  was  sent,  therefore, 
that  the  priest  might  look  upon  him,  and  declare 
him  clean;  and  thus  a  legal  proof  might  be 
given  to  the  people,  and  a  testimony  be  afforded 
to  the  priests  themselves,  that  a  Greater  than 
the  priest  was  among  them,  who  could  heal  all 
diseases  by  a  word,  and  even  the  disease  of 
the  leprosy.  But  if  the  leper  who  had  been 
cured  had  told  the  priest,  before  he  was  pro- 
nounced clean,  that  he  had  been  healed  by  our 
Saviour,  his  jealousy  might  have  refused  to  ac- 
knowledge the  completion  of  the  cure  ;  and  the 
man  was  therefore  charged  to  be  silent.  Our 
Lord  could  not  have  offered  a  more  evident 
proof  of  his  Divinity  than  this  cure  of  the  leper ; 
for  there  was  a  prevalent  tradition  among  the 
Jews,  that  when  the  Messiah  should  appear  he 
should  Ileal  the  leprosy. 

As  some  objections  have  been  proposed  con- 
cerning the  propriety  of  our  Lord's  conduct  in 
commanding  the  man  whom  he  had  cured  of  his 
leprosy  to  keep  silence  on  the  subject,  1  would 
direct  the  attention  of  the  reader  to  the  fol- 
lowing admirable  observations  of  the  learned 
Witsius. 

"  Si  ad  ea  quse  sequuntur  attendamus,  mani- 
festum  fiet,  non  esse  indictum  huic  homini  per- 
petuum  silentium ;  sed  duntaxat  usque  dum 
purgationem  sui  purgasset  sacerdotibus,  eamque 
testatam  fecisset  doni  imperati  oblatione.  Ni- 
mirum  non  modo  volebat  Jesus  divinae  legis  re- 
tinens  videri,  quod  erat  revera :  sed  et  miraculo 
suo  fidem  fieri  ab  ipsis  sacerdotibus,  et  tum 
demum  illud  publicari.  Ut  autem  tides  ei  fieret 
a  sacerdotibus  prffiveniendi  erant,  antequam 
fama  miraculi  in  Galilsa  facti  ad  Hierosolymi- 
tanorum  aures  perveniret ;  ne  sacerdotes,  quorum 
ca  notio  erat,  invidise  veneno  tacti,  aut  lepro- 
sum  eum  fuisse,  aut  a  lepra  bona  fide  curatum 
esse,  negarent.  Ideo  eum  Jesus  Fvdiiog  ii.a()(de, 
protinus  faccssere  jussit,  no  fama  antoverteret, 
et  silentium  impcravit,  donee  se  sacerdoti  explo- 
randum  stitisset,  et  permissum  ipsi  esset  munus 
suum  offerre  ;  quod  non  licebat  nisi  post  solem- 
nem  sacerdotis  declaralionem.  Ab  eo  tempore 
ius  sanato  fuit  in  urbem  ingredi,"  &c. — Witsii, 
Meldcmata  Leidensia,  Dissert,  v.  p.  253. 


Where  the  harmonists  are  all  agreed  in  the 
arrangement  of  any  particular  event,  which  very 
frequently  occurs,  it  will  only  be  necessary  to 
refer  the  reader  to  those  harmonists,  by  whose 
authority  I  am  principally  directed. 

The  cure  of  the  sick  of  the  palsy  is  placed 
after  that  of  the  leper  mentioned  in  Matt.  viii. 
2-4.  by  Doddridge,  Newcome,  Lightfoot, 
Pilkington,  Eichhorn,  and  Bishop  Richard- 
son, apud  Usher's  Annals,  p.  821.  For  the 
reasons  why  the  order  of  St.  Mark  and  St.  Luke 
is  adopted  here,  instead  of  that  of  St.  Matthew, 
vide  Doddridge,  Fam.  Exp.  vol.  i.  p.  245. 

Mark  connects  this  story  with  that  of  the 
leper;  the  word  evdiiog,  says  Archbishop  New- 
come,  fixes  the  order  (Mark.  ii.  2.)  St.  Luke 
does  not  specify  the  time,  and  St.  Matthew, 
w4io  seems  to  have  deferred  the  narration  of 
many  facts,  that  the  Sermon  on  the  Mount 
might  be  introduced  early  to  the  Jewish  reader, 
to  whom  he  particularly  addressed  his  Gospel, 
places  several  events  between  the  cure  of  the 
leper  and  the  paralytic.  St.  Luke  relates  the 
cure  as  happening  only  on  a  certain  day,  iyi- 
ve.TO  i.p  juia  rwt'  r^/.iegar. 

Our  Lord  asserts  here,  for  the  first  time,  his 
power  to  forgive  sins,  which  he  demonstrates 
also  by  another  miracle,  and  declares  himself 
greater  than  any  prophet.  He  gradually  reveals 
his  mission  as  the  minds  of  his  hearers  were 
able  to  receive  it,  and  till  the  time  should  come 
when  he  should  appear  at  Jerusalem  before  the 
rulers  of  the  people. 

The  Jews  believed  that  all  disease  was  the 
consequence  of  sin,  r;'  w"^^  ('"'l^'  p^f,  and  that 
the  diseases  of  the  liody  were  not  healed  till 
the  sins  that  occasioned  them  were  forgiven. 
I  meet  in  Schoetgen  this  quotation.  JVcdarim, 
fol.  41.  1.  "Dixit  R.  Chija  fil  Abba,  nullus 
EBgrotus  a  morbo  sanatur,  donee  ipsi  omnia 
peccata  remissi  sunt.  rSin-3  ND13  nSinn  |\s* 
rni:nu'  Sd  S;'  iS  j'SnnK'  n;?."  a'T.  Bab.  Sabbat, 
fol.  55.  1.  Midrach  Kohelet,  fol.  70.  4.  apud  Gill 
on  Matt.  ix.  2. 

Kimchi  too,  on  Psalm  xli.  5.  has  observed : 
"  When  God  shall  heal  the  diseases  of  the  soul, 
then,  after  the  expiation  of  its  sins,  the  body 
also  shall  be  healed."  The  Jews  believed,  on 
their  own  principles,  that  he,  who  could  thus 
display  the  attributes  of  Deity,  was  the  Messiah. 
Our  Lord  appeals,  therefore,  on  his  usual  plan, 
to  their  received  opinions,  and  asserted  his  high 
dignity  by  actions. 

Wliitby,  in  Matt.  ix.  3.,  supposes  that  the 
paralytic  was  suffering  under  the  punishment  of 
some  j)articular  sin,  and  the  removal  of  the 
disease  signified  only  the  forgiveness  of  that 
particular  offence.  Whereas  Lightfoot,  on 
the  contrary,  argues  that  the  restoration  of 
the  sick  of  the  palsy  was  accompanied  with 
the  remission  of  all  his  past  transgressions.— 


Mote  30,  3].] 


NOTES  ON  THE  GOSPELS. 


*81 


Vide  Schoctgen,  Hora  HebraictB,  vol.  i.  p.  93  ; 
Lightfoot ;  Whitby  and  Gill  in  loc. 


Note  30.— Part  III. 

LiGHTFOOT,  Archbishop  Newcome,  and 
Doddridge,  place  the  calling  of  St.  Matthew  in 
its  present  order,  and  separate  that  event  from 
the  feast  which  was  given  afterwards  in  his 
house.  They  reason,  from  Luke  viii.  4L  and 
Mark  v.  "22.,  that  many  events  occurred,  and 
much  time  elapsed,  from  the  calling  of  Matthew 
to  the  visit  of  Jairus  which  took  place  at  the 
feast.  Matt.  ix.  10-13.  Michaelis,  Pilkington, 
and  Bedford,  in  his  Saipture  Chronology,  unite 
these  events. 

[s  it  not  probable  that  our  Lord  proposed 
some  useful  lesson  by  thus  calling  Matthew 
from  tJie  Receipt  of  Custom  ?  The  Jews  ex- 
pressed the  utmost  contempt  and  hatred  of  all 
those  of  their  countrymen,  who  accepted  the 
office  now  hold  by  St.  Matthew.  In  their 
opinion,  vows  made  to  thieves,  murderers,  and 
publicans,  might  be  broken.  These  persons 
■were  regarded  by  them  as  profane — shepherds, 
alms-gatherers,  and  publicans — ,rj^n  rSlDS  iSn 
I'DDIOl  VXn."!,  Their  repentance  also  was  con- 
sidered very  difficult.  The  Jerusalem  Targum 
has  the  following  canon,  Dcmai,  fol.  col.  3. 
nnnn  inix  ?'nn  ^nj  nii-'j'^i?  inn.  "  A  Pharisee 
that  becomes  a  Publican  they  remove  from  his 
order ;  but  if  he  leaves  his  profession  they  re- 
store him  to  his  order  again."  St.  Matthew 
appears  to  have  been,  from  his  official  situation, 
which  must  have  made  him  more  generally 
known,  the  most  suitable  of  all  the  apostles  to 
become  the  writer  of  the  first  Gospel ;  and  he 
was  an  eyewitness  also  of  what  he  records. 
The  others,  excepting  St  John,  and  perhaps  St. 
Peter,  who  probably  dictated,  or  at  least  super- 
intended St.  Mark's  Gospel,  were  men  of  but 
little  education,  and  not  much  known  to  their 
countrymen.  Our  Saviour,  by  calling  St.  Mat- 
thew, intended  perhaps  to  reprove  the  self- 
rigliteousness  and  arrogance  of  the  Pharisees  ; 
and  to  show  them,  that  the  most  despised  among 
men  were  preferred  before  them  in  the  sight  of 
God^ 

In  addition  to  tlie  reasons  assigned  by  Light- 
foot  for  separating  the  invitation  to  the  feast  at 
the  house  of  Matthew,  from  the  call  of  that 
Apostle,  it  may  be  observed,  at  that  feast  our 
Lord  spake  in  parables.  But  this  mode  of  teach- 
ing was  never  adopted  till  the  Scribes  and 
Pharisees  had  imputed  his  castmg  out  of  devils 
to  the  agency  of  an  evil  spirit. 

I  have  not  thought  it  deserving  of  considera- 
tion, whether  Matthew  and  Levi  were  different 
persons.  It  is  the  general,  and,  I  cannot  but 
think  the  correct  opinion,  that  they  were  the 

^  See  Talmud  in  JVedarim,  per.  3.  halac.  4.  and 
Sanhed.  per.l.  fol.  24.  ap.Lightfoot,  vol.  i.  p.  660. 

VOL.    II.  11* 


same.  I  insert  the  words  of  Rosenmiiller  as 
expressing  my  own  opinion.  "An  diversa  tantum 
sint  nomina  unius  ejusdemque  personae,  an  vero 
duo  portitores  simul  vocati  sint  a  Christo,  equi- 
dem  definire  non  ausim.  Quum  tamen  Marcus 
et  Lucas  in  plerisque  cum  Matthaeo  consentiant, 
et  alii  etiam  apostoli  binomines  fuerint  (Simon 
Petrus,  et  Lebbseus  Thaddseus)  praeferenda  esse 
videtur  eorum  sententia,  qui  Levin  et  Matthaeum 
diversa  tantum  esse  nomina  unius  ejusdemque 
personae  existimant." — Rosenmiiller,  Scholia  JST. 
T.,  vol.  i.  p.  193. 


Note  31.— Part  III. 

on  the  number  of    passovers   during  our 
lord's  ministry. 

There  are  four  passages  in  St.  John's  Gos- 
pel which  are  considered  by  the  majority  of 
harmonizers,  as  intending  to  express  the  num- 
ber of  Passovers,  and  the  consequent  duration 
of  our  Lord's  ministry.  They  are  the  following 
— ii.  13.,  Kul  iyyvg  riv  to  nua/a  jwv  ^ laSulun', 
xal  dvbSri  elg  'leQaaoXv/ua  6  ' Irjaovg.  The 
second  is,  v.  1.,  3feT(i  raCra  ^*'  hooT^i  twp  ' lada- 
Uiif,  xul  dviSrj  6  ' Irjaovg  elg  'IeQoa6lv/iiu.  The 
third,  vi.  4.,  ^  Hv  6i  iyyiig  to  ndtax"^  '^  Io^t^  rav 
'ludulMV.  The  fourth,  xi.  55.,^Hv  de  iyyvg  ib 
nda/u  Tar  ' laSalotv.  Upon  the  right  construc- 
tion indeed  of  the  second  of  these,  tlie  ques- 
tion of  the  duration  of  our  Lord's  ministry  may 
be  said  to  depend.  The  generally-received 
opinion  is,  that  our  Lord's  ministry  lasted  three 
years  and  a  half,  during  which  time  four  Pass- 
overs were  celebrated.  The  second  of  these 
passages,  however,  does  not  appear  to  warrant 
the  supposition  that  a  Passover  is  the  feast  in- 
tended, and  consequently  no  argument  can  be 
deduced  from  these  passages  to  ascertain  the 
duration  of  our  Lord's  ministry. 

In  all  the  other  three  passages,  St.  John  uses 
the  words  to  7r(j.a-/jt,  to  express  the  Passover, 
in  the  second  he  uses  only  the  word  kogxifi. 
Now  this,  it  is  evident,  does  not  assert  that  the 
feast  here  meant  was  a  Passover.  If  we  may 
judge  from  the  other  passages  of  St.  John, 
without  taking  into  consideration  the  other 
Gospels,  we  may  say  that  the  omission  of  the 
article  demonstrates  that  he  could  not  mean  a 
Passover ;  as  the  article  is  inserted  in  every 
other  passage  where  the  word  ^o^r^  is  used,  as 
referring  to  the  feast  of  the  Passover.  It  is 
found  also  in  tlie  seventh  chapter,  where  the 
same  expression  is  given  in  reference  to  the 
feast  of  Tabernacles.  On  examining  the 
other  Gospels,  we  shall  sec,  tliat  though  St. 
Mark  has  once  used  the  word  without  the  arti- 
cle, when  speaking  of  the  feast  of  the  Pass- 
over, and  St.  Luke  also  has  done  the  same  thing, 
yet  St.  Matthew,  like  St.  John,  has  uniformly 
presen-ed  it ;  and  so  indeed  have  all  the  Evan- 
gelists, with  these  two  deviations  only. 


82* 


NOTES  ON  THE  GOSPELS. 


[Part  IIL 


Matt.  xxvi.  2.  to  itAayfa  ylvEjai. 

5.    /<7j  If   TTj   h0QTi\. 

xxvii.  15.   xotrd  8e  ioqi-riv. 
Mark  xiv.  1.  ~Hi'  dh  to  n<x(T/ct,  &c. 

2.    Mri  if  TTJ  loQTTi. 

The  exception  referred  to  is, — 
Mark  xv.  6.  xutu  ds  toQT'fiv. 
Luke  ii.  41.  ttj  toQTTq  t5  TTvcaxoc.     But  in 
xxiii.  17.  x«r'  togrrji'. 

John  in  this  instance  only  uses  the  word 
toQTrj,  without  the  article.  Compare  the  pas- 
sages John  ii.  23. — iv.  45. — vi.  4. — vii.  2. — vii.  8. 
10.  11.  14.  37.— xi.  56.— xii.  12.  20.— xiii.  1.  29. 

These  passages,  in  which  loori^  is  without  the 
article,  may  denote  the  feast  of  the  Passover,  and 
may  in  fact  be  considered  as  the  same :  and  it 
may  be  observed,  therefore,  that  the  expression 
x«t'  ^ooTTjj'  is  an  idiomatical  phrase,  similar  and 
equivalent  to  x«r'  sTog,  the  construction  of 
which  depends  on  riag,  or  sxagog,  understood. 

In  this  manner  we  must  supply  the  ellipsis  by 
St.  Luke,  who  uses  the  expression  xuiu  nav 
(TixfiCncTov  (Acts  xiii.  27.),  y.ui'  loqTi\v  therefore 
will  mean  xuto.  naaup  kogi-fir,  or  feast  by  feast ; 
as  xur'  tTog,  signifies  year  by  year:  and  as  the 
propriety  of  the  latter  expression  would  be 
destroyed  by  the  insertion  of  the  article  t6,  so, 
to  render  the  phrase  xar'  tOQT7]v,  analogous  in 
its  construction,  it  was  necessary  that  the  arti- 
cle should  be  omitted.  This  therefore  is  done  ; 
and  though  some  MSS.,  since  the  time  of  The- 
ophylact,  have  inserted  the  article,  yet  the  quo- 
tations from  Origen  have  not  the  article,  and 
Irena?us  refers  to  the  verse  in  such  a  manner 
that  there  is  no  reason  for  supposing  that  it 
was  found  in  his  MS.  It  is  omitted  too  in  the 
Codex  Alexandrinus,  Cod.  Vaticanus,  Cod.Bezse, 
and  most  of  the  Greek  MSS". 

The  course  of  St.  John's  history  seems  to 
imply  rather  that  this  feast  was  not  a  Passover. 
He  relates  that  our  Saviour  remained  in  Judaea 
after  the  first  Passover  in  his  ministry,  till  he 
knew  "how  the  Pharisees  had  heard  that  Jesus 
made  and  baptized  more  disciples  than  John." 
He  then  left  Judaea,  and  departed  through  Sa- 
maria into  Galilee.  He  then  went  to  Caper- 
naum (vide  chap,  iv.),  and  after  this,  says  the 
Evangelist,  was  a  feast  of  the  Jews.  It  is 
therefore,  Mr.  Benson'  observes,  natural  to  im- 
agine that  this  was  a  feast  of  Pentecost,  or 
Tabernacles  ;  because  there  lias  been  nothing 
related  by  the  Evangelist  which  can  imply  so 
great  a  lapse  of  time,  as  intervened  between 
Passover  and  Passover. 

On  the  other  hand  it  has  been  argued,  that 
the  feast,  mentioned  in  ver.  1,  was  a  Passover, 
from  what  Jesus  says  to  his  disciples  at  Sychar 
(John  iv.  35.)  "  Say  not  ye,  Tliere  are  yet  four 
months,  and  then  cometh  harvest."  From  this 
expression  it  is  supposed   that  it  then  wanted 

"  Vide  Marsh's  Michaelis,  vol.  iii.  notes,  p.  ()0  ; 
Benson,  p.  25^. 

t   Chronology  of  Christ's  Life,  p.  245,  248,  240. 


four  months  to  hai-vest ;  that  is,  to  the  Passover, 
at  which  time  the  Jews'  barley  harvest  began 
(Lev.  xxiii.  11,  &lc.)  ;  consequently  the  next  of 
the  three  great  feasts  of  the  Jews  would  be  that 
of  the  Passover ;  and  as  Christ  had  so  lately 
left  Jerusalem  for  fear  of  the  Jews,  it  is  con- 
cluded, by  those  who  maintain  this  opinion,  that 
no  other  inducement  but  that  of  a  great  feast 
would  have  carried  liiin  thither  so  soon  again. 
In  reply  to  tliis,  it  is  said,  that  our  Saviour  in 
these  words  merely  alluded  to  a  proverbial  ex- 
pression among  the  Jews,  that  between  the 
seedtime  and  harvest  there  elapsed  a  period 
of  four  months.  And,  from  the  context,  we 
are  still  more  induced  to  suppose  it  was  a  pre- 
vailing idiom,  signifying  there  was  no  necessity 
for  delay ;  that  the  fields  were  already  ripe,  and 
ready  for  the  laborers  to  begin  their  work,  figu- 
ratively alluding  to  his  reception  among  the 
Samaritans.  The  words,  "lift  up  your  eyes 
and  look  upon  the  fields,  for  they  are  w'ate 
already  to  harvest,"  seem  most  pointedly  to  re- 
fer to  the  actual  appearance  of  the  surrounding 
country ;  for  it  does  not  appear  probable,  par- 
ticularly as  our  Saviour  was  accustomed  to 
draw  his  illustrations  from  surrounding  objects, 
that  he  would  have  adopted  this  metaphor  had 
he  been  encompassed  with  the  desolation  of 
winter,  or  that  season  of  the  year  which  pre- 
ceded harvest. 

The  history,  therefore,  of  this  portion  of  our 
Lord's  ministry,  is  as  follows  :  at  his  first  Pas- 
sover he  went  up  to  Jerusalem,  and  continued 
in  Judaea  for  two  or  three  weeks  after  it,  bap- 
tizing, "  though  he  himself  baptized  not,  but 
his  disciples  "  (John  iv.  2.)  His  rapid  and  ex- 
tensive success  having  excited  the  observation 
of  the  Pharisees,  he  thought  it  prudent  to  quit 
Judaea,  and  passing  through  Samaria  in  the 
midst  of  the  harvest,  impressed  upon  his  disci- 
ples the  readiness  of  the  Samaritans  to  receive 
his  doctrines,  by  an  illustration  very  beautifully 
drawn  from  the  scenes  and  operations  which 
were  passing  before  them.  He  then  continued 
his  journey  into  Galilee  (it  was  but  a  three 
days'  journey  from  Jerusalem  to  Galilee),  and, 
after  remaining  there  for  a  few  weeks,  returned 
again  to  Jerusalem,  according  to  Cyril  and 
Chrysostom,  to  celebrate  the  feast  of  Pentecost, 
or,  according  to  others,  at  a  somewhat  later 
period  to  celebrate  the  feast  of  Tabernacles. 

The  most  formidable  objection  to  tlie  sup- 
position that  the  miracle  at  tlie  pool  of  Bethosda, 
and  the  subsequent  plucking  of  the  ears  of 
corn,  took  place  at  the  feast  of  Pentecost,  is 
given  by  Archbishop  Newcome.  Tliis  author 
supposes  tliat  a  whole  year  probably  elapsed 
between  the  conversation  with  Nicodemus  at 
the  first  Passover,  and  the  miracle  at  Bethesda  ; 
and  lie  gives  a  calculation  of  the  probable 
periods  that  he  supposes  must  have  transpire  I 
between  the  several  events ;  allowing  tli'3 
sliortest  time  possible  for  each.     According  to 


Note  31.] 


NOTES  ON  THE  GOSPELS. 


*88 


this  calculation,  he  makes  it  appear  that  four 
months  and  a  lialf  must  at  least  be  allowed  ; 
and,  as  tlie  Pentecost  was  only  fifty  days  after 
the  Passover,  this  statement  alone  will  be  suffi- 
cient to  prove  that  the  miracle  at  the  pool  of 
Bothesda  could  not  have  been  wrought  at 
Pentecost.  I  have  endeavoured  to  compress 
bis  reasoning  within  the  sliortest  compass. 

After  the  Passover  in  which  Christ  conversed 
with  Nicodemus,  we  read,  John  iii.  22.,  that 
Christ  remained  in  Judaja,  and  baptized,  that  is, 
his  disciples  who  were  with  him  baptized,  (John 
iv.  2.)  Now,  as  his  disciples  were  not  at  that 
time  with  him  (for  Andrew,  Peter,  James,  and 
John  were  not  yet  called),  he  must  first  have 
collected  disciples  before  he  baptized  ;  and  as 
he  continued  there  till  he  had  baptized  more 
disciples  than  John,  it  is  not  improbable  that 
our  Lord  staid  in  Judsea  for  at  least  one  month. 

To  this  it  may  be  answered,  that  there  were 
many  who  followed  Christ,  and  many,  though 
they  had  seen  his  miracles,  who  forsook  him, 
whose  names  are  not  mentioned.  The  sacred 
narratives  leave  out  so  many  events,  and  some- 
times glance  so  slightly  at  many  of  the  most 
important,  that  it  is  not  at  all  improbable  our 
Lord  may  have  been  followed  from  Jerusalem 
by  many,  who  professed  themselves  his  disciples 
for  a  time,  and  baptized  in  his  name,  yet  who 
left  him  as  others  had  done,  because  he  did  not 
fulfil  the  expectations  they  had  previously 
formed  of  the  Messiah.  Their  notions  were 
so  contradictory,  that  we  may  very  naturally 
suppose  they  were  satisfied  with  the  miraculous 
proofs  he  gave  that  he  was  more  than  a  prophet ; 
but  they  were  discontented  with  the  continued 
subjection  of  their  country  to  the  Romans,  and 
the  poverty  and  lowliness  of  our  Lord  himself 
It  is  not  necessary  therefore  to  suppose  that  his 
twelve  apostles,  or  any  of  them,  attended  him. 
Many  who  had  seen,  or  had  been  assured  of  the 
miracle  of  the  driving  the  buyers  and  sellers 
from  the  temple,  might  have  followed  him. 
The  first  intelligence  of  the  open  evident  revival 
of  miracles  would  have  attracted  the  inhabitants 
of  the  surrounding  districts  in  such  numbers, 
that  those  Avho  were  baptized  by  Christ's  dis- 
ciples would  soon  exceed  those  who  were  bap- 
tized by  John ;  and  as  the  jealousy  of  the  Jews 
would  be  soon  excited,  more  especially  as  our 
Lord  had  now  begun  to  be  the  object  of  public 
attention,  there  is  no  reasonable  cause  why  a 
month  should  be  the  period  of  his  residence  in 
Judsea ;  seven  or  ten  days  would  be  amply 
sufficient. 

The  tour  from  Judaea,  through  Samaria  to 
Galilee,  Archbishop  Newcome  supposes  must 
have  occupied  at  least  seven  days.  The  dis- 
tance from  Judaea  to  Samaria  is  about  sixty 
miles,  from  thence  to  Cana  fifty  more.  It  appears 
from  John  iv.  40  and  4S,  that  our  Lord  remained 
at  Samaria  two  days  ;  seven  days,  therefore, 
will  be  sufficient  to  allov^  for  this  journey. 


At  Cana,  Archbishop  Newcome  supposes,  our 
Lord  remained  four  days  at  least,  to  allow  time 
for  the  nobleman  of  Capernaum  (which  was 
about  thirty-five  miles  distant)  to  hear  of  our 
Lord's  miracles,  and  to  send  the  message  to 
him  respecting  his  son,  the  answer  returned, 
&c.  Four  days,  we  may  well  suppose,  would 
be  occupied  in  the  transactions  related  in  John 
iv.  46.  to  the  end. 

The  archbishop  allows  eight  days  for  the 
teaching  in  the  synagogues,  mentioned  Luke 
iv.  15.,  and  four  for  the  sojourning  at  Nazareth, 
Luke  iv.  16.  His  arguments  on  these  points  are 
satisfactory. 

Three  weeks  are  allowed  by  this  divine  as 
the  time  of  our  Lord's  remaining  at  Capernaum, 
Matt.  iv.  13. ;  because  it  is  said,  "  He  dwelt 
there."  But  it  seems  to  have  escaped  his  at- 
tention, that  the  expression  in  the  original, 
xaTaxTjrrev  eig  Kunegvabju,  does  not  uniformly 
mean,  he  took  up  his  constant  residence.  The 
word  xuToiiciu)  sometimes  denotes,  to  remain  in 
a  place  for  a  short  time,  to  reside  as  a  guest.  It 
appears  probable  that  our  Lord  might  have  been 
invited  to  Capernaum,  to  the  house  of  the  no- 
bleman whose  son  he  had  cured.  We  leai-n, 
in  Matt.  viii.  20.,  that  Christ  had  not  where  to 
lay  his  head,  that  is,  he  had  no  habitation  which 
he  could  call  his  own.  We  are  informed  that 
he  dtcelt  at  Capernaum :  but  the  word,  in  the 
original,  does  not  imply  that  he  continued  there 
for  so  long  a  period  as  three  weeks.  It  is  more 
probable  that  the  house  of  the  nobleman,  who  is 
supposed  to  have  been  Herod's  steward,  served 
but  as  a  temporary  residence ;  from  whence 
he  might  conveniently  visit  other  parts  of  Gali- 
lee. When  we  remember  the  diligence  witli 
which  our  Lord  attended  to  the  immediate 
design  of  his  mission,  it  seems  more  likely  that 
he  staid  at  Capernaum  three  or  four  days  ;  after 
which  he  proceeded  on  his  tour  through  Galilee, 
from  whence,  when  he  returned,  he  might  again 
go  back  to  Capernaum.  This  plan  would  fully 
justify  the  expression  of  the  Evangelist,  that 
"  he  dwelt  there."  In  addition  to  the  three 
weeks  allotted  by  Archbishop  Newcome  for 
our  Saviour's  residence  at  Capernaum,  a  period 
of  one  month  is  assigned  to  his  tour  through 
Galilee.  Tliis,  however,  is  quite  uncertain. 
Mark  i.  38,  .39.  describes  the  same  tour  through 
Galilee,  and  relates  the  return  of  our  Lord  to 
Capernaum  after  some  days,  Mark  ii.  l.,ih'i]ufoil»'- 
an  indefinite  expression,  which  may  possibly  sig- 
nify a  month,  but  may,  with  greater  propriety,  be 
supposed  to  denote  a  much  less  time.  The  circuit 
of  Galilee  may  be  considered  seventy  miles  in 
extent ;  if  we  allow  ten  miles  a  day,  the  tour 
round  Galilee,  till  the  return  to  Capernaum, 
when  Matthew  was  called,  and  our  Lord  left 
Galilee  for  Jerusalem,  will  be  fourteen  days. 
Tlie  whole  time,  therefore,  between  the  conver- 
sation with  Nicodemus,  and  the  event  we  have 
been   considering,    may    be    easily   comprised 


84* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


within  the  compass  of  seven  weeks  ;  and  the 
feast  at  which  the  miracle  at  the  pool  of  Be- 
thesda  was  wrought,  might  have  heen,  and  most 
probably  was,  not  the  Passover  but  the  Pen- 
tecost. 

Pilkington  places  tliis  cure  at  the  pool  of 
Bethesda,  or  Beth-Chesda,  immediately  after 
the  temptation  (Evang.  History,  note  to  sect. 
57.),  supposing,  as  the  event  took  place  in  Ju- 
daea, it  was  in  the  first  visit  there.  But  he  has 
produced  no  authority  for  liis  supposition,  which 
may  be  considered  as  merely  arbitrary. 


Note  32.— Part  III. 

The  authenticity  of  this  passage  has  been 
much  disputed  among  divines ;  some  having 
considered  it  as  an  interpolation,  which  was  in- 
serted from  the  marginal  notes,  illustrative  of 
the  popular  superstition.  Doddridge,  from  Je- 
rome, supposes  the  pool  to  be  partly  mineral, 
and  used  for  general  bathing,  and  that  it  was 
endued  with  a  miraculous  power  some  time 
before  the  ministry  of  Christ ;  and  that  after 
this  miracle,  or  after  the  rejection,  or  the  pas- 
sion of  Christ,  its  virtue  ceased. — Lightfoot 
remarks :  to  these  waters  flowing  from  Silojim, 
as  a  type  of  the  Messiah,  it  might  please  God 
to  give  this  miraculous  virtue  some  time  be- 
fore "  He  that  was  sent  appeared,"  (John  ix.  7.) ; 
that  this  pool  was  first  laid  by  Solomon,  Jose- 
phus,  De  Bel.  lib.  5.  cap.  13,  compared  with 
Nehemiah  iii.,  and  at  first  called  Solomon's  Pool, 
or  now  Bethesda,  or  the  Place  of  Mercy,  from 
its  beneficial  virtue.  He  adds,  that  the  foun- 
tain Gihon  (1  Kings  i.  33.)  is  also  named  SiloJim, 
Ckald.  Paraph,  ad  loc.  Thus  R.  Solomon  and 
D.  Kimchi,  Gihon  is  Siloam.  The  spring,  di- 
vided into  two  streams,  fed  at  some  distance 
two  pools  of  water,  the  lower  pool,  to  tlie  west 
of  Jerusalem,  called  the  Pool  of  Siloam,  John 
ix.  7.  Neh.  iii.  15.,  and  formed  by  Hezekiah,  2 
Chron.  xxxii.  30. ;  and  the  upper  pool,  named 
the  Pool  of  Solomon,  or  the  Old  Pool,  Isaiah 
xxii.  11.,  to  the  southeast,  which  is  this  Pool  of 
Bethesda.  Solomon  was  anointed  king  at  Gihon 
(1  Kings  i.  45.),  and  the  waters  of  Siloam  were 
held  in  such  estunation  among  the  Jews,  that 
the  prophets  made  them  a  type  of  the  kingdom 
of  David  and  of  Christ  (Isaiah  xii.  3.  and  viii. 
C),  Avliich  is  thus  explained  by  the  Targum,  or 
Chaldee  Paraphrase :  "  The  kingdom  of  David 
that  rules  them  quietly."  The  Avhole  of  this 
transaction  was  typical  of  Christ.  He  is  the 
true  Bethesda,  or  House  of  Mercy,  the  fountain 
(foretold  by  Zech.  xiii.  1.)  open  to  the  house  of 
David,  and  to  the  inhabitants  of  Jerusalem,  for 
sin  and  for  uncleanness,  unto  which  all  the  poor, 
the  blind,  the  impotent,  ai-e  invited  to  come,  to 
receive  health,  and  strength,  and  life  eternal. 

Bishop  Marsh,  however,  is  of  opinion  (Inlrod. 


to  JV.  T.  vol.  ii.  p.  732,  note  118.),  that  the 
fourth  verse  is  spurious,  "  from  its  being  omitted 
in  the  Codex  Bezse  and  the  Codex  Vaticanus, 
which  are  the  two  most  ancient  MSS.  now  ex- 
tant. It  is  likewise  omitted  in  the  Codex 
Ephrem  (which  is  inferior  in  age  to  the  Codex 
Beza?,)but  written  in  the  margin  as  a  scholion  ; 
it  is  written  in  more  modern  MSS.  in  tlie  text, 
but  marked  with  an  asterisk,  or  obelus,  as  suspic- 
ious ;  and  in  MSS.  still  more  modern,  it  is  writ- 
ten  without  any  mark,  which  gives  us  (he  con- 
cludes) the  various  gradations  by  which  it  has 
acquired  its  place  in  our  present  text,  and  a  cer- 
tain proof  that  the  verse  was  originally  nothing 
more  tlian  a  marginal  scholion,  and  of  course 
spurious."  Verse  four  is  likewise  omitted  in 
the  Camb.  MS.  Copt,  and  is  marked  with  an 
asterisk,  or  appears  only  in  the  margin  of  five, 
or  six,  of  the  Paris  MSS.  But  in  every  other 
MS.,  and  in  all  the  versions,  and  Greek  Scholi- 
asts, Clemens  Alexandrinus,  Jerome,  and  St. 
Augustin,  its  authenticity  is  established. — See 
Elsley  in  loc.  and  Mr.  Penn's  work  on  the  Mo- 
saical  Geology,  the  last  in  which  the  subject  is 
discussed. 


Note  33.— Part  III. 

This  was  contrary  to  the  letter  of  the  Law, 
Jer.  xvii.  21,  22.,  and  extremely  so  to  the  tra- 
ditions :  for,  according  to  them,  he  that  carrieth 
any  thing  on  the  Sabbath,  in  his  right  hand  or 
left,  or  in  his  bosom,  or  upon  his  shoulder,  he  is 
guilty.  Talmud,  in  Lab.  per  10.  In  this  the 
man's  faith  was  tried,  for  in  taking  up  his  bed 
he  risked  death  or  scourging.  Our  Saviour 
here  assumes  the  power  of  a  prophet,  who,  tlie 
Jews  held,  had  a  right  to  infringe  the  rest  of 
the  Sabbath  ;  justifying  it  from  Joshua  surround- 
ing Jericho  seven  successive  days  with  the  ark. 
— Grotius,  Whitby,  in  loc. 


Note  34.— Part  IH. 

In  this  verse  our  Saviour  fully  declares  to 
the  Jews  his  Messiahship.  Schoetgen  con- 
siders the  verse  to  be  a  continuation  of  a  con- 
versation which  the  Evangelist  has  omitted. 
The  subject  is  the  Sabbath.  The  words  of  our 
Lord,  as  the  Jews  perfectly  understood,  contam 
an  assertion  of  his  high  office,  in  as  plain  terms 
as  the  plan  of  his  ministry  permitted.  And  none 
but  a  being  who  was  invested  with  the  offices 
and  character  of  tlie  Messiah,  could  have 
adopted  such  language  without  blasphemy. 
As  my  Father  on  the  Sabbath  day  still  continues 
the  mighty  works  which  are  visible  in  the  king- 
dom of  his  great  creation,  so  do  I  likewise  work 
in  tlic  spiritual  kingdom  which  I  am  now   es- 


Note  '33,  S6.] 


NOTES  ON  THE  GOSPELS. 


*35 


tablishing  in  the  world.  Since  the  day  when 
the  world  was  made,  the  sublime  scheme  of 
Providence  has  been  maturing.  God,  the  Crea- 
tor, has  been  preserving  tlie  world,  that  his 
Church  might  be  completed,  and  the  spirits  of 
mankind  be  admitted  the  companions  of  angels. 
God,  the  Son,  has  governed  and  directed  the 
generations  of  Adam  ;  imparting  to  them  grad 
ual  revelations  of  his  will,  and  appointing  them 
institutions  to  preserve  his  mercy  in  their  re- 
membrance. Whether  He  spake  by  the  proph- 
ets, Himself,  or  his  apostles.  He,  like  the  God  of 
the  creation,  never  ceases  to  benefit  mankind. 
God,  the  Holy  Spirit,  from  the  moment  when 
tlie  Angel  Jehovah  ordained  the  institution  of 
sacrifice  after  the  fall,  has  ever  continued  to 
make  his  appeal  to  the  hearts  of  men,  per- 
suading and  entreating  them  to  accept  the 
mercy  provided  for  them  by  the  mysterious 
atonement  of  the  Divine  Incarnate.  The  world 
was  created  and  the  plan  of  revelation  was 
formed  at  the  same  time — they  have  their  origin 
from  the  same  God.  His  glory  and  the  happi- 
ness of  man  are  the  objects  with  both ;  they 
began  together,  they  continue  togetiier,  but 
they  will  not  end  together.  For  as  the  soul  is 
superior  to  the  body,  as  God  is  superior  to  the 
universe,  he  has  ordained  that  the  body  sliall 
die,  and  the  earth  itself  shall  perish.  The 
heavens  shall  pass  away,  but  the  spirit  shall 
triumph  in  the  ruins  of  the  universe.  The 
world  continues  till  the  Church  is  completed. 
The  scaffolding  shall  be  destroyed  when  the 
temple  of  God  is  built.  With  this  system  of 
truth  the  Jews  were  well  acquainted.  They 
knew  that  from  the  time  the  visible  world  was 
made,  the  Angel  Jehovah  had  constantly  guided 
the  Church  of  God  ;  and  Christ,  by  the  assertion 
in  this  verse,  declared  himself  that  Great  Being 
who  began  to  plan  the  happiness  of  mankind  at 
the  time  when  the  Fatlier  created  the  world, 
and  who  continued  equally  with  the  Father  to 
work  for  their  benefit.  I  use  this  term,  "to 
work,"  because  it  is  Avarranted  by  our  Lord  ; 
and  shall  not  stop  to  discuss  the  questions 
whiph  have  been  proposed  by  metaphysicians, 
on  the  causes  of  the  actions  of  the  Deity.  It 
may,  however,  be  added,  that  we  cannot  enter- 
tain a  more  lofty  notion  of  the  Deity,  than  that 
He  is  eternally  blessing  myriads  of  animated 
worlds.  JJuveTai  ovdinore  noiwf  6  Qeug-  u.l.V 
Sxmeo  I'Siov  to  ycateiv  nvQog,  xul  xi-ovog  to  i/jv- 
Xctv,  ovTM  xid  Geov  id  Tioieli'.  God  never 
ceases  from  action  ;  but  as  it  is  the  property  of 
fire  to  burn,  and  of  the  snow  to  chill,  so  is  ittlie 
property  of  the  Deity  to  act  and  do. — Philo,  De 
Alleg.  lib.  ii.  apud  Schoetgen.  Hoi:  Hebr.  voL 
i.  J).  354. 


Note  35.— Part  III. 

Mr.  Mann,  in  his  Dissertation  on  the  true 
Year  of  ChrisVs  Death,  has  asserted  that  the 
sixth  chapter  of  St.  John  ought  to  be  placed  be- 
fore the  fifth.  He  imagines  a  connexion  between 
John  iv.  54.,  where  we  read,  "  This  is  again 
the  second  miracle  that  Jesus  did,  when  he  was 
come  out  of  Judaea  into  Galilee  ;  "  and  ch.  vi.  1. 
"  After  these  things  Jesus  went  over  the  sea  of 
Galilee,  which  is  the  sea  of  Tiberias."  This 
alteration  is  very  suspicious,  as  it  is  proposed  to 
defend  the  hypothesis  maintained  in  his  work, 
that  the  ministry  of  Christ  lasted  only  sixteen 
months,  and  in  it  two  Passovers  only  were  ob- 
served. Neither  is  the  supposition  at  all  war- 
ranted by  the  argument.  For  our  Lord,  as 
Doddridge  (vol.  i.  p.  411.)  has  well  remarked, 
frequently  changed  his  place,  and  came  back 
again  to  that  which  he  had  formerly  visited. 
It  is  inconsistent  too  with  his  own  hypothesis, 
because,  according  to  that  which  he  has  adopted 
in  the  harmony,  "  Christ  had  crossed  the  sea  to 
Gergesa,  and  dispossessed  the  legion,  after  the 
cure  of  the  nobleman's  son,  and  long  before  the 
passing  over  the  sea,  that  is  here  referred  to 
( which  was  plainly  not  to  Gergesa,  but  to  the  des- 
ert of  Bethsaida),  so  that  there  is  no  shadow  of 
a  reason  for  such  an  unexampled  transposition, 
which  has  no  copy  or  version  to  support  it."  So 
far  Doddridge,  who  refers  to  the  subject  in  other 
notes  in  his  Expositor,  to  which  it  is  not  neces- 
sary noAv  to  refer. 


VOL.    II. 


Note  36.— Part  III. 

The  plucking  of  the  ears  of  corn  is  men- 
tioned by  St.  Matthew  as  an  isolated  circum- 
stance. He  has  placed  it  in  the  midst  of  a 
tour  througli  Galilee,  without  asserting  that  it 
took  place  there.  The  phrase,  on  the  contrary, 
with  which  the  narration  is  introduced,  will  re- 
markably harmonize  with  the  order  assigned  to 
it  by  the  other  Evangelists.  St.  Matthew  does 
not  say,  ^j'  ttj  'I'lUiQa,  but  eV  tKelfa  tq5  xaigQ  ino- 
QevOi]  6  'Irjaovg  lotg  au(jGuai  dtu  twv  arroQluon'. 
A  phrase  whicli  by  no  means  connects  tlie  pluck- 
ing of  the  ears  of  corn  with  the  event  related, 
either  before  or  after  that  circumstance.  It  is  re- 
lated by  St  Mark  after  the  feast  in  the  house  of 
St.  Matthew,  and  St.  Luke  follows  the  same  ar- 
rangement, adding,  that  tiie  ears  of  corn  were 
plucked  after  some  great  festival.  As  there  is 
no  other  festival  mentioned  in  the  New  Testa- 
ment to  which  this  allusion  could  be  made,  but 
that  which  is  given  in  its  chronological  order  in 
John  v.,  I  have  followed  the  general  authority 
of  tlie  harmonizers  and  placed  this  event  in  the 
present  section. 

It  is  evident  that  the  disciples  did  not  pluck 
the  ears  before  the  Passover.     It  was  particu- 

*H 


86* 


NOTES  ON  THE  GOSPELS. 


[Part  IIL 


larly  forbidden  to  gather  any  corn  before  the 
sheaf  of  the  first  fruits  had  been  waved  in  the 
temple  ;  the  Jews  would  undoubtedly  have  re- 
proached them,  had  they  cause  for  so  doing, 
with  this  twofold  violation  of  the  Law,  the 
plucking  the  corn  before  the  time  allowed,  and 
the  doing  so  also  on  the  Sabbath ;  whereas 
they  confined  themselves  only  to  the  latter 
charge.  According  to  their  canons",  he  that 
reapeth  corn  on  the  Sabbath,  to  the  quantity  of 
a  fig,  is  guilty.  And  plucking  corn  is  as  reap- 
ing :  and  whosoever  plucketh  up  anything  from 
it  while  growing,  is  guilty. 

The  Jews,  in  the  days  of  our  Lord,  had,  for 
the  most  part,  lost  sight  of  the  spirit  of  their 
Law,  and  burthened  the  people  with  a  number 
of  severe  and  superstitious  observances.  Their 
traditional  laws  respecting  the  Sabbath  were 
intolerably  minute  and  wearisome.  The  greater 
part  of  them  are  collected  by  Dr.  Wotton,  in 
his  work  on  the  Misna,  among  which  is  the  fol- 
lowing prohibition,  which  our  Lord  and  his  dis- 
ciples  were   accused  of  violating.     It  is  to  be 

found  in  the  SchabbatM.  nnin  nnx'^o  na-'ij/n 
nnx  p,iion  nSx  D'^n  irx  nn«  njDxSro  \'yo 

He  that  doth  several  works  under  one  principal 
head  is  guilty  only  of  one  sin.  The  Jewish 
masters  divided  works,  as  they  relate  to  the 
Sabbath,  into  principal  and  secondary,  or,  as 
they  called  them,  fathers  and  children  of  works. 
If  a  man  does  one  principal  Avork  and  twenty 
secondary  ones,  it  is,  according  to  them,  but 
one  sin,  and  consequently  deserves  one  punish- 
ment :  thus,  to  grind  is  a  principal  work.  All 
dividing  of  things  before  united  in  their  nature 
come  under  this  head.  The  second  section 
goes  on  to  enumerate  thirty-nine  principal 
works  forbidden  on  the  Sabbath :  the  first 
eight  of  which  are,  soM'ing,  ploughing,  reaping, 
binding,  threshing,  winnowing,  cleaning,  grind- 
ing ;  under  which  last  term  they  included  the 
action  of  our  Lord  and  his  disciples.  But  not 
only  was  this  action  forbidden  in  the  tradition- 
ary law,  it  was  prohibited  likewise  in  that  of 
Moses,  Exod.  xxxiv.  21.  Our  Lord,  therefore, 
in  his  reply  to  the  Jews,  asserted  his  superiority 
over  the  traditions  of  the  elders,  and  his  power 
of  dispensing  with  the  Mosaic  Law.  He  de- 
clares to  them  that  he  was  Lord  of  the  Sab- 
bath. He  it  was  who  had  enacted  this  very 
Law  of  Moses,  in  one  of  those  appearances 
which  are  justly  called  the  preludes  to  his  in- 
carnation", and  lie  now  claims  dominion  over 
the  Law   which  he   had  made.      By  the  same 

'  Talm.  in  Scliah.  per  7  ;  and  Maimon.  Schab.  per 
7  and  8. 

''  Chap.  vii.  sect.  J,  last  sentence,  and  sect.  2. 
Tliis  work  is  now  very  rare  and  valuable  ;  its  title 
is  Miscellaneous  Discourses  relating  tu  the  Tradi- 
tions and  Usages  of  llic  Scribes  and  Pharisees  in 
our  blessed  Saviour  s  time.  2  vols.  8vo.  1718.  The 
second  voluinc  contains  a  Iraiixhition  of  the  Schab- 
hath  and  Erurin. 

'  Frciudia  inrarnationis :  vide  Bisliop  fSull't; 
Defin.-i()    Fidel    jVieciue,  p.    7;    Grabes    edit.    fol. 


power  which  enacted,  he  abrogated,  or  dis- 
pensed, with  that  Law,  as  it  was  interpreted 
by  the  rigid  superstitions  of  the  elders.  He 
restored  it  to  its  true  use  ;  allowing  works  of 
necessity  and  mercy  to  be  wrouglit  on  that  day, 
and  declaring  that  the  Sabbath  was  made  for 
man,  not  man  for  the  Sabbath.  To  prove  to 
them  that  such  was  the  spirit,  though  not  the 
letter  of  the  Law,  he  refers  them  to  their  own 
customs  for  the  justice  of  his  assertion,  to  the 
example  of  David,  the  practice  of  tlie  priests, 
and  their  own  legal  violations  of  that  day,  when 
it  suited  either  their  convenience  or  their  in- 
terest-''. 

The  plan  of  this  work  prevents  me  from  direct- 
ing the  attention  of  the  reader  to  the  devo- 
tional reflections,  so  evidently  arising  from  the 
magnificent  and  interesting  narrative  of  the 
conduct  of  our  Lord  during  his  more  permanent 
incarnation ;  or  it  would  be  easy  to  fill  many 
pages  to  an  indefinite  extent.  Yet  I  would 
earnestly  desire  to  remind  every  clerical  reader 
of  the  admirable  sentiments  quoted  by  Light- 
foot  on  this  passage — the  priests  in  the  temple 
profane  the  Sabbath,  and  are  guiltless — rnu;' 
n-nn;r  ;\s;  CD'tynp  aii/b  j-^'nty.  The  ser- 
vile work  which  is  done  in  holy  things  is  not 
servile  ;  and  SSd  l^?^D03  nni?  j'X,  there  is  no 
rest  at  all  in  the  service  of  the  temple.  The 
meanest  office  in  the  temple  of  God,  the  most 
laborious  drudgery  that  aims  in  its  result  to  be 
useful  to  man,  is  the  most  honorable  and  ele- 
vated happiness  to  which  a  human  being  can 
aspire.  The  clergy  are  especially  called  upon, 
in  an  age  of  religious  indifference,  to  the  active 
performance  of  their  arduous  duties.  Their 
sacred  calling  dignifies  the  men.  They  are 
separated  from  among  their  brethren  ;  they  are 
admitted  into  the  holy  of  holies,  in  communion 
with  God  himself.  The  service  of  God  is  the 
highest  honor,  and  it  is  a  service  which  will 
continue  for  ever.  The  remembrance  of  the 
manner  in  which  it  is  performed  wdl  remain 
with  the  consciousness  that  defies  the  grave. 
The  happiness  that  arises  from  the  recollection 
of  a  life  devoted  to  these  duties  will  increase 
with  the  enlargement  of  our  faculties,  and  the 
gradual  perfection  of  our  nature  in  that  immor- 
tal state  of  our  existence,  which  has  been  pro- 
vided for  mankind  by  the  mercy  of  the  Son  of 
God. 


Note  37.— Part  III. 

There  are  three  explanations  of  this  phrase, 
if  uadduTW  5FiiTe()O7TQWT0).  That  of  Epipha- 
nius  and  Beza,  that  the  day  here  meant  was  tiie 
last  day   of  the   feast  of  the   Passover.     The 

1770.     See  also    Nares"s   Reriew   of   the    linj'rorcd 
I'ersioii. 

■^  Lightfoot,  vol.  li.  p.  185-(;,  on  this  eliai)ter, 
HA.  edit. 


IN  oTE  38.-40.] 


NOTES   ON   THE  GOSPELS. 


*87 


second,  that  of  Scaliger,  Lightfoot,  Casaubon, 
and  Whitby,  that  it  was  the  first  Sabbath  after 
the  second  day  of  unleavened  bread.  The  third, 
of  Grotius  and  Hammond,  that  it  was  the  day 
of  Pentecost  falling  on  a  Sabbath.  Tlie  last 
opinion  is  adopted  in  the  present  arrangement. 
To  ttiis  opinion  tlic  greatest  objection  is,  that 
the  harvest  would  probably  be  over  before  the 
Pentecost :  but  Grotius  remarks,  that  the 
wheat  harvest  was  going  on  at  the  Pen- 
tecost, which  on  this  account  was  called 
"  the  Feast  of  Harvest,"  Exodus  xxiii.  16. 
Though  loaves  made  of  new  bread  were 
presented  at  Pentecost,  this  will  not  prove 
that  the  harvest  was  entirely  gathered  in.  Tlie 
wheat  plucked  by  the  disciples  might  have 
been  among  the  last  ripe  corn  of  that  season^. 


tliis  passage,  is  by  no  means  conclusive  against 
the  opinion  of  Michaelis.  "  Preferenda  esset 
sine  dubio  hsec  explicatio  si  Marcus  addidisset 
verbum  yEYquTtral,  vel  i^'/et  y]  yQucpr^,  ut  Rom.  xi. 
2." — Bishop  Marsh  seems  to  incline  to  this  opin- 
ion :  but  though  the  Evangelists  generally  adopt 
this  mode  of  expressing  themselves,  it  is  not 
uniformly  done.  The  contradiction  is  again 
variously  reconciled  by  other  commentators. 
Some  suppose  that  Abiathar  was  the  priest, 
and  Ahimelech  the  high  priest,  and  that  Ahim- 
elech  was  called  Ahimelech  Abiathar,  3X,  father 
understood  ;  and  Abiathar  was  called  Abiatliar 
Ahimelech,  p,  son  understood  ;  and  others  re- 
concile the  histories  by  supposing  that  they 
both  officiated  in  the  high  priesthood,  and  the 
name  of  the  office  was  indiscriminately  applied 
to  either. 


Note  38.— Part  HI. 

Michaelis  remarks  on  these  words,  "in  the 
days  of  Abiathar  the  high  priest,"  that  tlie  mode 
of  quoting  the  books  of  the  Old  Testament  is 
sometimes  so  rabbinical,  tliat  a  critic,  acquainted 
only  with  the  Greek,  cannot  understand  it:  as  the 
fact  here  related  of  David  did  not  take  place  in 
the  priesthood  of  Abiathar,  but  in  that  of  his 
father  Ahimelech.  To  account  for  this  apparent 
inaccuracy,  Michaelis''  considers  the  words,  "  in 
tlie  days  of  Abiathar  the  high  priest,"  as  a  mere 
rabbinism.  The  rabbis  were  accustomed  to  se- 
lect some  principal  word  out  of  each  section,  and 
apply  that  name  to  the  section  itself. 

"  Rashi,  for  instance,  in  his  remarks  on  Hosea 
ix.  9.,  says,  some  are  of  opinion  that  the  town 
here  mentioned  is  Gibeon  of  Benjamin,  in  the 
concubine,  or,  as  it  is  in  our  version.  Judges 
xix.  14.,iyjS^i33  po'jn  jr^J  nr  (Michaelis  ought 
to  have  said  n]':3J.) 

"  The  same  Rabbi  observes  on  Psalm  ii.  7., 

SxTii'^  'As  is  said  in  Abner,  tiie  Lord  spake, 
through  David  I  will  deliver  Israel.'  Abenezra 
on  Hosea  iv.9.,  says,  ■'S;'  "jnD  -inl«D,'  As  is  said 
near  Eh.'  In  this  manner  quotations  are  some- 
times made  in  the  New  Testament.  Mark  xii. 
26.,  ox  uviyi'MTS  ir  t-jj  j^/^jAo)  MMvak't;,  inl  jov 
(9(iroD-  Rom.  xi.  2.  "//  sx  ol'Suze  h'  '//A/a  il  liysv 
■f]  yqncfi^-  and  the  above  mentioned  passage  in 
St.  Mark,  which  has  been  thought  to  contain  a 
contradiction,  may  be  explained  '  in  the  chapter 
of  Abiathar,'  or  in  that  part  of  the  Book  of  Sam- 
uel where  the  liistory  of  Abiathar  is  related." 
The  remark  of  Rosenmiiller,   in  his  note  on 

^  For  other  opinions,  see  Wotton's  j¥/.<?m,  vol.  i. 
p.  SGS-O  ;  Pilkiusrton's  Erang.  Hist,  notes,  p.  19  ; 
Hewlett's  Comment,  in  loc.  &c.  Many  others  have 
been  given,  but- these  seem  to  be  most  worthy  ot 
attention. 

*  Marsh's  Michaelis,  vol.  i.  p.  133;  Rosenmtll- 
ler,  Dr.  A.  Clarke,  and  others,  in  loc. 


Note  39.— Part  III. 

This  section  is  inserted  here  on  the  authority 
of  all  the  harmonizers.  It  is  placed  next  to  the 
plucking  the  ears  of  corn  by  each  of  the  Evan- 
gelists. Our  Lord,  by  action  and  miracle,  here 
enforced  what  he  had  already  urged,  the  supe- 
riority of  tlie  spirit  of  the  Law  to  the  tradition 
of  the  elders.  It  is  lawful  to  do  good  on  the 
Sabbath  day  appears  to  be  in  direct  opposition 
to  the  very  extraordinary  decision  of  the  school 
of  Schammai.  Let  no  one  console  the  sick  or 
visit  the  mourning  on  the  Sabbath  day.  It  was 
principally  against  the  decisions  of  this  school 
that  our  Lord  spake ;  for  the  school  of  Hillel 
had  in  some  respects  decided  otherwise.  By 
some  canons  of  the  Jewish  Law,  it  was  per- 
mitted to  the  people  to  prepare  medicine,  and 
to  perform  any  service  which  was  required  for 
the  actual  preservation  of  life. 


Note  40.— Part  III. 

This  section  is  placed  here  on  the  concur- 
rent testimony  of  all  the  harmonizers.  TIip 
scriptural  authority  is  to  be  found  in  Matt.  xii. 
15.  Christ  withdrew  himself  for  a  time  in  con- 
sequence of  the  enmity  of  the  Pliarisees  and 
Herodians,  which  had  been  excited  by  his  in- 
structions concerning  the  observance  of  tlie 
Sabbath. 

In  this  section  we  read,  Mark  iii.  11. — "  Tr.- 
clean  spirits,  when  they  saw  him,  fell  down  be- 
fore him,"  &.C.  Is  it  probable  that  if  tlie.se 
were  madmen  only,  tliey  would  be  charged  by 
our  Lord  not  to  make  him  known  ?  The  ex- 
clamations and  ravings  of  the  insane  are  ever 
disregarded.  There  would  be  no  meaning  in 
this  command,  if  we  consider  it  as  addressed  to 


S8* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


those  only  who  were  deprived  of  reason.  It 
must  have  been  addressed  to  those  who  were 
capable  of  comprehending  it,  that  is,  to  evil 
spirits,  which  were  visible  to  Christ,  though  in- 
visible to  mere  men.  It  is  easy  on  this  inter- 
pretation, the  only  one  indeed  which  is  sup- 
ported by  the  express  language  of  Scripture,  to 
understand  on  what  account  the  evil  spirits 
trembled  at  his  appearance.  They  had  seen 
and  known  our  Lord  in  his  preexistent  state — 
they  knew  the  effect  of  his  humiliation — they 
shrank  back  from  the  rays  of  his  glory,  though 
it  was  shrouded  under  the  veil  of  his  humanity. 
He  refused  to  receive  the  testimony  of  evil 
spirits.  His  kingdom  was  to  be  established  by 
the  quiet  submission  of  the  human  understand- 
ing to  the  silent  but  resistless  evidence  of 
miracle,  prophecy,  and  his  own  blameless  sub- 
mission to  the  will  of  his  lieavenly  Father. 

This  view  of  the  subject  is  confirmed  by 
Luke  iv.  41.  as  translated  by  Dr.  Owen,  ovx  fI'u 
avT(xlaltXv,ori  rfieiaav,  "  and  would  not  suffer 
them  to  say  that  they  knew  him  to  be  the  Christ." 
Dr.  Owen  ap.  Bowyer's  Conjectures. 


Note  4].— Part  III. 

It  is  to  be  remarked  here,  that  our  Saviour 
never  undertook  any  important  work  without 
dedicating  himself  to  God  in  prayer.  After 
imploring  the  divine  blessing,  he  authoritatively 
separates  the  chosen  witnesses  of  the  truth  of 
his  Gospel,  and  confirms  his  power  by  the  per- 
formance of  numberless  miracles.  When  the 
twelve  apostles  were  appointed,  and  his  divine 
mission  fully  demonstrated,  he  declares  the 
doctrines  he  came  to  establish  in  what  is  gen- 
erdlly  called  his  Sermon  on  the  Mount. 

Matthew  (v.  1.)  observes,  Jesus  sate  down 
after  he  had  ascended  the  mountain:  Luke  tells 
us  that  he  stood  on  the  plain.  There  is  no  in- 
consistency, however,  between  these  narratives. 
Our  Saviour  might  have  stood  up  to  heal  the 
sick,  and,  to  avoid  the  pressure  of  the  multitude 
who  sought  to  touch  him  (Luke  vi.  19.),  he  prob- 
ably retired  again  to  the  mountain,  and  ad- 
dressed the  assembled  crowd  seated. 

The  various  cures  and  miracles  wrought  by 
our  Lord,  we  may  well  suppose,  would  have 
much  increased  the  number  of  his  followers. 


Note  42.— Part  III. 

A  BRIEF  statement  of  the  reasons  which  in- 
duce me  to  follow  the  opinion  of  Archbishop 
Newcome,  Lightfoot,  Pilkington,  Michaelis, 
Bishop  Richardson,  and  others,  contrary  to  tlie 
authority  of  Doddridge  and  Bedford,  may  be 
found  in  Archbisliop  Newcome's  notes  to  the 


Harmony.  Michaelis'  observes,  "  that  the  Ser- 
mon on  the  Mount  recorded  by  St.  Luke  is  no 
other  than  that  recorded  by  St.  Matthew,  ap- 
pears from  the  events  which  immediately  follow 
it.  Both  Evangelists  relate  that  Jesus  after  the 
sermon  went  into  Capernaum,  and  healed  the 
servant  of  a  centurion ;  a  cure  attended  -with 
such  remarkable  circumstances,  that  I  can 
hardly  suppose  it  happened  twice,  and  that  too 
in  the  same  city." 

It  is  objected  by  Bedford  and  others,  that 
the  discourse  in  Matthew  is  different  from  that 
in  St.  Luke,  as  the  former  is  delivered  by  our 
Lord  while  sitting  on  a  mountain,  but  the  latter 
standing  on  a  plain.  Matt.  v.  1.  compare  witli 
Luke  vi.  17.  But  Dr.  Clarke,  on  this  latter 
place,  has  suggested  "  that  Jesus  might  retire 
from  them  aguin  to  the  top  of  the  hill."  And 
Dr.  Priestley  observes,  "  Matthew's  saying  that 
Jesus  sate  down  after  he  had  gone  up  the  moun- 
tain, and  Luke's  saying  that  he  stood  on  the 
plain  Avhen  he  healed  the  sick  before  the  dis- 
course, are  no  inconsistencies^." 

St.  Luke  principally  relates  those  parts  of 
this  discourse  Avhich  were  more  peculiarly  ad- 
dressed to  the  disciples.  It  is  remarkable  that 
he  has  mentioned  only  two  of  the  beatitudes. 
Markland''"  supposes  that  the  discourses  were 
the  same,  and  delivered  at  tlie  same  time  ;  but 
one  Evangelist  chose  to  mention  one  part,  and 
one  the  other,  as  is  done  in  various  other  places. 
These  two  beatitudes  mentioned  by  St.  Luke 
were  delivered  to  the  disciples  as  such ;  in 
which  view,  though  we  cannot  certainly  tell 
how  the  parts  were  connected  by  our  Saviour 
when  he  spoke  it,  yet  it  may  be  supposed  to 
have  been  something  like  this.  "  Happy  are  ye, 
though  ye  be  very  poor  (Luke),  especially  those 
who  are  poor  in  spirit  (Matthew). — Happy  are 
ye,  though  ye  be  hungry  now  (Luke),  especially 
those  who  hunger  and  thirst  afler  righteousness 
(Matthew)." 

The  general  interpretation  of  the  word  poor 
in  St.  Luke  is  usually  considered  to  be  given 
by  St.  Matthew.  It  seems  more  probable  that 
our  Lord  used  the  words  of  tttCo/oi,  and  ol  ttel- 
vwriES,  xal  diyiwvieg,  and  that  St.  Matthew 
wrote  the  expressions  in  their  metaphorical,  and 
St.  Luke  in  their  literal  sense.  Markland,  how- 
ever, supposes  that  our  Lord  used  the  words 
mentioned  by  St.  Matthew,  tw  TTi'ivftaTi,  and 
xal  diKonoavi'Tjv,  and  I  have  united  on  his  sug- 
gestion the  words  of  both  Evangelists. 

As  the  high  priest,  passing  through  the  Jioly 
place  when  he  went  up  to  the  holy  of  holies  to 
consult  the  oracle,  heard  the  voice  as  of  a  man 
speaking  from  the  mercy  seat,  so  in  contemplat- 
ing this  portion  of  the  New  Testament,  we 
seem  to  have  passed  on  to  the  most  spiritual 

'  Marsh's  Michaelis,  vol.  iii.  part  i.  p.  85. 
J  lliirin.  p.  8;^.     Nfvvcoine's  Notes  to   Harmony, 
fol.  edit.  p.  19. 

'^  Aj).  Bowyer's  Critical  Conjectures,  p.  204. 


Note  43,  44.] 


NOTES   ON   THE   GOSPELS. 


*89 


communication  of  God   to   man.     Freed   from 
the  types  and  shadows  of  the  Mosaic  Law,  and 
rescued  from  the  cloudy  traditions  and  perver- 
sions of  tlie  Pharisees,  the  lif^ht  of  the  sun  of 
truth  brealcs  forth  in  all  its  splendor.      We  hear, 
from  an  infallible  oracle,  the  utter  overthrow 
and  refutation  of  all  the  false  glosses  and  rab- 
binical corruptions  which  had  so  long  perverted 
tlie  spirit  of  the  divine  Law.     To  enter  into  a 
long  and  labored  examination  of  the   various 
precepts  contained  in  this  address   would   be 
merely    to     transcribe    tlie    commentaries    of 
Whitby,  Lightfoot,  Grotius,  and  others.     The 
plan  of  this  work  precludes  me  from  entering 
at   length   into   the   interpretations  of  a  more 
general  nature.     It  may,  however,  be  useful  to 
remark  a  circumstance  which  has  not  been  much 
discussed  by  these  commentators ;  and  that  is 
tlie  thorough  contrast  between  the  Messiali  and 
the  worldly  teachers  of  tlie  Jewish  people.     Tlie 
rabbis  were  accustomed  to  prefer  as  tlieir  pupils 
and  disciples,  the  talented,  the  learned,  the  re- 
fined, and  the  wealthy  :  Christ  selected  the  rude 
and  unlearned,  tlie   unpolished   and   the  poor. 
The  rabbis  scorned  to  associate  with  the  de- 
spised and  hated  publican ;  Christ  enrolled  tlie 
neglected  and  hated  publican  among  his  chosen 
disciples.     The  wickedness  of  the  nation   in- 
creased, in  spite  of  the  learning  of  their  teach- 
ers, because  those  teachers  were  corrupt,  and 
proud,  and  worldly :  the  Church  of  Christ  was 
established  in  holiness,  because  its  first  teachers, 
tliough  ignorant  and  rude,  were  disinterested, 
humble,  and  spiritual.     Rites  and  ceremonies 
had  usurped  tlie  place  of  tlie  prayer  of  the 
heart,  and  the  homage  of  a  holy  life :  Christ 
enforced  the  meaning  of  the  Law,  and  exalted 
devotion  and  virtue  above  vows  and  sacrifices, 
and  all  the  observances  of  superstition.     The 
priests  were  endeavouring  to  make  the  Law 
worldly,  the  Messiah  made  it  spiritual.     They 
would  have  changed  the  Law  of  God  into  an 
encouragement  of  the  propensities  of  the  ani- 
mal or  inferior  nature  of  man :  Christ  taught 
them  that  the  entire  conquest  of  tliis  nature 
was  required  by  their  Father  in  heaven.     The 
priests  encouraged,  under  the   appearance  of 
strict  obedience  to  the  Law,  ingratitude  to  pa- 
rents, revenge,  facility  of  divorce,   and  other 
evils :  Christ  commanded  them  to  honor  their 
parents,  though  they  had  vowed  the  dedication 
of  their  substance  to  God,  Matt.  xv.  5.,  he  com- 
manded love  to  their  enemies,  and  self  dominion 
over  the  most  powerful  passions.     He  offended 
at  the   same    time    no   prejudices — he   taught 
them  to  pray  in  a  selection  from  their  own  lit- 
urgical services ;  he  exhorts  them  to  the  fulfil- 
ment, even  to  the  very  letter,  of  their  ritual 
LaM'.     He  taught  in  plain  and  simple  language, 
such  as  liis  hearers  instantly  understood,  and 
the  most  ignorant  and  unlearned  in  tliis  age 
(with  but  little  exception,  arising  from  the  pas- 
sages particularly  referring  to  the  Jewish  cus- 
VOL.  II.  *12 


toms)  can  still  thoroughly  comprehend.  Our 
Lord  has  here  given  a  code  of  laws  to  the 
world,  obedience  to  which  will  for  ever  annihi- 
late all  superstitious  dependence  upon  every 
other  mode  of  aspiring  to  the  favor  of  the  Al- 
mighty, than  by  aiming  at  spirituality  of  motive 
and  hohness  of  life.  Not  even  the  blood  of  the 
atonement  will  save  that  man  from  the  effects 
of  evil,  who  professes  to  believe  and  hope,  with- 
out repentance  and  anxious  exertion. 


Note  43.— Part  HL 

The  meaning  of  the  word  Elq-qvonoiol  in  this 
passage  is  thought  by  some  to  be — preachers  of 
the  new  covenant,  who  reconciled  the  two  dis- 
pensations ;  who  were  not  to  enter  upon  the 
obscure  and  useless  discussions  of  points  of  the 
ceremonial  Law,  but  to  preach  the  sublimer 
doctrines  of  the  Gospel.  In  Ephes.  vi.  1.5.  and 
ii.  14.  an  allusion  seems  to  be  made  to  tliis  idea. 
Vide  Schoetgen.  vol.  i.  p.  18. 


Note  44. — Part  III. 

Schoetgen  has  favored  the  world  with  a 
laborious  and  learned  treatise  on  this  difficult 
passage.  It  was  the  peculiar  characteristic  of 
our  Lord's  teaching,  tliat  he  drew  his  illustra- 
tions from  common  objects,  which  were  either 
in  all  probability  in  the  presence  of  his  hearers 
when  he  addressed  them,  or  were  well  known 
from  their  familiarity  and  firequency.  Tliis 
passage  contains  an  allusion  to  salt  which  has 
lost  its  savour,  and  is  afterwards  trodden  under 
foot  as  useless.  Now  salt,  generally  speak- 
ing, may  be  said  never  to  lose  its  savour ;  nei- 
tlier  can  it  be  said  to  be  trodden  under  foot.  It 
is  true,  that  Mr.  Maundrell  has  informed  us 
that,  when  he  passed  tlirough  the  valley  of  salt, 
he  broke  off"  a  part  tliat  had  long  been  exposed  to 
tlie  rain  and  the  sun,  and  it  had  perfectly  lost  its 
savour,  though  the  inner  part  retained  it ;  and 
we  may  suppose  tliat  this  useless  salt  was  trod- 
den under  foot.  This,  however,  seems  to  be  a 
much  more  recondite  and  abstruse  meaning 
than  we  commonly  meet  in  our  Lord's  addresses 
to  the  people  ;  neitlier  woidd  the  poor  and  ig- 
norant, whom  he  was  addressing,  immediately 
perceive  the  aptness  of  the  allusion.  The  in- 
terpretation of  Schoetgenius,  therefore,  appears 
much  more  probable.  The  people  would  be 
familiarly  acquainted  with  every  custom  con- 
nected with  the  temple  service,  and  any  allusion 
to  any  part  of  it  would  be  readily  understood  and 
remembered.  There  was  a  kind  of  salt  used 
in  JudEea,  which  was  principally  composed  of 
the  bitumen  obtained  from  the  Asphaltite  Lake. 
This  salt,   or  bitumen,  which  had  a   fragrant 


90* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


odor,  was  strewn  in  great  quantities  over  the 
sacrifices,  both  to  prevent  inconvenience  to  the 
priests  and  to  the  worshippers  from  the  smell 
of  the  burning  flesh,  and  to  quicken  the  action 
of  the  fire,  that  the  sacrifice  might  be  more 
quickly  consumed.  Great  quantities  of  this 
bituminous  preparation  lay  in  its  appointed  place 
in  the  temple,  and  was  easUy  damaged.  The 
virtue  of  the  salt  was  soon  lost  by  exposure  to 
the  effect  of  the  sun  and  air,  and  it  was  then 
sprinkled  over  the  pavement  in  the  temple,  to 
prevent  the  feet  of  the  priests  from  slipping, 
during  the  performance  of  the  service.  Scho- 
etgen.  HorcB  HebraiccB,  vol.  i.  p.  18-24. 


Note  45. — Part  III. 

Our  Lord  here  confers  on  his  apostles  the 
same  epithet  as  the  Jews  bestowed  on  their 
most  distinguished  teachers.  That  is,  he  had 
decreed  that  his  apostles  should  take  the  place 
of  the  corrupt  teachers  of  the  Jewish  Law. 
The  Messiah  gave  to  his  apostles,  rude,  ignor- 
ant, and  despised  fishermen  and  publicans,  the 
rank  and  title  of  their  proud  countrymen — 
"  Light  of  the  world,  cdSij?  1) "  said  the  disci- 
ples of  Rabbi  Jochanan  ben  Saccai,  "  Why  do 
you  weep  ?  "  &c.  Schoetgen.  Hor.  Heb.  vol.  i. 
p.  25. 


Note  46. — Part  III. 

Here  are  three  gradations  of  crimes  men- 
tioned by  our  Lord,  and  three  degrees  of  pun- 
ishment respectively  annexed  to  each.  The 
first  is  causeless  anger,  unaccompanied  with 
any  abusive  expressions  to  aggravate  it ;  the 
second  may  be  supposed  to  arise  from  the  same 
source,  increased  by  an  exclamation,  which 
denotes  the  triumph  of  vanity,  mixed  with  in- 
sult and  contempt ;  the  third  seems  naturally 
to  rise  one  degree  higher,  and  occasions  the 
opprobrious  epithet,  "  Thou  fool."  The  two 
former,  we  may  observe,  are  threatened  with 
the  temporal  punishment  or  animadversion  of 
the  Jewish  tribunals,  the  Council  and  the  Judg- 
ment, which  were  now  deprived  of  the  power 
of  life  and  death,  and  could  therefore  take  cog- 
nizance only  of  minor  offences. 

Now,  it  is  highly  analogous  to  our  Saviour's 
reasoning  to  suppose,  that  the  punishment  an- 
nexed to  the  last  crime  would  be  of  a  temporal 
nature  also,  particularly  as  it  can  only  be  con- 
sidered as  an  abuse  of  speech,  like  that  of  the 
preceding,  though  in  a  more  aggravated  form. 
On  tlie  contrary,  to  imagine  that,  for  the  dis- 
tinction between  "  Raca,"  and  "  Thou  fool,"  our 
blessed  Lord  should  instantly  pass  from  such  a 
sentence  as  the  Jewish  Sanhedrin  could  pro- 


nounce, to  the  awful  doom  of  eternal  punish 
ment  in  hell  fire  is  what  cannot  be  reconciled 
to  any  rational  rule  of  faith,  or  known  measure 
of  justice.     But  a  critical   examination  of  the 
original  text  will  remove  this  difficulty. 

What  we  render  "  in  danger  of  hell  fire,"  is 
in  the  Greek,  lEvoxog  egui  elg  t^v  yievvav  ja 
nvgdg,  "  shall  be  liable  to  the  Gehenna  of  fire  ;" 
or,  "  the  fire  of  Gehenna."  It  is  well  known 
that  Gehenna  is  not  a  pure  Greek  word  but  a 
compound  formed  of  y  rj,  land,  and  a  proper  name 
to  correspond  with  the  Hebrew  expression  the 
valley  of  Hinnom,  or  rather  from  the  two  He- 
brew words  X"'J, «  valley,  and  ir3Un,  Hinnom,  the 
name  of  its  possessor.  (See  Schleusner  in 
rievva,  and  Lightfoot's  Chorogr.  Cent.  ch. 
xxxix.)  In  this  desecrated  spot  the  Jews 
burnt  bones,  the  dead  carcases  of  animals,  the 
refuse  and  offal  of  the  numerous  victims,  &c., 
and  from  the  loathsome  scene  which  this  place 
exliibited,  as  well  as  from  the  fires  which  were 
kept  constantly  burning  there,  it  was  frequently 
used  as  the  emblem  or  symbol  of  hell,  and  of 
hell  torments  in  a  state  of  eternity.  But  our 
blessed  Lord  may  well  be  supposed  to  use  it 
here  in  its  literal  sense,  without  any  reference 
to  its  metaphorical  meaning  ;  and  this  will 
serve  to  clear  the  text  of  its  supposed  difficulty. 
For,  when  we  consider  what  immense  quantities 
of  half-putrid  and  offensive  animal  substances 
must  have  been  consumed  in  that  valley,  to 
prevent  contagion  in  so  hot  a  climate,  and  in 
such  a  city  as  Jerusalem,  we  may  witli  cer- 
tainty infer  that  a  great  number  of  persons 
must  be  constantly  employed  in  carrying  all 
kinds  of  filth  and  offal  to  the  spot,  in  supplying 
fuel,  in  attending  on  the  fires,  &c. 

Now  this  must  have  been  the  lowest,  most 
degrading,  and  offensive  employment,  in  the 
estimation  of  a  Jew,  to  which  any  human  being 
could  be  devoted ;  and  to  this  wretched  state 
Christ  declares,  that  he  who  indulges  himself 
in  the  habit  of  treating  his  fellow-creatures  with 
insolence  and  contempt  is  in  danger  of  coming. 
It  is  a  common  saying,  that  a  man  would  rather 
be  thought  a  knave  than  a  fool ;  the  appellation 
of  "  Thou  fool,"  therefore,  is  attended  with 
a  degree  of  insult  that  is  not  easily  forgiven ; 
and  he  who  practises  such  abuses  of  the  tongue 
must  every  wliere  expect  to  find  an  enemy 
instead  of  a  friend ;  till  at  length  he  sinks  to 
the  most  loathsome  offices  that  can  be  allotted 
to  him,  in  order  to  gain  a  wretched  subsistence. 

Tiiis  exposition  derives  further  countenance 
from  the  use  of  the  Greek  adjective,  eio^og,  in 
the  original,  which,  connected  with  tlie  future, 
f g«f,  may  mean,  shall  be  held,  or  bound,  as  a 
slave  is  to  his  master. — See  Hewlett's  Commen- 
tary in  loc.  Matt.  v.  22. 


Note  47.-49.] 


NOTES  ON  THE  GOSPELS. 


*9i 


Note  47. — Part  IIL 

It  ha:^  excited  surprise  among  some  writers, 
that  the  Gospels  sJiould  be  written  in  Greek 
instead  of  the  Syriac,  or  Aramaic,  or  Syro-Chal- 
dee  dialect.  The  observation  will  only  apply 
to  St.  Matthew's  Gospel  ;  the  three  other  Evan- 
gelists addressed  their  Gospels  to  Grecian  or 
Roman  converts.  But  the  necessity  of  adopt- 
ing the  Greek  language,  as  the  dialect  of  all 
others  most  universally  spoken,  will  appear  from 
the  remarkable  fact,  that  the  Jewish  writers 
who  were  contemporary  with  our  Lord,  or  the 
mmiediate  successors  of  the  apostles,  have 
used  many  Greek  words  in  their  Hebrew,  ap- 
parently without  knowing  that  the  Greek  was 
foreign  to  their  language.  Many  instances 
have  occurred  of  this  kind  among  the  extracts 
I  have  met  in  Dr.  Gill,  Lightfoot,  and  Schoet- 
gen,  though  it  did  not  seem  necessary  to  ob- 
serve them.  I  have,  however,  collected  some 
few. 

L   TJooafpiqr^g  to  8a^6v  an,  Matt  v.  23.  CDiy 

n3"pnS  p-inn  nx  pSj;n  rn  Tanchuma,  fol. 
52.2. 

2.  ^'ladt,  evvoHiv  tcS  (xvTidlxa  uov.  Matt.  v.  25. 
?''p'^t33X  ^'tyinS  Debarin  Rah.  §  5.  fol.  257.  L 

3.  ' Enl  T«  ^I'li-tujo;,  Judsei  retinent  vocem 
Grfficam,  nnO  Schoetgen.  vol.  i.  p.  235. 

4.  KvqiB  //a,  'DX  'ID  n'p  Sfhemoth  Rabba,  § 
46.  fol.  140.  2.  ap.  Schoetgen.  vol.  i.  p.  252. 

5.  Hvlrj,  "H'iJ  ;?"in  b;;  nnD  p3J  'D  Schoetgen. 
vol.  i.  p.  252. 

0.  'YnoTiudior,  iVlV  |'m3'i3"'X  Schoetgen.  vol. 
i.  p.  192. 

and  pS  nnU'^  pnDltJX    Targum  Jerusalem 
on  Exod.  xxiv.  10. 

7.  "  Venit  quidam  servum  emere  cupiens,  et 
dixit  ad  Dominum  ejus  :  Servus  iste,quem  ven- 
dis  Nin  j-DHlSxp  IX  XlH  |'DnjpXp  num  xa- 
xiJYi')Qog,  an  xuloicuyudog  est?  " — Schemoth  Rab- 
ba, §  43.  fol.  138.  3  ;  Schoetgen.  vol.  i.  p.  214. 

8.  'AndfTTjaig,  "jSo  hw  'tOJDxS  px^^r  Ta7i- 
chuma,  fol.  50.  1.     Schoetgen.  vol.  i.  p.  21C. 

9.  2''t;(5«§ro»',Lukexix.20.n''"niD  'inT''}cn!n 
pecunias  in  sudario  ligavit  Ketuvoth,  fol.  67.  2, 
&c.  "niD3  pIV  Rasche  etBava  Mezia,  fol.  42.  1. 

Many  others  might  be  selected  from  the  writ- 
ers who  have  endeavoured  to  illustrate  Scripture 
from  the  talmudical  writings  ;  but  these  are 
sufficient  to  justify  us  in  asserting  that  the 
Greek  language  was  in  general  use  in  Judcea, 
as  well  as  in  other  parts  of  the  Roman  empire  ; 
and  was  the  language  therefore  most  suitable 
to  the  designs  of  the  Evangelists. 


rowed  from,  various  phrases  used  in  the  litur- 
gical services  of  the  Jews. 


Note  48.— Part  III. 

Lightfoot  and  Schoetgen  have  shown,  at 
length,  that  the  various  clauses  of  tlie  Lord's 
Prayer  were  similar  to,  and  were  probably  bor- 


NoTE  49.— Part  IH. 

That  the  cure  related  in  Matt  viii.  5.  is  the 
same  as  that  recorded  in  Luke  vii.  1-11.  is  af- 
firmed by  liightfoot,  Newcome,  Doddridge,  and 
Michaelis.  There  is  such  a  perfect  agreement 
between  the  speeches  and  circumstances,  that 
the  great  majority  of  the  harmonizers  have  con- 
sidered the  narrative  of  St.  Luke  as  a  more 
extended  history  only  of  tliat  of  St.  Matthew. 

Pilkington  supports  the  arrangement  adopted 
by  Newcome  and  the  other  harmonizers.  There 
is,  he  observes,  a  seeming  difference  in  the 
evangelical  accounts,  relating  to  the  application 
which  the  centurion  made  to  Clirist,  in  favor  of 
his  servant.  St.  Luke  expressly  saith,  that  the 
application  was  first  made  to  Christ  by  the  rul- 
ers of  the  Jews,  and  afterwards  by  some  other 
friends  of  the  centurion,  whom  he  sent  to  Jesus  ; 
whereas  St.  Matthew  relates  the  matter  as  a 
conference  carried  on  between  our  Saviour  and 
the  centurion  himself  in  person.  In  order  to 
reconcile  which,  some  have  supposed  they 
are  two  several  facts  that  are  related.  But  I 
cannot  think  that  the  difference  betwixt  the 
evangelical  accounts  in  this  particular  is  suffi- 
cient to  vindicate  that  opinion,  as  they  agree  in 
all  the  other  circumstances  ;  and  especially  as 
they  are  easily  reconcileable  without  such  a 
supposition  :  for,  (1.)  Though  St.  Matthew 
relates  that  to  be  done  by  the  centurion  himself 
which  he  did  by  the  mediation  of  other  persons, 
yet  we  know  this  to  be  what  is  common  in  all 
writers,  without  any  imputation  upon  their  cor- 
rectness ;  and  that  a  message  sent  by  another 
person,  and  an  answer  from  him  received,  may 
be  properly  enough  related,  as  what  is  trans- 
acted directly  between  the  parties  concerned. 
(2.)  We  find  (in  an  instance  that  admits  of  no 
doubt)  that  St.  Matthew  sometimes  chose  to 
make  use  of  tins  way  of  expressing  himself; 
for  he  tells  us,  xi.  3.  that  "  John  (when  he  was 
shut  up  in  prison)  sent  two  of  his  disciples  to 
Jesus,  and  said  unto  him."  (3.)  St.  Mark  also, 
in  the  same  manner,  relates  that  "  the  sons  of 
Zebedee  came  unto  Jesus,  saying,"  &lc.  x.  35. 
Whereas  Ave  are  particularly  infonned  by  St. 
Matthew,  that  the  application  there  mentioned, 
was  made  to  our  Saviour  by  the  mother  of  Zeb- 
edee's  children  m  their  behalf.  And  the  same 
allowances  being  made  for  latitude  of  expres- 
sion, there  can  be  no  difficulty  in  reconciling 
the  accounts  connected  in  this  section  ;  for, 
though  the  particular  circumstances  were  as 
St.  Luke  relates  them,  yet  St.  Matthew  appears 
not  to  have  expressed  hunself  in  an  improper  or 
an  uncommon  manner. 

The  scriptural  authority  for  placing  here  the 


92* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


cure  of  the  centurion's  servant,  is  taken  from 
Luke  vii.  1,  &c. 

A  curious  specimen  of  the  daring  and  un- 
allowable boldness  of  German  criticism  is  given 
by  Michaelis,  in  his  Remarks  on  the  probable 
Position  of  the  Cure  of  the  Leper,  mentioned 
by  St.  Matthew  as  taking  place  after  the  ser- 
mon on  the  mount.  He  remarks,  "  St.  Mark 
and  St.  Luke  relate  this  fact  on  a  totally  dif- 
ferent occasion,  because  they  were  unacquainted 
with  the  time,  and  St.  Luke  even  with  the  place 
where  it  happened'."  Such  criticisms  are,  or 
ought  to  be,  destructive  of  all  dependence  on 
the  author  who  proposes  them. 


Note  50.— Part  HL 

This  event  is  inserted  here  on  the  joint  au- 
thorities of  Lightfoot,  Newcome,  Pilkington, 
and  Doddridge.  Michaelis,  on  what  account  it 
is  difficult  to  say,  has  arranged  it  next  to  the 
departure  from  Capernaum,  noticed  Mark  i.  35 
-39.  Bishop  Marsh  justly  observes,  "That 
the  propriety  of  some  of  Michaelis's  transpo- 
sitions might  be  called  in  question™." 

The  Scriptural  authority  for  placing  this  event 
in  the  present  section  is  derived  from  Luke  vii. 
11.  the  day  after. 

In  the  Sermon  on  the  Mount  the  Messiah 
had  asserted  his  authority  as  a  lawgiver ;  on 
coming  down  from  the  mountain  he  proves  his 
power  by  healing  the  servant  of  the  centurion, 
while  he  is  at  a  distance  from  him ;  and,  im- 
mediately after,  by  the  stupendous  miracle  of 
raising  from  the  dead  the  son  of  the  widow  of 
Nain. 

One  very  impressive  consideration  on  the 
subject  of  our  Lord's  authority  over  the  laws  of 
nature,  as  displayed  in  the  resurrection  of  the 
dead,  seems  to  have  escaped  the  inquiries  of 
commentators.  He  demonstrated  the  truth  of 
his  wonderful  assertion — that  he  was  the  res- 
urrection and  the  life — that  the  dead  should 
hear  the  voice  of  the  Son  of  God,  and  that  he 
would  raise  them  up  at  the  last  day,  &c.,  by 
his  manifesting  his  power  over  all  the  grada- 
tions of  corruption.  Whether  the  daughter  of 
.lairus  Avas  really  dead  or  not  has  been  disputed  ; 
she  was  either  on  the  point  of  death,  or  had 
just  died.  Her  restoration  in  the  first  case 
would  have  been  a  proof  that  our  Lord  could 
arrest  the  departing  spirit :  in  the  second  that 
he  could  restore  that  spirit  to  the  body  imme- 
diately. This  was  the  first  stage  of  death. 
His  power  was  next  shown  in  the  raising  to  life 
the  widow's  son.  In  that  instance  the  body  had 
been  dead  for  a  longer  period :  though,  as  the 
interment  in  that  country  took  place  very  soon 
after  death,  it  is  probable  that  corruption  had 

'  Marsh's  Michaelis,  vol.  iii.  part  i.  p.  85. 
"'  lb.  vol.  iii.  part  ii.  p.  G7. 


not  begun.  In  the  third  miracle  which  our 
Lord  wrought  to  demonstrate  his  power  over 
the  grave,  the  resurrection  of  Lazarus,  corrup- 
tion had  already  begun — the  body  was  return- 
ing to  its  elements — the  earth  to  earth,  ashes 
to  ashes,  dust  to  dust.  When  the  time  had 
come  that  the  Great  Sacrifice  was  completed, 
the  graves  opened — the  bodies  of  many  who 
had  expected  the  coming  of  Christ  rose  again, 
and  after  his  resurrection  went  into  the  holy 
city.  We  cannot  tell  whether,  in  the  interval 
between  his  deatli  and  resurrection,  the  mould- 
ering fragments  of  their  decayed  forms  re- 
mained in  their  narrow  prisons  in  the  same  con- 
dition as  when  the  ground  fii-st  opened,  or 
whether  during  that  interval  the  scene  which 
Ezekiel  saw  in  vision  Avas  renewed ;  we  cannot 
tell  whether  the  flesh  and  the  nerves  and  the 
skin  again  covered  the  renovated  bones  ;  and 
the  scattered  atoms  were  slowly  and  gradually 
reunited  in  one  living  mass — they  rose  from 
their  graves  as  all  mankind  shall  rise  on  the 
morning  of  the  judgment  day.  And  Avhen  all 
these  proofs  of  his  poAver  had  been  ejffected, 
the  greatest  was  yet  to  come.  Christ  raised  up 
his  oAvn  body,  endued  Avith  poAvers  and  proper- 
ties more  than  human.  Lord  of  death  and  of  life, 
he  manifested  to  his  folloAvers,  and  he  has  re- 
vealed to  us,  that  there  are  modes  of  existence 
and  laws  of  body  which  we  cannot  comprehend. 
Sufficient  only  is  disclosed  to  us  to  make  us 
fear  God  and  thank  him  for  the  hope  of  eternal 
life,  through  his  manifested  Son,  the  Lord  of 
life  and  death. 


Note  51. — Part  III. 

In  one  of  the  MS.  letters  of  Lord  Barrington 
to  Dr.  Lardner,  I  meet  Avith  an  argument  in 
favor  of  the  cessation  of  consciousness  between 
death  and  the  resurrection,  derived  from  this 
history  of  the  raising  to  life  the  AvidoAv's  son. 
Our  Lord  is  represented  as  raising  the  youth  to 
life  from  the  deep  compassion  he  felt  at  the 
sight  of  his  funeral.  Lord  Barrington  reasons, 
— that  if  the  soul  Avas  conscious  in  an  interme- 
diate state,  then  the  Avidow's  son,  and  La-zarus, 
and  the  bodies  of  the  saints  Avhich  rose  at  the 
resurrection  of  Christ,  and  Avent  into  the  holy 
city,  Avere  brought  from  a  condition  of  great 
happiness  to  undergo  a  second  time  the  mis- 
eries of  an  inferior  state  of  being ;  and  their  res- 
urrection AA'ould  be  rather  a  source  of  sorrow 
than  of  joy.  I  mention  this  circumstance,  be 
cause  the  argument  is  frequently  urged  by  the 
Psychoi)aniiychists.  The  reply,  hoAvever,  to 
the  objection,  may  be  derived  ii-om  a  considera- 
tion of  the  cause,  for  Avhich  these  various  re- 
storations to  mortal  life  took  place.  It  was  not 
for  tlie  benefit  of  the  deceased  that  their 
resurrection    Avas    accomplished,   but    for   the 


JSoTE  52.-54.] 


NOTES  ON  THE  GOSPELS. 


*93 


strengthening'  the  faith  of  the  s])ectators  of  the 
miracle,  and  of  the  survivors  and  companions  of 
tlie  witnesses.  If  an  objection  be  further  pro- 
posed, that  we  never  hear  of  any  discoveries 
respecting  the  world  of  spirits  from  those  who 
were  raised  from  the  dead,  and  that  if  their 
consciousness  had  not  ceased,  it  is  probable 
some  of  its  mysteries  would  be  disclosed ;  we 
answer,  that  every  animated  being  is  provided 
by  his  Creator  with  those  faculties  only,  which 
are  adapted  to  the  condition  Avhich  that  Creator 
has  assigned  to  him.  The  faculties  which  de- 
velope  themselves  in  the  next  stage  of  our  ex- 
istence may  be  so  utterly  different  from  those 
we  at  present  possess,  that  if  a  human  being 
were  restored  to  life  he  might  be  unable  to  relate 
them,  or  convey  an  idea  concerning  them  to 
others.  We  are  unable,  even  from  the  hints  in 
Revelation,  to  form  any  idea  of  the  invisible 
world.  We  seem  to  require  other  faculties  to 
comprehend  that  which  is  all  spiritual,  yet  pos- 
sible in  space  ;  Avhich  defies  all  language,  cal- 
culation, and  comprehension.  There  is  a  beau- 
tiful idea  in  some  Brahminical  record  concern- 
ing the  Deity : — "  I  am  like  nothing  human, 
with  Avhich  to  compare  myself."  So  there  is 
nothing  in  this  state  of  existence  which  can 
enable  us  to  comprehend  the  invisible  world : 
it  could  not  be  understood,  and  therefore,  if  the 
mortal  faculties  only  were  restored  to  those 
who  were  raised  from  the  dead,  the  things 
which  are  unseen  could  not  be  clothed  in  human 
language  ;  they  could  not  be  remembered,  they 
could  not  be  imparted. 

MS.  letter  of  Lord  Barrington  to  Dr.  Lardner, 
dated  Dec.  18,  1728,  communicated  to  me  by 
his  son,  the  late  bishop  of  Durham. 


Note  52.— Part  III. 

This  message  of  the  Baptist  is  placed  here 
on  the  joint  authority  of  all  the  five  harmonizers, 
whose  united  labors  form  the  basis  of  this  Ar- 
rangement. The  internal  evidence,  that  it  is 
riglitly  placed,  is  deduced  from  the  transition 
in  Luke  vii.  18.  and  the  reply  of  our  Lord  to 
the  disciples  of  the  Baptist,  in  allusion  to  the 
miracle  of  raising  tlie  widow's  son — the  dead 
are  raised  (Luke  vii.  22.)  The  commentators 
are  divided  in  their  opinion,  whether  tlie  Bap- 
tist sent  to  Christ  for  his  own  satisfaction,  or  for 
that  of  his  disciples.  The  opinion  of  those  who 
espouse  the  latter  of  these  appears  much  more 
probable,  when  we  remember  the  Baptist's  sol- 
emn testimony  to  Christ — the  sign  from  heaven, 
and  the  miraculous  impulse,  which  made  John 
acknowledge  Jesus  as  the  Messiah". 

Witsius  has  some  very  curious  remarks  on 
the  dancing  of  Herodias,  the  place  where  the 
Baptist  was  confined",  &c.  • 

"  Vide  Doddridge,  vol.  i.  p.  301. 
"  Vide  Witsius,  De  Vita  Jokannis,  Exerc.  Sacrte, 
vol.  ii.  p.  554. 


The  Jewish  writers  mention  the  Baptist  in 
language  of  respect  and  veneration.  In  ad- 
dition to  the  testimony  of  Josephus,  who  ob- 
serves that  John  was  a  good  and  pious  man, 
who  excited  the  Jews  to  the  love  of  virtue, 
piety,  and  justice — pointing  out  the  necessity 
of  repentance,  and  enforcing,  by  baptism,  habit- 
ual purity  of  soul  and  body.  He  imputes  this 
imprisonment  to  the  fear  of  Herod,  his  death  to 
the  instigation  of  Herodias,  and  the  calamities 
that  befel  the  army  of  Herod  as  the  result 
of  the  divine  vengeance  for  the  death  of  the 
Baptist^. 

Rabbi  David  Ganz,  the  author  of  the  cele- 
brated work  on  Chronology,  which  is  generally 
received  among  the  Jews,  and  which  is  merely 
an  attempt  so  to  falsify  the  ancient  chronology, 
that  discredit  shall  be  thrown  upon  the  system 
received  among  Christians,  calls  John  the  Bap- 
tist the  high  priest ;  an  error  which  is  exposed 
in  the  notes  by  his  learned  editor  Vorstius ; 
who  supposes  that  the  name  by  which  the  Bap- 
tist was  known  among  Ms  countrymen,  and 
referred  to  by  Josephus,  was  h2t2'3  qui  baptiza- 
bat,  vel  baptista  eraP. 


Note  53.— Part  III. 

This  was  one  of  the  tokens  which  was  to  dis- 
tinguish the  reign  of  tlie  Messiah,  n^noty  yiX 
rctyon  "iSn  71*7710  CD"n — Terra  in  qua  mortui 
resurgent,  ea  est,  ubi  principiurn  regni  MessicB 
observabitur.  The  appeal  to  the  Jews  is  uni- 
formly made  in  compliance  with  the  popular 
and  well-known  traditions  and  opinions. — Scho- 
etgenius,  Hor.  Heb.  vol.  i.  p.  111. 


Note  54.— Part  III. 

Every  the  meanest  Christian,  after  the  res- 
urrection of  Christ,  was  better  acquainted  with 
tlie  mysteries  of  religion,  and  the  nature  of  the 
kingdom  of  the  Messiali,  than  tlie  greatest  of 
tlic  ancient  prophets'". 

Matt.  xi.  13.  It  was  a  saying  among  the  Jews 
before  the  time  of  our  Saviour,  x'^X  VX33r\J  >'^ 
jSiD  a'XDJD  hD  n^^y'Dn  nn^S  "all  the  proph- 
ets prophesied  only  till  the  times  of  the  Mes- 
siah\" 

P  Josephus,  .'Int.  Jtid.  lib.  18. 

1  11.  D.  Ganz,  Clironol.  Vorstius'  edition,  p.  89 
and  284.  This  was  the  same  Vorstiiis  respecting 
whom  King  James  I.  wrote  to  the  United  Prov- 
inces that  tliey  should  not  harbour  the  proposer  of 
so  many  obnoxious  heresies. 

""  Vide  Schoetgen.  vol.  i.  p.  112. 

'  Berachoth.  fol.  34.  2.  and  Schahhath,  fol.  63.  1. 
Schoetgen.  vol.  i.  p.  113.  and  Dr.  Gill's  Comment. 
in  loc. 


94 


# 


NOTES  ON  THE  GOSPELS. 


[Part  111. 


Note  55.— Part  III. 

ScHOETGEN  is  of  Opinion  that  these  words 
are  to  be  understood  in  their  usual  sense.  So 
many  obstacles  were  thrown  in  tlie  way  of 
tliose  who  were  invited  to  become  disciples  of 
Christ,  that  all  who  would  receive  his  religion 
were  required  to  resist  with  labor  and  persever- 
ing violence  every  difficulty  that  presented  it- 
self. Every  human  power  and  institution  were 
opposed  to  the  establishment  of  the  Gospel. 
Authority,  manners,  opinion,  prejudice,  were 
alike  leagued  against  it. 

The  Pharisees  condemned  the  religion  of 
Christ,  as  inconsistent  with  many  of  their  inter- 
pretations of  Scripture,  as  too  spiritual,  and  as 
violating  the  laws  and  traditions  of  the  elders. 
The  Sanhedrin  opposed  it,  as  exciting  tumults 
and  dissensions  among  the  people,  and  disturb- 
ing tlie  public  peace.  The  Roman  soldiers  and 
officers,  both  civil  and  military,  were  inclined 
to  treat  the  apostles  and  their  doctrine  with 
contempt,  and  thus  the  whole  power  of  the 
state  was  arrayed  against  them. 

The  liingdom  of  heaven  was  violently  at- 
tacked on  every  side,  and  those  humble  disci- 
ples who  were  anxious  to  gain  admittance  into 
it,  were  obliged  to  contend  against  all  these 
difficulties,  and  to  take  possession  of  it  by  vio- 
lence, contrary  to  the  opinions  and  the  opposi- 
tion of  the  Pharisees,  and  the  whole  Jewish 
Sanhedrin.     Luke  xvi.  16. 

Among  the  passages  from  the  talmudists, 
wliich  Schoetgen  quotes  on  this  text,  is  Bera- 
choth,  fol.  34.  2.  and  which  is  quoted  also  by 
Dr.  Gill,  the  learned  commentator  and  great 
ornament  of  the  Baptist  dissenters.  All  the 
inspired  writers  and  prophets  who  were  before 
John  speak  of  the  Messiah  as  one  who  was  to 
come  :  John  spake  of  him  as  one  who  is  come ; 
and  directed  the  people  in  plain  terms  to  Jesus 
of  Nazareth,  as  the  Messiah,  the  Lamb  of  God. 
Since  the  time  of  John  vision  and  prophecy 
have  been  utterly  taken  away ;  and  this  is  ac- 
knowledged by  the  Jews  themselves,  who  say 

inSir  a-'nSi^  nn«T  xS  y^  2r\''yh  ^na  "  Omnes 

Prophetee  non  nisi  usque  ad  tempera  Messise 
prophetarunt,  sed  de  vita  seterna.  oculus  non 
vidit,pr{Bter  te,  Domine,"  and  from  the  day  the 
temple  was  destroyed,  hVl^D  \S'3Jn  'D  nxnj 
7\  Bnva  Bathra,  fol.  12.  L  Since  that  time 
Abrabanel'  confesses  they  have  had  no  prophet. 
Schoetgen  quotes  also  to  the  same  effect. — 
Schcthbalt,  fol.  03.  1.  and  fol.  151.  2.  Pesachim, 
fol.  68.  1.     Sanhedrin,  fol.  99.  1. 

That  John  was  a  prophet  may  be  gathered 
not  only  from  the  express  declaration  of  St. 
Luke,  that  the  word  of  God  came  to  him  in  tlie 
wilderness  ;  but  from  the  nature  of  his  ministry, 
and  his  declaration  to  the  people. 

John  prophesied — 

«  In  Dan.  fol.  G3,  4.  ap.  Gill. 


1.  The  approach  of  Christ,  in  the  character 
of  Elijah. 

2.  His  preexistence  and  dignity,  as  the  Eter- 
nal Son  of  God. 

3.  His  atonement. 

4.  Rejection  by  the  Jews,  and  adoption  by 
the  Grentiles. 

5.  Judgments  on  tlie  Jews,  and  final  separa- 
tion of  the  good  from  the  evil,  at  the  end  of 
the  world. 

6.  Christ's  increase,  and  his  own  decrease. 

7.  He  completed  the  chain  of  prophecies 
which  predicted  the  coming  of  Christ,  by  point- 
ing out  Christ  personally  at  his  baptism.  Hale's 
Analysis  of  Chronology,  vol.ii.  part  ii.  p.  742. 


Note  56. — Part  III. 

This  section  is  placed  here  on  the  united 
authorities  of  Pilkington,  Newcome,  Lightfoot, 
Doddridge,  &-c.  The  Scripture  authority  is 
derived  from  the  evident  connexion  of  v.  20. 
with  V.  19.  in  Matt.  xi.  Michaelis  places  it 
after  the  mission  of  the  twelve,  preserving  the 
order  of  St.  Matthew.  But  Lightfoot  has  justly 
observed,  that  St.  Matthew  seems  to  have 
placed  the  events  in  the  order  he  has  adopted, 
on  account  of  the  similarity  between  the  two 
events — the  mission  of  the  disciples  of  John, 
and  that  of  the  disciples  of  Christ. 


Note  57. — Part  III. 

Pilkington,  Newcome,  Doddridge,  Light- 
foot, Michaelis,  and  Whiston  insert  this  section 
in  its  present  place.  The  Scriptural  authority 
is  the  order  of  St.  Matthew,  ch.  xi. 


Note  58.— Part  III. 

These  tM'o  sections  are  inserted  here  on  the 
joint  authority  of  the  five  harmonizers.  The 
reasons  from  Scripture  are  well  given  by  Light- 
foot, who  observes,  the  invitation  of  the  Phari- 
see seems  to  have  had  some  reference  to  the 
words  of  Christ, — "  The  Son  of  man  came  eat- 
ing and  drinking ; "  and  the  words,  "  Come 
unto  mo  ye  that  are  weary  and  heavy  laden," 
might  have  induced  the  woman  sinner  to  kneel 
and  weep  at  his  feet  for  mercy. 

It  is  the  opinion  of  Lightfoot,  that  the  Mary, 
the  female  penitent  who  now  addressed  our 
Lord,  was  Mary  Magdalene  and  the  sister  of 
Lazarus.  Pilkington  has  come  to  an  opposite 
conclusion.  He  discusses  the  subject  at  some 
length.     The  questions  he  considers  are, 

I.  Where  it  was  that  Jesus  dined  with  the 
Pharisee. 


Note  59,  GO.] 


NOTES  ON  THE  GOSPELS. 


^95 


II.  Who  it  was  tliat  anointed  Jesus's  feet  at 
that  time. 

The  answer  of  many  commentators  is,  that  it 
was  at  Bethany,  at  the  house  of  Simon  the  leper, 
where  Jesus  now  dined  ;  and  that  it  was  Mary 
Magdalene,  the  sister  of  Lazarus,  who  anointed 
his  feet.  And  Tatian  connects  this  account  with 
that  given  by  St.  Matthew  and  St.  Mark. 

1.  According  to  the  present  order  of  St. 
Luke's  Gospel,  this  dining  with  the  Pharisee  is 
laid  down  between  Christ's  leaving  Capernaum 
and  his  return  thither  again ;  and  if  it  was  so, 
it  cannot  be  the  same  as  is  mentioned  by  St. 
Matthew  and  St.  Mark,  which  was  only  two 
days  before  Jesus  was  put  to  death. 

2.  Toinard  supposes  that  it  was  at  Nain  that 
Jesus  dined  Avith  this  Simon  the  Pharisee  :  and 
indeed  we  have  no  account  of  his  leaving  that 
place,  so  that  we  may  have  reason  to  tliink  that 
it  was  somewhere  in  that  neighbourhood,  and 
not  at  Bethany  in  the  house  of  Simon  the 
leper. 

3.  There  is  an  account  of  a  woman's  an- 
ointing- the  feet  of  Jesus  with  ointment  and 
wiping  tliem  with  her  hair  given  by  St.  John. 
But  that  also  appears  to  be  a  different  account 
from  this  ;  for  that  was  in  the  house  of  Lazarus, 
as  we  may  well  collect  from  Martha's  serving, 
&c.,  and  this  was  in  the  house  of  Simon  the 
Pharisee. 

4.  I  can  see  no  reason  for  supposing  Mary 
Magdalene,  and  Mary  the  sister  of  Lazarus,  and 
the  woman  here  mentioned,  to  be  one  and  the 
same  person ;  or,  indeed,  for  supposing  that 
any  two  of  them  are  the  same:  for  (L)  Lazarus's 
sister,  who  lived  at  Bethany,  could  not,  from 
any  thing  we  can  learn,  properly  be  called 
Magdalene  (the  city  whence  that  appellative  is 
derived  lying  upon  the  sea  of  Galilee,  and  about 
ninety  miles  from  Bethany)". — (2.)  It  is  no 
where  said,  that  Mary  Magdalene  anointed 
either  the  head  or  the  feet  of  Jesus  with  oint- 
ment.— (3.)  Lazarus's  sister  neither  appears  to 
have  been  a  notorious  sinner,  as  this  woman 
was ;  nor  to  have  been  ever  possessed  with 
devils,  as  is  recorded  of  Mary  Magdalene. — (4.) 
This  woman  appears,  from  this  recital,  to  have 
been  unknown  to  Christ,  till  she  now  came  to 
him  ;  if  then  this  had  been  Mary  Magdalene, 
we  might  well  expect  to  have  had  an  account 
of  the  casting  out  of  tlie  seven  devils  before 
that  of  her  sins  being  forgiven  ;  but  here  is  only 
a  report  of  this  woman's  being  a  sinner,  not  of 
her  being  possessed. 

Upon  the  whole,  tlierefore,l  think  it  the  most 
reasonable  to  conclude,  that  tlie  matter  here 
related  was  transacted  at  Nain,  or  some  place 
thereabouts  ;  and  tliat  the  name  of  the  woman 
who  now  anointed  Jesus's  feet  is  not  recorded  ; 
this  being  neither  the  sister  of  Lazarus  nor 
Mary  Magdalene. 


Note  59.— Part  III. 

This  miracle  is  placed  by  St.  Mark  upon  the 
return  of  Jesus  to  the  house.  It  is  inserted  in 
its  present  position,  in  addition  to  this  authority, 
upon  the  testimony  of  Lightfoot,  Newcome, 
Pilkington,  Doddridge,  and  Michaelis.  Dod- 
dridge has  observed,  with  great  propriety,  "  it 
is  one  of  the  most  important  rules  for  settling 
the  harmony  of  the  Evangelists,  that  where  any 
one  of  tliem  has  asserted  expressly  that  he  fol- 
lows the  order  of  time,  we  should  in  regard  to 
him  transpose  others  who  do  not  assert  equal 
exactness  in  that  particular"." 

As  the  minute  circumstances,  witli  which  the 
casting  out  of  the  demoniac  is  described  by  St. 
Luke,  agree  so  entirely  throughout,  with  the 
relation  of  the  same  event  in  the  other  two 
Evangelists,  I  have  transposed  tlie  account  of 
St.  Luke ;  and  am  supported  in  this  arrange- 
ment by  Doddridge,  Newcome,  and  Michaelis. 
Compare  Matt.  xii.  22-50.  Mark  iii.  20-35. 
Luke  xi.  14-36.  St.  Luke,  it  will  be  observed, 
relates  the  event  as  an  isolated  fact — as  a  cir- 
cumstance which  had  taken  place — but  he 
makes  no  allusion  to  its  time  or  order ;  and  it 
can  be  separated  from  his  narrative  without  in- 
juring the  context.  It  appears  to  have  occurred 
to  him  by  association.  In  ch.  xi.  43.  he  men- 
tions the  Holy  Spirit,  and  this  reminded  him  of 
the  blasphemy  of  the  Scribes  and  Pharisees. 


Note  60.— Part  III. 

ScHOETGEN  thus  aualyzcs  the  address  of  our 
Lord  to  the  Pharisees. 

The  occasion  of  our  Lord's  address  was  to 
reply  to  the  words  (Matt.  xii.  24.)  and  to  the 
thoughts  of  the  Pharisees  (v.  25.)  He  effects 
the  first  of  these  objects  by  thus  reasoning : — 

1.  Satan  could  not  fight  against  himself,  v. 

/^«J.    (-ill* 

2.  Tlie  Jews  believed  that  devils  could  be 
cast  out  in  the  same  way,  v.  27. 

3.  This  action  of  Christ  declared  that  the 
Messiah  was  among  them,  v.  28. 

4.  It  declared  also  that  Christ  was  more  pow- 
erful than  Satan,  the  spirit  of  evil,  v.  29. 

5.  And  that  Christ  was  the  enemy  of  Satan, 
V.  30. 

6.  Because  blasphemy  against  the  divine 
conduct  was  unpardonable. 

He  refutes  their  thoughts,  secondly,  by  show- 
ing, 1.  Their  mind  was  depraved,  v.  33-35 ; 
and, 

2.  That  their  reasoning  must  be  brought  into 
judgment.  Schoetgen.  Hor(e  Hebr.  vol.  i.  p. 
123. 

V.  36.  This  word,  TTar  ^r;//«  uQyor,  seems  to 


Lightfoot,  vol.  ii.  p. 


70.  §  ino. 


Doddridge,  Fam.  Expos,  vol.  i.  p.  1S5. 


96* 


NOTES  ON   THE   GOSPELS. 


[Part  III. 


imply  much  more  than  the  usual  meaning. 
When  it  is  considered  with  reference  to  the 
cause  for  which  it  was  spoken,  it  must  mean 
every  reproachful  or  blasphemous  expression 
whicli  man  uses,  &c. 


Note  61.— Part  III. 

The  position  of  Mark  iii.  19,  20,  21.  has 
been  a  source  of  much  discussion  among  the 
fiarmonizers.  Michaelis  cuts  the  knot,  which 
he  finds  it  difficult  to  untie,  and  omits  tlie  pas- 
sage altogether.  Doddridge  places  it  before 
the  account  of  the  widow's  son  at  Nain.  But 
in  this  part  of  his  Harmony,  it  appears  that  much 
embarrassment  has  been  caused  by  his  adopting 
the  supposition  that  the  sermon  in  Matt.  v.  6,  7. 
is  different  from  that  in  Luke  vii.  Newcome, 
Pilkington,  and  Lightfoot,  have  inserted  it  after 
the  scene  of  the  female  penitent.  I  have  fol- 
lowed their  order,  the  scriptural  authority  for 
which  is  given  by  Pilkington,  Avho  observes, 
that  St.  Mark  takes  no  notice  of  any  occurrence 
from  the  time  of  the  election  of  the  twelve  till 
he  went  with  them  into  a  house,  slg  olxov, 
meaning  probably  the  house  in  Capernaum, 
where  Jesus  used  to  sojourn.  The  word  is 
used  in  this  sense  by  St.  Mark  in  other  places 
(Mark  ii.  vii.  17.),  where  one  particular  house 
seems  to  be  referred  to,  though  the  article  is 
omitted. 


Note  62.— Part  III. 

The  order  of  St.  Matthew  and  St.  Mark  is 
followed  in  the  placing  of  tliis  section,  on  the 
authority  of  the  five  harmonizers. 


Note  63.— Part  IIL 

The  disciples  of  Christ  were  beloved  by  him 
more  than  his  natural  kindred.  The  spiritual 
affection  towards  those  who  were  the  children 
of  God  was  greater  than  the  natural  affection 
towards  those  who  were  related  to  him  by  the 
ties  of  blood. 


Note  64.— Part  III. 

The  order  seems  to  be  so  decisively  settled 
by  St.  Matthew  xiii.  1.  '  Ev  Sh  tt]  ''Xuigcc  txelvrj 
ii.sXftC<)i',  &c.  that  Doddridge,  Pilkington,  Light- 
foot,  and  Michaelis  have  placed  it  in  its  present 
position.  Archbishop  Newcome,  however,  has 
inserted  before  Matt.  xiii.  1.  various  passages 


of  St.  Luke  (xi.  37.  fin.  xii.  and  xiii.  1-9.)  His 
arguments  for  so  doing  have  not  appeared  to  be 
satisfactory,  and  I  have  preferred  therefore  the 
concurrent  testimony  of  the  other  harmonizers. 
Michaelis  also  places  the  parable  of  the  sower 
after  Luke  viii.  1. ;  but  so  much  of  his  arrange- 
ment is  put  together  without  adequate  reasons, 
that  liis  authority  does  not  weigh  so  much  with 
me  as  to  induce  me  to  reject,  in  this  instance, 
the  testimony  of  Lightfoot  and  others. 

In  the  present  order  of  St.  Luke  we  find, 
that  the  account  of  Jesus's  mother  and  his 
brethren  desiring  to  speak  with  him  is  men- 
tioned as  what  happened  after  he  had  spoken 
the  parable  of  the  sower,  &c. ;  whereas  St. 
Matthew  and  St.  Mark  place  it  before  the  par- 
able. Now,  though  it  is  evident  from  this  ob- 
servation, that  the  exact  chronological  order  of 
facts  is  not  strictly  adhered  to  by  all  the  Evan- 
gelists, yet  it  may  appear  also  that  the  variation 
here  is  very  inconsiderable :  for  we  find,  from 
all  the  accounts,  that  it  was  on  the  same  day 
that  the  parable  was  spoken,  and  his  friends 
came  to  him :  and  even  a  diary  could  not  be 
esteemed  very  incorrect  on  account  of  such  a 
transposition  as  this  ;  so  far  is  an  historian  from 
being  liable  to  be  charged  Avith  impropriety,  in 
taking  a  liberty  which  all  writers  liave  freely 
indulged  themselves  in. 

I  have  here  followed  the  order  of  St.  Matthew 
and  St.  Mark,  as  the  circumstances  related 
seem  to  require  us  to  do:  for,  (1.)  The  multi- 
tudes that  hindered  Jesus's  mother  and  his 
brethren  from  coming  at  him  seem  to  be  those 
mentioned  Mark  iii.  19-22. ;  and  the  reason 
why  he  would  not  go  out  unto  them  was  proba- 
bly because  he  knew  that  they  were  come  out 
to  lay  hold  on  him.  (2.)  When  his  mother  and 
his  brethren  came,  he  was  yet  in  the  house  ;  for 
they  stood  without  desiring  to  speak  with  him  ; 
but  we  find,  that,  before  he  spake  the  parable, 
he  went  out  of  the  house  and  sat  by  the  sea- 
side ;  and  when  he  went  into  a  house  again,  in 
the  latter  end  of  that  day,  he  had  sent  the  mul- 
titudes away.  So  that,  had  his  relations  come 
afler  he  had  spoken  the  parable  (as  is  said  by 
St.  Luke),  they  would  have  found  no  difficulty 
in  getting  access  to  him. — Pilkington,  notes,  p. 
25. 


Note  65.— Part  III. 

St.  Luke  relates,  in  a  succession  of  ch.aptors, 
several  events  not  mentioned  by  the  other  Evan- 
gelists ;  and,  with  the  exception  of  some  few 
which  are  supposed,  from  internal  evidence 
arising  from  minute  coincidences,  to  be  the 
same  as  those  related  by  the  others,  much  dif- 
ficulty has  been  generally  experienced  as  to 
the  order  in  wliicli  these  events  are  to  be  placed. 
Lightfoot  begins  at  Luke  xi.  23.,  and  goes   on 


NoTjj  6G,  07.] 


NOTES  ON  THE  GOSPELS. 


•*91 


to  chap,  xviii.  1-15.  Pilkington  from  chap.  x. 
17.  proceeds  without  one  interruption,  to  chap, 
xiii.  1-23.,  when  he  inserts  tlie  events  related 
by  St.  John,  chap.  x.  22,  &.c. ;  he  then  proceeds 
to  Luke  xiii.  23.,  and  thence  through  the  inter- 
mediate chapters  to  Luke  xvii.  1-10.  Michaelis 
goes  from  Luke  x.  37.  to  Luke  xvii.,  without 
the  incorporation  of  other  passages.  Doddridge 
begins  with  Luke  x.  17-24.,  and  proceeds  with- 
out interruption  to  Luke  xviii.  1-14.,  excepting 
that  he  transposes  Luke  ix.  51-56.  to  the  last  men- 
tioned passage.  Newcome  has  bestowed  very 
great  labor  on  these  chapters ;  he  begins  Luke  x. 
17-24.,  and,  omitting  from  chap.  xi.  14.,  to  chap, 
xiii.  22.,  proceeds  without  interruption  to  chap, 
xvii.  1-10.  From  this  brief  statement  it  will  ap- 
pear, that  tlie  larger  proportion  of  these  chapters 
ought  to  be  continuously  put  together.  The  sev- 
eral alterations  and  transpositions  proposed  by 
these  harmonizers  will  be  considered  in  the  va- 
rious notes  in  which  the  arrangements  which 
have  appeared  most  advisable  will  be  defended. 
Archbishop  Newcome  seems  to  have  departed, 
in  some  instances,  from  the  order  proposed  by 
Lightfoot  without  sufficient  cause. 


Note  66. — Part  III. 

It  will  be  observed,  that  our  Lord  did  not 
speak  to  the  people  in  parables  till  the  Scribes 
and  Pharisees  had  accused  him  of  working  his 
miracles  by  the  power  of  an  evil  spirit.  The 
Messiah  then,  in  mercy  and  compassion  to  these 
hearers,  and  to  all  who  were  captious,  began  to 
address  them  in  parables.  Tliis  is  well  ex- 
pressed in  the  translation  of  Matt.  xiii.  13,  14. 
in  the  version  published  in  1729,  2  vols.  8vo. 
anonymously  dedicated  to  Lord  King,  the  then 
lord  chancellor  ;  the  name  of  the  author  has 
escaped  my  memory.  "  Therefore  speak  I  to 
them  in  parables  ;  because  they  overlook  what 
they  see,  and  are  inattentive  to  what  they  hear, 
neither  will  they  comprehend.  And  in  them 
is  fulfilled  that  prophecy  of  Esaias, — 

'  By    hearing   ye   shall   hear,   and    shall    not 
understand ; 
And  seeing  ye  shall  see,  and  shall  not  perceive. 
For  this  people's  heart  is  waxed  gross, 
And  their  ears  are  dull  of  hearing, — 
And  tlieir  eyes  they  have  closed  ; 
Lest  at  any  time  they  should  see,'  "  &c. 

and  in  ver.  16, "  happy  are  you  that  your  eyes 
have  sight,  and  that  your  ears  have  their  hear- 
ing." The  common  idea,  that  our  Lord  spoke 
in  parables,  that  the  people  miglit  not  under- 
stand liim,  and  tlieir  condemnation  be  still  in- 
creased, is  as  unfounded  as  it  is  blasphemous. 
The  parallel  passage  in  Mark  iv.  12.  must  be 
interpreted  likewise  according  to  tlie  tenor  of 
the  context.     It   is  a  prophecy  fulfilled  at  the 


very  time  that  our  Lord  was  speaking,  tliat 
though  the  people  saw  with  their  eyes  the 
outward  proofs  of  his  divine  power,  yet  they 
should  not  perceive  the  evidence  arising  there- 
from, that  he  was  their  Messiah. 

Dr.  Adam  Clarke  has  inserted,  from  Glassius, 
a  very  good  dissertation  on  the  nature  and  use 
of  parabolical  writing,  at  the  end  of  his  notes  on 
Matt.  xiii.  He  finds  the  following  ten  signifi- 
cations in  Scripture. 

1.  The  word  parable  means  a  simple  com- 
parison. Matt.  xxiv.  32-38. 

2.  An  obscure  similitude.  Matt.  xv.  13-15., 
whei-e  Pharisaism  is  represented  as  a  plant,  &c. 

3.  A  simple  allegory,  as  in  Matt.  xiii. 

4.  A  maxim,  or  wise  sentence,  as  the  cor- 
responding Hebrew  word  SlVD  is  used  in  1 
Kings  iv.  22. 

5.  A  bye-word  or  proverb  of  reproach,  2 
Chron.  vii.  20.  Psalm  xliv.  14.  and  Ixix.  11. 
Jerem.  xxiv.  9. 

6.  A  frivolous,  uninteresting  discourse,  or  a 
disregarded  and  despised  address,  Ezek.  xx.  49. 

7.  A  simple  proverb,  or  adage,  Luke  iv.  23. 

8.  A  type,  illustration,  or  representation,  Heb. 
ix.  9. ;  where  the  first  tabernacle  is  said  to  have 
been  a  figure,  a  parable,  to  last  only  for  a  time. 

9.  A  daring  exploit,  an  unusual  and  severe 
trial,  a  case  of  imminent  danger  and  jeopardy. 
It  may  be  doubted  whether  this  part  of  Dr. 
Clarke's  criticism  is  managed  with  equal  judg- 
ment. There  appears  to  be  no  proper  authority 
for  the  use  of  the  word  in  this  sense.  The  in- 
stance he  adduces,  Heb.  xi.  19.,  where  Abraham 
is  said  to  have  received  his  son  from  the  dead, 
it'  7tnQ(t66h],  "  he  being  in  the  most  imminent 
danger  of  losing  his  life,"  does  not  seem  satis- 
factory ;  the  common  translation  being  un- 
doubtedly preferable. 

10.  The  word  parable  signifies  also  a  very 
ancient  and  obscure  prophecy,  Ps.  xlix.  4.  Prov. 
i.  6.  Matt.  xiii.  35. 


Note  67.— Part  HI. 

These  sections  to  the  end  of  the  part  are 
arranged  in  their  present  order  upon  the  con- 
current testimony  of  Lightfoot,  Newcome,  and 
Doddridge,  and  the  regularity  of  the  Scripture 
nan-ative.  Pilkington  has  observed  the  same 
metliod,  excepting  tliat  he  has  placed  elsewhere 
the  dining  at  tlie  house  of  Matthew  ;  an  event 
wliich  he  inserts  after. the  call  of  that  apostle, 
and  which  has  been  already  discussed.  Mi- 
chaelis varies  too  but  little  from  this  disposi- 
tion. He  seems  doubtful  where  to  place  the 
ti-eatment  received  by  our  Lord  at  Nazareth 
(section  41),  and  supposes  that  this  event  took 
place  but  once :  he  reasons  from  the  similarity 
of  the  two  circumstances.  See  note  on  section 
4,  of  this  part. 


VOL.     II. 


ns 


J8 


* 


NOTES  ON  THE  GOSPELS. 


[Part  III. 


Note  68.— Part  III. 

ON    THE    PHRASE    "  THE    KINGDOM    OF 
HEAVEN." 

This  phrase,  "  the  kingdom  of  heaven,"  is 
used  in  the  New  Testament  to  denote  the  va- 
rious gradations  of  that  dominion  which  the 
Messiah  was  about  to  establish.  It  sometimes 
aUudes  to  its  commencement  (Matt.  iii.  2.)  by 
the  preaching,  influence,  and  death  of  Christ ; 
sometimes  it  refers  to  its  gradual  progress,  and 
the  consequent  setting  up  and  establishment  of 
the  Christian  Church,  Matt.  xiii.  47. ;  sometimes 
it  is  used  to  express  the  future  perfection  and 
consummation  of  the  happiness  of  mankind  and 
of  the  Church  in  a  future  state.  The  word  (?«- 
aiXelu,  ought  to  be  frequently  translated  "  the 
reign,"  instead  of  "  the  kingdom." 

"  Isaiah,  Daniel,  Micah,  and  others  of  the 
prophets,  had  encouraged  the  people  to  expect 
a  time  when  the  Lord  of  Hosts  should  reign  in 
Mount  Zion,  and  in  Jerusalem,  when  the  people 
of  God  should  be  redeemed,  and  made  joyful  in 
Messiah  their  king." — "  This  period  was  gener- 
ally understood  by  the  phrases  SaaileLu  t5  Qea 
and  [iaadela  x(bv  ovoavcbv  the  first  approach 
of  which  was  preached  by  the  Baptist,  and  af- 
terwards by  Christ."  When  the  word  there- 
fore refers  to  the  time,  it  ought  to  be  rendered 
the  rdgn  of  God,  the  reign  of  heaven ;  when  to 
place,  it  should  be  translated  hhigdorti^. 

We  read  also  (Luke  xvii.  2L)  "  the  kingdom 
of  God  is  within  you."  There  is  a  dominion 
over  the  passions  and  the  inferior  nature  of  man, 
which  may  be  justly  called  the  kingdom  of 
heaven,  or  the  reign  of  divine  power  within  us. 
And  it  is  of  little  consequence  to  us,  person- 
ally and  individually,  what  may  be  the  nature, 
origin,  progress,  extent,  and  consummation  of 
all  the  plans  of  Providence,  which  shall  estab- 
lish the  kingdom  of  God  in  the  world ;  unless 
obedience  to  God,  and  faith  in  God,  and  the 
peace  of  God,  be  so  known  to  us,  that  our  na- 
ture become  changed  before  Him.  We  may 
even  assist  to  build  up  the  ark  which  shall  save 
a  drowning  world ;  but,  without  repentance 
and  faith,  we,  like  the  builders  of  the  ark,  may 
be  destroyed  by  the  deluge. 

I  am  aware  that  tlie  original,  i)  ^uadelu  toO 
0S8  ivjbg  v/Li(bv  iant',  may  be  translated,  the 
kingdom  of  God  is  among  you,  or,  is  now  being 
established  in  the  midst  of  you  ;  and  the  imog 
is  so  used  by  Xenoph.  Cyrop.  1.  1  ;  and  in  the 
Anah.  lib.  6.  c.  .5.  §  5.  we  read  hiog  rrjc  cpulu)'- 
yng,  intra  spatium,  in  quo  exercitus  erat.  The 
word  is  used  twice  only  in  the  New  Testament ; 
in  Matt,  xxiii.  26.,  v/here  it  evidently  signifies 
the  inside  of  the  cup,  &c. ;  and  in  this  passage, 
LuKe  xvii.  21.,  where  it  is  contrasted   with  the 

'"  Cami)beirs  Preliminary  Dissertation,  vol.  i. 
p.  140. 


outward  pomp  and  show  with  which  the  Jews 
expected  the  reign  of  their  Messiah  would  com- 
mence. The  kingdom  of  God  cometh  not  //sid 
7iaQnTr]Q-i\aeb)c-  Heinsius  paraphrases  the  word 
"  non  venit  prsestolando,  aut  exspectando  reg- 
num  Domini."  Schleusner  quotes  from  Suidas 
ivTOS'  oi  Xoyiajuol  xul  h'dvuriasig  yal  ndti'iu  ra 
T^c  yjv/>\;  xi.ri\(iuT<r  and  the  Alexandrian  ver- 
sion translates  the  word  3"ip  in  the  last  clause 
of  ver.  1,  of  Ps.  ciii.  by  the  word  ivrdc,  &c. 
''3"'p  ^31,  where  no  other  meaning  can  be  as- 
signed but  that  which  is  internal :  that  is,  the 
thoughts  and  motives  of  the  heart.  The  phrase 
also,  HD'Otyn  mD^D,  was  used  among  the  Jews 
to  denote  the  influence  of  religion  within  the 
heart"^. 

The  Jews  had  long  spoken  of,  anticipated, 
and  described  the  future  reign  of  the  Messiah 
by  the  phrase  now  in  question.  They  had  been 
taught  by  their  ancient  prophets  to  expect  a 
Messiah  who  should  restore  the  true  religion, 
reform  the  Jewish  people,  atone  for  their  sins, 
and  release  them  from  a  foreign  yoke.  The 
apostles  and  our  Lord  used  only  the  popular 
language  when  they  adopted  the  term  expres- 
sive of  this  dominion  of  the  Messiah.  TJiat  the 
expressions  (iuailela  jov  Oes — ^ucrLkela  jwv  ov- 
Quvav — Suailelu  t5  '///ctS,  did  not  refer  only 
to  the  kingdom  or  dominion  of  Christ  in  the 
future  world,  is  evident  from  the  proclamation 
of  the  Baptist,  Matt.  iii.  2.  r^yyixe  y&Q  i^  ^aailela, 
&c.  and  from  the  nature  of  the  addresses  of  our 
Lord,  such  as  in  Matt.  vi.  33.,  'CrjislTE  da  ngmoy 
rrii'  ^auiXeluv  ly  0es,  and  those  in  the  Lord's 
prayer,  "  thy  will  be  done  on  earth,"  &c. 

As  the  treatise  of  Schoetgen  is  bound  up  with 
his  larger  work,  and  is  rarely  to  be  met  with,  I 
have  made  an  extract  from  his  observations  on 
this  phrase. 

The  expression  a'OBTI  HIdSd,  the  same  as 
1^  ^aaiksla  rw/'  Bgavbtv,  frequently  occurs  in 
Jewish  writers  ;  in  general  it  means  the  polity 
of  the  children  of  Israel  under  the  old  covenant, 
having  God  at  its  head.  The  kingdom  of 
heaven  is  the  same  as  the  kingdom  of  God :  in 
that  kingdom  tlie  Jews  were  the  subjects. 
Thus  Josephus  properly  calls  that  government 
S-soxgajiu,  §  1  and  2. 

To  show  that  Jewish  writers  used  the  ex- 
pression in  tliis  sense,  several  quotations  are 
brought,  sect.  3.  One  is  from  Rabbi  Schemoth  ; 
"  When  they  (the  Israelites)  came  to  Sinai,  and 
received  the  kingdom  of  God"  &-c.  Our  autlior 
supposes  this  "  receiving  the  kingdom  of  God  " 
to  imply  a  confession  of  faith,  tiiat  may  be  re- 
peated for  the  greater  confirmation  tlierein. 
He  quotes  Sohar  Genes. — "  When  a  man  goes 
to  bed,  he  ought  first  of  all  to  take  upon  lumsclf 


^  Vide  Schoetgen.  Dissert,  dc  Regno  Cwlorinn, 
Hor.  Ilvh.  vol.  i.  \>.  11  lit;  Heinsius,  Excrcit.  Sacrw., 
p.  \1'2\  Schleusner  in  voc.  ivriiq-  and  Valpy's 
Greek  Test,  in  Luke  xvii.  20. 


NoTK  C9.-71.] 


NOTES  ON  THE  GOSPELS. 


*99 


the  kingdom  of  licaven,  and  then  repeat  one  or 
more  prayers,"  §  4. 

It  appears  that  when  a  man  used  the  prayer 
KriscluTia,  it  was  necessary  first,  suscipere  reg- 
num  ccdorum,  §  5,  in  fine.  This  is  the  common 
meaning  of  the  phrase,  "  kingdom  of  heaven," 
among  Jewisli  writers.  Still  they  have  used  it 
(but  rarely)  in  the  sense  of  the  times  of  the 
Messiah  and  the  New  Dispensation.  Targum, 
Micah  iv.  J 7.  "The  kingdom  of  heaven  shall 
be  revealed  unto  them  on  Mount  Zion,  from 
this  time  to  all  eternity."  But,  independently 
of  quotations  from  these  writers,  it  may  be 
shown,  that  the  Jews  used  the  expression  in 
this  sense  ;  otherwise  John  the  Baptist,  the 
Pharisees,  and  the  hearers,  would  neither  have 
used  the  phrase,  nor  understood  it.  Tiius  a 
Pharisee  (Luke  xvii.  20.)  asks,  "When  the 
kingdom  of  God  should  come,"  §  6. 

The  expression  took  its  origin  from  that  pas- 
sage of  Daniel,  where  it  is  said,  "  Unto  him 
was  given  a  kingdom,  &c.  and  his  kingdom 
shall  not  be  destroyed,"  §  7. 

In  the  New  Testament,  the  expression  i^  ^a- 
ailbiu  tS  065,  means  the  Christian  Church,  or 
Dispensation.  The  Apostle  (Rom.  xiv.  17.) 
exhorts  Christians  not  to  condemn  others  about 
meats  ;  "  For,"  says  he,  "  the  kingdom  of  God  is 
not  meat  and  drink ; "  that  is,  the  Christian 
Church  under  its  King,  the  Messiah  is  not  bound 
by  the  ceremonies  enjoined  under  the  Law,  §  8. 

There  is  sometimes  an  ellipsis  of  r5  0e5,  or 
tJ&v  SQuvibv  the  word  [iauiXela  occurring  alone. 
Thus  Christ  is  said  to  have  preached  the  Gos- 
pel of  the  kingdom,  i.  e.  of  the  kingdom  of  the 
Messiah.  The  Jews  are  called  viol  iTJg  ^(xaikslag, 
because  the  kingdom  of  Messiah  was  first  sent 
to  them,  §  9. 

It  also  denotes  subjection  to  the  kingdom  of 
Messiah,  Mark  x.  15.  "  Whoever  does  not  re- 
ceive the  kingdom  of  heaven,"  »Sz,c.  §  10, 

It  is  not  denied  that  "  the  kingdom  of  heaven" 
is  sometimes  used  to  denote  eternal  life,  §  11. 


Note  69.— Part  III. 

In  this  section  Christ  calls  himself,  for  the 
first  time,  "  the  Son  of  Man." 


Note  70.— Part  III. 

The  best  interpretation  that  I  have  met  with 
of  this  wonderful  history  of  the  Gadarene  de- 
moniac, and  the  loss  of  the  herd  of  swine,  is  that 
of  the  celebrated  Hutchinsonian  divine,  Jones 
of  Nayland,  in  his  Sermon  on  the  Gadarene 
demoniac.  "  In  the  moral  application,"  he  re- 
marks," of  this  miracle,  the  sense  is  very  plain  ; 
for  if  sin  is,  in  every  man,  what  the  devil  is  in 
a  demoniac,  then  it  is  evident  the  same  man 


may  be  under  the  dominion  of  a  legion  of  vices 
and  evil  passions  at  once."  The  devil  was  per- 
mitted to  go  into  the  herd  of  swine  to  show  the 
power  of  the  Destroyer,  and  by  a  significant  ac- 
tion make  known  to  man  the  utter  destruction  of 
those  who  suffer  themselves  to  be  led  captive 
by  the  Spirit  of  Evil.  These  unclean  animals 
are  a  fit  representation  of  the  human  race,  in 
their  fallen  and  degraded  condition,  and  as  such 
are  often  used  in  Scripture.  See  Matt.  vii.  6. 
2  Pet.  ii.  22.  Prov.  xi.  22. 

Archbishop  Newcome  justly  observes,  of  the 
apparent  discrepancy  between  St.  Matthew, 
who  mentions  two  demoniacs,  and  St.  Mark 
and  St.  Luke,  who  mention  one  only,  that  the 
rule  of  Le  Clerc  must  be  applied: — (^ui pliira 
narrat,  pauciora  compleditur ;  qui  pauciora 
memorat,  plura  non  negat.  One  of  the  demo- 
niacs was  remarkable,  says  Dr.  Farmer,  for  his 
superior  fierceness.  Or  Mark  and  Luke  men- 
tion only  one,  because  one  only  returned  to  ex- 
press his  gratitude. 


Note  71.— Part  III. 

ON  AN  OPINION  OF  MICHAELIS  RESPECTING  THE 
GOSPEL    OF    ST.    MATTHEW. 

One  of  the  boldest,  most  unwarrantable,  and 
mischievous  opinions  of  the  German  commen- 
tator, Michaelis,  is,  that  the  present  Gospel  of  St. 
Matthew  is  a  translation,  and  an  erroneous  trans- 
lation, of  the  Gospel  which  the  Evangelist  origin- 
ally wrote  in  Hebrew.  Michaelis  renders  into 
Hebrew  a  few  passages  of  the  Greek  Gospel, 
and  varying  the  expression  of  the  Evangelist, 
so  as  to  suit  Ms  own  ingenious  but  imaginary 
conjectures,  he  endeavours  to  prove  that  St. 
Matthew  used  the  Hebrew  words  into  which 
Michaelis  translates  his  Greek,  and  that  St 
Matthew's  translator  actually  misunderstood 
the  meaning  of  his  original.  The  inspiration 
of  St.  Matthew  is  thus  destroyed  at  once.  The 
boldest  conjectures  of  the  most  adventurous  of 
our  English  critics  sink  into  insignificance  when 
compared  with  this  effort.  Bowyer  and  Mark- 
land  would  have  been  terrified.  Even  the  ed- 
itors of  the  ^Yew  and  Improved  Version  would 
have  seen,  without  regret,  tlieir  star-like  lustre 
eclipsed  by  the  superior  splendor  of  this  bane- 
ful meteor.  Michaelis,  however,  has  provided 
his  reader  with  arguments  against  his  own  er- 
ror. In  the  preceding  section  he  reasons  against 
the  possibility  of  proving  the  existence  of  any 
mistakes  of  translation  in  the  Greek  Gospel  of 
St.  Matthew  ;  and  he  there  observes,  "  that  no 
one  can  sliow  any  such  mistakes  ;"  and,  "  if  the 
Greek  Gospel  is  a  translation,  the  original  is 
lost ;  and  therefore,  a  comparison  between  them, 
ichich  alone  can  determine  the  question,  cannot 
take  place."  I  may  observe  here,  that  I-Ji- 
chaelis,  though  a  learned  and   useful  authoritv 


100* 


NOTES  ON  THE  GOSPELS. 


[Part  IV. 


in  many  instances,  must  be  read  with  caution, 
and  many  of  his  conclusions  rejected.  Bishop 
Randolph  wrote  a  tract  on  this  subject,  which 
did  justice  to  the  learned  German,  while  it 
pointed  out  his  errors". 

The  opinion  of  Michaelis  on  the  evangelical 
narrative  of  the  raising  of  Jairus's  daughter  is 
contained  in  that  part  of  his  work  to  which  I 
am  now  referring.  In  Matt.  ix.  18.  he  observes, 
that  "  Jairus  says  of  his  daughter,  dgji  heXev- 
TTjaef,  '  she  is  already  dead  ;'  whereas  accord- 
ing to  St.  Mark,  v.  23.,  he  says,  ia/dno;  txet, 
'  she  is  at  the  point  of  death ; '  and  receives 
the  first  intelUgence  of  her  death  as  he;  was  re- 
turning home  accompanied  by  Christ.  Various 
artifices  have  been  used  by  the  harmonists  to 
reconcile  this  contradiction,  and  with  very  little 
success  ;  but  as  soon  as  we  reflect  on  the  words, 
which  must  have  stood  in  the  original,  all  diffi- 
culty vanishes  on  this  head.  For  nHD  nn;»  may 
signify  either, '  she  is  now  dead,'  or, '  she  is  now 
dying.'  St.  Matthew's  translator  rendered  the 
word  according  to  the  former  punctuation, 
whereas  he  ought  rather  to  have  adopted  the  lat- 
ter, as  appears  from  what  is  related  by  the  two 
other  Evangelists." 

To  this  Archbishop  Laurence,  in  his  Sermon 
upon  Philological  Spendation,  observes,  that  the 
1^  d-vyuTijQ  f^ov  uQTi  iTelEvTi/aBv ,  is  sufficiently 
explained  by  commentators  (in  order  to  recon- 
cile it  witli  St.  Mark's  account)  in  the  sense  of 
"  my  daughter  is  (perhaps)  by  this  time  dead  : " 

y  See  Bishop  Marsh's  Michaelis,  vol.  iii.  part.  i. 
p.  151-2,  and  Archbishop  Laurence's  notes  to  the 
Sermon  on  Philological  Speculation,  p.  34. 


but,  even  taking  it  in  the  strongest  point  of 
view,  it  can  only  be  considered  as  one  of  those 
minute  variations  which  tend  to  prove  that  the 
Evangelists  did  not  write  in  concert.  But,  as 
Bishop  Marsh  remarks,  it  is  not  St.  Matthew 
alone  who  on  this  occasion  uses  the  past  tense  ; 
for  St.  Luke  has  the  perfectly  synonymous  ex- 
pression aniOvrjanev.  With  the  points,  nn'D 
3  pers.  sing.  perf.  fsem.  signifies  mortua  est ; 
and  nrTD,  past  facm.  signifies  moriens' .  I  have 
rejected  the  points  of  the  various  Hebrew  words 
used  in  the  several  quotations  in  these  notes ; 
because  the  arguments  which  may  satisfy  us 
of  their  antiquity  do  not  entirely  prove  their 
authority. 

In  the  fifth  volume,  4to.  edit.  p.  332-372,  of 
Lardner's  Works,  is  a  long  and  admirable  vin- 
dication of  tlie  three  miracles  of  our  Saviour — 
the  raising  the  widow's  son,  the  daughter  of 
Jairus,  and  Lazarus  ;  it  is  too  long  to  abridge. 

Among  the  Barrington  papers  I  find  an  in- 
quiry into  the  circumstances  of  this  miracle. 
It  is  contained  in  a  letter  to  Dr.  Lardner,  dated 
Dec.  30,  1729.  Among  the  papers  prefixed  to 
the  TJfe  of  Dr.  Lardner,  in  the  beginning  of 
the  first  volume,  is  a  reply  throughout.  As  it 
is  probable  these  papers  of  Lord  Barrington 
may  be  eventually  submitted  to  the  approbation 
of  the  public,  it  is  not  worth  while  entering,  at 
present,  into  any  further  discussion  on  this 
subject. 

'  Vide  Bishop  Marsh's  note,  Michaelis,  vol.  iii. 
part.  ii.  p.  156,  2nd.  edit. 


PART  IV. 


Note  1. — Part  IV. 


Note  2.— Part  IV. 


The  various  sections  of  this  part  are  placed 
in  the  same  order  in  which  they  are  respect- 
ively inserted  in  the  arrangements  of  the  five 
harmonizors,  by  whom  I  am  principally  guided. 
Doddridge  considers  John  vii.  1.  as  belonging 
to  the  same  passages  to  which  it  is  annexed 
by  the  others,  though,  for  the  sake  of  con- 
venience, he  joins  it  with  the  rest  of  the  chap- 
ter". Michaelis  also  places  the  calling  of  the 
twelve  apostles  in  the  order  of  St.  Matthew, 
and  inserts  John  vii.  1.  at  the  head  of  various 
passages,  which  he  considers  supplementary  to 
the  accounts  of  the  other  Evangelists. 

"  Vide  notes  and  paraphrase,  Doddridge's  Fam. 
Expositor,  sect.  98,  vol  i.  p.  503. 


ON  the   christian   ministry. 

Our  Lord  had  now  continued  his  ministry  till 
the  whole  population  of  Judasa,  Samaria,  and 
Galilee  had  heard  of  his  miracles  and  preaching. 
Many  had  followed  him  from  place  to  place, 
and  from  these  he  selected  Twelve  as  the  con- 
stant witnesses  of  his  actions.  The  word  ixle- 
Xv/jiroi,  which  in  our  translation  is  interpreted 
"  they  fainted,"  is  generally  considered  as  an 
erroneous  reading.  It  is  rejected  by  Griesbach, 
and  all  the  best  MSS.,  versions,  and  fathers, 
who  read  iaxvKfiePoi,  whicii  may  be  rendered 
grieved,  or  mdancholi/ ;  and  this  iTiterprotation  is 
supported  by  tlic  harmony.  For  it  docs  not  ap- 
pear that  our  Lord  was  followed  by  the  multi- 
tudes to  any  very  considerable  distance  from  their 


NOTF.    2.] 


NOTES   ON    Tin:   GOSPELS. 


* 


101 


respective  cities  (Matt.  ix.  36.  compared  with 
35,  and  Mark  vi.  6.),  but  tlint  our  Saviour's  corn- 
passion  was  excited  for  tiie  people,  whom  he 
saw  to  he  grieved  for  want  of  proper  instruction, 
and  scattered  abroad  as  sheep  having  no  shep- 
herd. To  remove  this  spiritual  dearth,  he  gave 
the  first  connnission  to  his  Apostles,  to  proceed 
to  tlie  house  of  Israel,  and  declare  to  them  tliat 
their  Messiah  had  come  ;  and  to  preach  to  tiiem 
the  kingdom  of  God.  Our  Lord  afterwards  sent 
out  the  Seventy,  to  prepare  the  people  for  his 
reception  ;  enjoining  tliem  to  preach  in  those 
cities  only  which  himself  intended  to  visit  (Luke 
X.  1.) ;  whereas  the  Apostles  were  commanded  to 
preach  to  all  the  lost  sheep  of  the  house  of  Israel. 

The  ordination  of  the  Apostles  to  preach  the 
kingdom  of  God  leads  us  to  consider  the  man- 
ner in  which  the  Church,  Avhich  Christ  had 
come  to  establish,  was  to  be  perpetuated  among 
mankind  until  his  coming  again.  The  question, 
therefore,  What  plan  of  Church  Government 
was  instituted  by  our  Lord  and  his  Apostles  ? 
cannot  be  esteemed  unimportant. 

Tlie  priesthood  under  the  Mosaic  economy 
was  so  publicly  instituted,  that  its  validity  and 
divine  origin  were  never  disputed.  The  rebel- 
lion of  Corah,  Dathan,  and  Abiram,  proceeded 
only  from  envy  at  its  _  exclusive  nature ;  and 
though  the  kings  in  after  ages  innovated  during 
the  prevalence  of  idolatry,  and  made  priests  of 
the  loivcst,  or,  as  it  would  be  better  rendered,  of 
the  common  people ;  the  line  of  the  succession 
was  considered  sacred,  and  none  were  admitted 
into  the  order  of  the  priesthood,  or  acknowl- 
edged as  priests  by  the  people,who  could  not  trace 
their  descent  from  the  sacerdotal  house  of  Aaron. 

This  regular  succession  of  the  priesthood,  on 
the  part  of  the  Jews,  has  been  sometimes  sup- 
posed to  form  an  objection  to  the  Christian  dis- 
pensation. "  If  the  Christian  religion  be  true," 
it  has  been  argued,  "  its  priesthood  would  have 
been  divinely  appointed,  and  its  succession 
rigorously  observed.  The  whole  Christian 
world  on  the  contrary,  is  divided  on  this  point : 
it  is  to  be  presumed,  therefore,  that  the  claims 
of  that  religion  are  at  least  dubious,  in  which 
the  origin  of  the  priesthood  is  so  uncertain,  and 
its  various  pretensions  and  orders  so  jarring, 
that  they  are  equally  ridiculed  and  despised." 
In  reply,  however,  to  these  objections,  I  do  not 
hesitate  to  assert,  from  an  impartial  considera- 
tion of  the  testimony  both  of  Scripture  and  an- 
tiquity, that  the  origin  of  the  Christian  priest- 
hood is  as  evident  as  that  of  the  Levitical ;  that 
its  descent  can  be  as  distinctly  traced ;  that  its 
regular  succession  has  been  preserved ;  and 
that,  consequently,  as  it  was  at  the  beginning 
appointed  by  divine  authority,  it  is  entitled  to 
the  highest  veneration,  and  to  the  devoted  at- 
tachment of  Christians. 

The  essential  and  imnmtable  difference  be- 
tween tlie  arguments  that  are   adduced  for  the 
support   of  the   Christian   religion,  and   tliose 
VOL.   II. 


which  are  brought  forward  in  defence  of  other 
systems,  consists  in  tliis.  The  Christian  religion 
is  founded  upon  the  evidence  of  actions,  and 
undeniable  facts,  while  every  other  system  de- 
pends upon  theory  alone.  The  speculations  of 
the  philosophers  of  antiquity,  the  impositions  of 
Mahomet,  the  reveries  of  the  schoolmen,  the 
inconsistencies  of  modern  infidelity,  tlie  inven- 
tions and  strange  doctrines  of  various  sects 
among  Christians,  are  all  distinguishable  from 
the  fundamental  truths  of  Christianity.  Tlie 
conclusions  of  uninspired  men,  on  subjects  of 
a  religious  nature,  are  generally  founded  upon 
abstract  reasoning  ;  the  truths  of  the  Christian 
religion  are  so  identified  with  some  well-sup- 
ported facts,  that  the  belief  of  the  fact  compels 
at  the  same  time  the  reception  of  the  doctrine. 

The  five  principal  doctrines  which  may  be 
said  to  constitute  Christianity,  and  to  comprise 
all  its  truths,  and  which  are  alike  uniformly 
supported  by  facts,  and  the  express  words  of 
Scripture  rightly  and  literally  interpreted,  are, 
the  doctrines  of  the  Trinity,  the  Incarnation, 
the  Atonement,  the  Resurrection  from  the 
Dead,  and  the  Establishment  of  the  Christian 
Church,  as  the  means  of  perpetuating  the  truth 
of  these  propositions  in  the  world.  The  doc- 
trine of  the  Trinity  is  not  only  supported  upon 
the  general  tenor  of  Scripture,  as  it  may  be 
collected  from  the  fact  that  the  inspired  writers 
assign  the  attributes  of  the  Deity  to  the  three 
persons  of  the  Godhead  ;  but  from  tlie  fact  also 
that  the  voice  came  from  heaven,  that  the  Holy 
Spirit  as  a  dove,  hovered  over  tlie  Messiah,  and 
that  the  Son  of  God  was  distinct  from  either  of 
those  which  bore  witness  to  him.  The  Incar- 
nation of  Christ  was  declared  in  prophecy,  and 
was  proved  by  the  facts  which  are  recorded 
concerning  his  birth.  The  Atonement  is  proved 
by  tJie  concurrence  of  all  the  types  and  institu- 
tions of  the  Jewish  law,  and  the  fact  of  Christ'^ 
death  fulfilling  them  all  to  the  uttermost.  Tlie 
Resurrection  of  the  body  was  verified  not  only 
by  the  fact  of  Christ's  resurrection,  but  by  the 
restoration  of  the  widow's  son  and  of  Lazarus. 
The  Establishment  of  a  Church  in  the  world 
was  demonstrated  by  the  fiict  of  the  peculiar 
care  with  which  our  Lord  collected  disciples, 
selected  a  certain  number  from  among  tliem, 
commissioned  them  to  go  forth  and  preach,  ad- 
ded others  to  their  number  with  different  powers, 
and  promised  to  be  with  them  to  the  end  (not, 
of  the  age,  as  many  translate  the  word,  but)  of 
the  world. 

The  first  establishment  of  the  Christian 
Church  is  necessarily  brought  before  us,  then, 
by  the  subject  of  this  section.  The  commission 
given  to  tiie  twelve  Apostles  may  be  called  the 
foundation  of  the  Christian  Church.  The  con- 
duct of  the  Apostles  in  their  ecclesiastical  gov- 
ernment, considered  as  a  model,  ought  to  be 
adopted  by  all  Christian  nations,  who  desire 
that   Christianity  should  be  preserved    among 


102* 


NOTES   ON   THE   GOSPELS. 


[Part  IV. 


themselves,  or  diffused,  and  permanently  con- 
tinued, among  others. 

I  have  already  attempted  to  prove  that  Jesus, 
the  Messiah  of  tlie  New  Testament,  was  the 
Incarnated  Jehovah  of  the  Old  Testament.  He 
was  the  Lord  and  Guide  of  the  Patriarchal  and 
Jewish  Churches.  He  lias  uniformly  been  the 
religious  legislator  of  mankind.  He  it  was 
who  walked  with  our  first  parents  in  the  gar- 
den of  Eden,  and  instituted  sacrifice.  When 
the  world  apostatized  after  the  deluge,  it  was 
He  who  selected  the  family  of  Abraham.  When 
the  remembrance  of  their  ancient  religion  be- 
gan to  be  effaced  from  tlie  minds  of  the  Israel- 
ites, it  was  the  same  Angel  Jehovah  who  guided 
them  through  the  Red  Sea  into'  the  wilderness, 
and  soon  after  promulgated  the  Law  from  Mount 
Sinai.  It  was  He  who  ordained  those  minute 
laws,  those  rigid  observances,  those  ordinances 
respecting  the  priesthood,  and  the  whole  frame- 
work of  the  ecclesiastical  and  civil  polity,  which 
distinguished  the  Jews  from  all  other  nations ; 
and  the  very  remnant  of  which,  even  to  this 
day,  unites  them,  notwithstanding  their  wide 
dispersion  among  the  various  nations  of  the 
v/orld.  Can  we,  then,  for  a  moment,  suppose 
that  this  same  Almighty  Being,  this  Manifested 
God  of  mankind,  should  not  be  equally  atten- 
tive, and  provide  equally  for  a  still  more  glori- 
ous Dispensation,  of  which  the  other  was  only 
a  type  and  shadow  ?  We  have  every  reason 
to  expect,  that,  in  the  Christian  dispensation, 
some  care  would  have  been  taken  for  the  con- 
tinual remembrance  of  the  great  truths  and  ob- 
servances which  the  condition  of  man  required. 

The  revealed  religion  of  God  was  perpetuated 
under  the  Patriarchal  and  Levitical  dispensa- 
tions by  human  means.  Though  religion  was 
of  divine  origin,  mankind  was  appointed  the 
guardians  of  its  purity.  The  means  which  God 
ordained  for  the  preservation  of  his  religion  in 
the  Patriarchal  dispensation,  were  the  setting 
apart  the  firstborn  of  every  family  to  minister 
in  his  service,  and  conferring  on  the  heads  of 
the  tribes  the  spirit  of  prophecy.  Adam,  Seth, 
Enoch,  Methuselah,  and  the  other  fathers  of  the 
Patriarchal  Church  were  thus  gifted.  Noah 
and  Shorn,  after  the  deluge,  obtained  the  same 
preeminence.  There  was  always  a  body  of 
men  set  apart  for  the  service  of  God.  To  enter 
into  the  proofs  on  tliis  part  of  the  subject,  which 
might  be  variously  collected  from  Scripture, 
ancient  history,  tradition,  and  the  customs 
among  the  early  pagan  nations,  whose  idolatry 
was  but  a  perversion  of  primeval  truth,  would 
lead  us  far  beyond  the  hmits  of  a  note. 

The  same  means  of  perpetuating  religion, 
which  prevailed  among  the  patriarchal  families, 
were  continued  by  the  Divine  Legislator  among 
the  people  of  Israel,  with  this  alteration  only, 
that  one  whole  tribe  was  set  apart  for  the  ser- 
vice of  God,  instead  of  the  firstborn  of  every 
family.      The  office   remained  tlie   same  ;    tiie 


firstborn  were  redeemed,  in  remembrance  of 
their  original  dedication  to  God  ;  and  it  was 
solemnly  enacted,  that  no  stranger,  not  of  the 
seed  of  Aaron,  should  offer  incense  in  the  pub- 
lic worship.  Every  individual,  of  every  family, 
was  required  to  present  the  sacrifice  of  praise 
and  prayer  to  God,  and  to  comply  with  all  the 
institutions  of  the  Law  ;  while  it  was  left  to 
one  selected  tribe  to  perform  all  the  public 
functions  required  in  the  temple  worship. 

Thus  did  the  Divine  Legislator  first  impart 
to  fallen  man  a  revelation,  and  appoint  means 
for  its  preservation.  The  Incarnated  Jehovah 
has  now  granted  to  his  creatures  the  most  per- 
fect form  of  that  same  religion  which  began  at 
the  fall  in  Paradise  ;  and  human  means  also, 
under  the  blessing  of  the  same  God,  must  pre- 
serve among  mankind  the  consolations  of  his 
holy  Gospel. 

Four  forms  of  Church  Govennnent  are,  in  this 
our  age,  prevalent  among  Christians.  Episco- 
pacy, Papacy,  Presbyterianism,  and  Indepen- 
dency. From  the  time  of  the  apostles  till  the 
present  day.  Episcopacy  has  been  the  most  gen- 
eral church  government ;  and  till  the  fifteenth 
century  its  apostolic  origin  was  never  disputed. 
Till  the  beginning  also  of  the  seventh  century 
the  supremacy  of  the  pope  over  all  Christian 
bishops  was  quite  unknown.  Boniface  III.  re- 
ceived the  first  title  of  Universal  Bishop  from 
the  Emperor  Phocas,  as  a  reward  for  his  sub- 
serviency and  flattery  to  this  basest  of  tyrants. 
With  the  exception  of  the  ambitious  heretic, 
Aerius,  who,  as  Bishop  Hall  observes,  was 
hooted  not  out  of  the  church  only,  but  out 
of  the  cities,  towns,  and  villages,  for  the  opin- 
ions he  maintained,  and,  with  the  exception  of 
a  few  dubious  expressions  of  Jerome  which  are 
inconsistent  with  other  parts  of  his  works. 
Episcopacy  prevailed,  with  the  usurpation  of 
Papacy  alone,  without  the  least  opposition,  in 
every  Christian  Church  throughout  the  world, 
till  Presbyterianism  began  to  show  itself  under 
the  protection  of  the  Reformer  Calvin.  When 
the  corruptions  produced  by  the  supremacy  of 
the  church  of  Rome  indicated  tlie  necessity  of 
a  change,  or  reformation,  in  church  government, 
the  Catholic  bishop  of  Geneva,  Peter  Balma, 
refusing  to  comply  with  some  proposed  altera- 
tion, was  expelled  with  his  clergy  from  that 
town.  After  tlie  expulsion  of  the  bishop,  the 
two  popular  preachers,  Farrel  and  Viret,  who 
had  greatly  contributed  to  this  measure,  as- 
sumed the  ecclesiastical  and  civil  power.  In 
this  state  of  things,  Calvin,  in  his  way  from 
France  to  Strasburgh,  stopped  at  Geneva,  and 
remained  there  at  the  invitation  of  Farrel.  He 
then,  with  his  two  colleagues,  proposed  a  new 
form  of  discipline,  which  he  had  lately  invented  ; 
but  the  people,  being  dissatisfied  with  the 
severity  of  his  laws,  expelled  liim,  -with  liis 
princi])al  associates,  from  their  town.  At  the 
expiration  of  three  years  he  was  recalled  ;  and, 


Note  2.] 


NOTES  ON  THE  GOSPELS. 


* 


103 


bein<r  appointed  to  institute  a  form  of  ecclesi- 
astical disci])line,  lie  proposed,  and  finally  es- 
tablished a  systSm  of  church  government,  never 
before  either  known  or  practised,  which  is 
now  distinguished  by  the  name  of  Presbyte- 
rianism.  When  he  first  introduced  this  system, 
he  expressed  his  highest  veneration  for  re- 
formed Episcopacy,  and  defended  his  innova- 
tions upon  the  plea  of  necessity.  Beza,  and 
his  other  followers,  gradually  discontinued  that 
mode  of  argument,  and  have  sometimes  asserted, 
in  not  very  courteous  language,  that  Presbyte- 
rianism  is  of  divine  right.  It  is  now  estab- 
lished in  Scotland,  where  it  was  introduced  by 
John  Knox  and  his  coadjutors,  who  were  the 
friends  of  the  Reformer  of  Geneva.  Many  of 
the  exiles,  who  had  fled  to  the  continent  in  the 
reign  of  the  persecuting  Mary,  adopted  the 
same  system,  and  endeavoured,  on  their  return 
to  England,  to  complete,  as  they  supposed,  the 
reformation  in  their  own  country,  by  recom- 
mending and  enforcing  the  Presbyterian  disci- 
pline. The  labors  of  Cartwright  and  others, 
however,  were  rendered  ineffectual,  at  least  in 
England,  by  the  exertions  and  vigilance  of 
Whitgift,  then  archbishop  of  Canterbury,  aided 
by  the  firmness  of  Elizabeth. 

This  great  Reformer,  and  celebrated  com- 
mentator, of  Geneva,  did  not  anticipate  the 
possible  evils  of  his  deviation  from  the  conclu- 
sions to  which  his  brother  reformers  in  England 
had  arrived.  He  erred  only  in  proceeding  to 
an  opposite  extreme  from  that  of  the  church  of 
Rome.  His  error  in  doctrine  proceeded  from  a 
systematizing  spirit,  attempting  to  comprehend 
those  subjects  which  humble  men  will  shrink 
from,  till  their  faculties  are  enlarged  by  the 
knowledge  of  another  state  of  being.  His  bit- 
terness and  intolerance  were  the  vices  of  liis 
age.  In  all  other  respects  he  was  both  a  wise 
and  a  good  man.  In  proposing  liis  views  to 
the  world,  he  believed  he  was  planting  the  tree 
of  life.  He  would  have  wept  to  have  known 
that  he  had  substituted  the  upas  of  theological 
hatred,  and  controversy,  and  error,  beneath 
wliose  poisonous  influence  so  many  fair  Churches 
have  withered  away.  If  he  could  have  fore- 
seen this  result,  he  would  have  united  in  the 
powerful  sentiment  of  a  father  of  the  Churcli : 
"  Nothing  so  grieves  the  Spirit  of  God,  as  the 
causing  divisions  in  the  Church ;  not  even  the 
blood  of  martyrdom  can  atone  for  this  crime  : " — 
dudh'  yun  ovtm  TTagotvypi   rbv  Qebv,  wg  iy.xkrj- 

ol:a'  fittxioeO^ii'ui nSh  fiaojiom  uiitxx  jctvTijv 

dvfuTia  i^aXslcfeir  ii)>'  (xuuqilav. — Chrys.  Horn. 
XI.  in  Ephts.  See  the  notes  to  Archbishop 
Laurence's  Bampton  Lectures,  p.  340,  341,  On 
the  Character  of  Calvin. 

After  the  original  form  of  cliurch  govern- 
ment had  been  thus  boldly  infringed  upon,  the 
minds  of  men  became  gradually  reconciled  to 
tlie  innovation ;  and  the  gradation  to  tlie  next 
difference   became  in   comparison  easy.     The 


Presbyterian  polity  had  taught  the  world,  that 
the  presbyters  of  the  Church  were  all  equal 
in  authority ;  the  next  generation  introduced 
another  innovation,  and  discovered  that  if  pres- 
byters were  equal,  they  were  also  independent 
of  each  other.  Mr.  Robert  Brown,  of  North- 
ampton, in  the  reign  of  Elizabeth,  was  the  first 
who  invented  this  system  of  Independency, 
which  is  totally  without  the  remotest  support 
from  either  Scripture  or  antiquity.  The  opin- 
ions of  the  Independents  obtained  great  popu- 
larity in  the  subsequent  reigns  of  James  and 
Charles ;  and  were  espoused  by  many  of  the 
more  energetic  spirits  of  that  turbulent  period, 
till  they  gradually  superseded  the  newly-estab- 
lished Presbyterianism. 

From  the  reception  which  was  given  by  the 
community  to  these  innovations  on  the  Chris- 
tian priesthood,  the  last  stage  of  its  degrada- 
tion was  easy  and  natural.  The  office  of 
teacher,  the  administration  of  the  sacraments, 
the  interpretation  of  Scripture,  were,  and  still 
are,  assumed  at  pleasure,  by  men  of  all  ages, 
ranks,  characters,  and  classes,  without  adequate 
preparation,  responsibility,  obedience,  or  author- 
ity. The  civil  law  affords  equal  protection  to 
all ;  and  the  public  repose  of  the  community 
renders  this  necessary  ;  but  the  privilege  which 
is  allowed  by  the  civil  power  is  mistaken  for 
the  liberty  of  the  Gospel  of  God.  Mutual  can- 
dor is  granted  to  mutual  error,  while  every  term 
of  obloquy  and  reproach,  which  the  proverbial 
bitterness  of  theological  hatred  can  suggest,  is 
unsparingly  poured  forth  to  stigmatize  the  sup- 
posed bigotry  and  illibcrality  of  those  who  as- 
sert tlie  ancient,  uniform,  universal  belief  of 
the  primitive  Church ;  that  the  Christian  minis- 
ter is  subordinate  to  a  higher  order,  to  which 
alone  was  committed  the  government  of  the 
Church,  and  the  power  of  ordaining  and  appoint- 
ing ministers.  The  question  is  not  one  of  hu- 
man polity.  It  rests  with  us  to  inquire  whether 
the  Lawgiver  of  the  Christian  dispensation  has, 
or  has  not,  revealed  to  his  creatures,  a  model 
of  churcli  government,  to  which  it  is  the  duty 
of  every  Christian  society  to  conform. 

Should  such  a  government  be  laid  down  in 
Scripture,  it  becomes  at  once  obligatory  upon  all 
Christians.  Time  cannot  destroy  it,  fashion  can- 
not change  it,  opinion  cannot  prevail  against  it, 
nor  the  apostacy  of  nations  invalidate  it.  No 
speculation  can  remove  the  foundation  of  its 
trutli.  It  will  be  as  evidently  discoverable  as 
the  Mosaic  institutions.  Its.  principle  will  be 
as  clear,  its  facts  as  evident,  its  origin  as  undo- 
niablc.  If  there  is,  or  was  such  a  government, 
its  whole  progress  will  be  matter  of  record  ; 
every  innovation,  every  corruption,  would  be 
accurately  registered,  and  so  engrafted  with 
the  history  of  Cliristianity,  that  they  could  not 
be  put  asunder. 

The  various  forms  of  church  government 
which  we  have  now  considered  may  be  distinctly 


104* 


NOTES  ON  THE  GOSPELS. 


[Part  IV. 


traced  to  human  invention.  They  have  origi- 
nated in  the  circumstances  of  the  times  in 
which  they  commenced.  Episcopacy  only  is 
traced  to  the  days  of  tlie  Apostles,  and  of  their 
and  our  Divine  Master ;  and  originated  in  his 
instructions,  and  their  practice. 

But,  that  we  may  arrive  at  some  certain  con- 
clusions on  the  subject  of  church  government, 
it  will  be  necessary  to  refer  to  Scripture,  and 
inquire  into  the  facts  which  are  there  recorded. 
I  shall  here  confine  myself  to  a  review  of  the 
manner  in  which  the  Church  was  established 
while  our  Lord  was  upon  earth  ;  and  defer  to 
other  notes  the  consideration  of  the  nature  of 
that  government,  by  means  of  which  the  doc- 
trines of  the  Gospel  were  perpetuated,  in  the 
three  periods  after  the  ascension ;  when  the 
Church  consisted  of  Jewish  converts  only  ; 
when  it  was  extended  to  the  Proselytes  of  the 
Jewish  religion ;  and  when  it  embraced  the  con- 
verts from  idolatry  throughout  the  whole  Gen- 
tile world. 

The  period  from  our  Lord's  birth  to  his  bap- 
tism was  marked  by  no  recorded  instances  of 
divine  power  or  sovereignty ;  nor  by  the  as- 
sumption of  his  ministerial  dignity.  His  minis- 
try began  by  a  public  and  solemn  inauguration 
into  his  high  office.  "  The  heavens  were 
opened,  and  the  Spirit  of  God,  as  a  dove,  de- 
scended and  lighted  upon  him  ;  and,  lo  !  a  voice 
from  heaven,  this  is  my  beloved  Son :  hear  ye 
him !  "  To  fulfil  every  type,  he  was  anointed, 
like  the  ancient  Jewish  kings,  priests,  and 
prophets,  not  with  the  material  unction  of  oil, 
but  Avith  the  Holy  Ghost,  and  with  power,  Eph. 
iv.  7.  Immediately  after  his  inauguration, 
guided  by  the  same  Spirit,  he  overcame  the 
great  Enemy  of  his  spiritual  kingdom.  He 
then  began  the  office  to  which  he  was  anointed, 
by  preaching  the  Gospel  to  the  people  of  Gali- 
lee, in  the  synagogues  of  his  own  city,  Nazar- 
eth, Luke  iv.  14-18.  His  laws  were  delivered 
in  his  own  name :  "  I  say  unto  you."  He  en- 
larged and  refined  the  Law  of  Moses,  and  en- 
forced his  precepts  with  the  promise  of  higher 
rewards,  and  the  threatenings  of  severer  pun- 
ishments. He  confirmed  the  truth  of  his  asser- 
tions, and  demonstrated  the  certainty  of  his 
Messiahship  by  stupendous  wonders  and  mira- 
cles. By  these  means,  and  by  his  example,  and 
his  precepts,  he  collected  multitudes  of  disci- 
ples, whom  he  baptized,  not  as  John  had  done, 
in  the  name  of  another,  but  in  his  own  name, 
John  iii.  5.  After  a  certain  time  had  elapsed, 
he  selected  Twelve  from  his  followers,  and  im- 
parted to  them  some  of  tire  same  powers  and 
privileges  which  himself  had  received  from  the 
Father.  He  gave  them  power  and  authority 
over  all  devils,  and  to  cure  all  manner  of  dis- 
ease, Luke  ix.  1.  Mark  vi.  7.  Matt.  x.  1-5. 

Some  time  after  the  twelve  Apostles  had 
been  thus  chosen,  our  Lord  appointed  other 
Seventy   also.     In   some   respects,  their  com- 


mission was  the  same  as  that  of  the  Twelve  ; 
in  others  there  was  a  remarka.ble  difference. 
The  Twelve  return  to  our  Lord,  and  continue 
witli  him  to  the  end  ;  the  Seventy  return  to 
give  an  account  of  their  mission,  and  are  again 
blended  with  the  general  mass  of  the  brethren. 
The  Seventy  were  more  limited  in  their  office. 
They  were  sent  only  to  precede  our  Lord,  in 
those  towns  whither  he  was  himself  going 
(Luke  X.  1.) ;  the  Apostles  had  a  more  exten- 
sive and  discretionary  power,  which  extended 
to  all  the  lost  sheep  of  the  house  of  Israel. 
The  Apostles  were  ordained  to  be  with  our 
Lord  (Mark  iii.  14.)  as  his  constant  attendants; 
whereas  the  Seventy  were  only  appointed  to 
preach  (Luke  x.  1.)  Before  the  inauguration 
of  the  Twelve,  our  Lord  not  only  commanded 
his  disciples  to  pray  to  God,  to  send  laborers  into 
his  harvest,  but  he  continued  a  whole  night 
himself  in  prayer ;  and  even  after  the  mission 
of  the  Seventy,  they  were  always  distinguished 
by  the  name  of  Apostles.  Our  Lord  particu- 
larly addressed  the  Twelve  more  than  the  other 
disciples,  expounding  to  them  his  parables,  and 
revealing  to  them  apart  the  mysteries  of  his 
kingdom  (Matt.  xx.  17,  &c.)  In  two  instances 
their  powers  were  enlarged.  At  the  time  of 
the  institution  of  the  eucharist,  the  Apostles 
were  commanded  to  commemorate  his  death, 
until  his  second  advent  to  judge  the  world. 
When  our  Saviour  was  on  the  point  of  leaving 
earth,  on  the  day  of  his  ascension,  he  invested 
them  with  still  higher  powers.  At  first,  like 
their  Divine  Master,  they  had  been  sent  only  to 
the  lost  sheep  of  the  house  of  Israel.  His 
death  destroyed  the  distinction  between  the 
Jew  and  the  Gentile.  All  power  was  now 
given  unto  him,  in  heaven  and  in  earth,  and  his 
last  parting  command  to  them  was,  to  preach 
the  Gospel  to  all  nations.  A  kingdom  was 
given  to  them,  as  a  kingdom  had  been  given  to 
our  Lord ;  as  he  had  ordained  and  appointed 
spiritual  governors  and  rulers  over  the  converts, 
to  them  also  was  committed  the  same  delegated 
authority. 

Such  were  the  two  classes  to  whom  our  Lord, 
while  upon  earth,  confided  a  share  of  tlie  min- 
isterial office  to  which  he  had  been  commis- 
sioned from  above.  He  was  tlie  prophet  like 
unto  Moses,  in  this,  as  well  as  in  other  respects, 
that  he  instituted  a  new  priesthood,  with  new 
authority  and  powers.  The  Levitical  priest- 
hood was  now  to  be  abolished,  by  the  same 
Divine  Lawgiver  who  had  at  first  ordained  it ; 
and  another  erected  on  its  foundation,  Christ 
himself  being  the  chief  corner  stone. 

The  next  stage  of  the  church,  and  its  ecclesias- 
tical discipline,  we  shall  consider,  as  I  have  ob- 
served, in  future  notes ;  remarking  only  here, 
that  the  people  had  no  choice,  nor  part,  either 
in  the  appointment  or  consecration  of  the 
Twelve  or  the  Seventy.  They  exercised  no 
power,  they  conferred  no  right.     Tiie  discipline 


Note  3.-7.] 


NOTES  ON  THE  GOSPELS. 


no5 


of  the  Church  was  established  by  its  spiritual 
head,  Christ  himself,  and  after  his  ascension  it 
was  delegated  to  his  twelve  Apostles. 


Note  3.— Part  IV. 

After  the  return  of  the  Jews  from  Babylon, 
when  the  Hebrew  language  was  no  longer 
spoken  among  the  common  people,  the  Jews 
adopted  the  custom  to  which  our  Lord  here 
alludes.  The  Scripture  was  publicly  read  in 
the  original,  but  the  doctor  of  the  law  whis- 
pered the  meaning  in  the  cars  of  an  inter- 
preter, or  targumista,  who  publicly  proclaimed 
what  was  communicated  to  him  to  the  people. 
Our  Lord  here  intimated  to  his  disciples,  that 
those  things  which  were  now  revealed  to  them, 
such  as  the  calling  of  the  Gentiles,  the  aboUtion 
of  the  Jewish  Law,  not  yet  to  be  openly  de- 
clared, and  otlier  doctrines,  should  be  hereafter 
publicly  promulgated.  The  houses  of  the  Jews 
had  Hat  roof^,  from  whence  they  made  proclama- 
tions to  the  people.  Both  Lightfoot  and  Scho- 
etgen  have  treated  copiously  on  tliis  subject. 


Note  4. — Part  IV. 


^  —  J  --J 

1  Sc^&6a(/i, fol.  107.  2.  ijip-o  ;ii  nn'pn  2\dv 
WD  ^'H''!  ^^V^  ■~ro.-<;''      Scild  Deus  S.  B.  et 


The  Jews  were  of  opmion,  that  a  superintend- 
ing Providence  protected  the  minutest  objects. 
Ex 

nutrit  inde  a  cornibiis  unicorum,  usque  ad  ova 
pedicidorum.  Schoetgen  quotes  also  Jalkut 
Ruheni,  fol.  17L  2.  "  There  is  not  the  least 
herb  on  earth,  over  which  tliere  is  not  an  appoint- 
ed guardian  in  heaven  ;"  and  from  R.  Simeon's 
n3'"n  13D,  part  i.  fol.  G.  2.  "  A  man  cannot 
hurt  his  finger  upon  eartii,  but  it  is  cried  out 
aloud  in  heaven." — Schoetgen.  Hor.  Heb.  vol. 
i.  p.  104,  105. 


Note  5. — Part  IV. 

It  was  a  common  saying  among  the  Jews, 
"He  that  receiveth  a  learned  man,  receiveth 
tlie  Sliechinah."  Our  Lord,  therefore,  in  this, 
as  in  numerous  other  passages,  which,  from 
the  general  inattention  to  the  opinions  of  the 
ancient  Jews,  are  unnoticed,  claims  those  hon- 
ors which  Avere  assigned  by  the  people  to  the 
Angel  Jehovah,  the  God  of  their  fathers. — See 
Schoetgen.  Hor.  Hcb.  vol.  i.  p.  106,  7. 


Note  6.— Part  IV. 


about  this  time  by  tlie  most  eminent  chronolo- 
gers.  It  cannot  fail  to  strike  the  most  unob- 
servant, that,  at  the  moment  in  which  the  last 
prophet  of  the  former  Dispensation  was  doomed 
to  perish,  the  Messiah,  the  common  God  of  the 
two  Dispensations,  gave  to  the  new  description 
of  teachers,  Avhom  he  now  appointed  and  sent 
forth  for  tlie  first  time,  the  authority  and  pow- 
ers of  the  teachers  of  the  Jewish  Church. 
Christ  is  the  golden  chain  that  binds  the  one 
universal  Church.  The  Baptist  preaches  till 
Christ  was  manifested.  The  Baptist  was  pre- 
served in  life  till  the  kingdom  of  the  Messiah 
was  in  some  degree  established.  The  time  had 
now  arrived  when  a  new  Dispensation,  with  a 
new  priesthood,  should  commence  ;  and  the  last 
instructor  of  the  people,  under  the  old  Dispen- 
sation, was  now  permitted  to  suffer,  in  order 
that  undivided  attention  might  be  given  to  the 
long-expected  King  of  the  house  of  David. 


Note  7.— Part  IV. 

Many  of  the  circumstances  in  this  miracle 
demonstrate  the  peculiar  wisdom  with  which, 
as  I  have  so  often  shown,  our  Lord  uniformly 
acted,  and  are  worthy  of  our  attention. 

Christ  here  first  showed  that  his  power  was 
superior  to  that  of  Elisha,  who  fed  a  hundred 
men  with  bread  of  the  first  fruits,  twenty  small 
barley  loaves,  and  some  ears  of  corn  in  the  husk 
thereof,  2  Kings  iv.  42,  43.  The  rabbis  make 
these  loaves  twenty-two  ;  the  loaf  of  the  first 
fruits  being  one,  and  the  ears  of  corn  being 
equivalent  to  another  loaf,  and  they  suppose 
that  two  thousand  two  hundred  men  were  fed 
by  them;  each  hundred  having  their  single  loaf 
set  before  them,  tff'^  nxo  'Op  "jni  nn  Sd  Our 
Lord  therefore  proved  his  power  to  be  superior 
to  that  of  Elisha  ;  for  he  fed  one  thousand  men 
with  one  loaf;  and,  that  there  might  be  no  ap- 
pearance of  deception  nor  collusion,  he  made 
the  whole  number  sit  down  in  companies, 
(niilty  nniiy  in  ranks,  or  in  divisions,  as  trees  in 
a  vineyard),  by  fifties,  and  by  hundreds,  that  the 
whole  number  might  be  accurately  and  univer- 
sally ascertained.  The  accounts  of  this  miracle 
were  published  by  St.  Matthew  and  St.  Mark, 
while  tlie  greater  portion  of  the  persons  who 
liad  been  partakers  of  the  miracle  were  livino-. 
None  contradicted,  or  denied,  or  explained 
away,  the  account. 

It  is  scarcely  possible  to  imagine  a  more 
wonderful  proof  of  the  creative  power  of  Christ, 
than  was  displayed  in  this  miracle.  The  loaves 
were  of  the  small  kind  common  in  the  country 
The  fishes  were,  in  all  probability,  also  of  that 
sort  which  were  called  by  the  Jews  'j'jio, 
which  is  interpreted  by  the  gloss  small  fishes*. 


''   T.  Bah.    Cetubot,  fol.  60.  2.  and  Sanhedrin,  fol 
The   death   of  John  the    Baptist   is  placed    49, 1.  ap.  Gill  in  John  vi.  9. 

VOL.  II.  *14 


106* 


NOTES  ON  THE  GOSPELS. 


[Part  IV, 


Nonnus"  calls  them  two  fishes  from  the  ad- 
jacent lake,  broiled,  or  roasted,  (or  dried  in  the 
sun.) 

xul  (jcy/indgov  Stdv/movag  l/dvug  oXfjrjc, 

I/diiug  dnTakEOvg  diSvfidovug,  &c. 

This  small  supply  of  provision  was  perceived  to 
multiply  and  grow,  either  in  the  hands  of  the 
apostles  as  they  Avere  ministering  them  to  the 
people,  or  in  the  hands  of  the  people  themselves, 
who,  in  all  probability,  saw  the  small  fragments 
of  bread  or  fish  with  which  they  had  been  pre- 
sented visibly  increase  while  they  held  them  in 
their  liands,  till  the  hunger  of  each  was  fully 
satisfied  ;  and  sufficient  was  still  left  for  others 
who  might  come  after  them.  It  was  this  im- 
mediate and  actual  proof  of  the  presence  of  a 
Creator,  which  compelled  the  exclamation  of 
the  multitude,  tliat  their  expected  Messiah  was 
come. 

Witsius  has  a  curious  remark  on  the  grada- 
tion of  Christ's  miracles.  His  first  miracle 
provided  for  a  family  tlie  customary  provision 
for  a  festival,  not  indeed  absolutely  necessary, 
yet  much  to  be  desired,  when  the  mode  of 
prolonging  and  celebrating  the  marriage  cere- 
monies among  the  Jews  is  taken  into  consid- 
eration. He  then  satisfied  the  hunger  of  thou- 
sands, by  multiplying  their  bread  and  a  few 
small  fishes.  He  proceeded  to  the  curing  of 
the  siclv.  He  healed  one  who  had  been  diseased 
twelve  years,  Mark  v.  25. ;  another  eighteen, 
Luke  xiii.  11. ;  another  thirty -eight  years,  John 
V.  5. ;  anotlier  from  childhood.  Matt.  ix.  21. ; 
another  from  his  birth,  Jolin  ix.  1.  The  pro- 
gressive order  wliich  our  Lord  observed  when 
he  demonstrated  his  power  of  raising  the  dead, 
in  their  various  stages  of  corruption  and  decay, 
I  have  considered  in  another  part  of  these 
notes'^. 


Note  8.— Part  IV. 

Two  hundred  pence  was  the  sum  fixed  upon 
for  a  virgin's  dowry ;  for  the  portion  to  be  paid 
by  a  liusband  to  a  woman  who  was  divorced  ; 
for  the  fine  of  the  lesser  modes  of  assault  and 
of  various  offences.  The  expression  therefore 
was  used  proverbially,  to  denote  a  large  sum  of 
money.  See  the  references  in  Gdl  on  Mark 
vi.  in  loc. 


Note  9.— Part  IV. 

Twelve  baskets  full-  ^oitJfXK  xocplpovg  Trh]- 
geig. 

The  well-known  expressions  in  Juvenal,  Sat. 
3.  V.  14. 


"^  Octavo  edit.  p.  G5. 

■^  Meletem.  Leidens.  Dissert.  De  Miracidis  Jesii, 
sect.  vii.  p.  242. 


"  Judeis, quorum  cophinus  foenumque  supellex  :" 
and  in  Sat.  6.  v.  542. 

"  Cum  dedit  ille  locum,  cophino  foenoque  relicto, 
Arcanum  Judasa  tremens  niendicat  in  aurem  :" 

have  made  the  word  xocplvovg  in  this  passage  a 
subject  of  greater  curiosity  than  would  at  first 
sight  appear  reasonable.  The  first  and  general 
opinion  is,  that  the  cophinus  here  alluded  to  was 
a  small  basket  constantly  carried  about  by  the 
Jews,  in  remembrance  of  their  slavery  in  Egypt, 
Psa.  Ixxxi.  6. 

which  is  translated  in  our  version, — 

"  I  removed  his  shoulder  from  the  burden  : 
And  his  hands  were  delivered  from  tlie  pots  •" 

is  rendered  by  Jerome  and  Symmachus,  c/l  j^fro^c 
avTOv  y.oqlvov  u.m]t.h'x-piaav.  The  Septuagint, 
instead  of  njljj^n  (traiisibunt,  or  transierunt,  ap. 
Arias  Montanus)  read  nJTDrn  which  is  followed 
by  the  Vulgate — ul  /fF^f  j  aviar  iv  tw  xoqr/*'o> 
idovXsvaav,  LXX.  Maiius  ejus  in  cophino  ser- 
vierunt.  Dr.  Gill  quotes  Nicholas  de  Lyra  on 
this  verse,  to  prove  that  the  Jews  carried  bas- 
kets with  some  liay,  in  commemoration  of  their 
Egyptian  servitude,  and  Schoetgen  quotes 
Sidonius  ApoUinaris,  Epist.  7.  6.  and  Alcimus 
Avitus,  lib.  5.  v.  30.  to  the  same  effect. 

Another  interpretation  of  the  word  xocplrog  is 
that  of  Farnabius,  who  supposes  that  the  Jews 
made  that  use  of  the  hay  and  the  cophinus, 
which  Juvenal  and  Martial  (lib.  v.  Ep.  17.)  have 
alluded  to,  as  an  emblem  of  tlieir  poverty  and 
sufferings  durinsr  the  last  siesre  of  Jerusalem^ 
when  they  were  reduced  to  the  necessity  of 
eating  hay,  in  the  terrible  scarcity  of  provisions. 
But  this  explanation  is  evidently  erroneous  :  the 
cophinus,  as  may  be  shown  in  numerous  in- 
stances, being  in  general  use  before  the  siege 
of  Jerusalem. 

Brenius  imagines  that  tlie  Jews  made  use  of 
the  cophinus  at  Rome,  and  elsewhere,  for  the 
sale  of  various  small  articles  of  pedlery  ;  and 
Buxtorf,  that  the  basket,  from  the  earliest  period, 
was  a  part  of  their  household  stuff";  whence  the 
expression  Deut.  xxviii.  5.  ■]i>'JD  "jn:;  "blessed 
shall  be  thy  basket  and  thy  store."  The  bas- 
ket was  used,  he  supposes,  to  bring  the  first- 
fruits  to  the  priest,  and  the  liay  was  provided  to 
prevent  the  various  offferings  from  touching  eacli 
other.  Schoetgen  replies  to  these  suggestions, 
that  it  was  not  possible  all  the  Jews  could  be 
employed  in  selling  ;  neither  would  they  have 
carried  their  basket'^  of  first-fruits  so  uniformly 
to  Rome,  as  to  liuve  excited  the  satire  of  Ju- 
venal ;  neither  were  those  who  were  now  fol- 
lowing Christ  going  up  to  Jerusalem  to  offer 
their  finst-fruits.  He  concludes,  th.ereforc,  with 
adopting  the  opinion  of  Reland,  which  is  fol- 
lowed also  by  Schleusnor  (in  voc.  y.oqlrog)  that 
the  cophinus  was  used  by  the  Jews  for  carrying 


Note  10.-14.1 


NOTES  ON  THE  GOSPELS. 


noi 


about  with  them  the  articles  of  provision,  &c. 
permitted  by  their  Law,  and  that  the  hay  served 
to  spread  under  them,  when  they  were  com- 
pelled to  sleep  abroad  in  places  inhabited  by 
Gentiles. — See  the  whole  Dissertation  in  Scho- 
etgen.  Hora.  HehraictK,  vol.  i.  p.  133. 


Note  10.— Part  IV. 

It  is  a  good  remark  of  Dr.  Gill,  that  those 
•who  desired  a  temporal  Redeemer  were  un- 
worthy of  his  presence.  All  who  follow  Christ 
for  power,  show,  popularity,  wealth,  or  honor, 
or  for  any  other  purpose  than  to  receive  a  spir- 
itual Messiah,  are  unworthy  of  him.  Christ  re- 
tired to  a  mountain,  and  declined  all  worldly 
honors.  To  have  tlie  power  of  praying,  to  be 
admitted  as  Christ  was  admitted  into  commun- 
ion with  God  the  Father,  is  higher  and  more 
inestimable  than  all  earthly  distinctions  ajid 
treasures. 


Note  11.— Part  IV. 

Christ  here  demonstrated  his  power  as  the 
Lord  of  nature.  He  walked  upon  the  sea,  and 
when  he  entered  into  the  ship  the  waves  and 
tlie  wind  acknowledged  him,  and  the  ship  was 
instantly  at  the  place  of  its  destination.  Non- 
nus  has  given  a  beautiful  description  of  this 
miracle:  Christ,  he  tells  us,  walked  upon  the 
water  with  unwetted  feet ;  and  when  he  came 
into  the  ship  it  moved  as  by  a  divine  impulse, 
like  a  winged  thought  of  tlie  mind,  without 
winds,  without  oars,  self-moving  to  the  distant 
haven. 

Xqhttov  i6ip](TavT0  diaaTslxovTcc  &uX6.aar]g, 
'A^QOxov    I'/t'og    e/OfTU,    ^arr^g    6.lbs    d^iiv 
68  ill]  I' — 

Enel\)'eoSlvE'C  naXftai 

OTcc    v6og   TTiegdeig,    dfijuwf   Si^a,    v6a(fii' 

TjjlenoQOtg    h^iveaaiv    ofilkeev      aiiOfi&Tr] 
VT\vg. — JVonnuSf  p.  75. 


Note  13.— Part  IV. 

We  have  here  another  instance  in  which 
Christ  applied  to  himself  an  epithet  given  by 
the  Jews  to  their  expected  Messiah.  Midrash 
Koheleth,  fol.  73.  3.  "R.  Berechia  nomine  R. 
Isaac  dixit :  quemadmodum  Goel  primus,  sic 
quoque  erit  postremus.  Goel  primus  riNT'Tin 
pn  descendere  fecit  Manna,  q.  d.  Exod.  xvi.  4. 
Et  pluere  faciam  vobis  panem  de  cobIo.  Sic 
quoque  Go^'l  postremus  descendere  facit  Manna, 
q.  d.  Ps.  Ixxii.  16.  erit  multitudo  frumenti  super 
terram."     See  Schoetgen.  in  loc. 

It  is  probable  that  our  Saviour  alluded  to 
this  tradition,  as  well  as  to  the  ideas  of  the 
rabbis,  discussed  at  great  length  by  Whitby,  on 
John  vi.  31,  37,  &c.  The  comparison  of  food 
which  nourishes  the  body  and  wisdom  which 
nourishes  the  soul  is  common  in  many  parts  of 
Scripture.     Thus  Isaiah — 

"  Ye  that  are  thirsty,  come    buy  wine,  and 
milk  without  money,  and  without  price. 
Wherefore   do  ye  spend   your  money  for 
that  which  is  not  bread  ?  "  &c. 

Lightfoot  quotes  also  Chajigah,  fol.  14.  1.  and 
Gloss,  in  Succah,  fol.  52.  to  prove  that  bread 
was  frequently  used  among  the  Jewish  doctors 
for  doctrine — nZ3nS  inS'DN'n/eerf  him  with  bread ; 
that  is,  make  him  take  pains  in  the  warfare  of 
the  Law,  as  it  is  written.— Lightfoot,  vol.  ii.  553. 

It  may  be  observed  here,  tliat  an  acquaintance 
with  the  Jewish  traditions  would  materially  as- 
sist the  theological  student  to  form  a  more  ac- 
curate notion  of  many  subjects  of  controversy 
between  the  Church  of  Rome  and  the  Protest- 
ants. This  discourse  of  our  Lord  in  John  vi. 
has  been  much  insisted  upon  by  the  Romanists, 
as  defending  and  supporting  the  doctrine  of  tran- 
substantiation.  This  notion  originated  in  the 
sixth  century,  and  is  founded  on  the  literal  in- 
terpretation of  passages  which  were  commonly 
tised  by  the  Jeivs,  to  whom  the  Scriptures  were 
addressed,  and  by  the  inspired  writers  who  pri- 
marily wrote  for  their  use,  in  a  metaphorical 
sense.  I  do  not  observe  that  Fulke  has  noticed 
this  point  in  his  remarks  on  John  vi.  in  his  work 
on  the  Rhemish  Translation  of  the  New  Testa- 
ment. See  that  work,  p.  275-280.  folio  edit. 
1633.  London. 


Note  12.— Part  IV. 

Markland  (ap.  Bowyer's  Crit.  Conjee,  p.  9.5.) 
has  justly  remarked  the  difference  between  this 
confession  (dh/Owg  Qbh  Ylbg  fl)  which  is  no 
higher  acknowledgment  tlian  the  heathen  cen- 
turion and  the  soldiers  made  at  the  crucifixion ; 
and  that  of  St.  Peter  contained  in  Matt.  xvi.  16. 
m  el  6  XQi!;bg,  6  Ylbg  TOY  Qsov  TOY^^Conog, 
thou  art  the  Christ,  the  Son  of  the  One  God, 
THE  living  God. 


Note  14.— Part  IV. 

To  prove  that  the  Evangelist  has  here  spoken 
with  the  utmost  correctness,  Schoetgen  has 
quoted  from  Jevachim,  fol.  101.  1.    ity;'  O'-DDm 

:n-(ir\  Sb'o  inr  annmo  pn'n  "  Et  sapientes 

fecerunt  robur  verbis  suis,  plus  quam  verbis  Le- 
gis." 

Lightfoot  also  has  given  many  others  to  the 
same  purpose  .nmn  nanro  trjnijiD  'im  a':i"2n 


108* 


NOTES  ON  THE  GOSPELS. 


[Part  IV. 


"  The  words  of  the  Scribes  are  more  lovely 
than  the  words  of  the  Law." — Hieros.  Berac. 
fol.  3.  2. 

The  error  of  the  Pharisees  Avas  the  same  as 
that  of  the  Romanists.  They  substituted  un- 
authorized tradition  in  the  place  of  their  In- 
spired Writings,  and  ritual  observances  in  the 
place  of  spiritual  worship.  The  ordinances  of 
external  religion  are  only  valuable,  as  they  are 
the  emblems  and  the  appointed  means  of  spir- 
itual blessings.  While  their  proper  value  is 
set  upon  the  records  of  history,  the  inquiries  of 
the  critical,  the  labors  of  the  learned,  the  opin- 
ions of  the  judicious,  the  decisions  of  the  early 
Church,  and  all  the  sources  of  accurate  infor- 
mation, it  ought  never  to  be  forgotten,  neither 
is  it  forgotten  by  the  Protestant  Churches,  that 
Scripture  is  the  one  unerring  test  of  truth,  to 
which  every  conclusion  must  be  submitted. 
The  Jews  adopted  many  traditions,  which  were 
not  only  contrary  to,  but  were  very  frequently 
hostile  to  Scripture.  The  Romanists  have 
been  guilty  of  the  very  same  error.  The  Jbafs 
believed  that  a  man  might  withhold  assistance 
from  his  afflicted  or  poor  parents,  under  the 
pretence  that  he  had  dedicated  his  substance 
(or  corhan)  to  God,  with  many  other  absurdities 
enumerated  at  length  by  Lightfoot,  Schoetgen, 
Meuschen,  Gill,  and  others,  and  alluded  to  in 
many  places  by  the  Evangelist.  The  Roman- 
ists have  set  aside  the  plain  and  express  au- 
thority of  Scripture,  and  follow  gradual  inven- 
tions, which  they  dignify  by  the  name  of  tra- 
ditions. They  insist,  for  instance,  on  such 
points  as  these  : — The  mass  without  communi- 
cants— The  denial  of  the  cup  to  the  laity — The 
prohibiting  the  reading  of  Scripture — The  dis- 
tinction between  latria  and  dulia,  htTQsla  and 
SovlsTa,  in  the  worshipping  of  angels,  and 
saints,  and  God — The  use  of  images — The  pray- 
ing in  an  unknown  tongue — The  mediatorial 
offices  of  the  saints,  and  especially  of  the  Vir- 
gin Mary — The  assumption  of  the  Virgin,  an 
invention  of  a  very  late  age — The  seven  sacra- 
ments— The  doctrine  of  purgatory. 

The  Church  tliat  teaches  these  doctrines  is 
as  justly  worthy  of  the  condemnation  of  our 
Lord  as  the  Pharisees,  who  were  his  contem- 
poraries— "  Ye  make  the  word  of  God  of  none 
effect  by  your  tradition."  Much  might  be 
added  on  this  and  other  topics  connected  with 
the  discussions  on  the  doctrines  in  controversy 
between  the  Protestants  and  Romanists ;  but  to 
do  so  would  extend  these  notes  far  beyond 
their  limits.  See  a  work  entitled,  Jl  Learned 
Treatise  on  Traditions,  translated  from  the 
French  of  Du  Moulin,  by  G.  C,  London,  K):i9; 
particularly  ch.  12  and  \'i,  p.  16.'5-223.  Fulke's 
Defence  of  the  English  Translation  of  the  Bi- 
ble, printed  at  the  end  of  his  observations  on 
the  Rhemish  Translation,  p.  29-33.  Bisliop 
Hall's  tract,  entitled  The  Old  Religion,  in  the 
ninth  volume  of  his  Works,  8vo.  Pratt's  edition, 


p.  287.  and  the  Tracts  against  Poperij,  Tit.  \. 
p.  22.  by  Bishop  Stratford.  The  Reformation 
Vindicated,  &c.  together  with  many  other  trea- 
tises in  that  admirable  and  inestimable  collec- 
tion. On  the  Affinity  between  the  Absurdities 
of  the  Pharisaical  and  Catholic  Traditions,  see 
also  Chemnitius.  Exam.  Condi.  Trident.  Pars 
prior,  p.  20-24.  See  also  Schoetgen.  HorcE 
Hebraicee,  vol.  i.  p.  138. 


Note  15.— Part  IV. 

Bishop  Horsley  and  Dr.  Jortin  have  written 
sermons  on  the  subject  of  the  Syro-phoenician 
woman ;  in  both  of  which  there  is  a  remark- 
able coincidence  in  plan  and  expression.  Both 
have  insisted,  with  great  effect,  on  the  nation 
of  the  woman ;  on  the  manner  in  which  Christ 
performed  his  first  miracle  on  one  who  was  not 
a  Jew :  which  was  so  ordained  by  the  provi- 
dence of  God,  that  this  woman  "  became  one 
of  the  first  pagan  proselytes,  and  the  mystery 
of  the  calling  and  the  conversion  of  the  Gen- 
tiles began  in  her  to  be  gloriously  unfolded  ; " 
on  the  humility  of  the  suppliant,  and  her  ac- 
knowledgment of  the  wisdom  of  God  in  selec- 
ting the  Jews  to  be  his  own  people,  while  she 
retained  her  hope  of  mercy  as  a  creature  of 
God ;  and  on  the  absurdity  of  judging  of  the 
truth  of  past  events  by  the  test  of  the  experi- 
ence of  the  present  age  ;  both  agreeing  in  the 
probability  of  the  opinion  expressed  in  a  for- 
mer note,  that  the  power  of  evil  spirits,  in  the 
time  of  our  Lord,  was  permitted  to  be  more 
visibly  displayed  than  in  our  own  age.  For  the 
more  particular  explanation,  therefore,  of  this 
narrative,  and  especially  for  the  view  which 
Bishop  Horsley  has  given  of  the  peculiar  pro- 
priety of  our  Lord's  conduct  in  making  the 
manner  in  which  he  complied  with  the  request 
of  the  Greek  idolatress,  a  type  of  the  mode  in 
which  the  Gentiles  should  be  received,  see 
Jortin's  fVorks,  8vo.  London,  1810,  vol.  ix.  p. 
239,  &c. ;  and  Horsley's  Sermoiis,  vol.  iii.  p. 
134,  and  particularly  p.  158,  9,  and  164. 


Note  16.— Part  IV. 

The  Jews  considered  every  nation  but  their 
own  as  dogs,  and  on  tliat  account  refused  to 
share  in  their  hospitality,  or  to  have  any  Inter- 
course with  them,  except  that  which  had  refer- 
ence to  merchandise. 

R.  Pirke  Eliezer  gives  an  illustration  of  this 
passage.  In  his  twenty-niiitli  chapter  lie  dis- 
cusses the  eighth  temptation  of  Abraham,  Gen. 
xvii.  1.  He  endeavours  to  prove  that  Abraham 
circumcised  his  servants,  and  proceeds  thus : 
'•  Unde  autem  (probas)  quod  circumciderit  (ser- 


NOTK    17.] 


NOTES  ON  THE  GOSPELS. 


* 


109 


vos)  illos  ?  quia  dicitur :  omnes  viros  domus 
suae,  et  natum  domus  circumcidit — cur  autem 
circumcidit  illos  ?  propter  purificationem,  ne 
contaminarent  dominum  suum  cibo,  ac  potu 
suo.  Q,uicunque  enim  comcdit  cum  prseputiato, 
is  veluti  cum  cane  edit.  Uti  canis  non  est  cir- 
cumcisus,  sic  et  prseputiatus  non  est  circumcisus. 
Quisquis  accedit  ad  prasputiatum,  is  veluti  mor- 
tuum  contrectat,"  &c. — Vorstius'  Translation 
of  R.  Pirke  Eliezer,  p.  66.  I  ought  to  observe 
here,  that  Schoetgen,  who  refers  in  his  notes 
on  Apoc.  xxii.  15.,  to  this  chapter  of  Pirke  Elie- 
zer, quotes  a  part  of  it  differently  from  any 
which  is  to  be  found  in  the  translation  of  Vors- 
tius. As  the  Hebrew  original  is  not  in  my  pos- 
session, I  cannot  account  for  the  variation  ;  but 
my  copy  of  the  Latin  translation  by  Vorstius  is 
corrected  in  various  places  from  the  Hebrew 
original,  by  a  learned  rabbi,  and  can,  I  think, 
be  depended  upon. 


Note  17. — Part  IV. 

ON    THE     OPINIONS    OF    THE    JEWS    RESPECTING 
THE    CHARACTER    OF    THE    MESSIAH. 

The  various  works  which  were  done  by  our 
Lord,  as  related  in  the  preceding  sections  of 
this  part,  convinced  St.  Peter  that  Jesus  was 
the  Messiah.  It  certainly  appears  to  us  very 
extraordinary  that  this  open  confession  of  the 
Messiahship  of  Jesus  had  not  been  repeat- 
edly made  before.  The  reasons  seem  to  have 
been,  that  the  various  inconsistent  traditions 
concerning  the  Messiah  which  were  then  prev- 
alent, and  the  opposite  expectations  of  the  peo- 
ple had  so  biased  the  minds  of  his  disciples, 
that  it  prevented  them  from  forming  a  correct 
judgment  as  to  the  dignity  of  their  Lord  and 
Master.  They  saw,  indeed,  and  acknowledged, 
that  Jesus  was  more  than  luiman,  and  they 
daily  anticipated  the  establishment  of  the  king- 
dom of  the  Messiah  ;  but  before  that  event  they 
expected  the  coming  of  Elias,  various  resurrec- 
tions of  the  ancient  prophets,  the  reappearance 
of  Moses  and  Elias,  with  other  different  signs 
and  wonders,  which  have  already  been  enumer- 
ated. Dr.  Pye  Smith  observes,  "  that  their  no- 
tions of  the  Messiah  were  sublime,  imperfectly 
understood,  and  inconsistent ;  they  attributed 
to  him  a  superior  nature,  a  preexistent  state, 
and,  to  say  the  least,  many  of  the  characteristic 
properties  of  Deity''." 

When  Christ  was  upon  earth,  the  opinions  of 
the  Jews  concerning  the  nature  and  person  of 
their  ardently-expected   Messiah   were  by   no 

"  Scripture  TeMimomj  to  the  Messiah,  vol.  i.  p. 
464,  and  4()6.  Dr.  Pye  Smith  has  compressed  into 
a  very  short  compass  tlie  conclusions  of  Kuinoel 
(Comment  in  Librns  .V.  T.  Hist.  p.  84-91.)  on  the 
same  subject. 

VOL.   II. 


means  uniform :  some  affirmed  that  he  would 
be  a  mere  man,  endowed  with  peculiar  powers 
and  assistance  from  God — others  that  he  would 
be  a  man,  with  whom  a  special  power,  emanat- 
ing from  God,  would  be  immediately  conjoined 
— others  maintained  that  he  would  be  superior 
to  their  fathers,  to  all  mankind,  and  to  the  an- 
gels ;  that  he  existed  before  the  creation  of  the 
world,  and  was  employed  by  God  as  an  instru- 
ment in  the  formation  of  the  world,  and  pecu- 
liarly in  the  protection  and  religious  institutions 
of  the  Israelitish  nation. 

Schoetgen,  in  his  second  volume,  has  most 
amply  and  most  learnedly  discussed  the  sub- 
ject of  the  Messiah.  His  HoreB  HebraiccB  are 
an  invaluable  treasure  to  the  theological  student 
who  desires  to  understand  the  New  Testament. 
It  is  to  be  regretted  that  the  work  is  so  scarce, 
and  that  there  is  neither  an  abridgment  nor  a 
translation  of  it  in  our  own  language. 

The  Jews  seem  to  have  entertained  the  same 
indefinite  notions  with  regard  to  the  Messiah, 
as  the  Christians  of  the  present  age  entertain 
when  they  converse  on  the  Millennium,  or  the 
second  advent  of  our  Lord  ;  on  the  restoration 
of  the  Jews,  whether  it  will  be  temporal  or 
spiritual ;  or  on  the  other  sublime  and  elevating 
subjects  of  the  prophecies  of  our  own  Scriptures, 
on  which  the  primitive  Church  has  come  to  no 
conclusion.  The  language  of  Scripture  is  so 
general,  that  it  may  be  interpreted  both  literally 
and  metaphorically ;  and  every  Christian,  who 
at  all  reflects  on  these  subjects,  anticipates 
some  magnificent  events,  which  he  believes 
will  certainly  take  place  ;  %vhile  no  two  will  be 
found  exactly  to  agree  in  their  opinions  and 
speculations.  Lightfoot  remarks  on  this  sub- 
ject :— 

From  the  Messiah  tlie  Jews  expected  pomp 
and  stateliness,  a  royal  and  victorious  kingdom 
— they  see  Christ  appear  in  a  low  condition  and 
contemptible  poverty. 

From  the  Messiah  they  expected  an  advanc- 
ing and  heightening  the  rites  of  Moses — they 
saw  that  he  began  to  remove  them. 

By  the  Messiah  they  expected  to  be  re- 
deemed and  delivered  from  their  subjection  to 
the  Roman  yoke — he  tanght  them  to  give 
Caesar  his  due,  and  to  submit  to  the  govern- 
ment God  had  set  over  them. 

By  the  Messiah  they  expected  that  the  Gen- 
tiles should  be  subdued,  trod  under  their  feet, 
and  destroyed — he  taught  that  they  should  be 
called,  converted,  and  become  the  Church-''. 

Bishop  Blomfield,  in  his  admirable  disserta- 
tion^, has  given  us,  at  still  greater  length,  an 
abstract  of  the  notions  entertained  by  the  Jews 
of  the  Messiah's  kingdom : — 

1.  They  expected  him  to  be  of  a  nature  far 

•^  Liorhtfoot's    Sermons,    Works,    fol.  vol.    ii.     p 
1112. 

^  On  the  Traditional  KnmrJrdgr  of  a  promised  Re- 
deemer, Camb.  ISlit,  p.  10(>.  fin.  Ac. 


no* 


NOTES  ON  THE  GOSPELS. 


[Part  IV. 


surpassing  that  of  men  and  angels.  One  of 
the  rabbis  says,  "  The  Messiah  is  higher  than 
the  ministering  angels."  To  this  notion  the 
author  of  the  Epistle  to  the  Hebrews  evidently 
alludes,  i.  4. 

2.  They  considered  him  to  be  "  the  Word  of 
God,"  an  emanation  from  the  Supreme  Being ; 
the  Author  of  all  created  things. 

3.  They  believed  that  all  the  transactions,  in 
which  the  Deity  was  related  to  have  had  a 
communication  with  mankind,  were  carried  on 
through  the  medium  of  his  Word,  the  Messiah ; 
that  He  delivered  the  Israelites  from  Egypt,  led 
them  through  the  wilderness,  supported  and 
protected  them. 

4.  They  believed  that  the  Spirit  of  the  Lord 
was  to  be  upon  Him,  and  intimately  united  with 
Him ;  and  that  it  would  manifest  itself  in  exer- 
tion of  miraculous  power.  To  this  our  Saviour 
alludes.  Matt.  xii.  28.  "  But  if  I,  in  the  Spirit 
of  God,  cast  out  devils,  then  is  the  kingdom  of 
God  come  upon  you." 

5.  They  supposed  that  the  Messiah  would 
appear,  not  in  a  real  liuman  body,  but  in  the 
semblance  of  one  ;  hv  SoKr^aei.  This  notion 
found  its  way  into  the  Christian  Church,  and 
was  the  distinguishing  dogma  of  the  Docetse. 
It  is  combated  by  St.  John  in  several  parts  of 
his  writings  ;  viz.  "  The  Word  was  made  flesh, 
and  dwelt  among  us,"  (John  i.  14.),  not  only 
seemed  to  wear  a  Inmian  form,  but  actually  did 
so.  Again,  "  Every  spirit  that  confesseth  not 
that  Jesus  Christ  is  come  in  the  flesh,  is  not  of 
God,"  (1  John  iv.  3.)  And  it  is  not  an  improba- 
ble supposition  of  Professor  Bertholdt,  that  the 
Evangelist  had  the  same  heresy  in  view,  when 
he  made  particular  mention  of  the  blood  and 
water  which  flowed  from  the  side  of  Jesus,  John 
xix.  .34. 

6.  They  expected  that  the  Messiah  would  not 
be  subject  to  death,  John  xii.  34.  The  multi- 
tude answered  him,  "  We  have  heard  out  of  the 
Law,  that  Christ  abideth  for  ever." 

7.  Yet  they  thought  that  he  was  to  offer  in 
his  own  person  an  expiatory  sacrifice  for  their 
sins,  John  i.  29. 

8.  He  was  to  restore  the  Jews  to  freedom. 
Compare  Luke  i.  G8.  xxiv.  2L  2  Esdr.  xii.  34. 

9.  And  to  establish  a  pure  and  perfect  form 
of  worship,  Luke  i.  73.  John  iv.  25. 

10.  And  to  give  remission  of  sins,  Luke  i.  76. 
Matt.  i.  21. 

IL  And  to  work  miracles,  John  vii.  31. 

12.  He  was  to  descend  into  the  receptacle  of 
departed  spirits,  and  to  bring  back  to  earth  the 
souls  of  the  Israelites,  wliich  were  then  to  be 
reiinited  to  their  glorified  bodies  ;  and  tins  was 
to  be  the  first  resurrection. 

13.  The  devil  and  his  angels  were  to  be  cast 
into  hell  for  a  thousand  years. 

14.  Then  was  to  begin  the  kingdom  of  heaven, 
or  of  God,  or  of  tlie  Christ,  whicli  was  to  last  a 
tliousand  years. 


15.  At  the  end  of  that  period  of  time,  the 
devil  was  to  be  released  from  confinement,  and 
to  excite  great  troubles  and  commotions  ;  but 
he  was  to  be  conquered,  and  again  imprisoned 
for  ever. 

IG.  After  that  was  to  be  the  second  and 
general  resurrection  of  the  dead,  followed  by  the 
judgment. 

17.  The  world  was  to  be  renewed ;  new 
heavens,  a  new  earth,  and  a  new  Jerusalem  were 
to  appear. 

18.  At  last  the  Messiah,  having  fulfilled 
his  office,  was  to  deliver  up  the  kingdom  to 
God,  at  whose  right  hand  he  was  to  sit  for 
evermore. 


Note  18.— Part  IV. 

ON    THE    CONFESSION    OF    ST,    PETER. 

Our  Lord  had  now,  by  his  miracles,  teaching, 
and  conduct,  so  impressed  on  the  minds  of  his 
Apostles  the  certainty  that  he  was  the  Messiah, 
wiiom  they  had  expected,  that  St.  Peter  makes 
the  fullest  confession  of  his  faith,  in  the  most 
energetic  language.  Our  Lord  immediately 
addresses  him  in  that  remarkable  language, 
wliich  has  been  said,  by  the  Churcli  of  Rome, 
to  be  the  immovable  foundation  of  her  un- 
doubted supremacy  and  her  exclusive  privileges, 
as  the  depository  of  truth,  and  of  her  conse- 
quent infallibility,  as  the  director  and  in- 
structor of  the  world.  The  question  therefore 
is,  Whether  the  confession  made  by  St.  Peter 
was  the  rock  on  which  the  Church  of  Christ 
was  to  be  founded,  or  whether  the  Apostle  him- 
self was  that  rock  ?  The  most  eminent  of  the 
ancient  Fathers  have  espoused  the  former  opin- 
ion. Chrysostom''  interprets  the  passage  t"^ 
nsTQCC — TOVTEUTi  TTj  nlaTFi  TTJc  ofwXoylac,  "upon 
the  rock,  that  is,  upon  the  faith  of  his  profes- 
sion." 

The  most  probable  meaning  of  the  passage 
appears  to  be  that  which  shall  comprise  both  of 
the  controverted  senses.  St.  Peter  was  always 
the  most  zealous  of  the  apostles,  and  to  him 
was  reserved  the  honor  of  first  preaching  the 
Gospel  to  the  Gentiles.  The  probable  reason 
why  our  Lord  addressed  liimself  particularly  to 
Peter  was,  that  he  happened  to  be  the  first  who 
liad  acknowledged  Him  as  the  Christ  the  Son 
of  the  living  God.  St.  Peter  generally  proved 
himself  the  chief  speaker,  and  he  continued  to 
do  so  after  our  Lord's  ascension,  without,  how- 
ever, assuming  the  least  degree  of  authority 
over  the  rest  of  the  apostles.  The  occasion  of 
OTU-  Lord's  addressing  Peter  was  the  confession 
the  Apostle  had  just  made;  and  He  maybe 
considered  as  speaking  prophetically,  when  He 

''  Vide  Elslcy  in  loc.  who  quotes  Chrys.  in 
Matt.  xvi.  Id.  and  torn.  5,  or  163. 


NOTK    18.] 


NOTES  ON  THE  GOSPELS. 


*in 


said,  pointing-  to  or  resting  his  hand  upon  the 
Apostle,  Tliou  art  Peter,  and  on  tliee,  as  the 
first  preacher  to  the  Gentiles,  and  on  this  con- 
fession, which  tlioii  shalt  preach  to  them,  I  will 
establish  my  Church.^Beza,  Lightfoot,  Bishop 
Burgess,  in  his  treatise  inserted  in  a  collection 
of  tracts  lately  published,  and  many  others, 
among  whom  may  be  reckoned  some  of  the 
popes  themselves,  have  espoused  this  conclu- 
sion. Bisliop  Marsh,  however,  in  his  work  on 
the  Comparison  between  the  Churches  of  Eng- 
land and  Rome  ;  (Jrotius,  Michaelis,  Wliitby, 
with  Pere  Simon,  and  the  Romanists  in  general, 
have  adopted  the  latter  opinion. 

Among  other  of  the  Protestant  writers  who 
liave  strenuously  advocated  the  opinion  that 
Christ  and  not  St.  Peter  Avas  the  founder  of  the 
Christian  Church,  we  meet  with  the  venerable 
name  of  the  late  Granville  Sharp.  The  as- 
sumption of  supremacy  over  all  the  Churches 
of  Clirist  by  the  Church  of  Rome,  filled  him 
with  astonishment.  He  was  induced,  in  con- 
sequence, to  pay  particular  attention  to  the 
passage  upon  which  this  arrogant  claim  was  sup- 
ported, and  the  result  of  his  examination  is  here 
annexed.  The  Greek  word  neiQag,  he  observes, 
does  not  mean  a  rock,  though  it  has  indeed  a 
relative  meaning  to  the  word  nsTQa,  a  rock; 
for  it  signifies  only  a  little  piece  of  rock,  or  a 
stone,  that  has  been  dug  out  of  a  rock ;  where- 
by the  dignity  of  the  real  foundation  intended 
by  our  Lord,  which  he  expressed  by  the  pro- 
phetical figure  of  Petra  (a  rock),  must  necessa- 
rily be  understood  to  bear  a  proportionable 
superiority  of  dignity  and  importance  above 
the  other  preceding  word  petros ;  as  petra,  a 
real  rock,  is  comparatively  superior  to  a  mere 
stone,  or  particle  from  the  rock  ;  because  a  rock 
is  the  regular  figurative  expression  in  Holy 
Scripture  for  a  Divine  Protector;  'i^So  nn"'  Je- 
hovah (is  my  rock),  2  Sam.  xxii.  2.  and  Psa. 
xviii.  2.  Again,  my  tiSk  my  God  (is)  my  rock, 
2  Sam.  xxii.  2.  and  Psa.  xviii.  2.  and  again, 
irn'?;-^  'nrS^O  "nir  'ni  and  who  (is)  a  rock,  ex- 
cept our  God  ?  2  Sam.  xxii.  32. 

That  our  Lord  really  referred  to  this  declara- 
tion of  Peter,  relating  to  his  own  divine  dignity, 
as  being  the  true  rock,  on  which  he  would 
build  his  Church,  is  established  beyond  contra- 
diction by  our  Lord  himself,  in  the  clear  dis- 
tinction which  he  maintained  between  the 
stone  (rTBTQog,  petros,)  and  a  rock,  (neTQ(t, petra,) 
by  the  accurate  grammatical  terms  in  which 
both  tliese  words  are  expressly  recorded.  For 
whatsoever  may  have  been  the  language  in 
which  they  were  really  spoken,  perhaps  in 
Chaldee  or  Syriac,  yet  in  tliis  point  tlie  Greek 
record  is  our  only  authoritative  instructor. 
The  first  word,  nsjQog,  being  a  masculine  noun, 
signifies  merely  a  stone  ;  and  the  second  word, 
TTFTOd,  thougli  it  is  a  feminine  noun,  cannot 
signify  any  tiling  of  less  magnitude  and  impor- 
tance than  a  rock,  or  strong  mountain  of  defence. 


With  respect  to  the  first.  The  word  TtSTQcg, 
petros,  in  its  highest  figurative  sense  of  a  stone, 
when  applied  to  Peter,  can  represent  only  one 
true  believer,  or  faithful  member  of  Christ's 
Church,  that  is,  one  out  of  the  great  multitude 
of  true  believers  in  Christ,  who,  as  figurative 
stones,  form  altogether  the  glorious  spiritual 
building  of  Christ's  Church,  and  not  the  founda- 
tion on  which  that  Church  is  built;  because 
that  figurative  character  cannot,  consistently 
with  truth,  be  apjdied  to  any  other  person  than 
to  God,  or  to  Christ  alone.  And  tliough  even 
Christ  himself  is  sometimes,  in  Holy  Scripture, 
called  a  Stone  {hdog,  but  not  TreTQog),  yet  when- 
ever this  figurative  expression  is  applied  to 
him,  it  is  always  with  such  a  clear  distinction 
of  superiority  over  all  other  figurative  stones, 
as  will  not  admit  the  least  idea  of  any  vicarial 
stone  to  be  substituted  in  his  place ;  as,  for  in- 
stance he  is  called,  "  the  head  Stone  of  the 
corner,"  Psa.  cxviii.  22. — "  in  Zion  a  precious 
corner  Stone,"  Psa.  xxviii.  10.  by  whom  alone 
the  other  living  stones  of  the  spiritual  house 
are  rendered  "  acceptable  to  God  ;"  as  St.  Peter 
himself  (previous  to  his  citation  of  that  text  of 
Isaiah)  has  clearly  declared,  in  his  address  to 
the  Churches  dispersed  throughout  Pontus, 
Galatia,  Cappadocia,  Asia,  and  Bithynia,  where- 
in he  manifestly  explains  that  very  text  of 
Isaiah,  as  follows : — "  Ye  also,"  says  the  apostle, 
"  as  living  stones,  are  built  up  a  spiritual  house, 
a  holy  priesthood,  to  offer  up  spiritual  sacrifices 
acceptable  to  God,  by  (or  through)  Jesus  Christ." 
1  Pet.  ii.  5.  Thus  plainly  acknowledging  the 
true  foundation,  on  which  the  other  living 
stones  of  the  primitive  Catholic  Church  were 
built,  in  order  to  render  them  "acceptable  to 
God,"  as  a  "  holy  priesthood." 

From  this  whole  argument  of  St.  Peter,  it  is 
manifest  that  there  cannot  be  any  other  true 
head  of  the  Church  than  Christ  himself;  so 
that  the  pretence  for  setting  up  a  vicarial  head 
on  earth  is  not  only  contrary  to  St.  Peter's 
instruction  to  the  eastern  Churches,  long  after 
Christ's  ascent  into  heaven;  but  also  (with 
respect  to  the  inexpediency  and  impropriety  of 
acknowledging  such  a  vicar  on  earth  as  the 
Roman  pretender)  is  equally  contrary  to  our 
Lord's  own  instruction  to  his  disciples  (and,  of 
course,  also  contrary  to  the  faith  of  tlie  true 
primitive  Catholic  Church  throughout  tlie  whole 
world)  when  he  promised  them  that,  "  Wliere 
two  or  three  are  gathered  together  in  my  name 
(said  our  Lord  Jesus,  the  true  Rock  of  the 
Church),  there  am  I  in  the  midst  of  them," 
Matt,  xviii.  20. 

So  tliat  tlie  appointment  of  any  vicar  on  earth 
to  represent  that  Rock,  or  Eternal  Head  of  the 
Church,  v.hose  continual  presence,  even  with 
the  smallest  congregations  on  earth,  is  so  ex- 
pressly promised,  would  be  not  only  superfluous 
and  vain,  but  must  also  be  deemed  a  most 
ungrateful  affront  to  the  Benevolent  Promiser 


112* 


NOTES   ON   THE   GOSPELS. 


[Part  IV. 


of  his  continual  presence,  sucli  as  must  have  been 
suggested  by  our  spiritual  enemies,  to  promote 
an  apostacy  from  the  only  sure  foundation,  on 
which  tlio  faith,  hope,  and  confidence  of  the  true 
Catholic  Church  could  be  built  and  supported. 

A  due  consideration  also  of  the  second  noun, 
TTSTQu,  a  rock,  will  demonstrate  that  the  supreme 
title  of  the  rock,  M'hich,  in  other  texts  of  Holy 
Scripture,  is  applied  to  Jehovah,  or  God,  alone, 
most  certainly  was  not  intended  by  our  Lord 
to  be  understood  as  applicable  to  his  disciple 
Peter;  but  only  to  that  true  testimony  whicli 
St.  Peter  had  just  before  declared,  concerning- 
the  divine  dignity  of  the  Messiah — "  Thou  art 
the  Christ,  the  Son  of  the  living  God." 

I  have  already  remarked,  that  nsTga,  a  rock, 
is  a  feminine  noun ;  and  a  clear  distinction  is 
maintained  between  nsTQog,  the  masculine  noun 
in  this  text,  and  the  said  feminine  noun  tcstqu, 
the  rock,  by  the  grammatical  terms  in  which  the 
latter,  in  its  relatives  and  articles,  is  expressed, 
which  are  all  regularly  feminine  throughout  the 
whole  sentence,  and  thereby  they  demonstrate 
that  our  Lord  did  not  intend  that  the  new  ap- 
pellation, or  nominal  distinction,  which  he  had 
just  before  given  to  Simon  (viz,  neiqag,  the 
masculine  noun,  in  the  beginning  of  the  sen- 
tence) should  be  construed  as  the  character  of 
which  he  spoke  in  tlie  next  part  of  tlie  sentence ; 
for,  if  he  had  really  intended  that  construction, 
the  same  masculine  noun,  nergng,  must  neces- 
sarily have  been  repeated  in  tlie  next  part  of 
the  sentence  with  a  masculine  pronoun,  viz.  inl 
joum  TO)  neTQii),  instead  of  inl  Tctinrj  ttj  niiQa, 
the  present  text ;  wherein,  on  the  contrary,  not 
only  the  gender  is  changed  from  the  masculine 
to  the  feminine,  but  also  the  figurative  charac- 
ter itself,  wliich  is  as  much  superior  in  dignity 
to  the  apostle  Simon,  and  also  to  his  new  ap- 
pellative nsTQog,  as  a  rock  is  superior  to  a  mere 
stone.  For  the  word  ■neiqoQ  cannot  signify 
any  thing  more  than  a  stone  ;  so  tliat  the  popish 
application  to  Peter  (or  nnQog)  as  the  founda- 
tion of  Christ's  Church,  is  not  only  inconsistent 
with  the  real  meaning  of  the  appellative,  which 
Christ  at  that  very  time  conferred  upon  him, 
and  with  the  necessary  grammatical  construc- 
tion of  it,  but  also  with  the  figurative  importance 
of  the  other  word,  TjerQu,  the  rock;  inl  TftvTrj  jrj 
TiBTQa,  "  upon  this  rock,"  he  declared  the 
foundation  of  the  Cluirch,  a  title  of  dignity, 
which,  as  I  have  already  shown  by  several 
texts  of  Scripture,  is  applicable  only  to  God  or 
to  Christ. 

And  observe  further,  tliat  the  application  of 
this  supreme  title  (the  rock)  to  Peter,  is  incon- 
sistent, above  all,  with  the  plain  reference  to 
the  preceding  context,  made  by  our  Lord  in  the 
beginning  of  this  very  verse — "  And  1  also  say 
unto  thee,"  which  manifestly  points  out,  botli 
by  the  copulative  "  and,"  and  the  connective 
adverb  "  also,"  the  inseparable  connection  of 
this  verse  with  the  previous  declaration  of  Peter, 


concerning  our  Lord's  divine  dignity  in  the 
preceding  sentence,  "  Thou  art  the  Christ,  the 
Son  of  the  living  God ;"  and  thereby  demon- 
strates that  our  Lord's  immediate  reply,  ("And 
I  also  say  unto  thee,"  &c.,  did  necessarily  in- 
clude this  declaration  of  Peter,  as  being  the 
principal  object  of  the  sentence — the  true 
foundation  or  rock,  on  which  alone  the  Catholic 
Church  can  be  properly  built,  because  our  faith 
in  Christ  (that  he  is  truly  "  the  Son  of  the  living 
God")  is  unquestionably  tlie  only  security,  or 
rock,  of  our  salvation. 

And  Christ  was  also  the  rock,  even  of  the 
primitive  Church  of  Israel ;  for  St.  Paul  testi- 
fies, that  "they  (i.  e.  the  hosts  of  Israel)  did  all 
drink  of  that  spiritual  drink,  for  they  drank  of 
that  Spiritual  Rock  that  followed  them,  and 
that  Rock  was  Christ,"  1  Cor.  x.  4.  And  the 
Apostle,  in  a  preceding  chapter  (1  Cor.  iii.  11.) 
says,  "  other  foundation  can  no  man  lay  than 
that  is  laid,  which  is  Jesus  Christ." 

It  would  exceed  all  due  limits  to  attempt  to 
discuss  at  full  length  the  controversies  which 
have  divided  Christians,  when  the  peculiar 
passages  of  Scripture  upon  which  each  contro- 
versy principally  depends,  passes  under  con- 
sideration. The  observations  of  Granville 
Sharp,  which  I  have  now  extracted,  appear  to 
be  deserving  of  attention.  The  various  points 
which  separate  the  Catholic  and  Protestant 
Churches  will  soon  perhaps  compel  the  more 
serious  attention  of  the  Protestant  world,  by  the 
general  revival  and  increase  of  popery,  and  the 
reaction  in  its  favor  in  a  neighbouring  country. 
And  it  may  be  considered  the  bounden  duty  of 
every  theological  student  to  make  himself  ac- 
quainted with  the  controversy  existing  between 
the  Churches  of  England  and  Rome'. 

The  political  discussions  respecting  the  ex- 
tent of  the  privileges  which  the  state  may  con- 
veniently assign  to  tlie  members  of  the  Church 
of  Rome,  have  of  late  years  so  entirely  absorbed 
public  attention,  tliat  they  have  almost  super- 
seded the  religious  argument,  which  is  by  far 
the  most  important  part  of  the  controversy ;  in- 
asmuch as  mistaken  religious  principle  is  the 
root  of  that  system  of  action,  which  originally 
excited  the  vigilance  of  the  legislature,  and 
still  requires  a  watchful  superintendence. 


Note  19.— Part  V. 

ON  THE  MEANING  OF  MATTHEW  Xvi.  19. 

Lightfoot  has  given  us  abundant  proofs  of  the 
manner  in  which  this  expression  was  understood 

'  See  on  this  subject  tlie  Trncts  of  the  Bisliop 
of  St.  David's—the  Tracts  atrainst  Pot  crij.  The 
ninth  volume  of  Bishop  Htill's  Works.  Bishop 
Bull's  Reply  to  the.  Bishop  of  Mf.aiix.  Barrow's 
Pope's  Suprcinacy,  and  many  others. 


Note  19.] 


NOTES  ON  THE  GOSPELS. 


*113 


among  the  Jews,  and  the  manner  in  which  it 
consequently  ought  to  be  understood  among 
Christians.  The  phrase  TnnSl  niDxS  "to bind 
and  to  loose,"  in  the  common  language  of  the 
Jews,  signified  to  prohibit,  and  to  permit,  or  to 
teach  what  is  prohibited  or  permitted,  what  is 
lawful  or  unlawful.  Lightfoot  then  produces 
many  instances,  and  goes  on  to  observe : — by 
this  sense  of  the  phrase  the  intention  of  Christ 
is  easily  ascertained,  namely,  he  first  confers 
on  the  Apostles  the  ministerial  power  to  teach 
what  is  to  be  done,  and  the  contrary  ;  he  confers 
this  power  on  them  as  ministers,  and  on  all 
their  successors,  to  the  end  of  the  world.  Their 
power  was  more  extensive  than  that  of  others, 
because  they  received  authority  to  prohibit  or 
to  allow  those  things  that  were  ordained  in  the 
Law  of  Moses-''. 

In  his  Hebrew  and  Talmudical  Exercitations 
on  St.  Matthew'',  Lightfoot  produces  many  more 
instances  where  the  words  "  to  loose  and  to 
bind  "  are  applied  in  this  sense  ;  and  he  shows 
that  these  words  were  first  used  in  doctrine  and 
in  judgments,  concerning  things  allowed  or  not 
allowed  in  the  Law.  Secondly,  that  to  bind,  is 
the  same  with  to  forbid,  or  to  declare  forbidden. 
To  think  that  Christ,  he  continues,  when  he  used 
the  common  phrase,  was  not  understood  by  his 
hearers,  in  the  common  and  vulgar  sense,  shall 
I  call  it  a  matter  of  laughter,  or  of  madness  ? 

To  this,  therefore,  do  these  words  amount : 
when  the  time  was  come  wherein  the  Mosaic 
Law,  as  to  some  part  of  it,  was  to  be  continued 
and  to  last  for  ever,  he  granted  Peter  here,  and 
to  the  rest  of  the  apostles  (chap,  xviii.  18.),  a 
power  to  abolish  or  confirm  what  they  thought 
good ;  being  taught  this,  and  led  by  the  Holy 
Spirit,  as  if  he  should  say,  whatsoever  ye  shall 
bind  in  the  Law  of  Moses,  that  is,  forbid,  it 
shall  be  forbidden,  tlie  divine  authority  confirm- 
ing it ;  and  whatsoever  ye  shall  loose,  that  is, 
permit,  or  shall  teach  that  it  is  permitted  and 
lawful,  shall  be  lawful  and  permitted.  Hence 
they  bound,  that  is,  forbad,  circumcision  to  the 
believers  ;  eating  of  things  offered  to  idols,  of 
things  strangled,  and  of  blood  for  a  time,  to  the 
Gentiles  ;  and  that  which  they  bound  on  earth 
was  confirmed  in  heaven.  They  loosed,  that  is, 
allowed,  purification  to  Paul,  and  to  four  otlier 
brethren,  for  the  shunning  of  scandal,  Acts  xxi. 
24. :  and,  in  a  word,  by  these  words  of  Christ  it 
was  committed  to  them,  the  Holy  Spirit  direct- 
ing, that  they  should  make  decrees  concerning 
religion,  as  to  the  use  and  rejection  of  Mosaic 
rites  and  judgments,  and  that  either  for  a  time 
or  for  ever. 

Let  the  words  be  applied,  by  way  of  para- 
phrase, to  the  matter  that  was  transacted  at 
present  with  Peter.     "I  am  about  to  build  a 


■?'  Licrhtfoot's  Harmony  of  the  JV.  T.,  JVorhs,  folio, 
vol.  i.  p.  238. 
*  Vol.  ii.  p.  205. 

VOL.   II.  *15 


Gentile  Church,"  saith  Christ,  "  and  to  thee,  O 
Peter,  do  I  give  the  keys  of  the  kingdom  of 
heaven,  that  thou  mayest  first  open  the  door  of 
faith  to  them :  but  if  thou  askest  by  what  rule  that 
Church  is  to  be  governed  when  the  Mosaic  rule 
may  seem  so  improper  for  it,  thou  shall  be  so 
guided  by  the  Holy  Spirit,  that  whatsoever  of 
the  Law  of  Moses  thou  shalt  forbid  them,  shall 
be  forbidden ;  whatsoever  thou  grantest  them, 
shall  be  granted,  and  that  under  a  sanction 
made  in  heaven."  Hence  in  that  instant,  when 
he  should  use  his  keys,  that  is,  when  he  was 
now  ready  to  open  the  gate  of  the  Gospel  to 
the  Gentiles  (Acts  x.),  he  was  taught  from 
heaven  tliat  the  consorting  of  the  Jew  with 
the  Gentile,  which  before  had  been  bound,  was 
now  loosed ;  and  the  eating  of  any  creature 
convenient  for  food,  was  now  loosed,  which  be- 
fore had  been  bound ;  and  he  in  like  manner 
looses  both  these. 

Those  words  of  our  Saviour  (John  xx.  2.3.), 
"  Whose  sins  ye  remit,  they  are  remitted  to 
them,"  for  the  most  part  are  forced  to  the  same 
sense  with  these  before  us,  when  they  carry 
quite  another  sense.  Here  the  business  is  of 
doctrine  only,  not  of  persons  ;  there  of  persons, 
not  of  doctrine.  Here  of  things  lawful  or  unlaw- 
ful in  religion,  to  be  detemiined  by  theApostles  ; 
there  of  persons  obstinate,  or  not  obstinate,  to 
be  punished  by  them,  or  not  to  be  punished. 

As  to  doctrine,  the  Apostles  were  doubly  in- 
structed. 1.  So  long  sitting  at  the  feet  of  their 
Master,  they  had  imbibed  the  evangelical 
doctrine. 

2.  The  Holy  Spirit  directing  them,  they  were 
to  determine  concerning  the  legal  doctrine  and 
practice,  being  completely  instructed  and  en- 
abled in  both,  by  the  Holy  Spirit  descending 
upon  tliem.  As  to  the  persons,  they  were  en- 
dowed with  a  peculiar  gift,  so  tliat,  the  same 
Spirit  directing  them  if  they  would  retain,  and 
punish  the  sins  of  any,  a  power  was  delivered 
into  their  hands  of  delivering  to  Satan,  of  pun- 
ishing with  diseases,  plagues,  yea,  death  itself: 
which  Peter  did  to  Ananias  and  Sapphira ; 
Paul  to  Elymas,  Hymeneus,  and  Pliiletus,  &c. 

Schoetgen'  adds  many  instances  to  those 
collected  by  Lightfoot,  that  to  loose  and  to  bind 
signified  to  pronounce  what  was  lawful  and  un- 
lawful ;  clean  and  unclean  ;  condemned  or  per- 
mitted in  the  Mosaical  Dispensation.  From 
all  which  he  infers,  that  among  the  Jews  tliis 
power  of  binding  and  loosing  w^s  given  to 
rabbis,  or  teachers,  who  were  skilled  in  the  Law, 

'  Our  Lord  only  asserts  in  very  general  terms, 
that  the  Apostles  had  power  to  decide  what  was  ap- 
proved or  disapproved  of  God  ;  but  the  Jews  tauirlit 
{Jalliut  Simeoni.  part  i.  fol.  22.5.  1.)  whoever  is  ex- 
communicated one  day  on  earth  (althouarh  he  be 
then  absolved)  is  not  pardoned  in  Jieavenuntil  af- 
ter seven  days :  he  who  is  thus  condemned  on 
earth  for  seven  days,  is  absolved  in  heaven  at  the 
end  of  thirty.  Schoetgen,  Hor.  Heb.  vol.  i.  p. 
145-6. 


114* 


NOTES  ON  THE  GOSPELS. 


[Part  IV. 


and  appointed  to  instruct  the  people,  and  that 
our  Lord  not  only  claimed  to  himself  the  same 
power  which  had  hitherto  been  possessed  by 
the  Jewish  teachers,  but  bestowed  it  upon  his 
own  disciples,  and  invested  them  in  his  new 
Dispensation  with  the  same  authority  as  that 
which  had  been  hitherto  exerted  only  by  the 
Jewish  teachei-s. 

The  power  of  binding  or  loosing,  of  declaring 
■what  is  lawful  and  what  is  unlawful,  is  evidently 
the  highest  power  of  governing  ;  and  of  im- 
posing laws  for  the  guidance  and  direction  of 
the  spiritual  society  of  the  Church.  It  was  the 
belief  of  the  primitive  Church,  that  this  power 
was  confided  to  the  Apostles  ;  and,  as  far  as 
the  circumstances  of  the  various  Churches  may 
require,  was  continued  to  their  episcopal  suc- 
cessors. The  power  of  binding  and  loosing  is 
generally  called  the  poiver  of  the  keys  ;  and  con- 
sists of  authority  to  admit  into  the  Church,  and 
to  exclude  from  it ;  and  it  implies,  as  the  words 
of  our  Lord  decidedly  assert,  the  power  to  con- 
demn ^o?*  sin,  and  to  absolve  yrom  sin'". 


Note  20.— Part  IV. 

ON    OUR   lord's    explicit    declaration    of 
the  nature  of  his  kingdom. 

Having  now,  by  the  force  of  his  miracles, 
elicited  from  his  disciples  the  declaration  that 
He' was  the  Messiah  ;  and  having  confirmed  the 
truth  of  that  declaration  by  the  authority  which 
he  committed  to  the  Apostles,  our  Lord  pro- 
ceeded immediately  to  reveal  more  explicitly 
the  real  and  spiritual  nature  of  his  kingdom. 
At  this  moment  every  erroneous  opinion  that 
the  Apostles,  with  all  the  Jewish  nation,  enter- 
tained respecting  the  nature  of  the  Messiah's 
kingdom  must  have  received  the  fullest  con- 
firmation, and  have  given  birth  to  the  highest 
expectations.  Peter  was  promised  the  keys  of 
tlie  kingdom  of  heaven,  with  authority  to  bind 
and  to  loose,  to  give  laws,  to  pronounce  Avhat 
was  clean  and  unclean.  The  temporal  power 
and  majesty  of  their  Master,  they  supposed, 
were  nov/  to  be  developed,  and  with  it  their 
own  honor  and  aggrandizement.  They  had 
seen  his  miracles  ;  they  had  confessed  their 
faith  ;  they  believed  in  Him  as  the  long-expected 
Messiah  ;  they  anticipated  the  establishment  of 
his  kingdom,  and  their  own  immmediate  eleva- 
tion to  wealth  and  dignity.     (Sect.  15.) 

It  was  under  tliese  circumstances  (compare 
Matt.  xvi.  20.,  with  v.  2L)  that  our  Lord  began 
to  check  the  rising  hopes  of  his  followers,  by 
disclosing  to  them  the  object  of  his  incarnation  ; 


"*  See  also  this  subject  fully  discussed  in  Potter's 
CInirrh  Gorcrnmcnt,  cliap.  v.  p.  :^3()-3m  :  Scott's 
Cliristian  Life,  folio  edit,  part  ii.  chap.  vii.  p.  492. 


that  He,  the  Son  of  Man,  who  had  so  abun- 
dantly demonstrated  his  divine  power,  must  go 
to  Jerusalem,  there  suffer  many  things,  to  be 
rejected  by  the  Chief  Priests  and  Scribes,  and, 
finally,  be  killed,  and  raised  again  the  third  day. 
Peter,  who  on  all  occasions  was  the  principal 
speaker,  and  the  most  zealous  of  all  the  Apos- 
tles, could  neither  reconcile  this  assertion  with  all 
that  he  had  so  lately  seen  and  heard,  nor  could 
repress  his  surprise  and  indignation  at  even  the 
suggestion  of  such  conduct.  Our  Lord,  who 
knew  the  thoughts  of  liis  heart,  and  who  read 
there  the  lurking  desire  of  ambition  and  power, 
reproved  him  before  the  Twelve  for  his  errone- 
ous notions,  and  for  his  shrinking  from  the 
anticipation  of  humiliation  and  misfortune.  He 
then,  in  allusion  to  liis  own  suff'erings,  addressed 
the  Apostles  and  the  multitude,  in  the  words  of 
the  latter  part  of  the  section.  He  assures  his 
disciples  of  the  absolute  necessity  of  their  taking 
up  the  cross,  and  of  sacrificing  even  their  lives 
for  his  sake  and  the  Gospel's.  He  blends  with 
these  exhortations  the  assurance  that  He  was 
the  predicted  Son  of  Man  ;  and  that  though  he 
called  upon  them  now  to  suffer  with  him.  He 
would  come  again  in  the  glory  of  his  Fatlier, 
the  glory  of  the  Shechinah,  with  his  holy  angels, 
as  Daniel  had  foretold ;  and  in  his  spiritual 
kingdom  he  would  reward  them  for  their  cour- 
age and  devotion.  It  is  not  improbable  that 
our  Lord  perceived  some  expression  of  surprise, 
or  incredulity,  upon  the  countenances  of  his 
disciples  ;  for  He  immediately  cautions  them 
against  unbelief.  He  repeats  his  declaration, 
that  He  will  again  come  in  his  own  glory,  and 
in  the  glory  of  his  Father,  and  tliat  even  the 
present  generation  should  witness  it ;  for  there 
were  some  who  were  present,  who  should  not 
die  till  they  had  seen  the  Son  of  Man  come  in 
his  kingdom.  By  the  term  "  glory,  "  in  these 
passages,  8o^a,  the  Jews  understood  the  bright 
flame,  and  cloud,  the  glory  of  the  Shechinah,  in 
which  the  Angel  Jehovah  was  accustomed  to 
appear  to  the  ancient  fathers". 

There  is  a  beautiful  passage  in  Habakkuk,  in 
which  the  prophet  describes  the  appearance  of 
the  Shechinah  which  led  the  Israelites  out  of 
Egypt,  into  the  wilderness  of  Paran  : — 

"  God  came  from  Teman, 
And  the  Holy  One  from  Mount  Paran. 
His  glory  covered  the  heavens. 
His  brightness  was  as  the  light." 

In    these    expressions    the    prophet   seems   to 

"  Sec  on  the  identity  of  the  glory  in  which  our  Lurd 
appeared,  willi  the  g-loryof  the  Shechinaii  ;  Schoet- 
gen,  lIorcE  Hehraicu-,  vol.  I.  p.  324  ;  and  particularly 
p.  542,  on  Rom.  ix.  4,  on  the  words  ■■<al  i,  SCzu — 
"  HAc  voce  intelligitur  Shechina  sive  inajestas  di- 
vina  quie  alias  a  Grtccis  (V/;«  vocabatur."  See  also 
Dan.  Hcinsius,  Ercrcitntioncs  Sacrcc,  p.  220 ;  and 
particularly  p.  108,  inJokun.  where  tliis  is  prfved 
at  jrreat  lenotli.  Witsins.  Dc  Glor:Jic  Ulone  /./i  Mo/i- 
<c,  Melet.  Leidens.  sect.  30. 


Note  21,  22.] 


NOTES  ON   THE  GOSPELS. 


*115 


anticipate  the  description  of  the  Evangelists. 
Bishop  Horsley  remarks,  that  the  description 
of  liabakkuk  in  this  passage  is  that  of  the  She- 
chinali ;  and  lie  supposes  that  the  expression, 
(Habak.  iii.  11.) 

"  At  the  light  of  thine  arrows  they  went, 
And  at  tlie  shining  of  thy  glittering  spear," 

refers  to  the  darting  forth  of  the  rays  of  light 
from  the  body  of  the  flame  of  the  Shechinah, 
which  might  resemble  that  of  the  streamings  of 
the  Aurora  Borealis.  Whether  the  Shechinah 
in  which  the  Angel  Jehovah,  the  Lord  Jesus, 
shall  come  to  judgment,  shall  be  of  this  de- 
scription, or  whether  it  shall  be  as  the  self- 
revolving  flame  which  was  stationed  at  the 
gate  of  Paradise,  or  the  bright  cloud  which  on 
the  day  of  the  transfiguration  overshadowed 
the  disciples  and  their  Lord,  we  cannot  now 
decide.  But  of  this  we  may  be  assured,  that 
we  shall  all  behold  this  Great  and  Wonderful 
and  Divine  Personage.  Like  his  disciples,  we 
must  become  his  associates,  or  we  shall  be  ban- 
ished from  that  Presence  as  unworthy  of  his 
sublime  contemplation. 


Note  21.— Part  IV. 

Bishop  Porteus  remarks,  that  this  passage 
is  commonly  supposed  to  refer  to  the  signal 
manifestation  of  Christ's  power  in  the  destruc- 
tion of  Jerusalem.  But,  he  continues,  we  know 
of  no  one  of  Christ's  disciples  that  survived  this 
event  but  St.  John ;  and  our  Saviour  speaks 
of  more  than  one.  In  the  27th  verse  we  read, 
the  Son  of  Man  shall  come  in  the  glory  of  his 
Father,  to  reward  every  man  according  to  his 
works,  which  undoubtedly  relates  to  Christ's 
final  advent.  When,  therefore,  it  immediately 
follows  in  the  next  verse,  "  there  be  some  stand- 
ing here  which  shall  not  taste  of  death  till  they 
see  the  Son  of  Man  coming  in  his  kingdom  ; " 
is  it  not  most  natural,  is  it  not  almost  necessary, 
to  understand  these  similar  expressions  as  re- 
lating to  the  same  great  event  ?  Now  as  Christ 
could  not  here  mean  to  say,  that  some  of  his 
disciples  should  live  till  the  day  of  judgment, 
he  only  meant  to  intimate  that  a  few  of  them, 
before  his  death,  should  be  favored  with  a  rep- 
resentation of  the  glorious  appearance  of  Christ 
and  his  saints,  as  they  should  be  seen  in  tlie 
air  on  that  awful  day.  And  this  promise  was 
fulfilled  a  few  days  after,  when  he  was  trans- 
figured before  them  on  the  mountain. 

The  whole  transaction  is  described  in  the 
same  terms,  as  St.  John  in  the  Revelation  ap- 
plies to  the  Son  of  Man  in  his  state  of  glory  in 
heaven  (Rev.  i.  13-1().)  St.  Luke  calls  his  ap- 
pearance, after  being  transfigured,  "  his  glory." 
St.  John  uses  the  same  expression,  "  We  beheld 
his  glory,  as  of  the  Only-begotten  of  the  Fatlier : " 


and  St.  Peter,  the  other  witness,  refers  to  it  in  a 
similar  manner,  2  Pet.  i.  16-18.  Bishop  Por- 
teus's  Lectures,  p.  56. 

Whitby  reasons  at  some  length  against  this 
interpretation  of  the  account  of  the  transfigura- 
tion. He  would  refer  it  rather  to  the  day  of 
judgment.  On  considering,  however,  the  par- 
allel passages,  as  they  are  placed  together  in 
this  arrangement,  I  cannot  think  his  conclusions 
correct.  The  mamier  in  which  our  Lord  ap- 
peared at  his  transfiguration,  undoubtedly  ap- 
pears to  have  been  the  same  as  tliat  in  which 
he  will  again  descend  from  heaven.  In  this 
sense,  his  being  glorified  at  the  transfiguration 
may  be  considered  the  type  of  his  future  glory ; 
and  Christ  may  be  said  to  have  come  at  that 
time  in  the  glory  of  his  future  kingdom. 


Note  22.— Part  IV. 

ON    THE    TRANSFIGURATION. 

Having  now  prepared  the  minds  of  his  dis- 
ciples for  his  approaching  sufferings  and  death, 
our  Lord,  for  the  greater  confirmation  of  their 
faith  in  all  the  predicted  trials  that  awaited 
them,  determines  to  manifest  himself  to  them  in 
his  glorified  state :  in  that  state,  we  may  be- 
lieve, in  which  He  was  before  the  world  began, 
in  which  He  is  at  present,  in  which  also  He 
will  appear  to  an  assembled  world.  He  sets 
before  them,  as  his  custom  was,  by  a  significant 
action,  a  demonstration  of  the  truth  of  what  He 
had  told  them,  that  some  of  them  should  see 
their  King  in  his  glory.  The  transfiguration 
of  Christ,  like  his  resurrection  and  ascension, 
appears  as  it  were  to  draw  back  for  a  moment 
the  veil  from  the  invisible  world.  The  impene- 
trable barrier  is  passed ;  a  light  seems  to  dart 
from  heaven  to  disperse  the  tliick  clouds  that 
hang  over  the  valley  of  the  shadow  of  death, 
and  we  are  admitted  into  the  presence  of  the 
Judge  of  the  world  ;  and  see,  with  the  eye  of 
faith,  the  spirits  of  the  just  made  perfect,  before 
we  are  called  upon  to  resign  this  corruptible 
body  to  tlie  shroud  and  to  the  tomb.  Where 
the  spirits  of  the  departed  exist,  what  their  con- 
dition, or  what  their  laws  of  consciousness,  or 
means  of  happiness,  man  must  die  before  he 
can  ascertain.  But  it  is  not  improbable  that 
the  invisible  world  is  so  mysteriously  connected 
with  this  visible,  diurnal  sphere,  tiiat  the  cessa- 
tion of  our  consciousness,  as  to  present  things, 
is  but  the  commencement  of  our  consciousness 
of  all  those  unknown  realities  of  the  other 
world.  Who  can  say,  that  we  are  not  at  this 
moment  surrounded — that  we  are  not  at  every 
period  of  our  lives  encompassed — with  a  crowd 
of  angelic  spirits,  the  anxious  witnesses  of  our 
thoughts  and  actions  ? 


116* 


NOTES  ON  THE  GOSPELS. 


[Part  IV. 


"  Millions  of  spiritual  beings  walk  the  earth 
Unseen,  both  when  we  wake,  and  when  we 
sleep  :  " 

and  it  is  only  the  fragile  veil  of  this  body  that 
prevents  us  from  distinguishing  them  ;  as  soon 
as  that  is  dissolved  we  shall  become  spirits 
among  spirits. 

Bishop  Porteus,  in  his  beautiful  and  elegant 
discourse  on  this  portion  of  Scripture,  observes, 
that  the  evident  tendency  of  the  whole  passage 
is  to  prepare  the  minds  of  his  disciples  for  the 
cruel  treatment  which  both  He  and  they  were 
to  undergo,  and  at  the  same  time  to  raise  their 
drooping  spirits,  by  setting  before  their  eyes 
his  own  exaltation,  and  their  glorious  rewards 
in  another  life.  The  very  mentioning  of  Christ's 
death,  by  such  men  as  Moses  and  Elias,  without 
any  marks  of  surprise  or  dissatisfaction,  was  of 
itself  sufficient  to  cause  a  great  change  in  the 
sentiments  of  the  disciples  respecting  those 
sufferings ;  and  to  soften  those  prejudices 
against  them,  the  removal  of  which  seems  to 
have  been  one  of  the  more  immediate  objects 
of  the  transfiguration.  He  continues  by  re- 
marking, that  the  circumstance  of  Christ's 
assumption  of  this  splendid  and  glorious  ap- 
pearance at  the  very  time  Moses  and  Elias 
were  conversing  with  him  on  his  sufferings, 
was  a  visible  and  striking  proof  to  his  disciples, 
that  those  sufferings  were  neither  a  discredit 
nor  disgrace  to  him,  but  were  perfectly  con- 
sistent with  the  dignity  of  his  character,  and 
the  highest  state  of  glory  to  which  he  could  be 
exalted.  The  transfiguration  of  Christ  may  be 
considered  as  a  visible  and  figurative  represen- 
tation of  Christ's  coming  in  glory  to  judge  the 
world,  of  a  general  resurrection,  and  of  a  day 
of  retribution.  For  although  the  resurrection 
is  not  expressly  mentioned  in  this  transaction, 
it  is  evidently  and  distinctly  implied  ;  because 
Jesus  is  there  represented  in  his  glorified  state, 
consequently  the  resurrection  must  be  supposed 
to  have  taken  place.  In  the  preceding  section 
we  read  that  when  Christ  should  come  again  in 
glory,  he  would  reward  every  man  according  to 
his  works  (v.  27.),  and  in  confirmation  of  the 
truths  of  a  resurrection,  and  a  day  of  retribu- 
tion, Moses  and  Elias,  two  just  and  righteous 
men,  who  had  for  many  centuries  before  de- 
parted out  of  this  world,  were  brought  back  to 
it  again  in  the  possession  of  a  state  of  glory. 
Elias,  having  been  carried  up  into  heaven  with- 
out seeing  death,  most  aptly  represents  those 
children  of  light  who  should  be  found  alive  at 
the  last  day  ;  and  Moses  shadows  forth  the  glo- 
rious perfection  of  those  blessed  spirits  who 
have  died  in  the  Lord,  and  who  in  the  day  of 
iudgment,  their  body  and  soul  being  united  and 
glorified,  will  receive  the  reward  of  tlicir  worlds. 
The  glory  of  Christ,  therefore,  on  the  mountain 
was  a  symbol  of  his  exaltation  to  be  the  Judge 
of  the  cartli,  and  the  glory  of  Moses  and  Elias 
was  an  earnest  of  a  resurrection,  and  of  the  re- 


wards and  happiness  prepared  for  the  righteous 
in  heaven.      The  other  great  purpose  of  the 
action  on  tlie  mount  was,  to  give  a  figurative 
signification  of  the  abrogation  of  the  Mosaical 
I^aw,  and  the  commencement  of  the  Christian 
Dispensation,  upon  which  it  was  to  be  estab- 
lished.    Moses  and  Elias,  as  the  representatives 
of  the  Law  and  the  Prophets,  who  had  succes- 
sively testified   of   the    promised  Messiah,  it 
appears  to  me,   were   now,   in   their   glorified 
state,  permitted  to  behold  on  earth  the  mag- 
nificent completion  of  all  their  predictions  ;  and 
by  their  farewell  testimony  to  the  truth  of  his 
Divinity  afford  to  man  the  most  powerful  evi- 
dence that  human  reason  could  either  receive 
or  require.     By  their  testimony  they  acknowl- 
edged the  accomplishment  of  all  their  prophe- 
cies, and  that  the  commencement  of  the  Mes- 
siah's kingdom  was  established  on  the  Law  and 
the  Prophets ;  and  when  the  disciples,  in   an 
ecstasy    of  happiness,   desired  to   erect  three 
tabernacles,  God  himself  proclaimed,  "  This  is 
my  beloved  Son,  hear — hear  ye  him  !  "  Moses 
and  Elias  instantly  disappear,  overshadowed  by 
the  bright  cloud,  and  Clu-ist  alone  remains  the 
undivided  object  of  all  their  worship.     To  Him 
alone  are  they  to  build   their  altars ;  to  Him 
alone  are  they  to  look  for  happiness  and  glory ; 
and  He  shall  come  again  with  his  holy  angels, 
and    ten  thousand    times    ten   thousand    shall 
stand  before  him.     The  great  day  which  God 
has  appointed   for  the   duration  of  this  earth  is 
rapidly  rolling  round,  Avith  all   its  successive 
generations ;  and  He   who  created  man  in  the 
morning  of  that  day,  shall  descend  again  from 
heaven  in  judgment,  when  its  hour  of  evening 
closes.     His  glory  then  will  fill  the  skies,  and 
these    stupendous   but  inferior  manifestations 
of  his  Godhead  are  but  as  the  morning  stars, 
which  shall  be  lost  in  the  glory  of  that  mag- 
nificent  sun  which  shall  then  beam  upon  the 
gathered  universe.     Inspiration  itself  seems  to 
labor  under  the  description  of  that  day.     Lan- 
guage fails  before  the  glories  and  overwhelming 
splendors  of  the   invisible  world.     "  Eye  hath 
not  seen,  nof  ear  heard,  neither  hath  it  entered 
into  the  heart  of  man  to  conceive,  what  God 
hath  prepared  for  them  that  love  him." 

The  best  treatise  on  the  important  event  we 
are  now  considering,  is  that  by  Witsius,  in  the 
Meletemata  Leidensia.  It  is  too  long  to  trans- 
late ;  but  as  the  book  itself  is  not  often  to  be 
mot  witli,  I  shall  subjoin  an  abstract  of  the 
reasoning  of  tlie  learned  author. 

The  matter  of  his  treatise  is  arranged  under 
four  general  heads. 

1.  The  circumstances. 

9.  Tlin  glorifying. 

3.  Tlie  adjuncts. 

4.  The  sequel. 

Those  again  are  subdivided,  as  follows : — 
The  circumstances.^ — Time,  place,  persons. 
The  glorilying. — Person  and  apparel ;   con- 


Note  22.] 


NOTES  ON  THE  GOSPELS. 


*117 


verse   with  Moses  and  Elias  ;  attestation  from 
God  the  Father. 

Adjuncts. — Weakness  of  the  Apostles  ;  indul- 
gence shown  them  by  Jesus ;  interruption  by 
St.  Peter. 

Sequel. — Fear  of  the  beholders  on  his  de- 
scent ;  comfort  imparted  by  Christ ;  secrecy 
enjoined,  and  observed  by  the  Apostles. 

The  circumstances  of  the  peculiar  prophecy 
of  tlie  time  in  which  our  Lord  was  transfigured 
have  been  already  noticed.  The  place  is  un- 
certain, but  is  generally  supposed  to  have  been 
Mount  Tabor. 

The  witnesses  were  few  in  number ;  but  tlioy 
were  the  same  as  were  required  by  the  Law  to 
testify  the  truth  of  any  fact.  Peter,  James,  and 
John  were  selected  as  the  most  eminent  among 
the  disciples. 

The  transfiguration  took  place  while  Christ 
■was  in  the  act  of  prayer. 

The  nature  of  the  change  produced  in  the 
person,  face,  and  garments  of  Clu-ist  cannot  be 
comprehended  in  this  state  of  our  existence. 

The  transfiguration  took  place  on  our  Lord's 
account  as  well  as  on  our  own.  The  weak- 
ness of  his  human  nature  might  require  such 
support.  But  it  was  principally  for  our  sakes, 
that  we  might  believe  tiiat  Christ  was  the  true 
Messiah. 

The  reasons  why  Moses  and  Elias  appeared 
were,  that  Moses  Avas  the  founder  of  the  Jewish 
polity,  and  Elias  was  the  reformer  of  tlie  Jewish 
Church,  and  the  most  zealous  of  its  prophets. 
Their  presence  implied,  that  the  ministry  of 
Christ  was  attested  by  the  Law  and  the 
Prophets. 

Witsius  then  inquires.  Were  these  persons 
really  visible,  or  merely  phantoms  in  their 
shape  ?  There  is  no  difficulty  about  Elias,  who 
having  been  translated  in  body,  may  easily  be 
conceived  to  have  come  down  from  heaven  to 
Christ  on  the  mountain.  But  how  did  Moses 
appear,  who  died  and  was  buried  ?  From  the 
dispute  between  Michael  and  the  Devil  about 
the  body  of  Moses,  some  imagine  that  his  body 
was  preserved  from  corruption,  for  the  express 
pui-pose  of  being  restored  to  him  on  this  occa- 
sion. But  however  this  be,  his  body  certainly 
might  have  been  restored  to  him  ;  and  it  seems 
most  probable  that  such  was  the  case.  Whether 
he  returned  with  Elias  to  heaven,  or  tarried 
upon  the  earth  to  accompany  Christ  in  his 
ascent,  is  a  question  of  curiosity,  sect.  15. 

But  how  could  the  Apostles  tell  who  Moses 
and  Elias  were  ?  Most  probably  either  by 
divine  revelation,  or  by  some  emblematical 
tokens,  or  by  the  conversation  which  passed 
between  them  and  Christ,  sect.  16. 

They  appeared  in  glory,  partly  to  do  honor 
to  their  Lord,  partly  to  give  the  Apostles  an 
idea  of  glorified  bodies,  which  they  themselves 
should  afterwards  possess  in  heaven,  sect.  17. 

They  talked  to  our  Saviour  about  his  impend- 


ing death,  not  to  point  out  to  him  what  he  had 
to  suffer,  but  that  they  might  assert  the  mo- 
mentous truth,  that  the  salvation  of  the  human 
race  depended  entirely  on  the  death  of  Christ, 
sect.  19. 

Adjuncts. — Drowsiness  of  the  Apostles. — This 
might  have  happened  because  it  was  night,  or 
because  they  were  fatigued  with  ascending  the 
mountain,  or  from  the  length  of  Christ's  prayers, 
sect.  20. 

Tiie  proposal  of  Peter  was  inconsiderate,  but 
proceeded  from  a  love  of  his  master  and  zeal 
for  his  service.  It  must  be  delightful,  he 
tliought,  to  continue  for  some  time  longer  in  the 
enjoyment  of  such  celestial  society  ;  and  with  a 
view  of  discovering  the  will  of  the  Lord,  he 
said,  "  It  is  good  that  we  should  remain  here," 
sect.  23  and  24. 

The  bright  cloud  was  a  symbol  of  the  Divine 
Presence,  while  it  served  to  shroud  God's  glory. 
Its  brightness  was  contrasted  with  the  darkness 
and  terror  that  accompanied  the  descent  of  Je- 
hovah on  former  occasions,  pointing  out  the 
mild  character  of  the  New  Dispensation.  It 
also  sei-ved  to  prevent  the  Apostles  from  looking 
into  mysteries,  by  observing  what  became  of 
the  glorified  bodies  of  Moses  and  Elias,  sect.  30. 

The  words  tliat  were  heard  to  proceed  from 
the  cloud,  are  extremely  emphatic  al  and  impor- 
tant— "  This  is  my  beloved  Son,  in  whom  I  am 
well  pleased ;  hear  ye  him."  These  words 
contain  a  declaration  of  the  glorious  nature  of 
Christ,  joined  with  an  injunction  to  obey  him — 
"  Hear  ye  Him  :"  i.  e.  Hear  Him  alone  ;  where 
there  is  a  tacit  contrast  witli  Moses  and  Elias. 
Christ  indeed  came  to  confirm  the  Law  and  the 
Prophets ;  but  he  came  in  a  cliaracter  so  trans- 
cendently  elevated,  that  the  twinkling  sparks  of 
the  Old  Covenant  were  absorbed  in  the  blaze 
of  his  Gospel,  sect.  3^3. 

The  sum  and  substance  of  the  Gospel  is  con- 
tained in  this  concise  declaration  from  above. 
We  are  herein  told  who  and  what  He  is,  whom 
the  Father  appointed  for  the  Saviour  of  the 
human  race ;  His  Only  Son ;  the  object  of  his 
love  ;  dear  beyond  all  created  beings,  sect.  34. 

A  most  consoling  truth ;  since  the  only  Sen 
of  God,  for  our  sakes,  was  consigned  to  such 
cruel  tortures  and  so  dreadful  a  death,  sect.  35. 

Sequel. — Fear  of  the  Apostles. — This  might 
arise  from  the  awful  sound  of  the  Voice  which 
they  heard ;  but  it  was  chiefly  occasioned  by 
visible  symbols  of  the  presence  of  the  Divine 
Majesty,  sect.  39. 

They  saw  no  one  but  Jesus  only.  It  was  not 
fit  that  Moses  and  Elias  should  remain  on  the 
earth  any  longer,  as  their  ministry  was  not  to 
be  confounded  and  mixed  with  that  of  Christ 
and  with  the  apostolic  functions,  sect.  42. 

The  Apostles  were  commanded  by  Christ 
not  to  divulge  what  they  had  seen  till  after  his 
resurrection.  The  following  reasons  are  as- 
sioTied : — Clirist  was  at  tliat  time  in  his  state  of 


llj 


NOTES  ON  THE  GOSPELS. 


rPA»T  i^. 


hmnDiatxHi,  and  he  erer  cfMndncted  himself  vith 
a  modesty  agieeahle  to  that  state :  He  therefixe 
aroided  ererr  tTn«^  of  dis|daT.  The  Aposdes 
were  not  jet  qualified  to  pobl^i  diese  things, 
hy  power  giren  them  from  above.  If  they  had 
d(Mie  so,  they  would  not  hare  been  b^ered  by 
the  Jew3,  ontil  after  a  mtxe  pobfic  demcnstza- 
ti<Mi  of  bis  glofy.  in  his  Fesmrection  and  ascen- 
sion, sect.  43. 

The  fideli^  of  the  Apostles  cm  this  occaaaai 
is  ptaisewordnr :  ahhoogfa  tfaCT  dilated  widi 
each  other  what  the  lesonectkm  finn  the  dead 
migte  mean,  y^  tiiey  scropoloo^  obserred  the 
injnnctkm  cf  secrecy,  sect-  45. 

Such  is  the  teief  oodine  of  Witsiur  learned 
IVtatiae  am  ffte  Tram^gmiiam.  He  has  oniit- 
ted,  howerer,  to  notice  tiie  peculiar  cirranEtance 
related  Mark  ix.  15.,  that  the  pe<^e  who  bdield 
oar  &Tioar  coming  fitm  die  monntain  were 
amazed  at  his  ajqiearance.  Doddndge  a^^^~ 
widi  the  conjectore  of  Whitby,  tint  it  is  pr;  :- 
able  oor  Ltwd's  iace  sh<Hie  with  rays  of  g'- : .— . 
as  tiie  face  of  Moses  did  when  he  came  c 
from  the  meant.  Pilkicgtrai  likewise  pn^cse^ 
die  same  idea,  as  if  it  was  ^itirely  his  c^n. 
"Ihqpeto  be  excosed,-  he  says,  -in  offer  j 
acuajecture  to  ilhistrate  an  esjse^min  xias 
sectMH!,  which  hath  goieialh-  been  passed  over 
by  die  conmentaSiss  without  any  remark.  It 
is  hoe  said,  that  the  people  were  gres.'ly 
amazed  when  tfa^  bddd  Jesos  coming  onto 
them;  and  no  sati^ctssT  account  hath  beer: 
given  of  their  sar[Htise  cft  astmi^mient :  ^ 
I  am  induced  to  think,  proceeded  fi*: 

rays  of  die  hearenly  gl«y,  whidh  yet  re  ^ :  ^ 

our  Sarioar,  and  were  TisiUe  unto  them.     ^Vf 
cannot  now  well  read  of  die  ^eop- 
greatly  amazed  at  the  aght  cf  hrm.   - 
recollecting  what  happoied  to  Moses, 
had  been  moxe  iramediati^  in  the  Dirine  Pres- 
ence: that,  at  his  return  to  the  pec^ie,  the  sJfin 
(^  his  &ce  ^mie  so,  tiat  Aaroo  and  the  chil- 
dren c^  Isael  were  afraid  to  coaie  nigh  hkn, 
£xod.  xxxir.  :jO.     And  the  reader  may  fikewise 
oliserre,  tliai  the  wad  IziftscaSaoaa,  widdi  is 
here  tran^ated,  'to  be  gready  amazed,'  is  leed 
by  St.  Mark,  in  anodier  place,  to  agnij^,  par- 
*"     '^'t,  the  beinv  astonisjied  andtenified  at 

^  -OS  and  sopesnatmal  aT?peiraace,"  chao. 
xn.5i,6. 

Inadfitkm  to  these  remziks,i£  mass  be  ob- 
enred,  that  there  woe  tradjtkms  amoi^  &e 
Jews;,  that  Mcses  and  Bias  dioDld  letntn  to 
earth  during  the  reign  of  the  Mesaah. — Schoet- 
gen,  to  prove  dik,  quotes  Dtimm  grft».  sect. 
a  &L  255.  2.  and  Tlndbaao,  ici.  '^  1.  Bans 
Hhrmttt,  voL  1.  p.  14S. 

It  may  be  remarked  here,  that  one  ETangei- 
kt,  in  relating  die  traa^gnnticm,  states:,  dnt 
JesiK  wait  up  into  the  nwwintain  ax  days  after 
die  pcerioas  cooveisatioD  (vide  the  pieoedi^ 
section]!,  and  by  another  that  it  was  eight  days. 
This  ^screpancT  is  eaaly  reconciled.    St.  Mat- 


thew marfa  the  iz---:^il     :   --  s: 

whereas  SL Luke  ::Ti   :  i^ 

on  which  the  CC'Z- T -- ::    -       _- 
likewise  on  which  -      -  i^-rr^  -  :       r : 

making  diereby  e  _   - 

Thede^rfP-     :    l:  -     At 
appear  to  be  get- 
pose,  diat  as  S4.  I ^     _-^  _  __.:^   _   ^    =      :- 

cum^ance  in  the  nndst  of  he  nam- ~t.    _  f 
disofiles  were  a^e^  dnrii^  the  tii 
toaubJigiuation,  and  wUIe  Moses  and  Z 
oonv^tang  with  our  Laid.    The  pass : . 
Luke  nm^  be  conadeied  as  in  a  pE^- 
and  seems  to  in^  that  the  Aposdes 
adeep  most  pnibaUy  frvra  frtigoe,  tiiT       t 
ascent,  or,  as  otfaexs  si^poee,  from  the  length 
of  time  in  vkidi  oor  Losd  coBfiBned  in  faayex: 
Whatever  migte  have  been  die  caose^  thqr 
were  certainly  awoke  from  their  ledncgy  by 
jloty  that  SDnunnded  tke^ 
^  vn  his  Omdem^talmmmf  has  afeo 
r  ^  :  :   rtanaiia  on  the  tiuhfeU,  of  the 

-    -  z^    He  arranges  Ins 

-  --I'-ie.] 

C  :: 3i!al  thoi^his  OB tke  vaxi- 

:    ".:  ■-  rLi_z^f:.::T  beautiftl*. 


Note  Ji— Paat  IT. 


Tsz  - 


5s  of  the  A 


is  iJEPsd^d 


:hat  xfK 


eon- 

..     And 

«-.  vioch 

with 

exist  feo- 

7  obe3Fed. 

yeais  afrer 

-  Acq 

-rd 


-«)- 


tney 

by  the  u- 

getfaer  it  :   : 

The  prejudice  contiBaed  :  : 

oar  LonTs  resmxection.     >     : 

xxL  2t'_  -sevexalthoosat- . . 

yet  were  all  xeakias  of  &e  Law."     A: 

the  sa^pMaoa  that  Si.  Pa 

tanght  otfaos  to  f  -    >  ^^ 

Us  life  in  most  in 

occaamed  h^  nr  Acts  xxl  2b 

No  wonder,  then.  -  -  e 

alence  on  he  A.   -  _         ::  ^  s 

rainistiT,  OB  the  SDbiect  of  the  aJc  e 

Law  of  Mcees. — ^Bt^up  Portetf  *s  ijcd«nt,  p.  oo. 

*  HalTs  CmttmpUtitms,  Wmis.  Ftit.'s  Lcadoa 
e«fiti«i.  10  Tofc.  Svw.  vmL  n.  f-  3r4- — See  »L=o  Pcr- 
teizs's  W^ris.  YoL  T.  kcfie  15.  Dr.  Hobes  also, 
ki;^  De^  c£  WinrhpstPT.  the  CeOabor  of  the  Sep- 
taagiBt,  in  a  samon,  jat^JLhcd  at  OxSxd.  14**, 
kisexpcessed  the  same  opiuoas  as  &aee  of  Bishop 
Portevs. — ^Witesios.  Mtltttmtitm  Iriiwrntim^  Diss.  ir. 
at  Gmtf-  im  Mmb,  p.  215.— Wiitbr  i»  l:c  — 
Doddndse,  Fmm- Enimt. sect.  SO  aad  91.— KIk.-r- 
ton.  ErmmS  Hist-  r  '   -  ?5l. — Schoe<gea,  Hmrw 

AriraMW,  vol.  i-  p-  .  ^  - 


Isorz  24.-3i]  XOTIS  OX  THE  GOSPELS. 

Note  24.-^a«t  IV. 


*119 


or  rDirrrzil  rarrir^,  ro^bti  hzi-i  rx'i:  tie  liLiii 


f..T.---n:.  :~.       tire 


■^n:  sai.e 


^'3  life:  tiie 


to  joi^s^  Ite  tnnt;  ami  ~ 
AsdosiBe  of  k:- 
Ms 
n. 

of  li^  AsgaSa^,  ovel,  z^ 
saTinv  'vas  lad  fion  ifesi. — .'. 
able — daer  mdesslood  it  -<  :<-.. 
cf  tike  atea»^ 
tTpea,«r:  "    _ 
and  j^tiin  i^ 

was  not  tiwMtiagMy  .1^ 
r     •         "  vere  Ihoc  ~ 

-     .   3»e  vasfeD  :.-- 
t^eir  C4WHliv»en,  a.  stei. 
tsi  it  -win  ewar  fce,  foci  - 
asd  tD  all  vlio  asaof  ""'^ 
tiiv,  )agx— ipl  m  wSj  zj 
tes:    HnmaB  icascs  : 


:  it  i=  fi 


35  UZi- 


103)  k8sjas% 
:-rr  tayrfates 


It  "was.     '»ri^ 


'   Exod. 
-^e  ser- 


ISmx  ^^—Pamt  TV. 


CsextxK. 


Mes- 


XoTX  25.— PiST  IT. 


H; 


CI  our  Ivara  ■w~b5 


£   t&e    rfcaTartPiEiac 


tiat 


=€  Tse  :. 


J.  tk2 


\n 


COC" 


ssT  ortTB.  ^  viack  I  caa  pp: 


.-:??i    Tfcy  oo  hoc   -^ 

~a»=*a'*r<»    cf  tke 


_  ers- 


a>e« 


-aat  T< 


igt  ^  SuifUuK. 


EbnHArmL-x, 


120* 


NOTES  ON  THE  GOSPELS. 


[Part  IV. 


likewise  to  the  Evangelists,  as  I  will  illustrate 
by  the  following  instance: — St.  Matthew,  ch. 
xviii.  1-14.,  and^St.  Mark,  ch.  ix.  33-50.,  relate 
the  same  transaction,  but  in  dilferent  points  of 
view,  and  for  that  reason  appear,  at  first  sight, 
to  contradict  each  other. 

St.  Matthew  says,  "  At  the  same  time  came 
the  disciples  unto  Jesus,  and  said,  '  Who  is  the 
greatest  in  the  kingdom  of  heaven  ? ' "  St.  Mark, 
on  the  contrary,  "  He  came  to  Capernaum,  and 
being  in  the  house,  he  asked  them,  'What  was 
it  that  ye  disputed  among  yourselves  by  the 
way  ? '  But  they  held  their  peace  :  for  by  tlie 
way  they  had  disputed  among  themselves,  who 
should  be  the  greatest."  According  to  St. 
Matthew,  the  disciples  themselves  lay  the 
subject  of  their  dispute  before  Jesus  for  his  de- 
cision :  but,  according  to  St.  Mark,  they  even 
refuse  to  relate  the  subject  of  their  dispute, 
though  Jesus  requested  it,  because  they  were 
conscious  to  themselves  that  it  would  occasion 
a  reproof.  The  question  is,  how  these  accounts 
are  to  be  reconciled. 

Without  entering  into  the  various  solutions 
which  have  been  given  by  the  commentators, 
I  shall  only  observe,  that,  as  this  transaction 
relates  to  a  matter  of  dispute  among  the  disci- 
ples, it  has  of  course  two  different  sides,  and  is 
therefore  capable  of  two  different  representa- 
tions. Some  of  the  disciples  laid  claim  to  the 
title  of  the  greatest  in  the  kingdom  of  heaven, 
among  whom  we  may  probably  reckon  Peter, 
Avith  the  two  sons  of  Zebedee,  James  and  John. 
These  could  hardly  expect  to  escape  a  reproof, 
and  were  undoubtedly  ashamed,  when  ques- 
tioned as  to  the  subject  of  their  dispute.  Other 
disciples,  on  the  contrary,  may  be  considered 
as  the  party  attacked,  who,  without  claiming 
the  first  rank  for  themselves,  might  yet  think  it 
unjust  to  be  treated  as  inferiors,  since  they  all 
appeared  to  be  equal.  The  latter  had  less 
reason  to  fear  a  reproof,  since  the  pure  morality 
of  Christ,  which  teaches  that  every  action  must 
be  estimated  by  the  motives  which  gave  it  birth, 
was  not  then  fully  understood  by  his  disciples. 
In  their  outward  behaviour,  at  least,  there  was 
nothing  unreasonable ;  and,  without  being 
guilty  of  a  breach  of  propriety,  they  might  lay 
their  complaints  before  their  Master,  and  re- 
quest his  decision.  It  is  probable  that  St.  Mat- 
thew was  of  this  party,  since  a  man,  who  was 
by  profession  a  tax-gatherer,  and  never  particu- 
larly distinguished  himself  among  the  apostles, 
would  have  hardly  supposed  that  he  sliould 
become  the  first  in  the  kingdom  of  God.  He 
relates  the  transaction,  tlierefore,  as  one  of  that 
party  to  which  he  belonged.  St.  Mark,  on  the 
contrary,  who  derived  information  from  St. 
Peter,  considers  the  matter  from  an  opposite 
point  of  view.  Let  us  suppose  the  full  state  of 
the  case  to  be  as  follows. 

Some  of  the  disciples,  who  were  of  the  diffi- 
dent party,  and  laid  no  claim  to  the  first  rank. 


bring  the  matter  before  Christ,  with  the  same 
kind  of  indignation  as  was  displayed  by  ten  of 
the  apostles  on  another  occasion,  Matt.  xx.  24. 
Christ  reserves  tlie  decision  of  tlie  dispute  till 
they  were  entered  into  the  house,  where  they 
were  accustomed  to  meet ;  he  then  calls  his 
disciples  together,  and  inquires  into  the  subject 
of  their  dispute,  to  which  Peter,  James,  John, 
and  those  in  general  who  had  claim  to  pre- 
eminence make  no  answer.  If  tlie  transaction 
was  literally  as  here  described,  it  is  by  no  means 
impossible  that  Matthew  and  Mark  might  con- 
sider it  from  different  points  of  view,  and  write 
Avhat  Ave  find  in  their  Gospels  Avithout  the  least 
violation  of  truth.  The  one  relates  one  part 
and  the  other  another  part  of  the  transaction ; 
but  neither  of  them  relates  the  whole.  If  Ave 
read  a  fcAv  verses  further  in  St.  Mark's  Gospel, 
we  find  a  circumstance  recorded  of  St.  John, 
Avhich  St.  MatthcAV  passes  over  in  silence,  and 
from  Avhich  it  appears  that  St.  John  Avas  more 
concerned  in  this  dispute  than  most  of  the  otlier 
disciples.  He  even  ventured,  when  Christ, 
with  a  view  of  introducing  a  perfect  equality 
among  his  disciples,  said,  "Whosoever  shall 
receive  one  of  tliese  children  in  my  name,  re- 
ceiveth  me,"  to  doubt  of  the  universality  of  this 
position,  alleging,  that  persons  of  unexception- 
able character  might  appeal  to  the  name  of 
Jesus,  and  giving  an  instance  of  one  Avho  had 
cast  out  devils  in  his  name,  Avhom  the  apostles 
had  rebuked,  Mark  ix.  37-38.  This  again 
occasioned  replies  from  Christ;  Avhich,  though 
they  are  mentioned  by  St.  Matthew,  have  in  liis 
Gospel  a  different  appearance,  and  are  attend- 
ed with  less  perspicuity  than  they  are  in  St. 
Mark's  Gospel,  because  St.  MatthcAv  has  not 
related  the  causes  which  gave  them  birth. — 
Marsh's  Michadis,  vol.  iii.  part  1.  p.  6-9. 


Note  27.— Part  IV. 

This  is  one  of  the  most  difficult  passages  in 
the  NeAV  Testament.  Beza  and  Mr.  Gilpin 
suppose  it  to  mean,  "  Every  Christian  is  purified 
by  the  difficult  or  fiery  trials  of  life,  in  the  same 
manner  as  {xul  for  &g,  as  in  John  xiv.  20.  and 
Mark  x.  12.)  every  sacrifice  is  salted  Avith  salt." 

Macknight  would  read,  "  Every  Christian  is 
salted  and  prepared  (tti;^))  for  the  fire,"  (in  the 
dative,  as  2  Pet.  iii.  7.)  i.  e.  by  tlie  apostles  for 
the  fire  of  the  altar,  i.  e.  as  a  holy  sacrifice  to 
God. 

Whitby  Avould  render  in  this  manner,  "  Every 
Avicked  man  shall  be  so  seasoned  by  the  fire 
itself,  as  to  become  unconsumable ;  and  shall 
endure  for  ever  to  be  tormented." 

Grotius,  "Every  Avicked  man  shall  be  con- 
sumed, like  the  whole  burnt  sacrifice,  yet  Avith 
unquenchable  fire." 

Liohtfoot  and  Doddridge,  "He  that  is  a  true 


Note  28.  1.-3.] 


NOTES  ON  THE  GOSPELS. 


*121 


sacrifice  to  God  shall  be  seasoned  with  the  salt 
of  grace,  to  the  incorruption  of  glory  ;  and  every 
victim  to  divine  justice  shall  be  salted  with  fire, 
to  endure  for  ever." 

Clarke,  in  his  Paraphrase,  thus  interprets 
this  verse,  "  For  as  every  burnt  oifering  under 
the  Law  was  first  salted  with  salt,  and  tlien 
consumed  by  fire  ;  so  every  one  who  has  been 
instructed  in  the  doctrine  of  the  Gospel,  if  when 
he  is  tried,  he  shall  be  found  deficient,  or  not 
seasoned,  he  shall  be  destroyed  by  the  eternal 
fire  of  the  divine  wrath."  And  he  then  observes 
in  a  note  from  Lc  Clerc,  that  the  emphasis 
of  the  comparison  lies  in  the  ambiguity  of  the 
word  nSo"',  Avhicli  signifies  both,  shall  be  salted, 
and  shaU  be  destroyed.  As  every  sacrifice  is 
salted,  nSo',  with  salt,  so  every  apostate  shall  be 
destroyed,  nSo'  (in  the  otlier  signification  of 
the  word)  with  fire. 

Schoetgen  supposes  that  an  allusion  is  made 
to  tlie  salt,  or  bitumen,  with  which  the  sacrifices 
were  sprinkled,  that  they  might  burn  more 
easily.  He  also  interprets  the  passage,  "  that 
as  every  sacrifice   must   be   prepared   for  the 


altar,  by  the  salt  which  was  set  apart  for  that 
purpose,  so  ought  Christians  to  be  imbued  with 
the  heavenly  virtues,  to  become  a  living  sac- 
rifice to  God."  He  renders  the  word  x«i  by 
qucmadmodum,  on  the  authority  of  Noldius. 

Schoetgen,  Hor.  Heb.  vol.  i.  p.  249.  Elsley, 
and  Clarke's  Paraphrase  in  loc. 


Note  28.— Part  IV. 

In  this  passage  also  our  Lord  reasserts  his 
Divinity.  The  Jews  were  accustomed  to  say, 
that  the  Shechinah  was  present  where  ten  were 
assembled  to  study  the  Law.  The  Shechinah 
was  considered  as  the  emblem  and  the  resi- 
dence of  God.  It  was  used  also  in  some  in- 
stances as  the  name  of  God.  Our  Lord  here 
assumes  to  himself  the  powers  and  honors 
which  the  Jews  attributed  to  the  Shechinah. — 
Schoetgen,  Hor,  Heb.  vol.  i.  p.  153.  and  Gill 
in  loc. 


PART    V. 


Note  I. — Part  V. 


Note  2.— Part  V. 


There  is  very  little  difference  of  opinion  be- 
tween the  harmonizers  as  to  the  place  of  this 
section.  Michaelis,  indeed,  does  not  attempt 
to  insert  it  in  its  probable  order,  but  connects 
it  arbitrarily  with  the  mission  of  the  Twelve, 
as  a  parallel  event.  Lightfoot  endeavours  to 
prove  that  our  Lord  commissioned  the  Seventy, 
on  his  way  to  Jerusalem,  to  keep  the  feast  of 
Tabernacles.  He  supposes,  too,  that  they  re- 
turned to  our  Lord  within  a  very  short  time, 
even  before  Christ  left  Jerusalem.  His  prin- 
cipal arguments  are  derived  from  tlie  expres- 
sion fisT&  TuvTa,  Luke  x.  1.,  and  that  in  John 
vii.  10.,  that  he  went  not  up  to  the  feast  openly : 
from  whence  he  concludes  that  the  Seventy 
had  been  previously  dismissed.  Pilkington 
places  this  event  about  the  same  time,  partly 
on  account  of  the  latter  argument.  Doddridge 
and  Newcome  would  refer  it  also  to  this 
period ;  but  at  a  longer  interval,  before  tlie 
feast :  and  Doddridge  observes,  that  tlie  space 
between  the  feast  of  Tabernacles  and  the  feast  of 
Dedication  affords  but  little  time  for  his  proposed 
circuit  round  Galilee  after  the  mission  of  tlie 
Seventy.  Lightfoot's  last  argument  has  con- 
siderable weight  with  all. 

VOL.    II.  *]6 


Moses,  in  the  Levitical  dispensation,  direct- 
ed that  six  should  be  returned  from  each  of  the 
twelve  tribes  (whether  as  a  permanent  or  tem- 
porary council  is  disputed)  to  assist  him  in  the 
government  of  the  people ;  and  these  seventy- 
two  are  generally  called  the  Seventy.  Light- 
foot,  Selden,  and  Whitby  assert  that  the  San- 
hedrin  were  rightly  called  the  Seventy,  Moses 
himself  being  the  president,  and  making  the 
seventy-first. 

The  same  difference  of  opinion  prevails 
respecting  the  number  sent  forth  by  our  Lord. 
Origen  and  Epiphanius  make  them  seventy- 
two  ;  Tertullian  and  Jerome  seventy,  as  do 
also  Clemens  Alexandrinus  and  Irenseus. 


Note  3.— Part  V. 

This  section  is  placed  here  upon  the  united 
authorities  of  Newcome,  Pilkington,  and  Dod- 
dridge. Lightfoot  inserts  John  vii.  2.  to  10.  in 
his  fifty-sixth  section,  before  the  mission  of  the 
Seventy ;  and  ver.  10.  in  a  separate  section 
with  Luke  ix.  51.  to  the  end.     He  has  done 

*K 


122* 


NOTES  ON  THE  GOSPELS. 


[Part  V. 


this  on  the  supposition  that  the  Seventy  were 
sent  forth  on  the  road  to  Jerusalem,  but  not  in 
Galilee.  The  difference  between  Lightfoot  and 
the  other  harmonizers,  however,  is  so  slight, 
that  it  seemed  to  require  but  little  notice.  I 
have  placed  Matt  xix.  1.  and  Mark  x.  1.  at  the 
end  of  this  section,  in  their  most  probable 
natural  order,  and  on  the  authority  of  Pilkington. 


Note  4. — Part  V. 

The  brethren  of  our  Lord  had  long  seen  his 
miracles,  and  were  satisfied,  either  that  he  was 
the  Messiah,  or  a  great  prophet ;  and  they  were 
desirous  that  his  claims  and  miraculous  powers 
should  be  manifested  to  the  world.  They 
could  not  reconcile  the  unostentatious  and 
hiunble  life  of  their  Master  with  his  extraordi- 
nary display  of  divine  attributes.  And,  perhaps 
for  a  better  confirmation  of  their  faith  under 
these  doubts,  they  use  every  argument  to 
persuade  our  Saviour  to  go  to  Judtea,  that  his 
wonderful  works  might  be  generally  known  and 
witnessed.  But  they  understood  not  that  his 
hour  was  not  yet  come  ;  and,  to  avoid  giving 
offence,  or  attracting  attention,  he  followed  his 
brethren  to  the  feast  in  the  most  private  man- 
ner. This  I  consider  the  probable  meaning  of 
the  passage.  Diodati,  Clarke  in  his  Para- 
phrase, and  Lightfoot,  vary  in  their  interpre- 
tation. Diodati  supposes  his  brethren  did  not 
believe  with  sufficient  firmness  to  enable  them 
to  undergo  danger :  Clarke,  that  his  brethren 
imagined  that  he  wished  to  become  the  leader 
of  a  party :  Lightfoot,  the  same  in  eflfect  as  that 
which  is  here  adopted. 

This  section  gives  a  lively  picture  of  the 
divisions  among  the  Jews  respecting  Christ. 
They  saw  his  miracles — they  heard  his  teach- 
ing— they  were  generally  acquainted  with  his 
history.  Yet  they  could  not  reconcile  what 
they  saw  with  their  preconceived  notions  of 
the  Messiah.  They  rejected  his  claims,  and 
could  not  comprehend  the  spiritual  meaning  of 
our  Lord's  language.  The  Christian's  peculiar 
happiness  and  privilege  is  to  see  fulfilled,  in 
the  person  of  Jesus  of  Nazareth,  all  the  various 
predictions  of  the  ancient  prophets,  which 
appear  at  first  sight  so  inconsistent  and  so 
irreconcilable. 


Note  5. — Part   V. 

These  sections  are  inserted  here  on  the 
concurrent  testimony  of  Lightfoot,  Newcome, 
Doddridge,  and  Pilkington.  They  are  inserted 
by  Michaelis  in  an  appendix,  as  belonging  to 
the  period  which  begins  with  the  miracle  of 
the  feeding  the  five  thousand,  and  ends  with 
the  request  of  the  mother  of  Zebedee's  children. 


Note  6. — Part  V. 

The  Jews,  both  from  their  traditions  and  their 
prophecies,  expected  that  their  Messiah  should 
be  born  in  Bethlehem.  As  our  Lord's  mother 
remained  so  short  a  time  at  Bethlehem  afler 
our  Saviour's  birth,  it  is  not  surprising  that  they 
should  have  forgotten  this  circumstance,  afler 
more  than  thirty  years  had  elapsed. 


Note  7. — Part  V. 

How  beautiful  is  the  contrast  between  the 
humility  of  our  Lord,  and  the  half-literary,  half- 
spiritual  pride  of  the  Jews.  Christ,  whose 
knowledge  of  all  things,  both  in  heaven  and 
earth,  was  superior  to  that  of  men  and  angels, 
and  of  which  the  human  intellect  cannot  form 
an  idea,  even  when  it  shall  be  elevated  and 
enlarged  in  the  next  stage  of  our  existence, 
condescended  to  tlie  lowest  of  the  people,  and 
called  all  who  were  meek  and  lowly,  "  his 
friends."  The  Pharisees,  on  the  contrary, 
mistook  knowledge  for  religion,  and  believed  in 
the  future  happiness  of  the  learned,  and  the 
condemnation  of  the  ignorant.  Those  who 
had  not  devoted  themselves  to  the  study  of  the 
Law  were  called  inxn  tZJ;*,  the  people  of  the 
earth ;  and  these  were  contrasted  with  the  r-ijr 
tynip,  the  holy  people:  they  considered  the 
people  of  the  earth  as  cursed''. 

All  mankind,  like  the  Pharisees  of  old,  seem 
to  be  intent  upon  despising  each  other.  The 
learned  contemn  the  ignorant ;  the  gay,  the 
sorrowful ;  the  rich,  the  poor ;  and  fashion 
violently  breaks  asunder  the  nearest  and 
dearest  ties  of  relationship,  where  the  deficien- 
cy of  wealth  is  felt.  In  this  world,  pride,  rank, 
and  affluence,  claim  the  preeminence  ;  in  the 
other,  the  highest  rewards  of  heaven  are  prom- 
ised to  the  most  humble  and  the  most  meek, 
whether  they  be  rich  or  poor. 

God  prefers  the  heart  to  the  head  ;  piety,  to 
parts  and  capacity  ;  and  is  much  better  pleased 
with  the  right  use  of  the  will,  than  the  advantage 
of  the  understanding''. 


Note  8. — Part  V. 

The  genuineness  of  this  passage  has  been 
much  controverted.  The  arguments  on  each 
side  of  the  question  may  be  seen  at  great 
length  in  Kuinoer,  who  has  decided  in  favor 

"  Thoy  had  a  saying,  whinli  is  preserved  in 
Pirlic  Ahiith,  c.  ii.  5.  TOH  r~\xn  ajf  xS  pithciiis 
non  est  plus. — Schnetgi'ii,  Hor.  Hcb.  vol.  i.  p.  'M'hi. 

'  Spoken  of  Edward  tlie  Confessor,  by  Collier 
Ecclcs.  Hist.,  vol.  i.  p.  225. 

'  Comment,  in  Libras  Histur.  N.  T.,  vol.  iii.  p.  2SG 


Note  9.-11.] 


NOTES  ON   THE   GOSPELS. 


123 


of  its  authenticity.  Erasmus,  Calvin,  Beza, 
Grotius,  Le  Clerc,  Wetstein,  Semler,  Schulze, 
Morus,  Ilaenlein,  Wegscheider,  Paulus, 
Schmidt,  and  Titman  have  impugned  its  au- 
thenticity ;  and,  on  the  opposite  side  of  the 
question,  may  be  ranked  Mill,  Whitby,  Ileu- 
man,  Micha^lis,  Storr,  Langius,  Detmersius, 
and  others,  with  Lightfoot,  Dr.  A,  Clarke,  Mr. 
Nolan,  and  Mr.  Home. 

Dr.  Doddridge''  has  justly  observed,  that 
the  Pharisees  who  brought  the  woman  to 
Christ  wished  to  render  him  obnoxious  either 
to  the  people  or  to  the  Romans.  If  he  con- 
demned the  woman  to  death,  it  would  be  con- 
sidered as  intruding  upon  tlie  judicial  authority 
of  the  Romans  :  if  he  acquitted  her  altogether, 
it  would  be  considered  as  sanctioning  a  viola- 
tion of  the  Jewish  Law. 

On  the  propriety  of  our  Lord's  conduct,  in  the 
circumstances  here  recorded.  Bishop  Law  ob- 
serves", when  the  woman  said  to  be  apprehend- 
ed in  adultery  is  brought  before  our  Lord, 
merely  with  a  malicious  view  of  drawing  him 
into  a  difficulty,  whatever  determination  he 
should  give  (ver.  G.),  we  find  him  stooping  down, 
and  writing  on  the  ground.  Where  it  is  ob- 
servable, that  all  that  he  does  was  in  as  exact 
conformity  as  the  place  would  admit  to  the  trial 
of  the  adulterous  wife  prescribed  by  God  in 
Numb.  v.  11,  &c.,  where  the  priest  was  to  stoop 
down  and  take  some  of  the  dust  from  the  floor 
of  the  tabernacle  (ver.  17.);  and  likewise  write 
out  of  the  curses  denounced  upon  that  occasion 
(ver.  25.)  By  that  act,  therefore,  Christ  de- 
clares himself  willing  to  take  cognizance  of 
this  affair,  if  tliey  were  willing  to  abide  the 
consequence,  viz.  according  to  their  own 
traditions,  to  be  involved  in  the  same  curse  if 
they  proved  equally  guilty :  on  which  account 
this  way  of  trial  was  abolished  by  the  Sanhe- 
drin  about  that  very  time  ;  since  that  sin,  say  the 
Jews,  grew  then  so  very  common.  It  is  like- 
wise probable  that  Christ  might,  by  his  coun- 
tenance and  gesture,  show  those  hypocrites 
how  well  he  was  aware  both  of  their  ill  design 
in  thus  demanding  judgment  from  him,  and  of 
their  own  obnoxiousness  to  the  same  punish- 
ment which  Moses'  Law  appointed  for  that 
crime,  and  which,  through  a  pretended  zeal, 
tliey  took  upon  themselves  the  power  of  exe- 
cuting, though  they  were  no  less  guilty  of  the 
very  same  sin,  as  is  most  probably  implied  in  his 
words  to  them. 


Note  9. — Part  V. 

Our  Lord  here  claims  one  of  the  titles  given 
by  the  Jews  to  the  Deity.  Tanchuma,  fol.  63. 
3.  and  Bammidbar  Rabba,  sect.  15.  fol.  229.  1. 

"*   Famihj  Expositor,  vol.  i.  p.  527. 

'  Reflections  on  the  Life  of  Christ,  12mo.  1803, 
London,  p.  75,  76.  note.  The  same  work  is  gen- 
erally printed  at  the  end  of  the  Theory  of  Religion. 


The  Israelites  said  to  God,  "  Holy,  blessed, 
Lord  of  the  whole  world,  oSi;;  Sb'  nj  Nin  nnx. 
'  Thou  art  the  light  of  the  world.' "  If  our  Lord 
applied  the  word  in  this  sense,  he  made  liimself 
equal  with  God.  But  the  expression  was  some- 
times used  also  as  a  title  of  honor  to  Moses ; 
whom  the  Jews  called  aSipn  mx,  "  the  light  of 
the  world :"  if  our  Lord  referred  to  this  custom, 
he  made  himself  equal  to  Moses,  as  the  founder 
of  a  new  dispensation. — Schoetgen,  vol.  i.  p. 
366.  and  Tzerot  Hamvwr,  fol.  114.  3.  ap.  Gill, 
vol.  iii.  p.  474- 


Note  10. — Part   V. 

Had  our  Lord  been  younger  than  the  age  at 
which  the  priests  assumed  tlieir  office,  the  Jews 
would  have  charged  him  with  presumption, 
ignorance,  or  vanity.  His  exalted  love,  his  gen- 
erous compassion,  his  fervent  piety  would  have 
been  attributed  to  inexperience,  to  the  sallies 
of  imagination,  or  to  the  youthful  ardor  of  the 
passions.  His  virtues  would  have  been  as- 
sociated in  their  minds  with  extravagance  or 
romance,  with  enthusiasm  or  superstition.  His 
pity  and  forbearance  would  have  been  consid- 
ered as  the  effect  of  mere  feeling,  or  weakness  ; 
his  austerity  as  unnatural,  presumptuous,  and 
morose. 

Had  our  Lord,  on  the  other  hand,  been  an 
old  man,  it  would  have  been  said,  He  had  lost 
all  interest  or  concern  in  those  objects  and  pur- 
suits which  kindle  the  most  active  and  extensive 
desires  ;  that  he  saw  things  with  different  views 
from  human  beings  in  general ;  that  he  had 
outlived  the  remembrance  of  the  peculiar  trials 
and  temptations  of  early  life,  and  made  not 
proper  allowances  for  the  infirmities  of  others. 
Some  might  have  reminded  him,  that  the  wisdom 
and  experience  of  age  were  incompatible  with 
the  sprightliness  and  gayety  of  youth ;  others 
might  have  deemed  his  opposition  to  the  vices 
and  corruption  of  the  times,  as  proceeding  from 
the  love  of  singularity,  or  desire  of  distinction. 
His  patience  and  forbearance  might  have  been 
attributed  to  a  deficiency  of  energy  and  spirit ; 
and  even  his  resignation  in  the  hour  of  death, 
to  the  want  of  the  power  of  enjoyment  among 
the  living ;  and,  if  he  had  delayed  the  work  of 
his  ministry  to  a  later  period,  the  question  would 
have  been  asked,  why  he  had  deferred  so  long 
the  reformation  of  a  sinful  arid  degenerate 
people. — See  on  this  subject,  a  Sermon  by  Mr. 
Hewlett,  On  the  Duties  of  Middle  Life,  vol.  iii. 
p.  278. 


Note  11. — Part  V. 

As  the  end  of  our  Lord's  ministry  approaches, 
He  proclaims,  in  still  plainer  language,  that 
He  possessed  the  attributes  and  characters  of 
the  Messiah.     John,  in  the  commencement  of 


ii24* 


NOTES  ON   THE  GOSPELS. 


[Part  V. 


his  Gospel,  had  asserted  the  preexistence  of 
Christ ;  and  our  Lord  in  this  passage  declares 
the  same  truth. 

It  appears  to  me,  that  our  Lord  here  alludes 
to  his  eternity,  as  well  as  to  his  preexistence. 
The  passage  may  mean,  "  I  not  only  exist  at 
this  moment;  but  before  Abraham  was, I  exist." 
I  am  the  self-existent ;  the  same  Being  which 
in  your  Scriptures  of  the  Old  Testament  is 
known  as  the  "  I  am,"  of  your  fathers.  The 
schoolmen  rightly  represent  the  eternity  of 
God  as  apundum  sinns ;  or,  as  Cowley  expresses 
the  idea,  in  his  description  of  heaven — 

"  Nothing  is  there  to  come,  and  nothing  past, 
But  an  eternal  Now  does  always  last." 

And  Dr.  Watts— 

"  God  fills  his  own  eternal  Now, 
And  sees  our  ages  waste." 

And  Archbishop  King  has  well  described  the 
Deity,  as  having  neither  remembrance  of  the 
past,  nor  foreknowledge  of  the  future,  but  as 
ieing  ever  existing  in  all  places,  and  ever  en- 
during throughout  all  time.  Therefore  what- 
ever  has,  or  is,  or  can,  or  will  be,  form  but  One 
present.  Sir  Isaac  Newton,  in  his  Scholium 
Gcnerale,  has  expressed  his  notion  of  a  Deity 
much  in  the  same  manner,  but  in  the  most 
sublime  and  expressive  language.  Alike  con- 
scious of  the  past,  the  present,  and  the  future, 
our  Lord  asserts  that  such  is  his  mode  of  ex- 
istence, and  claims  the  attributes  of  Deity  to 
the  same  extent  as  they  appertained  to  his 
heavenly  Father. 

The  general  body  of  Christians  have  under- 
stood this  passage  as  a  plain  declaration  on  the 
part  of  our  Lord,  that  He  did  not  begin  to  exist 
at  the  time  when  he  assumed  a  human  body  in 
the  form  of  an  infant,  but  that  he  existed  before 
the  time  of  Abraham. 

It  is  the  belief  of  the  Christian  Church,  and 
it  was  the  faith  also  of  the  ancient  Jews,  that 
the  Word  of  God,  their  Messiah,  existed  before 
his  permanent  incarnation.  He  existed  before 
the  creation  of  the  world,  when  he  was  One 
with  the  Father;  He  existed  also  after  the 
creation  of  the  world,  as  the  Angel  Jehovah. 

It  will  not  be  possible,  in  these  notes,  to 
discuss  the  various  misinterpretations  to  which 
the  Socinian  writers  have  resorted  to  explain 
away  the  grammatical  sense  of  this  and  other 
passages  of  Scripture,  which  assert  the  Divinity 
of  Christ.  The  expression,  however,  "  Before 
Abraham  was,  I  Am,"  or  before  Abraham  ex- 
isted, I  exist,  is  so  satisfactory  and  so  decisive 
that  it  might  have  been  supposed  to  have  set 
the  question  at  rest  for  ever.  But  the  sup- 
porters of  the  Socinian  heresy  have,  at  various 
times,  employed  all  their  ingenuity  and  learning 
to  give  another  interpretation  to  these  words — 
and  have  presented  the  world  with  such  a  selec- 
tion of  absurd  and  contradictory  illustrations,  as 
to  draw  upon  them  the  undivided  censure  of  their 


mildest  opponent.  Dr.  Pye  Smith,  who  seems  to 
write  every  sentence  of  his  reply  to  Mr.  Belsham 
with  a  smile,  an  apology,  or  a  bow,  condemns 
the  interpretation  of  this  passage  as  trifling, 
and  absolute  folly.  Archbishop  Magee,  in  the 
higher  tone  of  dignified  rebuke,  which  becomes 
a  champion  of  the  truth,  chastises  the  ignorance 
or  blasphemy,  of  the  Socinian  heresy,  with  more 
unsparing  severity. 

TJijlv  'AdQa&jn  ■ysviadcti,  iyo)  elfii,  are  the 
words  in  the  original.  Tliis  is  translated  by 
Socinus:  "Before  Abraham  can  be  Abraham, 
the  Father  of  many  nations,  I  must  be,  that  is, 
the  Messiah,  or  Saviour  of  the  world."  Faustus 
Socinus,  the  nephew  of  the  heresiarch,  tells  us, 
that  his  uncle  obtained  this  meaning  by  divine 
inspiration — non  sine  rnultis  precibus  ipsius,  Jesu 
nomine  invocato,  impetravit  ipse.  This  interpre- 
tation, however,  is  relinquished  by  Socinians 
of  a  later  age,  who  consider,  with  Grotius,  that 
Christ  meant  only  to  assert  that  he  was  before 
Abraham  in  tlie  decree  of  God^. 


Note  12.— Part  V. 

These  sections,  from  seven  to  eighteen  in- 
clusive, with  the  exception  of  some  few  pas- 
sages, which  on  various  authorities  are  placed 
elsewhere,  are  inserted  here,  on  the  united  tes- 
timony of  the  five  harmonizers,  by  whom  I  am 
principally  guided.  They  contain  an  account 
of  the  actions  of  our  Lord  from  the  feast  of 
Tabernacles  to  that  of  the  Dedication.  Several 
chapters  of  St.  Luke  relate  events  which  are 
not  recorded  by  the  other  Evangelists,  and 
these  are  generally  referred  to  the  period 
which  elapsed  between  the  mission  of  the 
Seventy  and  Christ's  apprehension.  This  period 
included  both  the  feast  of  Tabernacles  and  the 
Dedication,  and  it  is  very  difficult,  perhaps  im- 
possible, to  ascertain  precisely  the  exact  order 
of  the  events  here  mentioned,  and  to  decide  at 
which  of  these  feasts  they  took  place.  The 
difficulty  is  further  increased  by  the  question, 
whether  St.  John's  Gospel  is  to  be  read  witli 
these  chapters  of  St.  Luke,  continuously  from 
chap,  vii.  11.  to  the  conclusion  of  chap,  x.,  or 
the  eighth  be  divided  from  the  ninth  and  tenth : 
that  is,  whether  tlie  healing  of  the  man  who 
was  born  blind,  was  effected  by  our  Lord  at  the 

/  Cowley's  Davideis,  book  i. — Watts's  Hymns. — 
Archbishop  King's  Sermons,  published  at  the  end 
of  his  8vo.  edit,  of  the  Origin  of  Evil. — Sir  Isaac 
Newton's  Schoiiiim  Generala,  printed  at  the  end  of 
the  Prinripi.a. — Allix,  On  the  Judgment  of  the  Jnc- 
ish  Church  against  iJie  Unitarians,  chap.  xv.  Oxford 
edition,  p.  1)^7,  &c. — Dr.  Pye  Sinitli,  On  the  Scrip- 
Ivre  Tistimony  to  the  Mr.-^siah,  vol.  ii.  p.  186. — 
Magee,  On  the  Moncment.  piirticularly  the  notes  to 
vol.  ii.  ])art  ii. — Socinus  cuntni  Kntrop.  toiii.  ii.  p. 
(578.  ap.  Suiith. — And  for  a  further  account  of 
Wakefield's,  Priestley's,  :ui(l  Belshain's  criticisms, 
see  Archbishop  Magee,  vol.  i.  p.  bl-b8. 


Note  13.-15.] 


NOTES  ON  THE  GOSPELS. 


* 


125 


feast  of  Tabernacles,  or  at  the  feast  of  Dedica- 
tion. I  have  principally  observed  the  order 
proposed  by  Licfhtfoot,  excepting  that  some 
passages  are  arbitrarily  inserted  elsewhere,  on 
the  authority  of  Newcome  and  others. 

Archbishop  Newcome  places  John  ix.  10, 
before  these  chapters  of  St.  Luke.  He  then 
proceeds  with  the  interruptions  before  alluded 
to,  from  Luke  x.  17.  to  Luke  xviii.  14. 

Doddridge  inserts  the  cure  of  the  blind  man, 
John  ix.  10.,  at  the  feast  of  the  Dedication,  as 
Lightfoot  has  done,  but  continues  the  chapters 
of  St.  Luke  to  chap,  xviii.  14.,  not  perceiving 
sufficient  reason  to  change  the  order. 

Pilkington  differs  from  Lightfoot,  and  arranges 
John  vii.  11.  to  x.  22.  before  Luke  x.  17.,  and 
continuing  as  far  as  chap.  xiii.  23.,  he  again 
proceeds  to  John  x.  22.  By  this  means  he 
affixes  the  cure  of  the  blind  man  to  the  feast 
of  Tabernacles. 

Michaelis  seems  to  have  laid  aside,  in  this 
part  of  his  Harmony,  every  attempt  to  reconcile 
difficulties.  He  inserts  these  chapters  of  St. 
John  in  one  supplement,  and  those  of  St.  Luke 
in  another. 


Note  13.— Part  V. 

The  Seventy  receive  their  commission  in 
Galilee,  some  time  before  the  feast  of  Taber- 
nacles. The  exact  period  of  their  going  out, 
and  of  their  return,  is  uncertain ;  it  is  most 
probable,  however,  as  the  Jews  were  accus- 
tomed to  go  up  to  the  feast,  that  they  were  pro- 
ceeding to  Jerusalem,  and  met  our  Lord  return- 
ing from  the  feast,  in  consequence  of  the  oppo- 
sition of  the  Jewish  rulers  to  his  person  and 
teaching. 


Note  14. — Part  V. 

'/?*'  TGJi  v6fm  ji  yiyqanttti, ;  n(bg  dvayD'omxeig  ; 
there  seems  to  be  some  abruptness  in  this  ques- 
tion. Our  Saviour,  in  his  reply  to  the  lawyer, 
is  supposed  by  Heinsius°,  to  refer  him  to  the 
texts  Deut.  vi.  5.  and  Levit.  xix.  18.,  which 
were  joined  together  by  the  Jews,  as  a  com- 
pendium of  the  whole  Law,  and  repeated  twice 
every  day  in  the  synagogue  ;  Kuinoel'%  that 
tlie  word  ttS?  must  be  rendered  as  tI,  what^  as, 
"  What  readcst  thou  in  the  Law  ?  "  and  that  he 
pointed  at  the  same  time  with  his  finger  to  the 
lawyer's  phylactery,  on  wliich  the  words  of  his 
answer  were  written. 

Whenever  an  opportunity  presented  itself, 
our  Lord  replied  to  every  question  proposed  to 
liim  by  the  Jews,  by  an  allusion  to  their  estab- 
lished laws  and  customs. 

^   Excrc.  Sacr.  p.  153. 

''  Kuinool,  In  Lib.  Hist.  JY.  T.  Comment,  vol.  ii. 
p.  !.5S. 

VOL.   II. 


Note  15.— Part  V. 

In  attempting  to  discover  the  sense  of  a  para- 
ble, we  are  required  to  take  into  consideration 
the  purpose  for  which  it  was  delivered,  and  the 
circumstances  that  occasioned  it.  We  find  here 
that  the  lawyer,  wishing  to  justify  himself,  and 
considering  that  he  had  observed  this  Law,  as 
far  as  it  related  to  the  Jews,  whom  only  he 
acknowledges  as  his  neighbours,  inquires, 
"Who  is  my  neighbour?"  Our  Lord  answers 
the  question  by  a  parable,  in  which  the  duties 
we  owe  to  our  neighbour  are  forcibly  defined, 
and  the  extent  of  those  duties  pointedly  demon- 
strated. We  are  taught  that  not  only  our  ac- 
quaintance, our  friends  and  countrymen,  are 
included  under  this  term,  but  that  our  very  ene- 
mies, when  in  distress,  are  entitled  to  our  sympa- 
thy, our  mercy,  and  our  best  exertions  for  their 
relief.  The  Jews  held  the  Samaritans  in  utter 
abhorrence ;  in  order  therefore  to  impress  the 
mind  of  the  inquirer  more  fully,  our  Saviour 
obliges  the  lawyer  to  reply  to  his  own  question  ; 
for  he  was  compelled  to  acknowledge  that  he 
who  showed  mercy  on  him  was  his  neighbour. 
Our  Lord,  having  represented  to  him  the  extent 
of  the  Law,  commands  him  to  follow  the  ex- 
ample of  the  good  Samaritan,  and  to  go  and  do 
likewise.  The  circumstances  mentioned  in  this 
parable  are,  by  many,  considered  as  real ;  the 
road  from  Jerusalem  to  Jericho  lay  through  a 
desert  infested  by  robbers,  and  which  was  prin- 
cipally frequented  by  priests  and  Levites,  in  their 
journeyings  from  the  latter  to  the  former  place. 
The  parable  itself  has  been  variously  interpreted, 
and  by  some  commentators  it  is  supposed  to 
relate  only  to  the  compassionate  love  of  Christ 
(who  was  called  by  the  Jews  a  Samaritan)  to 
mankind.  In  whatever  way  we  consider  it, 
the  duty  it  inculcates  is  most  evident,  and  the 
parable  must  be  regarded  as  a  beautiful  ex- 
emphfication  of  the  Law  "loving  our  neigh- 
bour as  ourselves,"  without  any  distinction  of 
person,  country,  or  party. 

Jones,  with  other  commentators,  has  given  a 
fanciful  illustration  of  this  parable  ;  and  several 
of  the  primitive  fathers  have  adopted  similar 
accommodations.  They  suppose  the  certain  man 
to  signify  Adam — went  down  from  Jerusalem, 
his  fall — thieves,  sin  and  Satan — half -dead,  dead 
in  the  spirit,  his  better  part — the  priest,  the 
moral — the  Levite,  the  ceremonial, Law,  which 
could  not  affiird  relief — a  certain  Samaritan, 
Christ — the  inn,  tlie  Church — the  two-pence,  the 
Law  and  the  Gospel;  or  (as  others  conjecture, 
the  two  Sacraments),  the  Host,  the  Ministers 
of  the  Gospel,  with  this  promise,  that  whatever 
they  shall  spend  more  in  health,  or  life,  or  ex- 
ertion, shall  be  amply  repaid,  when  Christ,  tlie 
good  Samaritan,  shall  come  again  in  glory. 

Lightfoot  has  given  the  same  interpretation. 
It  is  necessary  here  to  remark,  by  way  of 
caution,  in  the  words  of  Glassius,  in  his  fiftli 


126* 


NOTES  ON  THE  GOSPELS. 


[Part  V. 


rule  for  the  interpretation  of  parables,  "  non  est 
opus  nimia  cura  in  singulis  verbis  anxium  esse, 
neque  in  singulis  partibus  adaptatio,  et  accom- 
modatio  ad  rem  spiritualem  nimis  uKQidwg  qu(E- 
renda  est" — Philolog.  Sacra,  lib.  ii.  part  i.  tr.  2. 
sect.  5.  p.  336,  &lc.  See  also,  on  the  interpre- 
tation of  Scripture,  Van  Mildert's  Bampton 
Lectures,  with  the  valuable  notes. — Marsh's 
Lectures,  part  iii.  Lectures  17,  18. — Glassii, 
Philologia  Sacra,  lib.  ii.  part  ii.  sect.  1.  p.  263- 
288.— Lightfoot's  Works. 


Note  16.— Part   V. 

This  section  is  placed  by  Archbishop  New- 
come  before  the  account  of  the  resurrection  of 
Lazarus.  As  his  arguments  for  so  doing  do 
not  appear  satisfactory,  I  have  followed  the 
authority  of  Lightfoot,  Pilkington,  Doddridge, 
and  Michaelis,  and  liave  preserved  the  order  of 
St.  Luke's  Gospel. 


Note  ]  7.— Part  V. 

The  excellence  of  our  Lord's  manner  of 
teaching,  and  the  wisdom  of  his  lessons  are  so 
evident,  in  the  present  and  the  following  sec- 
tions, that  there  can  be  no  necessity  for  entering 
into  any  discussion  on  this  portion  of  the  Ar- 
rangement. The  tenth  section  affords  us  a 
complete  picture  of  the  admirable  manner  in 
which  our  Lord  deduced  the  most  impressive 
lessons  from  the  most  common  occurrences. 
In  the  eleventh,  he  gives  to  his  disciples  the 
same  perfect  and  beautiful  form  of  prayer 
which  he  had  previously  made  known  to  as- 
sembled crowds.  And  it  is  probable  he  was 
requested  to  do  so  at  this  time  by  a  new 
convert.  In  the  twelfth,  we  hear  his  severe 
and  just  reproof  to  the  Pharisees,  who  regarded 
only  the  externals  of  religion,  and  were  pleased 
with  the  homage  of  the  multitude,  and  their 
own  outward  sanctity.  He  also  encourages 
his  disciples  to  acknowledge  Him,  to  fear  God 
rather  than  man,  who  has  no  power  over  the 
soul ;  and  he  warns  them,  that  if  they  deny  him 
against  the  witness  of  their  conscience  before 
men,  they  shall  be  denied  before  the  angels  of 
God — and  that  to  blaspheme  against  the  Holy 
Ghost,  which  was  to  impute  the  actions  of 
Christ  to  an  evil  spirit,  was  an  unpardonable 
offence,  never  to  be  forgiven.  That  he  might 
not  excite  the  indignation  of  the  Pharisees,  by 
the  exercise  of  temporal  autliority,  he  refuses 
(sect.  14.)  to  decide  a  controversy,  when  applied 
to  for  that  purpose  ;  but  takes  advantage  of  tlie 
opportunity  to  reprove  covetousness,  and  by  a 
most  beautiful  and  appropriate  parable,  proves 
tiie  vanity  and  helpless  insufficiency  of  earthly 
possessions,  and   the   uncertainty  of  this  life, 


in  which  alone  we  can  enjoy  them.  In  the 
fifteenth  section,  he  especially  charges  his  dis- 
ciples not  to  be  of  uncertain,  anxious,  wandering, 
unsettled,  distracted  mind  (Luke  xii.  29.  fii] 
fiereb}QiQeade,  vide  Kuinoel  in  h.  v.),  but  to 
place  their  faith  and  confidence  in  Him  who 
provides  even  for  tlie  birds  of  the  air  and  lilies 
of  the  field.  The  sixteenth  section  is  a  con- 
tinuation of  the  same  address,  exhorting  to  the 
punctual  performance  of  every  duty,  as  we 
know  not  when  the  Son  of  Man  cometh.  In 
the  seventeenth  he  again  reproves  the  fastidious 
and  absurd  manner  of  keeping  the  Sabbath, 
when  an  act  of  mercy  was  considered  a  viola- 
tion of  the  Law. 


Note  18.— Part  V. 

There  seems  to  be  some  allusion  in  this  para- 
ble to  the  circumstances  in  which  our  Lord  was 
now  placed.  He  was  proceeding  to  Jerusalem, 
where  he  intended,  as  his  hour  was  approaching, 
to  address  himself  to  the  rulers  of  the  Jews, 
with  as  much  boldness  as  he  had  hitherto  spoken 
to  the  people.  He  foresaw  the  result  of  this 
conduct ;  that  it  would  lead  to  his  painful 
death,  and  the  accomplishment  of  the  promises 
of  God.  The  future  was  ever  present  to  him. 
As  the  seed  was  committed  to  the  ground,  and 
became  a  great  tree,  so  in  the  same  manner 
would  his  kingdom  begin  from  his  death,  and 
gradually  increase  and  extend  itself  over  the 
world. 


Note  19.— Part  V. 

This  section  contains  an  account  of  the  cure 
of  the  blind  man  at  Jerusalem.  In  favor  of  the 
opinion  that  this  miracle  was  effected  at  the 
feast  of  Tabernacles,  we  find  Pilkington,  New- 
come,  Macknight,  Cradock,  Bisliop  Richard- 
son, Le  Clerc,  &c.  That  it  was  wrought  at 
the  feast  of  the  Dedication,  the  principal 
authorities  are  Lightfoot  and  Doddridge,  whose 
opinion  is  here  preferred. 

Archbishop  Newcome's  principal  reason  is, 
that  the  word  TiuQdywv,  in  John  ix.  1.  seems  to 
refer  to  the  word  naQriyev,  used  in  chap.  viii.  59. 

To  this  it  may  be  replied,  that  there  are  most 
powerful  reasons  for  believing  with  Wetstein 
and  Griesbach,  that  the  last  seven  words  of  this 
chapter  (viii.)  of  St.  John,  and  the  word  7r«(j?i)'5J' 
among  the  number,  were  not  originally  part  of 
tlie  Sacred  Text.  Lampe,  however,  is  very  in- 
dignant at  this  supposition.  But  the  autliorities 
of  the  two  former  critics,  united  to  that  of 
Erasmus,  Grotius,  Mill,  Semlcr,  and  Kuinoel, 
are  sufficient  to  justify  our  replying  to  Arch- 
bishop Newcome's  argument  in  this  manner. 
But  waving  tills  supposition,  that  the  last  clause 
of  .lohn  viii.  59.  is  spurious,  it  may  be  replied 


Note  20,21.] 


NOTES  ON  THE  GOSPELS. 


*127 


m  the  words  of  Doddridge,  "it  seems  much 
more  probable  that  Ttuquydiv  might  be  used 
without  reference  to  naqriyEv,  than  to  suppose 
that  when  Christ  was  fleeing  out  of  the  temple 
in  tlie  hasty  manner  described,  his  disciples  as 
he  passed  should  stop  him,  for  the  purpose  of 
putting  so  nice  a  question  as  that  mentioned  in 
John  ix.  2. ;  or  that  he  should  stand  still  at  such 
a  moment  to  discourse  with  them,  or  to  perform 
such  a  cure,  in  a  manner  so  leisurely,  as  it  is 
plain  this  was  done." — Fam.  Exp.  vol.  ii.  p.  71, 
sect.  130. 

The  correspondence  between  nuoixyotv  and 
■naqriyFv  might  be  mere  coincidence  ;  if  it  was 
intended  by  the  inspired  writer,  it  would  be  a 
most  unaccountable  deviation  from  the  beauti- 
ful simplicity  of  his  usual  language. 

The  great  attention  excited  by  this  miracle, 
and  its  effects,  both  on  the  Sanhedrin  and 
on  the  people,  appear  to  be  the  preludes  to  that 
more  universal  notice  which  our  Lord  obtained, 
when  he  went  up  to  Jerusalem  for  the  last 
time.  On  this  supposition,  the  feast  of  the 
Dedication  would  be  its  more  probable  period. 
In  Critical  Remarks  on  detached  Passages  of  the 
JSTew  Testament,  by  the  late  French  Lawrence, 
LL.D.,  M.P.,  &c.,  we  meet  with  another  argu- 
ment in  favor  of  the  arrangement  now  adopted. 
"  In  John  X.  22,  several  MSS.  of  good  authority 
read  Tore,  instead  of  de.  It  was  then  at  Jeru- 
salem," &c.  instead  of  "  and  it  was.  This 
favors  the  idea  of  those  harmonists  who  suppose 
the  meeting  with  the  blind  man  to  have  taken 
place  at  the  feast  of  the  Dedication.  After 
having  been  obliged  to  hide  himself,  that  he 
might  escape  stoning,  it  is  not  likely  that 
Christ  should  appear  again  at  Jerusalem  till  he 
went  tliither  to  attend  the  next  public  festival." 
Such  is  the  remark  of  a  most  impartial  critic. 
Even  if  the  reading  5e,  however,  remain,  the 
22d  verse  of  chap.  x.  may  still  refer  to  the 
event  related  in  the  preceding  as  well  as  in 
the  subsequent  passages. 

Michaelis  refers  the  contents  of  these  sections 
to  the  general  period  in  which  all  the  harmoni- 
zers  place  them;  but  he  does  not  enter  into 
any  details. 

The  propriety  and  wisdom  of  our  Lord's  con- 
duct in  the  various  instances  recorded  in  these 
sections,  the  excellence  of  his  lessons,  and  tlie 
manner  in  which  he  gradually  developed  his 
character  and  claims,  seem  to  be  so  plainly  nar- 
rated, that  it  is  not  necessary  to  enlarge  upon 
each  incident.  For  reflections  on  the  character 
of  our  Lord  as  a  teacher,  perhaps  the  best  work 
extant  is  that  of  Archbishop  Newcome,  entitled. 
Observations  on  our  Lord's  Conduct ;  the  best  on 
the  elevation  and  dignity  of  our  Lord's  charac- 
ter is  Craig's  LAfe  of  Christ.  Besides  these, 
however,  there  are  very  many  that  may  be  read 
to  the  greatest  advantage.  Bishop  Law,  Taylor, 
Stackhouse,  &c. 


Note  20.— Part  V. 

The  Jews  believed  in  the  doctrine  of  the  trans- 
migration of  souls — niiyDJ  SuSj.  Josephus* 
tells  us  that  every  soul  was  mcorruptible  and  im- 
mortal, and  that  the  souls  of  the  good  passed 
into  another  body,  while  those  of  the  unright- 
eous were  eternally  punished.  Some  suppose 
that  it  was  in  allusion  to  this  opinion  that  our 
Lord  was  imagined  to  have  been  either  Elias,  or 
Jeremiah,  or  some  one  of  the  prophets.  The 
cabalists  tell  us,  that  the  soul  of  the  first  man 
occupied  the  body  of  David,  and  was  afterwards 
preserved  to  inhabit  the  body  of  the  Messias : 
they  deduce  this  important  truth  from  the 
certain  evidence  afibrded  them  in  the  letters 
which  compose  the  name  of  the  Protoplast  lIDTx. 
These  admirable  logicians  inform  us,  tliat  the 
first  letter  X  signifies  Adam,  the  second  T  David, 
the  third  a  the  Messias ;  and  therefore  the  point 
is  proved-''. 

For  an  account  of  the  singular  opinions  of 
the  Jews,  alluded  to  in  this  verse,  see  Light- 
foot,  vol.  ii.  p.  568-9. 


Note  21.— Part  V. 

Jones  gives  a  curious  interpretation  of  this 
miracle.     "  That    the    miracle    (he    observes) 
might   be   more    instructive,   a    very    peculiar 
form  was  given  to  it.     Christ  moulded  the  dust 
of  the  ground  into  clay,  and  having  spread  it 
upon  the  eyes  of  the  man,  he  commanded  him  to 
go,  and  wash  off  this  dirt  in  the  pool  of  Siloam. 
Here  the  reason  of  the  thing  speaks  for  itself. 
What  is  this  mire  and  clay  upon  the  eyes,  but 
the   power  tliis  world  has  over  us  in  shutting 
out  the  truth  ?    Who  are  the  people  unto  whom 
the  glorious  Hght  of  the  Gospel  of  Christ  cannot 
shine,  but  tliey  whose   minds  the  god  of  this 
world   hath  blinded  ?     So  long   as  this   vi'orld 
retains  its  influence,  the  Gospel  is  hidden  from 
the  eyes  of  men ;  tliey  are  in  a  lost  condition, 
and  nothing  can  clear  them  of  this  defilement, 
but  the  Avater  of  the   Divine  Spirit  sent  from 
above  to  wash  it  away.     This  seems  to  be  the 
moral  sense  of  the  miracle,  and  a  miracle  thus 
understood  becomes  a  sermon,  tlian  which  none 
in  the  world  can  be  more  edifying.     Our  Saviour 
himself  gives  the  spiritual  signification  of  it  in 
words  which  cannot  be  applied  to  a  bodily  cure 
— '  As  long  as  I   am   in  the    world,  I  am  the 
Light  of  the  world.'     The   whole    world,  like 
this  man,  is  born  blind.     I  am  come   to  give  it 
light,    in  proof  of  which  I  give    this  man  his 
sight." — Jones  On  the  Figurative  Language  of 
Scnpture,    Works,   vol.   iii.   p.    153.     See   also 
Jortin's  Remarks  on  Eccl.  Hist.  vol.  i. 

'  Josephus,  Dc  Bell.  Judaico.  1.  xi.  c.  vii. 
■'   Vide  Witsius,  jlSgyptiaca,  lib.   i.  cap   iv.  sect. 
10, 11. 


128* 


NOTES  ON  THE  GOSPELS. 


[Part  V. 


Note  22.— Part  V. 

Sect,  xxiii.-xxix.  These  sections  are  referred 
to  the  same  place  by  all  the  harmonizers,  except- 
ing that  Archbishop  Newcome  has  made  various 
transpositions  of  some  passages,  and  Doddridge 
places  them  all  before  the  feast  of  Dedication, 
and  prior  to  his  arranging  John  ix.  19.,  that  he 
may  not  disturb  the  order  of  St.  Luke. 


Note  23.— Part  V. 

The  arguments  which  induced  Pilkington  to 
place  this  section  in  its  present  position  appear 
to  me  sufficiently  weighty  to  induce  me  to 
reject  the  authority  of  the  other  four,  who 
would  insert  it  elsewhere.  Lightfoot  places 
the  conversation  respecting  divorce  after  Luke 
xviii.  30.,  as  he  will  not  break  in  upon  the  sup- 
plementary chapters  of  St.  Luke.  Newcome, 
upon  very  insufficient  grounds,  has  placed  this 
conversation  after  the  account  of  the  resurrec- 
tion of  Lazarus  ;  separating  the  passages  Matt, 
xix.  3-12.  and  Mark  x.  2-12.  from  Luke  xvi. 
18.  Newcome's  note.  His  argument  from 
Matthew  xix.  L  and  Mark  x.  1.  proves  nothing, 
as  these  passages  are  the  connecting  links  be- 
tween the  former  and  the  latter  parts  of  Christ's 
life.  Doddridge  and  Michaehs  also  consider 
the  passages  as  distinct. 

I  have  adopted  Pilkington's  arrangement, 
because  the  order  of  the  other  Evangelists  is 
not  thereby  disturbed ;  and  a  reason  is  given 
for  the  conversation  itself;  which  would  other- 
wise, if  confined  to  the  account  in  Luke  xvi. 
18.,  appear  to  be  strangely  abrupt.  "  In  the 
present  order,"  says  Pilkington,  "  the  reason  is 
evident"  why  the  Pharisees  came  and  tempted 
Christ  with  this  question.  He  had  just  before 
declared  that  it  was  easier  for  heaven  and  earth 
to  pass  away  than  for  one  tittle  of  the  Law  to 
fail.  Upon  which  they  put  the  case  of  divorces 
to  him;  concluding  that  he  would  resolve  it 
contrary  to  the  then  existing  Law;  or  more 
properly,  as  Doddridge  observes  (note  to  sect. 
135,  Family  Expositor),  contrary  to  the  received 
interpretation  of  the  Law  by  the  school  of  Hillel, 
who  had  taught  the  people  that  divorces  might 
be  permitted  for  comparatively  trivial  causes." 


St.  Mark  place  this  section  after  their  account 
of  the  decision  of  our  Lord  respecting  divorces. 
I  follow  their  authority,  therefore,  in  observing 
the  present  order.  Lightfoot,  Newcome,  Dod- 
dridge, and  Michaelis,  have  arranged  the 
sections  on  the  same  plan. 


Note  24. — Part  V. 

Pilkington  is  anxious,  on  all  occasions,  to 
preserve  the  order  of  St.  Luke,  and  he  has 
not  therefore  followed  a  rule  of  harmonizing, 
which  in  the  great  majority  of  instances  is  a 
safe  guide.  The  concurrent  order  of  two 
Evangelists  is  preferable  to  the  arrangement 
adopted  by  one  only.     Both  St.  Matthew  and 


Note  25. — Part  V. 

Sect,  xxxii.,  xxxiii.  These  sections  con- 
tinue the  order  of  the  supplementary  chapters 
in  St.  Luke's  Gospel,  which  had  been  inter- 
rupted by  the  insertion  of  the  corresponding 
passages  from  St.  Matthew  and  St.  Mark,  in 
the  last  two  sections.  Tlie  five  harmonizers 
are  unanimous  in  placing  them  in  their  present 
position. 


Note  26.— Part   V. 

There  is  much  difference  of  opinion  among 
the  harmonizers  concerning  the  particular 
journey  in  which  the  conversation  related  in 
this  section  took  place.  Lightfoot  supposes 
that  the  journey  of  Christ  to  Jerusalem,  here 
mentioned  by  St.  Luke,  is  the  same  with 
that  in  John  vii.  10.  Archbishop  Newcome 
places  it  after  the  feast  of  the  Dedication,  sub- 
sequent to  Christ's  completion  of  his  last  pro- 
gress round  Galilee,  and  before  his  triumphant 
entry  into  Jerusalem.  Newcome's  arrangement 
of  this  section  is  here  adopted,  therefore,  in 
preference  to  that  of  Lightfoot.  Doddridge 
has  referred  this  conversation  also  to  the  same 
period.  Michaelis  does  not  decide  the  point ; 
and  Pilkington,  in  his  aixxiety  to  preserve  the 
order  of  St.  Luke's  Gospel,  has  not  changed  its 
position,  but  refers  it  to  the  same  journey.  If 
the  word  uvuXi\ii/ig,  Luke  ix.  51.,  as  Schleusner, 
Doddridge,  the  ancient  versions,  and  by  far  the 
greater  majority  of  critics  assert,  signifies  the 
ascension  into  heaven,  it  would  fix  the  period 
of  the  circumstance  in  question  to  this  last 
journey  of  our  Lord  to  Jerusalem. 


Note  27.— Part  V. 

Sect,  xxxv.-xxxviii.  These  sections,  whicli 
follow  the  order  of  St.  Luke's  narrative,  are 
placed  in  their  present  position  on  the  united 
autliorities  of  the  five  harmonizers,  whose 
labors  have  principally  assisted  me  in  tliis  Ar- 
rangement. 


Note  28.— Part  V. 

This  section  resumes  the  order  of  St.  Mat- 
thew and  St.  Mark,  as  well  as  continues  that 


Note  9^-32.] 


NOTES  ON  THP]  GOSPELS. 


=129 


of  St.  Luke.  The  event  related  in  it  is  placed 
laere  by  Lightfoot,  who  follows  the  order  of  St. 
Luke  ;  and  by  Newcome  also,  who  makes  the 
conversation  on  divorce,  and  the  blessing  the 
children,  immediately  to  precede  it.  Dod- 
dridge, Pilkington,  and  Michaelis,  give  it  also 
its  present  place. 


Note  29.— Part  V. 

"In the  New  Dispensation  which  I  have  now 
begun  to  establish — Ye  which  have  now  fol- 
lowed me  in  my  despised  and  afflicted  state 
shall  be  exalted  to  glory  in  the  triumphant 
reign  of  the  Messiah,  which  shall  be  eventually 
established  in  the  world." — See  Bishop  Blom- 
field  on  a  Knowledge  of  Jewish  Tradition  essen- 
tial, &c.,  notes ;  the  discussion  of  Whitby  on 
this  point ;  and  the  passage  in  Lightfoot,  to 
wliich  he  refers. 


Note   30.— Part   V. 

The  expression  here  used  is  supposed  to 
refer  to  the  manner  in  which  the  Romans  select- 
ed men  for  recruiting  their  armies.  The  honor 
of  being  chosen  to  serve  their  country  in  a 
military  capacity  was  esteemed  the  reward  of 
superiority.  The  consuls  summoned  to  the 
capitol,  or  the  Campus  Martins,  all  citizens 
capable  of  bearing  arms,  from  tJie  age  of  seven- 
teen to  forty-five.  They  drew  up  by  tribes, 
and  lots  were  drawn  to  determine  in  what  order 
every  tribe  should  present  its  soldiers.  That 
which  wastlie  first  order  chose  the  four  citizens 
who  were  judged  the  most  proper  to  serve  in 
the  war ;  and  the  six  tribunes  who  commanded 
the  first  legion  selected  one  of  these  four,  whom 
they  liked  best.  The  tribunes  of  the  second 
and  third  legions  likewise  made  their  choice 
one  after  another;  and  he  that  remained  en- 
tered into  the  fourth  legion.  A  new  tribe  pre- 
sented other  four  soldiers,  and  the  second 
legion  chose  first.  The  third  and  fourtli 
legions  had  the  same  advantage  in  their  turns. 
In  this  manner,  each  tribe  successively  appoint- 
ed four  soldiers,  till  the  legions  were  complete. 
They  next  proceeded  to  the  creation  of  subal- 
tern officers,  whom  the  tribunes  chose  from 
among  the  soldiers  of  the  greatest  reputation. 
When  the  legions  were  thus  completed,  the 
citizens  who  had  been  called,  but  not  chosen, 
returned  to  tlieir  respective  employments,  and 
served  their  country  in  other  capacities. — See 
Clarke's  Comment,  in  loc. 


the  supplementary  chapters  of  St.  Luke. 
Tatian,  Gerson,  and  some  others  agree  in  the 
same  arrangement. 

After  the  feast  of  the  Dedication,  our  Lord 
went  to  Bethabara,  beyond  Jordan,  the  place 
where  John  baptized  (John  x.  40).  Archbishop 
Newcome  supposes,  that,  as  he  remained  there, 
and  as  St.  John  proceeds  immediately  to  the 
resurrection  of  Lazarus,  Mary  and  Martha  sent 
to  him  while  he  was  now  at  Bethabara.  But 
this  gives  us  no  proof  that  many  circumstances 
did  not  take  place  during  our  Lord's  abode  at 
Bethabara,  and  likewise,  as  probable,  from  the 
13th  to  the  18th  chapters  of  St.  Luke,  that  he 
made  another  circuit  through  some  parts  of  the 
country  before  he  went  to  Bethany  to  raise 
Lazarus  from  the  dead.  It  appears,  from  Matt. 
xix,  1.  and  Mark  x.  1.,  that  after  our  Saviour 
had  performed  many  miracles,  and  given  those 
evidences  of  his  Divinity  which  were  to  precede 
his  last  journey  to  Jerusalem,  he  went  beyond 
Jordan,  and,  we  may  reasonably  conclude,  to 
Bethabara ;  at  which  place,  according  to  Light- 
foot, he  received  the  message  from  the  sisters 
of  Lazarus. 

Lightfoot  further  observes,  that  he  remained 
in  the  place  where  he  was  when  he  heard  of 
Lazarus'  sickness,  that  he  might  die  before  he 
came  to  him,  that  God  might  be  the  more  glori- 
fied by  his  raising  (ver.  15.),  so  did  he  make 
sure  to  stay  long  enough  after  he  was  dead 
before  he  came,  that  the  glory  might  be  the 
more.  Compare  ver.  39,  with  these  sayings  of 
the  Jews,  Maym.  in  Gcrushin.  per  ult.  "  If  one 
look  upon  a  dead  man  within  three  days  after 
his  death,  he  may  know  him ;  but  after  three 
days,  his  visage  is  changed."  Again,  Lerus.  in 
Moed  Katon,  fol.  82,  col.  2.  "  Tlu-ee  days  the 
soul  flies  about  the  body,  as  if  tliinking  to 
return  to  it ;  but  after  it  sees  the  visage  of  the 
countenance  changed,  it  leaves  it,  and  gets  it 
gone  for  ever." 

Lightfoot's  arrangement  of  the  resurrection 
is  the  same  as  that  of  Bishop  Richardson,  and 
it  is  sanctioned  by  the  learned  Archbishop 
Usher,  Lamy,  Toinard,  and  others. 


Note  31.— Part  V. 

The  resurrection  of  Lazarus  is  placed  by 
Archbishop  Newcome   after  John  x.,  and  after 
VOL,   II.  *17 


Note  32.— Part  V. 

During  our  Lord's  final  journey  to  Jerusalem, 
he  forewarns  his  disciples  of  his  approaching 
sufferings  and  death  in  the  fullest  manner. 
He  explicitly  unfolds  to  the  twelve  disciples 
the  spiritual  nature  of  his  kingdom ;  but  their 
understandings  Avere  so  blinded  by  their  own 
preconceived  ideas  of  Messiah's  power,  that 
they  knew  not  the  things  that  were  spoken. 
He  was  now  about  to  perform  one  of  the  most 
convincing  and  stupendous  of  liis  miracles  ;  and 
he  embraces  the  opportunity  to  predict  all  that 
awaited  him  to  his  disciples.     He  declares  that 


130* 


NOTES  ON   THE   GOSPELS. 


[Part  V, 


h3  was  going  up  to  Jerusalem,  not  to  assume 
the  pomp  and  robes  of  royalty,  as  they  but  too 
fondly  expected,  but  to  be  betrayed,  to  be  in- 
sulted, to  be  scourged,  and  to  be  put  to  death. 
His  disciples  at  this  very  moment,  as  is  evident 
from  the  conduct  of  the  sons  of  Zebedee  in  the 
next  section,  were  ambitiously  anticipating  their 
temporal  honors. 


Note  33.— Part  V. 

PiLKiNGTON  remarks  on  this  passage  : — Three 
Evangelists  make  mention  of  Jesus'  giving 
sight  to  a  blind  man  near  Jericho ;  but  there 
are  such  different  expressions,  in  their  several 
accounts  of  this  matter,  as  have  induced  several 
harmonists  to  conclude  that  different  cures  are 
related  by  them. 

1.  St.  Matthew  saith,  "As  they  departed 
from  Jericho,  two  blind  men  cried  out,"  &ic. 

2.  St.  Mark,  "  As  he  went  out  of  Jericho, 
blind  Bartimseus  began  to  cry  out,"  &c. 

3.  St.  Luke,  "  As  he  was  come  nigh  unto 
Jericho,  a  certain  blind  man  cried  out,"  &c. 

The  most  general  conclusion  from  hence  is, 
tliat  the  miracle  recorded  by  St.  Luke  was  dif- 
ferent from  and  previous  to  that  mentioned  by 
the  other  two  Evangelists*. 

Another  opinion  is,  that  each  Evangelist 
relates  a  different  fact^  And  a  third,  that  St. 
Mark  and  St.  Luke  relate  the  former  miracle, 
and  St.  Matthew  the  latter™. 

The  accounts  of  the  several  Evangelists  re- 
lating to  this  matter  have  been  connected  by 
the  most  ancient  harmonists,  and  by  some  of 
the  moderns" :  but  they  have  not  given  their 
reasons  for  so  doing.  Perhaps  they  may  have 
been  the  same  as  have  induced  me  to  think  that 
they  have  properly  connected  them,  viz. 

L  The  series  of  the  several  circumstances 
mentioned  by  all  the  Evangelists.  (1.)  The 
blind  man  sat  by  the  way-side,  near  Jericho. 
(2.)  He  called  Jesus  the  Son  of  David.  (3.)  The 
multitude  rebuked  him.  (4.)  Jesus  stopped  and 
called.  (5.)  The  question  which  Jesus  asked, 
and  the  answer  he  received  are  the  same  in  all 
the  accounts.  And  (6.),  they  all  agree  that  the 
blind  man  followed  Jesus. 

2.  If  Jesus  had  wrought  a  cure  of  this  sort 
just  before  he  entered  Jericho,  for  which  all 
the  people  gave  praise  unto  God,  it  is  not  easy 
to  imagine  that  the  multitude  would,  immediate- 
ly after,  rebuke  another  who  called  upon  him 
in  the  very  same  manner.  And  though  the 
accounts  vary  in  some  particulars,  yet  no  where, 
I  think,  so  much  as  to  make  it  necessary  to 
suppose  that  thoy  are  relations  of  different 
facts.     For, 

*  ChoniTiitius,  Richardson,  Lamy,  Toinard,  &c. 
'  Molinnnis,  Garthwait,  &-c. 
"•  Ludolphiis. 

"  Tatian,  Ammonias,  Calvin,  Whiston,  Lo  Clerc, 
&c. 


3.  Though  there  were  two  blind  men  who 
received  sight,  as  St.  Matthew  expresses  it, 
and  though  St.  Mark  and  St.  Luke  mention  one 
only,  yet  the  accounts  cannot  be  said  to  be 
contradictory,  allowing  them  to  allude  to  the 
same  fact.  For  the  miracle  is  the  same,  in  the 
cure  of  one  as  in  the  cure  of  many.  Bartimeeus 
might  be  the  more  remarkable  person ;  and 
therefore  the  mention  of  the  other  be  purposely 
omitted  by  the  two  Evangelists". 

St.  Matthew  and  St.  Mark  say,  that  this  was 
done  at  Jesus'  departure  from  Jericho  ;  and  St. 
Luke,  that  it  was  iy  t&5  iyyiZeiv  uvtop  sig  'legi- 
/w,  "As  he  was  come  nigh  unto  Jericho,"  (ac- 
cording to  our  translation),  which  seems  to 
imply,  that  he  was  not  yet  arrived  there :  and 
this  sense  hath  been  affixed  to  the  words,  as 
far  as  I  can  learn,  by  translators  in  all  times, 
and  all  languages ;  from  whence  hath  arisen 
the  seeming  difficulty  of  reconciling  the  several 
accounts.  But  if  the  words  may  be  translated 
at  large,  "  When  he  was  nigh  unto  Jericho," 
then  St.  Luke's  account  is  very  consistent  with 
the  others,  because  it  determines  not  whether 
it  was  before  he  came  to  Jericho,  or  at  his  de- 
parture from  that  place,  that  he  wrought  this 
miracle.  And  that  the  words  will  bear  this 
construction,  we  may  be  easily  convinced,  by 
observing  another  expresssion  of  St.  Luke,  of 
the  very  same  sort,  xix.  29.  xnl  iyifSTo  log 
riyyicrei'  elg  Bedcpayri  xal  B^dnvlav,  translated 
again,  "  When  he  was  come  nigh  to  Bethphage 
and  Bethany : "  but  it  evidently  appears  that 
Jesus  was  gone  from  Bethany  towards  Jerusa- 
lem, when  he  sent  out  the  disciples,  &c.  And 
all  commentators  are  agreed,  that  though  Jesus 
was  then  nigh  unto  Bethany,  yet  he  was  going 
from  it.  And  understanding  the  Avords  here  in 
the  same  sense,  St.  Luke  saith,  that  Jesus  was 
now  nigh  unto  Jericho,  but  going  from  it ; 
agreeably  to  the  account  which  both  St.  Mat- 
thew and  St.  Mark  give  of  tliis  matter. 

Lightfoot  observes,  "  He  healeth  one  blind 
man  as  he  entereth  into  Jericho,  of  which  St. 
Luke  speaketh,  and  another  as  he  goeth  out,  of 
which  the  other  two  Evangelists  speak.  Mat- 
thew speaks  of  two  healed  as  he  came  out  of 
Jericho,  comprehending,  it  may  be,  the  story 
of  him  who  was  healed  on  the  other  side  of  the 
town.  Mark  only  mentions  one,  because  he 
rather  aimed  at  showing  the  manner,  or  kind  of 
the  miracle,  than  the  number." — Vol.  i.  p.  250. 

Doddridge  very  justly  observes,  that  "  this  is 
improbable  ;  for  the  people  would  not  reprove 
blind  BartimpRus  for  supplicating  our  Lord  to 
Ileal  liim,  if  a  cure  so  remarkable  had  been 
wrought  but  a  sliort  time  before  at  the  entrance 
into  the  town. 

"  I  have  endeavoured  so  to  harmonize  the  ac- 
counts of  the  Evangelists,  that  the  scene  may 
be   most  vividly  presented  to  the    reader.      1 

°  Vide  Poli  Sijnop   in  loc. 


Note  34.] 


NOTES  ON   THE   GOSPELS. 


131 


have  adopted  the  opinion  that  two  were  healed 
— at  the  same  time — but  one  was  more  known 
to  the  people,  the  mors  remarkable  of  the  two, 
and  more  earnest  in  the  expression  of  iiis  faith 
m  Jesus,  and  in  the  miraculous  cure  that  had 
been  wrouglit  upon  him."  Doddridge,  Fam. 
Exp.  vol.  ii.  p.  138. 

Newcome  agrees  with  Doddridge  in  this 
opinion. 

In  passing  through  Jericho,  Clirist  heals  the 
blind  men,  and  when  he  leaves  that  city  is  met 
by  Zacchaeus,  Luke  xix.  2.,  which  evidently 
places  this  event  before  the  resurrection  of 
Lazarus.  Then  follows  the  resurrection  of 
Lazarus — Christ's  retirement  at  Ephraim — the 
anointing  at  Bethany,  and  the  entrance  into 
Jerusalem.  This  is  the  order  I  have  observed, 
in  preference  to  that  of  Newcome,  or  Pilking- 
ton.  The  principal  argument  of  Newcome  is 
derived  from  John  x.  40.  compared  with  John 
xi.  54-56. ;  but  this  is  answered  by  the  suppo- 
sition above  mentioned,  that  Matt.  xix.  1.  and 
Mark  x.  1.  represent  Christ  as  being  in  the 
same  place  as  he  is  said  to  have  been  in  John 
X.  40. ;  and  if  the  Evangelist's  narrative  is  made 
our  guide,  it  gives  us  greater  space  for  the 
various  circumstances  recorded  in  St.  Luke. 


Note  34.— Part  V. 

The  noble  truth,  the  resurrection  of  the  body, 
is  so  important  to  man,  that  it  has  been  con- 
firmed by  the  most  convmcing  evidence,  and 
the  most  undeniable  facts.  Our  Lord  gave  life 
to  the  human  body  from  the  grave  in  all  its 
various  stages  of  corruption  and  decay.  The 
body  of  tlie  widow's  son  was  restored  within 
one  or  two  days  after  his  decease :  for  he  was 
recalled  to  life  as  they  were  carrying  him  to 
the  grave.  The  resurrection  of  Lazarus  was 
the  third  instance,  and  it  was  attended  with 
some  striking  peculiarities.  The  body  had  lain 
four  days  in  the  grave.  In  those  warm  climates, 
the  terrible  process  of  corruption  and  decay  was 
always  rapid.  The  flesh  would  have  begun  to 
mingle  with  its  kindred  elements.  The  rela- 
tions and  friends  of  the  departed  were  so  sensi- 
ble of  this,  that  they  attempted  to  dissuade  our 
Lord  from  going  to  the  sepulchre.  Although 
they  knew  that  He  had  raised  one  man  from  the 
dead,  they  did  not  believe  it  possible  that  He 
could  restore  life  to  him,  who  for  so  many  days 
had  "  said  to  corruption, — Thou  art  my  father, 
and  to  the  worm, — Thou  art  my  sister  and 
brother."  Our  Lord,  however,  proceeded  to 
demonstrate  his  almighty  power,  and  the  great 
truths  he  had  come  down  to  teach,  by  the  resist- 
less evidence  of  a  public  and  undeniable  fact. 
No  sooner  were  the  words  uttered,  "  Lazarus, 
come  forth,"  then  he  that  was  dead  came  forth. 
Unable  to  walk,  for  he  was  swathed,  and  bound 


botli  hand  and  foot  in  his  grave-clothes,  ac- 
cording to  the  Jewish  custom,  he  glided  forth 
from  the  grave,  and  appeared  among  tlie  aston- 
ished multitude.  His  body  was  unchanged — 
he  was  again  to  dwell  with  his  family  and 
friends,  the  same  person  as  he  had  ever  been. 
Like  the  daughter  of  Jairus,  and  the  widow's 
son,  he  was  again  to  resume  his  place  in  society, 
to  fulfil  the  ordinary  duties  of  life,  and  his  body 
resumed  the  same  functions  and  properties  as  it 
had  ever  possessed.  And  we  are  informed,  by 
the  history  of  the  early  Church,  that  Lazarus 
lived  for  many  years,  an  unexceptionable  witness 
of  the  truth  of  God,  and  the  Divinity  of  Christ. 
The  next  great  fact  which  demonstrated  the 
resurrection  of  the  body  took  place  at  the  death 
of  Christ.  Wlicn  He  bowed  his  head  and  gave 
up  the  ghost,  the  vail  of  the  temple  was  rent — 
the  ground  trembled — the  graves  were  laid 
open — and,  after  his  resurrection,  the  bodies  of 
many  holy  persons  arose  and  went  into  the 
city  of  Jerusalem,  and  appeared  unto  many. 
This  attendant  miracle  is  so  briefly  related, 
that  we  cannot  safely  deduce  many  conclusions. 
But  that  interpretation  seems  the  most  satisfac- 
tory, which  represents  the  graves  as  opening  at 
the  resurrection  of  Christ,  who  is  the  first-fruits 
of  them  that  sleep ;  and  that  while  his  body 
continued  in  the  grave,  the  same  process  which 
is  described  in  the  vision  of  Ezekiel,  37th  chap- 
ter, took  place  on  the  bodies  of  those  holy  per- 
sons who  went  into  Jerusalem  after  that  Christ 
rose  from  the  dead.  The  bones  came  together — 
the  sinews  were  restored — the  flesh  revived — the 
skin  covered  it  again — and  the  spirit  returned — 
they  breathed — they  lived — they  moved — and 
they  appeared  to  many. 

From  this  miracle  the  disciples  might  have 
received  the  comfortable  assurance  that  Death 
and  Corruption  had  no  power  to  resist  the  voice 
of  tlieir  Lord  and  Master;  it  ought  to  have 
taught  them,  that  though  scourged,  persecuted, 
and  crucified.  He  had  power  to  lay  down  his 
life  and  to  take  it  up  again — and  the  same  voice 
which  called  the  spirit  of  Lazarus  from  the  in- 
visible world,  and  bade  it  reanimate  the  cor- 
rupting body,  shall  again  command  the  dust  to 
live,  and  the  dead  to  rise.  The  Scripture  has 
given  us  a  moral  demonstration  of  the  divine 
power  of  our  Lord  which  shall  effect  this  mighty 
work ;  whenever  the  morning  of  tlie  resurrec- 
tion shall  dawn,  all  who  have  been  committed 
to  the  ground  will  be  included  among  those 
whose  bodies  have  entirely  decayed,  mouldered 
into  dust,  or  are  in  various  stagoc  of  corruption, 
from  the  first  stiffening  of  the  limbs,  to  their 
mingling  with  their  kindred  elements.  As  the 
earth  is  covered  with  the  dew  of  the  morning, 
so,  says  the  Scripture,  shall  it  cast  forth  her 
dead.  The  sea  shall  give  up  her  dead.  The 
elements  around  us  shall  restore  their  borrowed 
atoms.  Over  tlie  surface  of  the  whole  earth, 
the  dust  shall  quicken  into  life ;  and  man  from 


132* 


NOTES  ON  THE  GOSPELS. 


[Part  V 


the  opening  graves  shall  ascend  into  the  air, 
and  be  summoned  in  his  body  before  the  tribu- 
nal of  the  Most  High,  to  be  judged  every  man 
according  to  his  works. 

The  other  Evangelists  have  omitted  the  res- 
urrection of  Lazarus,  because  (it  is  supposed) 
that  he  was  still  alive  when  they  wrote,  and 
would  have  been  rendered,  by  notice,  more 
liable  to  persecution.  The  question  is  dis- 
cussed by  Kuinoel,  in  loc,  who  comes  to  the 
same  conclusion.  We  have  hitherto  been  for- 
tunate enough  in  this  country  to  have  escaped 
from  the  contamination  of  the  German  theo- 
logical speculators  on  the  miracles  of  Christ, 
&c.  Should  any  student,  however,  have  be- 
come in  any  degree  entangled  by  them,  he  will 
find  a  most  admirable  antidote  in  the  writings 
of  Kuinoel. — See  particularly  on  the  Resurrec- 
tion of  Lazarus. 

The  resurrection  of  Lazarus  was  the  last  and 
most  solemn  appeal  of  a  miraculous  nature 
which  he  made  to  the  Jewish  nation  before  his 
apprehension.  St.  John  is  the  only  Evangelist 
who  has  related  the  miracle,  and  he  proceeds  to 
mention  the  consequences  both  to  Christ  him- 
self and  to  the  Jewish  nation.  Immediately 
after  the  bystanders  had  reported  the  miracle 
to  the  Sanhedrin,  they  decided  upon  putting 
Jesus  to  death.  He  therefore  retired  to 
Ephraim,  about  twenty  miles  from  Jerusalem, 
that  he  might  escape  the  persecution  of  the 
Jews,  who  were  anxiously  bent  on  his  destruc- 
tion, John  xi.  54.,  and  remained  there  with  his 
disciples  until  six  days  before  the  Passover, 
when  he  went  to  Bethany,  to  sup  with  Lazarus, 
and  was  anointed  by  Mary.  The  internal  evi- 
dence, arising  from  the  conversation  which  the 
three  Evangelists  have  recorded,  seems  to  be 
decisive  of  the  propriety  of  this  arrangement. 
Our  Saviour  is  represented  as  going  up  towards 
Jerusalem,  conversing  with  his  disciples,  and 
predicting  his  sufferings  and  death.  The  res- 
urrection of  Lazarus  was  the  immediate  cause 
of  those  sufferings  ;  for  the  public  report  of  this 
miracle  induced  the  Sanhedrin  to  take  their 
most  decisive  measures  against  him.  The  op- 
portunity therefore  seemed  to  be  most  fit  for 
our  Lord  to  demonstrate  to  his  disciples  that  he 
knew  beforehand  the  consequences  of  liis  ac- 
tions, and  that  the  time  had  come  when  he  was 
to  make  a  free-will  offering  of  himself  for  the 
sins  of  the  whole  world. 


dominion  of  the  Romans,  and  restore  the  king- 
dom to  Israel. 

The  cause  of  their  apprehension  seems  to 
have  been  the  meek  and  unostentatious  preten- 
sions of  our  Lord,  and  his  severe  reproofs  of  the 
pride  and  hypocrisy  of  the  Pharisees  and  rulers. 
They  demanded  a  Messiah  who  should  appear 
with  the  insignia,  as  well  as  the  reahty  of 
power,  and  who  should  not  only  continue,  but 
even  enhance  to  the  utmost,  the  temporal  do- 
minion of  the  Jews.  As  our  Lord  did  not 
possess  the  external  proofs  of  royalty,  tliey 
Avould  not  believe  that  He  would  be  able  to 
oppose  the  Roman  power,  whose  vengeance 
they  would  certainly  bring  upon  themselves,  if 
they  should  acknowledge  any  other  political 
sovereign  ;  but  as  the  resurrection  of  Lazarus 
was  the  cause  of  this  assembling  by  the  Sanhe- 
drin, it  is  evident  that  the  miraculous  powers  of 
our  Lord  must  have  been  known  to  that  body  ; 
and  the  supposition  of  Lightfoot,  therefore,  that 
they  knew  him,  is  not  irrational :  they  probably 
knew  him  as  a  Prophet,  but  not  as  the  Messiah. 


Note  35.— Part  V. 

There  is  much  difficulty  in  the  reasoning  of 
the  Sanhedrin  on  this  occasion.  Why  should 
they  fear  the  Romans,  even  if  they  had  ac- 
knowledged our  Lord  to  be  the  Messiah  ?  Thoy 
believed  that  thoir  .Messiah  was  to  be  a  power- 
ful and  mighty  king,  who  would  overthrow  the 


Note  36.— Part  V. 

Commentators  are  divided  respecting  the 
meaning  of  these  words.  In  the  former  ages 
of  the  Jewish  Church,  the  spirit  of  prophecy 
rested  with  the  high  priest.  As  this  was  the 
great  year  in  which  the  object  of  the  Jewish 
Dispensation  was  obtained,  and  the  spirit  of 
prophecy,  according  to  the  prediction  of  Joel, 
quoted  by  St.  Peter,  was  abundantly  poured 
forth ;  it  is  supposed  that  the  high  priest  was 
now  inspired  to  utter  certain  words,  with  the 
full  meaning  of  which  he  was  unacquainted,  as 
was  frequently,  and,  in  the  opinion  of  the  Jews, 
uniformly,  the  case  among  the  ancient  prophets. 
Others  interpret  the  words  according  to  the  literal 
sense  in  which  they  were  spoken  by  Caiaphas, 
and  suppose  that  St.  John  gave  them  another 
siffnification.  Hausenius,  in  his  learned  dis- 
sertation  on  this  subject'',  endeavours  to  prove 
that  the  words  of  St.  John  must  likewise  be  in- 
terpreted literally,  and  that  Caiaphas  did  actu- 
ally prophesy ;  and  as  high  priest  foretell  the 
necessity  of  Clu-ist's  death.  The  question  is 
admirably  summed  up  by  Hausenius,  in  liis 
seventeenth  section. 

"Hoc  mode  et  Saulus,  cum  suis  inter  pro- 
phetas  relatus,  majori  violentia  spiritus  actus 
est.  E  quibus  constat,  modum,  quo  profano 
Caiaphffi  vaticinium  inditum  est,  omnibus  fere, 
qui  impiis  obtigerunt,  tenuiorem,  lenioremque 
fuisse." 

He  then  proceeds  in  his  last  section  to  show 
that  though  this  expression  of  Caiaphas  must 
be  considered  as  a  real  prophecy,  yet  the  high 

'  PriiiU^d  ill  tlie  collection  of  tracts  which  com- 
pose the  11th  volume  of  the  Crilki  Sacri,  p.  528. 


Note  37.] 


NOTES  ON  THE  GOSPELS. 


*133 


priest  himself  was  unworthy  of  the  honorable 
name  of  Prophet.  To  this  purpose  he  quotes 
the  accurate  conclusions  of  Origen ;  and  thus 
sums  up  his  remarks — "  Quamobrem  bene  ho- 
ruin,  de  quibus  loquimur,  congmens  in  unam 
sententiam  divinatio  descripta  a  Basilio  est, 
catena,  a  Dan.  Heinsio  e  MS.  edita — tico;  SI  xul 
Balituu  7Tonq)tjTfv6t,  )tul  Ku'idcpug  ;  on  xuxelfoi. 
%ovs  neidoftirovg  el'/ov,  6  fikv  &g  dcQ%i,eQsi>g,  6  di 
wg  /iidci'Tig-  oi  yug  i/zu/rji;  KuduQ^nrjg,  aide  diav- 
yeia  vov  ivogavTog  slg  -f^edv  xal  tVj>'  ixEidev 
dvfu/.uv  anavTog-  dlV  oixoro/utxdg  if  uvioXg  o 
X{)yog,  01)  xuTix  t^v  (x^lav,  dXXd.  ngdg  jt)V  xaigdv. 
Idem  de  Bileamo  judicium  est  R.  Isaaci  Abar- 
banelis  ad  Jos.xiii.27,  m^nja  IDtJlV  no  n'H  ""D 

"•OD-inS 
Grotius*  quotes  several  curious  opinions  of 
the  ancients  respecting  the  communion  of  their 
chiefs  and  superiors  with  an  invisible  world. 
Homer  tells  us  that  a  dream  was  only  to  be  de- 
pended upon  when  it  occurred  to  Agamemnon. 
The  Spartans  esteemed  those  dreams  only  as 
prophetical  which  were  presented  to  the  Ephori. 
Oracular  responses  were  given  both  to  Pharaoh 
and  Nebuchadnezzar,  to  Lamech  and  Balaam. 
And  in  the  former  dispensation  it  belonged  to 
the  kings,  or  to  the  chief  magistrate,  to  consult 
by  Urim  and  Thummin''. 

Dr.  Lardner  observes  on  these  words,  "  By 
■prophcsjiing — I  understand  foretelling  the  event ; 
which  it  was,  in  a  peculiar  manner,  the  office 
of  the  priest  to  do,  when  he  was  inquired  of,  or 
when  God  was  inquired  of  by  him,  concerning 
any  important  matters  under  deliberation." 
See  1  Sam.  xxii.  11-13.  xxiii.  9-11.  and  2 
Sam.  v.  22-25.  He  thus  paraphrases  the  whole 
passage — 

"  Caiaphas,  who  was  the  high  priest  at  that 
time,  when  it  came  to  his  turn  to  deliver  his 
opinion,  said,  '  You  have  liitherto  talked  very 
wealdy  and  ignorantly ;  you  may  proceed  in 
the  case  before  you  without  hesitation.  The 
taking  away  the  life  of  this  man  will  be  so  far 
from  being  ruinous  to  the  whole  nation  in  this 
country,  and  in  other  parts,  as  some  of  you  fear, 
that  it  will  be  much  for  the  advantage  of  the 
people  of  God,  every  where.'  This,  however, 
he  said,  not  merely  of  himself,  but  being  then 
high  priest,  he  foretold  the  issue  and  event  of 
their  counsels,  and  of  the  death  of  Jesus ;  and 
that  it  would  come  to  pass  that  Jesus  would  die 
for  that  nation,  and  not  for  that  nation  only ; 
but  that  through  his  death  he  would  gather  to- 

'  Critici  Sacri  in  loc,  vol.  vii.  p.  221.  and  Joh. 
Priscfni  Annotata,  at  the  end  of  vol.  vii.  p.  35C. 

'  I  may  here  take  the  opportunity  of  observing 
a  contradiction  in  the  folio  edition  of  Liglitfoot's 
Works.  In  his  Gleanings  on  Exodus,  Lightfoot 
supports  the  opinion  that  the  high  priest  heard  a 
voice,  when  consulting  the  Oracle  by  Uriin  and 
Thummin  ;  but  in  his  sermons  he  advances  the 
opinion  that  he  was  suddenly  inspired  b}'  the 
Spirit  of  prophecy. — Vide  Life  of  Lightfoot.  pre- 
fixed to  liiji  iS'urks,  folio  edition. 

VOL.     II. 


gether  in  one  the  children  of  God,  which  were 
scattered  abroad^" 

The  advice  of  Caiaphas  is  such,  indeed,  as 
might  have  been  expected  from  an  unprincipled 
and  worldly  politician.  He  recommends  them 
to  save  the  state,  by  sacrificing  the  supposed 
autlior  of  their  apprehended  danger.  One  man 
must  die  for  the  people — that  is,  the  life  of  this 
Jesus,  although  he  has  performed  mighty  works, 
is  of  no  value  when  compared  with  the  possibil- 
ity of  danger.  The  Evangelist  certainly  refers 
to  this  speech  of  Caiaphas,  as  if  it  had  been 
spoken  under  a  divine  impulse,  of  which  he  was 
totally  unconscious. 

Diodati,  in  his  Annotations,  writes — "God 
guided  the  tongue  of  the  high  priest;  so  that 
thinking  to  utter  a  speech  according  to  his  own 
wicked  meaning,  he  pronounced  an  oracle  ac- 
cording to  God's  meaning ;  as  the  high  priest 
had  oftentimes  inspirations  from  God."  Exod. 
xxviii.  30.  Numb,  xxvii.  21. 


NoTK  37.— Part  V. 

ON  THE  TIME  OF  THE  ANOINTING  OF    OUR  LORD 
AT    BETHANY. 

Harmonists  have  been  much  divided  on  the 
proper  place  of  the  anointing  our  Lord  at  Beth- 
any. Some  have  supposed  that  this  unction 
Avas  performed  twice,  others  but  once.  Light- 
foot and  Pilkington  have  embraced  the  hypothe- 
sis of  a  twofold  unction.  Archbisliop  Newcome 
supposes  that  there  was  one  only,  which  he 
places  two  days  before  the  Passover.  Dod- 
dridge and  Michaelis  have  concluded  that  our 
Lord  was  anointed  once  only,  and  refer  the 
event  to  tlie  sixth  day  before  the  Passover. 

Afler  an  attentive  perusal  of  the  several 
reasons  adduced  by  each  harmonist,  I  have 
adopted  the  opinion  of  Michaelis  and  Doddridge. 
Tlie  German  harmonist,  in  his  chapter  on  the 
Rules  to  be  observed  in  making  a  Harmony  of 
the  Gospels,  has  selected  this  event  as  the  ex- 
ample by  which  to  illustrate  tlie  position  "  that 
two  or  more  relations  may  be  very  similar,  and 
yet  not  the  same ;  and  these  must  be  carefully 
distinguished  from  each  other." — "The  follow- 
ing instance,"  he  obsei-ves,  "  may  serve  to  show 
the  manner  in  which  I  apply  the  rules  in  ques- 
tion. The  Evangelists,  St.  Matthew  (chap, 
xxvi.  6-13.)  and  St.  Mark  (chap.  xiv.  3-9.)  have 
related  that  Christ  was  anointed  in  the  week 
preceding  his  death,  and  all  the  commentators 
are  agreed  that  both  of  them  mean  the  same 
unction.  St.  John  likewise  (chap.  xii.  1.  8.) 
jelates  that  Christ  was  anointed  in  tJie  same 
week ;  and  the  unction  which  he  describes,  is, 
in  my  opinion,  tlie  very  same  with  that  wliich 

'  Lardner's  JForks,  vol.  i.  4to.  edit.  p.  211. 


134* 


NOTES  ON  THE  GOSPELS. 


[Part  V. 


St,  Matthew  and  St.  Mark  have  recorded  ;  but, 
according  to  otliers,  it  M'as  totally  different,  and 
happened  four  days  earlier.  Now  that  two  dif- 
ferent unctions  happened  twice  in  the  same 
week  is  more  than  I  am  able  to  believe.  The 
two  unctions  above  mentioned,  if  we  consider 
as  two,  what  I  believe  to  be  one,  agree  in  the 
following  circumstances : — 

"  1.  Both  happened  at  Bethany. 

"  2.  In  both  cases  Jesus  was  anointed,  not 
by  his  host,  but  by  a  woman.  However,  as 
Christ  was  frequently  at  Bethany,  these  circum- 
stances are  not  so  very  remarkable. 

"  3.  Both  unctions  took  place,  as  I  shall  prove 
in  the  sequel,  not  in  the  house  of  Lazarus,  the 
friend  of  Jesus,  where  we  might  soonest  expect 
him,  but  at  another  house. 

"  4.  Both  happened  in  the  last  week  before 
the  suffering  of  Christ. 

"  .5.  In  both  cases  the  ointment  was  so  ex- 
pensive, tliat  the  unction  had  the  appearance 
of  profusion. 

'•  6.  In  both  cases  we  meet  with  the  remark- 
able circumstance,  that  the  ointment  was  not 
purchased  for  the  purpose  to  which  it  was 
applied,  but  that  it  had  been  preserved  for  some 
time  by  the  person  who  used  it ;  for  the  disci- 
ples were  offended  that  the  ointment  was  not 
sold  and  given  to  the  poor ;  and  in  the  account 
which  is  given  by  St.  John  (chap.  xii.  7.)  it  is 
expressly  said  by  Jesus,  '  against  the  day  of  my 
burying  hath  she  kept  this.'  One  might  almost 
conjecture  that  it  was  the  remainder  of  the 
ointment  which  Mary  and  Martha  had  purchased 
for  the  funeral  of  Lazarus  :  the  thought  presents 
itself  at  least,  on  reading  St.  John's  description, 
as  not  improbable'. 

"  7.  In  both  cases  the  unction  is  censured 
by  the  disciples. 

"  8.  In  both  cases  the  ground  of  censure  is 
the  same. 

"  9.  In  both  cases  the  unction  is  defended 
by  Jesus,  and  the  same  answer  given  to  the 
disciples. 

"  10.  The  expression,  v&qSog  maTixri,  which 
is  not  only  very  unusual,  and  therefore  obscure, 
but  occurs  in  not  a  single  instance  either  in  the 
Septuagint,  or  in  the  New  Testament,  except 
on  this  occasion,  is  used  both  by  St.  Mark  and 
by  St.  John  ;  the  ointment  therefore  used  in 
both  cases  was  strictly  the  same. 

"  These  circumstances  are  too  numerous  and 
too  particular,  to  have  happened  twice :  not  to 
mention  the  improbability  that  the  disciples, 
after  having  been  rebuked  by  Jesus  six  days 
before  Easter,  for  having  censured  the  unction, 
should  presume  to  repeat  their  censure  on  a 
similar  occasion,  on  the  second  day  before  Easter. 
For  it  contained  a  manifest  disregard  to  Jesus 
himself,  which  they  must  have  very  sensibly 
felt,  when  he  answered  them,  'The  poor  always 

'  Marsli's  Michaelis,  vol.  iii.  part  i.  p.  23. 


ye  have  with  you,  but  me  ye  have  not  always,' 
John  xii.  8. ;  and  of  which,  therefore,  they 
would  hardly  have  been  guilty  only  four  days 
afterwards. 

"  In  the  two  accounts,  which  are  given  by 
St.  Matthew  and  St.  John,  I  perceive  not  the 
least  variation,  except  that  in  some  points  the 
one  is  more  copious  than  the  other ;  but  their 
descriptions  are  so  far  from  being  inconsistent, 
that  they  have  all  the  appearance  of  proceeding 
from  two  different  eyewitnesses  to  the  same 
fact. 

"  1.  According  to  St.  Matthew  and  St.  Mark, 
a  ivoman  anoints  Jesus  ;  according  to  St.  John, 
he  is  anointed  by  Mary,  and,  if  we  may  judge 
from  what  he  says  in  the  second  verse,  by  Mary, 
the  sister  of  Lazarus.  This  however  is  no  con- 
tradiction, wlien  one  historian  omits  the  name 
of  the  woman,  the  other  mentions  it.  Nay, 
even  from  the  very  silence  of  St.  Matthew  and 
St.  Mark,  with  respect  to  the  name,  may  be  de- 
duced an  argument  in  support  of  the  opinion, 
that  the  unction  described  by  St.  Matthew  and 
St.  John  is  the  same.  St.  Matthew  and  St. 
Mark  must  have  had  particular  reasons  for  con- 
cealing the  name  of  the  woman,  since,  accord- 
ing to  their  own  relation,  Jesus  declared  that 
what  she  had  done  should  be  preached  in  the 
whole  world  for  a  memorial  of  her.  Now  this 
cannot  have  happened  unless  she  was  the  Mary 
mentioned  by  St.  John:  and  it  Avould  follow, 
from  the  supposition  of  two  different  unctions, 
that  the  declaration  of  Jesus  had  remained  un- 
fulfilled. Perhaps  the  real  state  of  the  case  is 
as  follows  : — the  two  first  Evangelists,  who  have 
made  no  mention  of  the  raising  of  Lazarus  from 
the  dead,  that  they  might  not  expose  him  to  the 
persecution  of  the  Jewish  Sanhedrin,  have 
probably,  from  the  same  reason,  concealed  the 
name  of  his  sister  Mary,  who  anointed  Jesus  with 
the  ointment  which  remained  after  the  inter- 
ment of  Lazarus.  St.  John,  on  the  contrary, 
expressly  mentions  it,  because  he  wrote  after 
the  destruction  of  Jerusalem,  and  could  there- 
fore have  no  reason  for  concealing  tlie  name 
either  of  Lazarus  or  Mary. 

"2.  According  to  St.  Matthew,  tlie  enter- 
tainment was  given  at  tlie  house  of  Simon  the 
leper ;  according  to  St.  John,  Lazarus  was  one 
of  them  who  sat  at  the  table  with  him(er?  tSv 
(xi'uxsi/idi'Mr),  and  his  sister  Martlia  served. 
Some  commentators  have  considered  this  as  a  va- 
riation in  the  account,  and  have  concluded,  from 
St.  John's  description,  that  tlie  entertainment 
was  given  at  the  house  of  Lazarus.  But  this  is 
certainly  not  true,  since  no  one  in  speaking  of 
the  master  of  tlie  house  would  say,  '  lie  was  one 
of  those  wlio  sat  at  the  table.'  On  the  contra- 
ry, tliis  very  expression  proves  that  he  was  only 
a  guest,  and  that  the  entertainment  was  given 
at  the  liouse  of  a  friend,  in  whicli  his  sister, 
who  was  a  diligent  housewife  (see  Luke  x.  40.), 
prepared  the  table. 


NoTK  37.] 


NOTES  ON  THE  GOSPELS. 


nn: 


"  3.  According  to  St.  Matthew,  the  woman 
poured  the  box  of  ointment  on  the  head  of 
Jesus  ;  according  to  St.  John,  she  anointed  his 
feet.  But  even  this  circumstance  is  not  suffi- 
cient to  prove  two  distinct  unctions,  though 
among  all  the  variations  it  is  the  most  consid- 
erable. That  Mary  did  not  leave  the  head  of 
Jesus  unanointed,  we  may  take  for  granted, 
from  the  general  practice  of  the  East;  but  this 
is  not  related  by  St.  John,  who  mentions  only 
the  more  extraordinary  circumstance,  omitted 
by  St.  Matthew  and  St.  Mark,  that  the  woman 
anointed  his  feet.  It  is  agreeable  to  John's 
peculiar  manner  to  relate  circumstances  omitted 
by  his  predecessors. 

"  4.  According  to  St.  Matthew,  the  disciples 
in  general,  according  to  St.  Mark,  only  some  of 
them,  had  indignation,  and  censured  the  woman. 
This  cannot  be  considered  as  a  contradiction : 
for  when  St.  Matthew  says,  in  general  terms, 
'the  disciples,'  it  does  not  necessarily  follow 
that  he  meant  all  of  them,  without  exception  ; 
nor  is  it  probable  that  all  of  them  expressed 
their  opinion.  But  St.  John  mentions  Judas 
Iscariot,  as  the  person  who  censured  the  action. 
Still,  however,  we  cannot  conclude  tliat  the 
Evangelists  have  described  two  different  unc- 
tions. One  of  the  disciples  must  have  made  a 
beginning,  to  whom  others  acceded,  though 
probably  not  in  the  same  words.  This  person 
is  particularly  named  by  St.  John,  who  likewise 
adds  the  motive  which  induced  him  to  cast  the 
censure.  Perhaps  St.  Matthew  and  St.  Peter 
acceded  to  the  opinion  of  Judas,  but  not  St. 
John ;  and  hence  St.  Mattliew  and  St.  Mark 
speak  openly  in  the  plural  number,  that  they 
might  not  conceal  the  part  which  St.  Matthew 
and  St.  Peter  had  taken  in  this  unjust  censure. 

"  It  is  further  objected,  that  the  clear  and 
certain  marks  by  which  the  time  is  determined 
by  the  different  Evangelists,  prove  two  distinct 
transactions ;  that  St  John  mentions  expressly 
the  sixth  day  before  Easter  (John  xii.  1.),  and 
St.  Matthew  as  expressly  the  second  day  before 
Easter  (Matt.  xxvi.  2.),  as  the  day  on  which  the 
unction  happened :  but  the  assertion  appears  to 
have  no  foundation.  That  St.  John  has  deter- 
mined the  date  to  be  the  sixth  day  before  the 
Passover  is  not  to  be  disputed.  But  St.  Mat- 
thew is  silent  as  to  the  day  on  which  the 
unction  happened ;  and  it  is  owing  only  to  the 
modern  division  of  Matthew's  text  into  chap- 
ters, that  we  suppose  he  has  determined  the 
time.  The  Evangelist  has  not  written,  '  On 
the  second  day  before  the  Passover  Jesus  was 
at  an  entertainment  at  Bethany ;'  but  after 
having  related  a  discourse  Avhich  Jesus  had 
made  to  his  disciples,  he  adds,  'And  it  came  to 
pass,  when  Jesus  had  finished  all  those  sa^angs, 
he  said  unto  his  disciples,  Ye  know  that  after 
two  days  is  the  feast  of  the  Passover,  and  tlie 
Son  of  Man  is  betrayed  to  be  crucified.'  Im- 
mediately afterwards  the  Evangelist  relates  the 


plot  which  was  formed  against  the  life  of  Jesus 
inthe  following  manner :  '  Then  [tots)  assembled 
together  the  Chief  Priests  and  the  Scribes,  and 
tlae  elders  of  the  people,  imto  the  palace  of  the 
high  priest,  who  was  called  Caiaphas,  and  con- 
sulted that  they  might  take  Jesus  by  subtlety, 
and  kill  him.  But  they  said,  not  on  the  feast 
day,  lest  there  be  an  uproar  among  the  people.' 
Now  the  word  t6t£,  which  is  capable  of  a  very 
extensive  signification,  no  more  determines  this 
consultation  to  have  happened  on  the  same  day 
on  which  Jesus  delivered  his  discourse  to  the 
apostles,  than  that  it  happened  in  the  same  hour. 

"  But  even  if  we  admit  that  both  of  them 
happened  on  the  same  day,  it  will  by  no  means 
follow,  that  the  entertainment  likewise  at 
Bethany  took  ])lace  on  that  day ;  at  least  the 
words  witii  which  St.  Matthew  begins  his  nar- 
ration of  it, '  Now  when  Jesus  was  in  Bethany, 
in  the  house  of  Simon  the  leper,'  contain  no  de- 
termination of  time,  and  may  as  easily  refer  to 
a  preceding  as  a  present  period. 

"  Still,  however,  it  might  be  objected,  that 
though  St.  Matthew  and  St.  Mark  have  not  ex- 
pressly mentioned  the  day  on  which  the  unction 
took  place  at  Bethany,  they  have  at  least  as- 
signed to  it  a  place  in  that  part  of  their  narra- 
tive where  they  were  advanced,  namely,  to 
within  two  days  of  the  Passover.  Now  this  ob- 
jection presupposes  that  the  Evangelists  always 
wrote  according  to  the  order  of  time,  which  they 
certainly  did  not ;  and  if  we  only  make  a  dif- 
ferent division  of  the  chapters,  and  reckon  to 
the  twenty-fillh  chapter  the  two  first  verses  of 
the  twenty-sixtli,  the  unction  at  Bethany,  which 
is  related  in  tire  following  verses,  will  have  less 
reference  to  the  time  specified  in  those  two 
verses." 

"  The  Jewish  Sanhedrin  had  formed  the 
resolution  to  put  Jesus  to  death,  but  not  on  the 
feast  day ;  and  it  was  the  unction  at  Bethany 
Avhich  afforded  them  the  means  of  getting  him 
into  their  power,  though  on  the  day  which  they 
had  endeavoured  to  avoid.  This  may  be  gatliered 
fi-om  St.  Matthew's  own  relation,  who,  after 
having  described  tlae  consultation  of  the  Sanhe- 
drin, immediately  relates  the  unction  at  Bethany, 
and  tiien  adds,  '  Tiiat  one  of  the  twelve,  called 
Judas  Iscariot,  went  unto  the  Chief  Priests,  and 
said  unto  tliem.  What  will  ye  give  me,  and  I  will 
deliver  him  unto  you  ? '  (Matt.  xxvi.  14,  15.) 
The  account  given  by  St.  Ms^thew  is  in  some 
measure  obscure,  because  we  do  not  perceive 
in  what  manner  the  circumstance  of  the  unction 
excited  in  Jadas  the  resolution  to  betray  his 
master.  But  this,  we  clearly  learn,  from  the 
relation  of  St.  John,  from  which  it  ajipears  that 
Judas  was  properly  tlie  person  who  censured . 
the  unction,  under  the  pretence  that  the  oint- 
ment ought  to  be  sold  for  the  benefit  of  the 
poor ;  and  that  this  specious  pretext  likevvise 
met  with  the  approbation  of  other  apostles. 
The  true  reason,  as  St.  John  expressly  declares. 


136^ 


NOTES   ON   THE   GOSPELS. 


[Part  V. 


■was  the  hope  of  having  a  further  opportunity  of 
defrauding  the  money-bag,  which  was  entrusted 
to  his  care.  The  answer  therefore  of  Jesus 
affected  Judas  in  particular,  Avhose  guilty  con- 
science augmented  the  severity  of  the  rebuke. 
Under  these  circumstances,  it  is  by  no  means 
extraordinary  that  Judas  resolved  to  take  re- 
venge, especially  when  we  consider  that  he 
was  already  an  apostate  (John  vi.  67-71.),  and 
thought,  perhaps,  tliat,  if  contrary  to  his  belief,. 
Jesus  was  really  the  Messiah,  the  measures 
concerted  against  him  would  be  of  no  avail ; 
but  that,  on  tlie  other  hand,  if  Jesus  was  an  im- 
postor, he  would  meet  with  the  fate  he  deserved. 
It  appears,  then,  that  the  unction  at  Bethany, 
Avhich  gave  rise  to  the  offer  of  Judas  to  the 
Sanhedrin,  to  betray  Christ,  is  more  properly 
arranged  immediately  before  the  relation  of  the 
effect  which  it  produced,  than  it  would  have 
been,  if  placed  at  the  beginning  of  the  twenty- 
first  chapter,  to  which  it  properly  belongs,  ac- 
cording to  the  merits  of  time"." 

It  will  be  observed,  that  Michaelis,  in  these 
observations,  has  replied  to  the  principal  objec- 
tions which  have  been  proposed  by  Lightfoot, 
Whiston,  Whitby,  Macknight,  and  others. 
Archbishop  Newcome  has  reviewed  these  ar- 
guments in  a  long  note  on  the  subject. 

Bishop  Marsh  is  not  satisfied  with  these  ar- 
guments of  Michaelis.  He  observes  that  Matt, 
xxvi.  2.  and  Mark  xiv.  1.  bring  their  narrative 
down  to  the  third  day,  and  that  the  assembly  of 
the  chief  priests  was  certainly  held  three  days 
before  the  Passover,  when  Judas  betrayed 
Christ ;  but  it  does  not  therefore  follow,  as 
Bishop  Marsh  supposes,  that  the  unction  was 
on  the  same  day.  St.  Matthew  connects  the 
two  events,  in  order  to  point  out  the  cause  and 
the  effect,  Avithout  distinguishing  the  precise 
time.  St.  Mark  follows  St.  Matthew's  plan, 
and  for  the  same  reason. 

The  first  day  of  unleavened  bread  is  men- 
tioned in  its  order,  after  the  parenthetical  nar- 
ration of  the  causes  of  the  betraying,  and  has 
no  reference  to  the  unction.  Bishop  Marsh 
justly  objects  to  Archbishop  Newcome's  order, 
but  proposes  the  opinion,  that  the  unction  took 
place  on  the  Wednesday  before  the  Passover. 
This  learned  theologian,  however,  does  not 
rest  this  opinion  upon  the  arguments  generally 
made  use  of,  but  upon  a  supposed  corruption  of 
the  original  text  of  St.  John.  As  the  testimony 
however,  of  all  existing  MSS.  is  against  this  opin- 
ion. Bishop  Marsh  conjectures  that  the  corruption 
in  question  was  made  at  so  very  early  a  period, 
that  no  manuscript  extant  has  the  original  read- 
ing. It  is  at  all  times  painful  to  be  compelled 
to  differ  from  an  autliority  so  eminent  as  Bishop 
Marsh ;  but  it  is  impossible  to  approve  of  any 
emendation  of  the  text  of  the  New  Testament, 
which  increases  instead  of  lessening  difficul- 

"  Lightfoot  has  endeavoured  to  prove  tlie  siunc 
thing. 


ties  ;  and  is  unsupported  by  the  authority  ot 
one  quotation,  version,  or  MS.  extant.  The 
Scriptures  must  be  treated  with  greater  vener- 
ation. 

Bishop  Marsh,  in  his  note  (No.  9.)  to  tliis 
section  of  Michaelis,  also  endeavours  to  prove 
that  the  day  on  which  Christ  was  betrayed  was 
the  day  of  the  unction.  His  arguments  do  not 
appear  satisfactory.  The  question  principally 
rests  upon  the  precise  meaning  of  the  word 
Torf ,  which  Michaelis  would  render  "  very  soon 
after,"  and  his  annotator  "  immediately  after." 

The  authority  of  Dr.  Dick,  in  his  Essay  on 
the  Inspiration  of  the  Scriptures,  confirms  me 
yet  further  in  the  conviction  that  the  unction  at 
Bethany  took  place  six  days  before  the  Pass- 
over.— See  Dick's  Essay,  p.  300,  301. 


Note  38.— Part  V. 

It  is  not  exactly  known  of  what  this  {viigdog 
Ttianxfi)  consisted  which  was  poured  upon  the 
head  of  our  Lord.  The  words  occur  but  twice, 
Mark  xiv.  3.  "  Tliere  came  a  woman  having  an 
alabaster  box  of  ointment  of  spikenard,  very 
precious,"  -^Ide  yvfij  exovaa  ahxHuOTfjov  fivQov, 
vuq8ov  ■r[i(niy.r\Q  nolvrelovg'  and  John  xii.  3. 
"  Then  took  Mary  a  pound  of  ointment  of  spike- 
nard, very  costly,"  &c.  'Hovf  Maqla  XixSov- 
cra  XLtquv  fivQOv  vufjdov  niariy.r^g  TToi-urlf/ov. 
Schleusner  derives  the  word  niaTixri  from  nlvci), 
bibo  ;  and  supposes  that  the  ointment  could  be 
poured  out  as  a  liquid. — He  quotes,  among  other 
authorities,  the  same  passage  from  iEschylus"  as 
Heinsius  does,  to  confirm  his  opinion.  Others 
derive  the  word  from  niajiQ,  and  suppose  that 
it  merely  signifies  that  the  ointment  was  pure 
and  unadulterated.  With  this  opinion  Heinsius 
agrees,  and  defends  the  interpretation  from  the 
Hellenistic  interpretation  of  a  verse  in  Isaiah 
xxxiii.  16.  £l'  TIC  elg  voaov  niioi  ovx  '^v  &li^rju^ 
ovdbv,  oi)8t  ^Qwaifior  ov  jt-^/ffroi',  ovdi  tt/ctto*''". 
Others,  rejecting  both  these  opinions,  suppose 
the  word  is  not  Greek,  but  Latin,  and  that  rdg- 
Sog  niarixii  is  the  same  as  nardus  spicata,  hoc 
est,  ex  spicis  expressa,  from  7iil';o),  preino,  unde 
TtiEcrit),  by  metatliesis  niaiixii,  as  (ffi.6f)},  for 
Penula.  Scaliger  reads  the  word  nTiaTut^, 
from  TjTlaob),  contundo.  Nonnus  keeps  the 
word  as  it  is  in  St.  John,  and  gives  no  explana- 
tion. Lightfoot  supposes  the  word  to  be  de- 
rived from  tlie  Syriac  t;pr:D'3  and  interprets  the 
whole  plirase  to  signify  an  aromatic  confection 
of  nard,  mastic,  or  myrobalane.  Hartung^  is 
of  opinion  that  the  ointment  in  question  was 
brought    from    Opis,    a    town   near    Babylon, 

"  Heinsii  Exercitationes  Sacra,  p.  21  i?. 

"  Prom.  Vinct.  Glasgow  edit,  imputed  to  Por- 
son.  line  478. 

"^  Ajjud  Pfeifter,  Erntirmiim  K.  T.  locus  xxii.  at 
the  end  of  the  Dubia  i'exatu,  p.  I'Ui. 


Note  39.] 


NOTES  ON  THE  GOSPELS. 


*137 


whence  spices  and  unguents  were  exported, 
and  that  the  true  reading,  therefore,  ought  to  be 
dniuTtitri;.  Lampe^  and  Cloppenburg,  however, 
reject  this  interpretation,  for  tlie  best  of  all 
reasons  when  tlie  language  of  the  New  Testa- 
ment is  under  consideration,  because  the  word 
is  not  to  be  found  in  any  manuscript  or  version 
extant ;  and  the  latter  derives  the  word  from 
the  name  of  Pista,  a  Persian  city,  mentioned  by 
JEschylus,  TudE  f^h'  VltQawv  TWf  ol^o/nii'dif 
'  ElluH'  ii  uluv  Jliaiu  -auXhtui, — PerscB,  line 
1,  2.  on  which  the  Scholiast  observes,  uyfoovot 
d'  ort  7i6hg  laii  JJeqcrap  eawdev  Jliaieiiju  xu- 
lovjiiBvi],  I]!'  (jvvy.oipu;  6  TTOirjTTic  ntUTU  eq)ij — the 
only  objection  to  this  opinion  is,  that  nard  does 
not  grow  in  Persia.  It  might,  however,  be  im- 
ported from  India,  and  manufactured  there  for 
the  use  of  the  merchants.  Abulfeda  is  quoted 
both  by  Lampe  and  Pfeiffer,  to  prove  that  Pista 
was  the  meti'opolis  of  Caramania,  a  large  and 
flourislaing  city  on  the  river  Indus. 

Pfeiffer,  after  reviewing  these  various 
opinions,  comes  to  the  same  conclusion  as 
Luther  and  Kuinoel  [Com.  in  Hist.  lib.  JV.  T. 
in  Mark  xiv.  3.)  that  it  signifies  unadulterated, 
or  pure,  and  is  derived  from  nlaiig.  He  quotes 
Casaubon's  observation,  that  Trianxug  signifies 
that  which  can  be  depended  upon,  or  which  de- 
serves confidence.  Eusebius  [Demons.  Evang. 
lib.  viii.)  calls  the  wine  of  the  Eucharist,  xfja/ju 
mariKOv  rijg  xuit'rjg  8ia0r\xrig. 


Note  39.— Part  V. 


ON    ZECHARIAH    IX. 


This  prediction  of  Zechariah,  four  hundred 
years  before  the  event,  announced  to  the  people 
of  Israel,  that  the  King  of  Jerusalem,  contrary 
to  the  universal  custom  of  his  own  and  of  every 
otlier  nation,  should  enter  into  his  royal  city, 
without  any  outward  pomp  and  splendor ;  that 
he  should  ride  upon  the  humblest  of  animals ; 
himself  the  meekest  and  lowliest  of  men,  yet 
the  Saviour  of  his  people,  and,  as  such,  be  re- 
ceived by  them  with  the  loudest  rejoicings  and 
acclamations.  We  are  assured,  by  the  Prophet 
Malachi  also,  that  the  Messiah  should  certainly 
visit  the  second  temple  at  Jerusalem.  Let  me 
now,  then,  appeal  to  the  Jew  who  receives  the 
Old  Testament,  and  entreat  him  to  search  the 
records  of  the  history  of  his  fathers,  and  there 
find  if  any  prophet,  priest,  or  king,  or  ruler  of 
Israel,  before  the  destruction  of  the  second 
temple,  ever  entered  into  Jerusalem,  as  Jesus 
of  Nazaretli  is  here  represented  to  have  done  ; 
and  which  of  all  these  rulers  of  Israel  united 
so  many  of  their  ancient  prophecies  in  his  own 
person.  Of  all  tlie  long  train  of  Persian,  Gre- 
cian, Roman,  or  Jewish  rulers,  to  whom  can 

y  Vide   Lampe    On  John  xii.  3.  vol.  ii.  p.  8125, 
note. 

VOL.    II.  *18 


we  apply  the  prophecy  of  Zechariah,  and  assert 
that  he  rode  into  Jerusalem  humble,  royal, 
and  a  Saviour,  visiting  and  appearing  in  their 
temple  ?  Ezra  was  in  their  city  when  the 
])rophecy  was  delivered'.  The  successor  of 
the  Persian  conqueror  was  reposing  in  his 
palace.  Nehemiah  went  up  to  Jerusalem  at- 
tended by  the  captains  and  cavalry  of  the  king 
of  Persia,  (Nehem.  ii.  9.)  When  he  arose  pri- 
vately in  the  night,  he  was  accompanied  by 
few  only  of  his  train,  and  though  he  rode, 
it  was  not  in  the  manner  described  by  the 
prophet"  ;  and  of  this  his  second  entrance  noth- 
ing is  recorded*. 

Did  the  governors  of  Syria,  under  the  Persian 
sovereigns  of  Judaea,  visit  Jerusalem  in  such 
lowly  state?  Was  the  prophecy  fulfilled  in 
Bagoses,  when  he  espoused  the  cause  of  the 
usurper  of  the  high  priesthood,  and  imposed  a 
fine  upon  the  priests  for  every  offering  that  was 
brought  to  the  temple?  Did  any  Persian 
emperor  ever  enter  Jerusalem  ;  or  can  it  be 
supposed  that  the  prophet  alluded  to  any  ofliicer 
who  bore  an  inferior  title""  ?  If  it  be  imagined 
that  Zechariah  predicted  the  conquest  of  the 
Grecian  conqueror,  when,  meeting  the  high 
priest  Jaddua,  he  venerated,  amidst  the  astonish- 
ment of  his  attendants,  the  name  of  Jehovah, 
glittering  on  his  tiara<^ ;  let  it  be  remembered  that 

-  Vide  on  the  date  of  this  prophecy,  «&c.  Ar- 
rangement of  the  Old  Testament,  Note  2G,  Period 
Vlft.  part  ii.  and  the  references  in  the  note. 

"  n3  3D-I  'jx  iB'X  nnnnn-ax  o  'dj;  |\^ 

Neheni.  ii.  12.    whereas    the    predicted   King    of 
Zechariah  was  to  enter  tlie   city, — 

•nunx-p  Ti'-Sn  nnn-S;'  22^ 

'■  Vide  Jlrrangcment  of  the  Old  Testament,  Period 
VIII.  part  iii.  sect.  v. 

*  "Sub  praesidibus  hisce  alii  niinoruni  ordinum  rna- 
gistratus  fuere ;  qui  aliquando  □'liy  principes, 
Ezra  ix.  1,  2.  alias  O'lin,  nobiles,  magnates, 
patricii,  Neh.  iv.  14.  nonnunquam  et  r\13X  ''liy 
principes  patrum,  seu  familiarum,  dicuntur,  Ezra 
viii.  2'J.  A  quibus  distinct!  fuisse  videntur,  quos 
CD-JpT  seniores,  ahquando  et  CD'JJD  secundarios 
sive  subalternos  judices,  sacra  historia  nuncupat. 
Quibus  quandoque  jungitur  civium  omnium  ccetus 
nSnjn  nSnp  congregatio  magna.  Quorum  ordi- 
num diserta  mentio  Neh.  v.  7.  contendi  cum  amn 
nobilibus,  et  cum  tD'jJO  secundariis  judicibus, 
Junius  vertit  antistitibus,  et  indixi  illorum  caussa 
rsSnJ  nSnp  congregationem  magnam,  Ezra  x.  8. 
memoratur  a'Jptn  Cr!'"1»n  ni';'  senatus  princi- 
pum  et  seniorum,  deinde  nSuH  Snp  congregatio 
deportatoe  multitudinis.  Sub  auspiciis  ducis  seu 
prajsidis  provinciaUs  crat  Hierosolymis  secundarius 
quidam  prcefectus,  seu  legatus  ipsius  prcesidis,  ex 
tribu  Benjaminis  :  ut  colligi  potest  ex  Neh.  xi.  9. 
Ibi  enim  dum  enumerantur  Benjaminitoe  Hiero- 
solymis habitantes,  laudatur  Juda  fihus  Senuse 
■^'I'n  hy  nDtyo  Secundarius  supra  civitatem." — 
Witsius,  Historia  Hicrosol.  Excrc.  Sacrm,  p.'2Ul, 
sect.  23. 

<i  "  Alexander  enim,  ut  vidit  e  longinquo  can- 
didatum  populum,  et  sacerdotes  in  amictu  byssino, 
pontificemque  in  stola  hyacinthina  auro  distincta, 
tiaram  in  capite  gestantem  cum  preefixa  lamina 
aurea  insculpta  nomine  Jehova?,  solus  ad  eum 
accedens,  nomen  illud  adoravit,  ac  salutavit  Ponti- 


t38* 


NOTES  ON  THE  GOSPELS. 


[Part  V. 


Alexander  was  at  the  head  of  his  army,  neitlier 
meek,  nor  poor,  nor  humble*.  Do  the  pages  of 
history  unfold^any  similar  event,  which  occurred 
in  the  lives  of  either  of  the  Ptolemies  ?  whether 
of  Lagus,  who  entered  the  city  on  the  Sabbath, 
as  an  enemy  and  a  conqueror,  and  took  away 
many  thousands  of  the  people  as  his  prisoners  ? 
or  of  Philadelphus,  who  reversed  the  decree,  and 
restored  them  to  their  own  country?  or  of 
Ptolemy  Philopater,  who  marked  the  wretched 
Jews  with  the  ivy-leaf,  in  honor  of  Bacchus, 
and  sacrilegiously  attempted  to  enter  the  sanc- 
tuary ?  can  we  trace  a  similitude  between  these 
men  and  the  King  of  Israel,  at  whose  coming 
the  daughter  of  Zion  was  invited  to  rejoice 
greatly  ? 

Let  us  turn  our  attention  to  another  dynasty, 
and  search  among  them  also  for  this  meek  and 
humble  Saviour,  and  King  of  Israel.  Did  An- 
tiochus  the  Great  protect  the  people  ?  It  is 
true  that  they  welcomed,  with  acclamations, 
his  army  and  their  elephants  ;  but  where  do  we 
read  that  this  king  entered  Jerusalem  on  a  colt, 
the  foal  of  an  ass  ?  Did  Seleucus  Philopater 
fulfil  the  prediction,  when  he  sent  Heliodorus 
to  plunder  the  temple :  or  was  his  brother,  the 
cruel  oppressor,  the  savage  murderer,  and  the 
foulest  idolater  of  all  the  enemies  of  Israel, 
more  meek  and  humble,  when  he  profaned  the 
temple,  and  slaughtered  the  people  on  the 
Sabbath  ?  If  we  look  to  the  history  of  the 
Maccabean  family,  we  may  still  proceed  in 
vain  to  find  one  among  them  whose  character- 
istics, as  a  leader  of  Israel,  correspond  with 
this  prediction  of  the  prophet.  Mattathias  ex- 
cited the  people  to  resistance  in  defence  of 
their  religion.  Judas  entered  Jerusalem  in 
triumph,  purified  the  temple,  and  dedicated  it 
again  to  tlie  worship  of  Jehovah  ;  as  a  religious 
and  devout  man,  he,  perhaps,  might  be  called 
meek  and  humble  ;  but  where  is  it  recorded 
that  he  entered  into  Jerusalem  sitting  upon  a 
colt,  the  foal  of  an  ass  ?  Shall  we  apply  the 
prediction  to  the  idolatrous  Bacchides,  who 
captured  the  holy  city,  and  murdered  the  zeal- 
ous Maccabee  ?  or  to  any  of  the  sons  of  the 
Asmonaean  family ;  whether  it  be  the  pious 
Simon,  his  warlike  son,  or  to  the  weak  and 
profligate  Aristobulus,  who  first  assumed  the 
diadem,  and  surnamed  himself  the  King  of  the 
Jews  ;  or  to  his  fierce  and  cruel  brother,  Alexan- 
der Jannseus  ?  If  it  is  possible  not  to  turn  in 
disgust  from  the  unnatural  contests  of  this 
man's  sons,  we  might  inquire  if  either  of  these 
were  the  meek  and  holy  King  of  Israel,  before 
or  after  the  Romans  entered  Jerusalem  on  the 
Sabbath,  and  assisted  the  royal  Jew  to  slaughter 

ficem.  Judffiis  uno  ore  Alcxnndruin  consalutan- 
tibus,  et  in  orbem  cingentibus,  Syrite  Reges  et  rn- 
liqni  obstupiierunt,  vix  crcdcrites  reg-ein  ineiitis 
essecoinpotein." — Witsius,  ubi  sup.  sect.  23.  p.  292, 
4to.  edit. 

'  Joscphus,  Jlnt.  b.  xi.  cli.  viii. 


his  countrymen  on  that  holy  day  ?  Pompey, 
who  spared  the  gold  of  the  temple,  and  Crassus 
who  followed  him,  and  despoiled  it :  Gabinius, 
and  Cffisar,  and  Antipater,  with  all  the  mingled 
tribe  of  Parthian,  Roman,  and  Jewish  con- 
tenders, who  next  crowd  the  scene,  may  be 
considered  as  alike  falling  short  of  the  descrip- 
tion of  the  prophet.  We  are  now  brought  to 
the  days  of  Herod  the  king,  the  contemporary 
of  Jesus  of  Nazareth,  the  tributary  dependant 
on  Rome,  the  fierce,  implacable,  and  haughty 
murderer  of  his  M'ife,  his  people,  and  his 
children  ?  Is  this  the  portrait  of  the  expected 
king  of  Israel  ?  Was  the  destroyer  of  Ma- 
riamne,  the  flatterer  of  Augustus,  the  slaugh- 
terer of  the  innocents  at  Bethlehem,  was  he  the 
meek  and  humble  Saviour,  who  was  to  ride  into 
the  city  among  the  acclamations  of  the  people  ? 
Was  Herod  the  king,  who  died  amidst  the  deep 
and  indignant  curses  of  a  suffering  people  ? 
was  he  wjio  was  smitten  of  God,  hateful  to  his 
own  family,  and  abhorred  by  his  subjects,  was 
this  the  king  for  whom  Zion  Avas  to  rejoice, 
and  the  daughter  of  Jerusalem  to  be  glad  ? 
Surely  neither  this  man,  nor  his  tyrannical  son, 
nor  his  family  of  tetrarchs,  nor  the  corrupt  and 
sanguinary  governors  from  imperial  Rome,  can 
appear  as  candidates  for  the  title  of  the  true 
King  of  Israel,  Jesus  of  Nazareth.  None  but 
the  Prophet  of  Galilee,  who  worked  miracles, 
who  fulfilled  every  prophecy,  who  was  so  poor, 
that  he  had  not  where  to  lay  his  head;  so 
humble,  that  he  washed  the  feet  of  his  disciples, 
whom  the  people  more  than  once  endeavoured 
to  make  their  king  ;  and  who  was  now  received 
among  them  with  acclamations  and  hosannas, 
none  but  He  accomplished  this  prediction  of 
Zechariah,  and  entered  into  Jerusalem, — 

"  Just — and  having  salvation  ; 
Lowly — and  riding  upon  an  ass. 
And  upon  a  colt,  the  foal  of  an  ass." 

Brethren  of  Israel,  you  acknowledge  the 
miracles  of  Christ,  although  you  impute  them 
to  magic-^'.  Your  fathers  bore  witness  to  his 
blameless  life,  and  to  the  union  in  his  person  of 
many  of  the  characteristics  of  your  expected 
Messiah.  Whenever  your  promised  Shiloh 
shall  appear,  he  must  manifest  himself  in  the 
same  manner  as  Jesus  of  Nazareth  has  already 
done ;  he  must  appear  in  the  second  temple, 
and  accomplish  in  his  own  person  all  the  pre- 
dictions of  your  ancient  prophets.  That  this 
prophecy  of  Zechariah  related  to  the  King 
Messiah,  you  are  presented  with  proofs,  not 
from  the  writings  of  the  Evangelists  (wliom  we 
indeed  believe,  like  your  ancient  prophets,  to 
be  inspired),  but  from  tlie  writings  of  your  own 
tahnudists'.     For  of  none  other  can  it  be  said, 

/  See    the    Toliloth    Jean,    in    Wagcnseil's    Tela 

JglLtid. 

^  R.  S.  quoted  by  Munster,  in  tlie   Critiri  Sucri, 

n^ij^ron  ito  '7;'  ;-4^;-{  nni^"?  iiiTJx  \s*  impossibdo 


Note  40.  1.] 


NOTES  ON  THE  GOSPELS. 


=139 


out  of  all  the  rulers  or  conquerors  of  Jerusalem, 
from  the  building  of  the  second  temple  after 
the  Babylonian  captivity,  to  its  overthrow  by 
Titus  ;  of  none  other  can  it  be  said,  that  he 
entered  uito  the  holy  city,  riding  upon  an  ass, 
amidst  the  acclamations  of  the  multitude,  and 
the  hosannas  of  the  children. 


Note  40. — Part  V. 

If  the  theological  student  will  refer  to  the 
original  of  Zech.  ix.  9.  he  will  observe  that  the 
expected  King  of  Israel  is  called  ;'ii'lJ1  pny. 

est  ut  interpreterls  dc  alio  quam  de  Messiah.  So 
Clarius— and  Grotius  quotes  also  Abenczra  and 
Ralihi  Saadia  Gaon,  as  referring  this  passage  to  the 
Messiah.  "  Eidem  Messia;  ,qui  asino  vectus  est,et 
humilem  so  exhibuit,  singularem  in  ipsa  humilitate 
magnificentiam  tribuunt."  Sohar  JVumer.  fol.  83. 
coll'Sti'i.  ubi  mystice  commentantur  ad  verba  Deut. 
xxii.  10.  Nonarabis  cum  bove,et  asino  simul.  Ille 
estasinus,n^Sl'  d'^II'TdS  HW'^D  NDSo  ron,cui  in- 
eidens  Rex  Messias  dominaturus  est. — Et  hoc  quod 
scriptum  est  Zaehar.  ix.  9.  Pauper  et  insidens 
asino.  Hue  pertinet  illud  R.  Joseph!  in  Sanhedrin, 
fol.  98.  2.  'Veniet  Messias,  et  ego  dignus  habebor, 
qui  sub  umbra  stercoris  asini  ejus  sedeam,'"  «fec. 
— Schoetgen,  Hor.  Heh.  vol.  ii.  p.  543.  Bres- 
cith  Rabba  ad  Genes,  xlii.  2.  apud  Raymundum 
Martini,  part.  iii.  distinct,  iii.  16.  1.  "^SrD  NO'tl'D 
S«-i&"  ""K;in"7  rD'Sii'n'"?  rriyon  Quando  Mes- 
sias Hierosolymam  venict  ad  rediincndum  Israel- 
itas  tunc  ligat  asinuni  suum,  cique  insidet,  ct 
Hierosolymam  venit,  n^'Ji'D  nvr  ir^y^  utsemet 
ipsum  in  humilitate  gcrat.q.  d.  Zach.  ix.  9.  pauper 
et  insidens  asino.  See  Schoetgen,  Horo'  Hebraicce, 
vol.  ii.  p.  59.  De  Messiah,  lib.  ii.  contlnens  loca 
veteris  testamenti  quiE  Judroi  antiquiores  potissi- 
mum  de  Messiah  interpretati  sunt.  Schoetgen, 
vol.  ii.  p.  (54.  Schir  J\'aschirlm  Rabba,  fol.  7.  3.  ad 
verba  Cantic.  1.  Sohnr  Levit.  fol.  28.  col.  112. 
Schoetgen,  vol.  ii.  p.  219.  Dr.  Gill's  references  to 
the  talmudical  writers  on  the  application  of  this 
passage  to  our  Lord,  are — T.  Bab.  Sanhedrin,  fol. 
98.  and  99.  1.  Brescith  Rabba,  fol.  G6.  2.  and  85. 
3.  Midrnsh  Koheleth,  fol.  ()3.  2.  Zohar  in  Genes. 
fol.  127.  3.  and  in  Num.  fol.  83.  4.  and  in  Deut.  fol. 
117  1.  and  118.  3.  Raza  Mehimna  in  Zohar  in 
Lev.  fol.  38.  3.  and  in  Num.  fol.  97.  2.  Modern 
testimonies  : — Sarchi  in  Isa.  xxvi.  6.     Baal  Hatu- 


As  the  word  >'ij'i:  is  a  passive  participle,  Gro- 
tius would  render  it  salvatus,  and  expresses  his 
surprise  that  this  should  have  escaped  the  atten- 
tion of  the  commentators.  Drusius,  his  con- 
temporary, who  was  a  much  more  learned  man, 
has  anticipated  this  remark,  and  replied  to  it. 
He  also  observes,  that  the  word  ;;iyu  is  used  as 
an  epithet;  but  his  rule  of  interpretation,  as 
applied  to  this  form  of  speaking,  is,  that  where 
a  passive  participle  is  thus  taken,  it  implies 
action''. 

Sebastian  Schmidt  renders  the  vrords,  Justus, 
et  servatus  ille ;  and  in  the  margin  of  our 
authorized  translation,  "  saving  himself." 

With  respect  to  the  reading  of  the  Aldine 
MS.'  ao')';u)P  avToiig,  it  is  not  supported  by  the 
original,  which  reads  xn  jTB'ini  ;  had  the  read- 
ing of  the  first  word  been  ]^^V),  as  Grotius 
and  Houbigant  propose,  and  the  word  xin  omit- 
ted, and  the  pronominal  affix  inserted  in  its 
place,  □>'ii/ri,  the  uvrovg  might  be  admitted. 
In  the  absence  of  all  authority  from  manu- 
scripts, however,  no  conjectural  emendation  can 
be  admitted-'. 

Grotius  has  committed  a  singular  error  in 
supposing  that  this  prophecy  can  refer  to  the 
entrance  of  Zerobabel  into  Jerusalem  ;  as  Zero- 
babel  had  long  been  in  the  city  after  the  return 
from  the  captivity,  before  the  prophecy  was 
written*. 

rim  in  Exod.  fol.  88.  2.  Abrabanel.  Mashmia 
Jeshua,  fol.  15.  4. 

''  Vide  Drusius'  and  Grotius'  Annotations  in 
Zech.  ix.  9.     Critici  Sacri,  vol.  v. 

•  "  Juxta  LXX.  sic  legimus,  XuCqc  aipuSoa,  3rya- 
TfQ  ^lojv  xi[(JV(yoe,  SvyaTiq  '  JeosOuXijU  •  idov  6  ^arit- 
?.fvg  OB  fO/fTai  (701  Slxuioc;  xal  awtun-  aihovc,  Tionvg, 
xal  fJii(ti(iiiy.coQ  iTii  rTiot^vytov,  xai  n<o).ov  rior. 
Gaude  vehementer,  filia  Sion  ;  proedica,  filia  Hie- 
rusalem ;  ecce  Rex  tuus  vcniet  tibi  Justus  et  sal- 
vans  ipsos,  mansuetus,  ascendens  super  subju- 
galem,  et  pullum  novum.  Interpres  legisse  vide- 
tur  arrog,  cum  Aldina  editio  habeat  ai-Torg.  Porro 
quod  hie  est  salvator,  Hebroeis  estj,'lJf1J,  alludens 
ad  nomen  Jesu — Unde  locum  hunc  Judaei  juxta 
historian!  referunt  ad  Christum." — Erasmus  ap. 
Crit.  Sacri,  vol.  vii.  p.  714. 

i  Newcome's  Minor  Prophets,  in  Zech.  ix.  9. 

''  Vide  Grotius  in  loc,  Critici  Sacri,  vol.  v. 


PART    VI. 


Note  1. — Part  VI. 

The  several  circumstances  mentioned  in  tlie 
sections  of  this  chapter,  which  relate  our  Lord's 
conversations,  when  for  the  last  time  he  visited 
Jerusalem,  as  well  as  the  nature  of  the  questions 


proposed,  present  us  with  a  most  lively  portrait 
of  the  manners  and  opinions  of  the  Jews  at  this 
period.  Schoetgen,  and  the  other  writers,  who 
have  proposed  to  explain  the  New  Testament 
from  the  talmudical  writings,  have  bestowed 
much  labor  on  the  illustration  of  some  of  the 


140* 


NOTES  ON  THE  GOSPELS. 


[Part  VI 


phrases,  &c.  adopted  by  the  Evangelists ;  but, 
in  general,  the  discourses  and  conversations  of 
our  Lord  are  so  plain,  that  none  can  misunder- 
stand them — so  short,  none  can  forget  them — 
so  perfect,  none  can  add  to  the  force  of  their 
instruction,  or  the  eloquence  of  their  language. 
To  add  many  notes  would  be  "  to  throw  a  per- 
fume on  the  violet." 

The  differences  between  the  harmonizers  of 
the  Gospels,  with  respect  to  the  contents  of 
this  and  the  following  parts  of  this  arrange- 
ment, are  of  little  importance.  In  general  they 
are  agreed.  The  principal  differences  in  this 
part  refer  to  the  number  of  times  in  which 
the  buyers  and  sellers  were  driven  from  the 
temple — the  question  whether  our  Lord  ate  the 
Passover  the  same  day  as  the  Jews — and  the 
precise  time  in  which  the  discourses  in  St. 
John  were  delivered. 


Note  2. — Part  V. 

Ride  on  because  of  the  word  of  truth,  of 
righteousness,  and  of  judgment.  Enter  into 
thine  holy  city,  thou  King  of  Glory.  So  amidst 
the  acclamations  of  angels  didst  thou  return  to 
thy  Father.  So  shall  tlie  spirits  of  the  just 
attend  thee,  when  thou  shalt  again  at  the  end 
of  the  world  go  up,  from  the  dissolution  of 
nature,  to  thy  Father  and  our  Father,  to  thy 
God  and  our  God.  The  hour  was  approaching 
when  the  mysterious  sacrifice,  reconciling  the 
heaven  and  the  earth,  was  to  be  offered ;  and 
Jesus,  knowing  that  all  things  were  to  be  ac- 
complished, went  on  to  the  scene  of  his  suffer- 
ings amidst  the  homage  of  the  people,  and 
appealing  to  the  rulers  of  Israel,  by  his  fulfil- 
ment of  the  most  peculiar  of  their  prophecies, 
which  they  had  applied  to  their  expected 
Messiah. 

He  entered  into  Jerusalem  to  fulfil  the  proph- 
ecies— to  resign  himself  to  the  will  of  his  Father 
— ^to  become  the  victim  for  the  sins  of  man — and 
no  one  action,  after  he  entered  the  city,  was 
inconsistent  with  the  humble  yet  sublime  cliar- 
acter  which  he  had  assumed,  as  the  powerful 
deliverer,  and  the  passive  sacrifice.  That  there 
might  be  no  possibility  of  a  renewal  of  the 
former  scenes,  when  the  people  anxiously 
desired,  by  force,  to  make  Him  a  king,  He 
discontinued  the  miracles  by  Avhich  He  had 
hitlierto  demonstrated  his  authority  and  power. 
Every  evening  He  withdrew  from  the  city  to 
solitude,  to  prayer,  or  to  converse  with  his  dis- 
ciples on  the  Mount  of  Olives.  He  thus  obvi- 
ated the  very  possibility  of  suspicion"  that  ho 
was  actuated  by  the  desire  of  temporal  aggran- 
dizement. 

"  That  is,  among  the  Jews  of  liis  own  time. 
But  see  tlie  German  critics  quoted,  and  we  may 
trust,  refuted  by  Kuinocl,  Comment,  in  lib.  Hist.  .IV. 
T.  in  Matt.  xxi.  and  by  Rosenmilller,  in  his  Scholia 
on  the  same  chapter. 


Note  3.— Part  V. 

It  was  a  law  among  the  Jews,  that  if  any 
person,  even  of  the  most  inferior  rank,  addressed 
another  in  any  well-known  passage  from  their 
liturgical  services,  the  person  thus  accosted 
was  bound  to  reply.  They  were  particularly 
accustomed  to  apply  the  118th  Psalm  to  this 
purpose  ;  the  25th  verse  of  which  was  used  at 
the  feast  of  Tabernacles.  The  24th  verse  is 
an  introduction  to  the  expressions  of  joy, 
the  hosannas  which  the  people  sung — and  it  is 
not  improbable,  therefore,  that  the  words  of 
both  these  verses  were  sung  on  the  occasion 
of  our  Lord's  entrance  into  Jerusalem.  The 
people  dividing  themselves,  and,  according  to 
the  custom  which  had  prevailed  among  them 
from  the  very  earliest  ages,  which  was  contin- 
ued by  the  primitive  Churches,  and  is  still  pre- 
served in  the  services  of  the  Episcopal  Church, 
repeating  alternately  the  clauses  of  the  pas- 
sages they  quoted.  It  is  well  known  that  the 
Evangelists  have  not  been  careful  to  relate 
minutely  every  incident  which  occurred  when 
they  record  a  fact;  and  we  cannot  therefore 
argue  from  their  silence  that  no  other  passage 
was  sung  than  the  hosaima  of  the  25th  verse. 
It  seems  more  probable  that  the  introductory 
verse  would  have  been  likewise  added,  in  which 
case  we  may  conclude  that  the  rhythmical  di- 
visions would  be  preserved,  and  the  burthen,  or 
chorus,  or  song  of  triumph,  with  which  our  Lord 
was  Avelcomed,  might  be  thus  arranged — 

This  is  the  day  which  the  Lord  hath  made, 
We  will  be  glad  and  rejoice  in  it. 

Saying— 

We  pray  thee,  O  Jehovah,  save  us,  we  pray ; 
We  pray  thee, O  Jehovah,  prosper  us,  we  pray. 

A  rhyming  ending  of  this  kind  was  likely  to 
dwell  on  the  memory  of  the  devout  Jews.  The 
ending  of  the  last  hne  but  one,  however,  is  the 
term  from  which  the  word  is  actually  derived, 
XI  nj^li'in,  "Save  now,  we  beseech  thee." 
This  passage  seems  to  have  been  the  principal 
acclamation  with  which  our  Saviour  was  sa- 
luted;  while  many  of  the  multitude  added  the 
expressions  mentioned  by  St.  Luke. 

Tlie  conduct  of  the  Pharisees,  in  reproving 
the  people  for  thus  crying  out  their  hosannas, 
instead  of  uniting  with  them  according  to  their 
own  institutions,  must  be  imputed  to  their  hard- 
ness of  lieart,  and  a  determination  to  oppose  to 
the  utmost  the  claims  and  pretensions  of  the 
Prophet  of  Na7.ar(^th  and  of  Galilee,  for — JudcE- 
orum,  d  Phansa'onun  fuit,  his  pueris  respon- 
dere ;  idque  ex  inslitnto  mrtjorum  suorum.  Fe- 
nun  (I  x).ijr)oyiicQ(Vjt  ■ipsonnn  hoc  nolin't  pcrmiitere. — 
Schoctgen,  Hor.  Heb.  vol.  i.  p.  170. 


Note  4,  5.]  NOTES   ON   THE   GOSPELS. 

Note  4. — Part  VI.  ,  Note  5, — Part  VI. 


*141 


Manx,  in  his  work,  On  the  true  Time  of 
Chrisfs  Life,  is  of  opinion  that  the  buyers  and 
sellers  were  driven  once  only  from  the  temple. 
Some  harmonizers  conclude  that  they  were 
now,  the  second  time,  driven  out,  on  the  day 
of  his  triumphant  entry,  others  on  the  day 
after.  I  have  preferred  the  arrangement  pro- 
posed by  Pilkington  and  adopted  by  Doddridge  ; 
both  because  the  literal  interpretation  of  the 
narrative  appears  to  support  the  opinion ;  and 
it  is  probable  that  the  repeated  opposition  of 
our  Lord  to  the  traffic  which  so  much  benefited 
the  priests,  by  wliose  permission  the  merchants 
sat  in  the  court  of  the  temple,  contributed  to 
his  apprehension.  It  is  not  likely  that  one 
repulse  from  the  temple  would  have  been 
sufficient  to  banish  them  entirely  from  so  lucra- 
tive an  employment. 

The  general  opinion  is,  that  the  buyers  and 
sellers  were  three  times  expelled  from  tJie 
temple.  Once  at  the  first  Passover,  and  twice 
at  this  time. 

St.  Matthew's  account  runs  thus  : — on  the  day 
of  the  triumphant  entry,  Jesus  went  into  tlie 
temple  of  God,  and  cast  out  all  them  that  sold 
and  bought,  &c. 

St.  Mark  mentions  that  Jesus,  at  his  trium- 
phal entry ,went  into  the  temple,  and  when  he  had 
looked  round  about  upon  all  things,  he  went 
out  of  the  city.  Dr.  Lightfoot  observes  [HorcE 
Hcb.  in  loc),  that  the  word  negiGleipd^evog, 
Mark  xi.  11.  signifies  not, — "  a  bare  beholding, 
or,  looking  upon,"  but, — "  a  looking  upon  with 
indignation,  reproof,  and  correction."  And  he 
supposes  the  word,  so  understood,  to  allude  to 
the  casting  the  buyers  and  sellers  out  of  the 
temple,  at  the  time  spoken  of  by  St.  Matthew. 
At  his  return  the  next  morning,  he  cursed  the 
barren  fig  tree,  and  he  again  cast  the  buyers 
and  sellers  out  of  the  temple. 

It  is  not  improbable,  that  the  traders  and 
money-changers  should  be  returned  to  the 
temple  again,  though  they  were  cast  out  the 
day  before  ;  and  it  may  well  be  expected  that, 
if  Jesus  found  tliem  there,  he  would  drive  them 
out  again  :  so  far  the  supposition  of  there  being 
two  facts  related  is  very  probable.  And,  be- 
sides, we  may  observe,  that  St.  Mark  mentions 
a  restraint,  that  either  was  not  laid  upon  the 
people  the  day  before,  or,  at  least,  is  not  men- 
tioned by  St.  Matthew,  viz.  that  he  would  not 
suffer  that  any  man  should  carry  any  vessel 
thi-ough  the  temple :  an  additional  circum- 
stance, which  makes  it  appear  still  more  prob- 
able that  Jesus  cast  them  out  twice,  at  the 
several  times  mentioned  by  the  two  Evan- 
gelists.— Pilkington,  notes  to  the  Evangelical 
History,  p.  47,  48. 


Where,  or  on  what  day,  these  Greeks  came 
to  see  Jesus  is  not  particularly  recorded.  But, 
as  in  St.  John's  present  order,  this  account 
immediately  follows  that  of  the  triumphal  entry 
into  Jerusalem,  we  have  some  reason  to  con- 
clude that  it  was  on  that  day  and  in  that  place  ; 
and  therefore  I  have  thought  it  necessary  to 
arrange  this,  and  the  three  following  sections, 
amongst  the  transactions  of  that  day,  and  be- 
fore Jesus  departed  out  of  the  city,  as  men- 
tioned Matt.  xxi.  17,  18,  and  Mark  xi.  11,  12. 

It  may  farther  be  observed,  that  there  are 
some  notations  in  these  sections,  which  seem 
to  point  out  the  time  of  their  coming,  and  the 
place  where  Jesus  was.  It  is  probable  He  was 
now  in  the  temple,  whither  the  Greeks,  if  they 
were  devout  strangers,  or  Proselytes  of  the 
Gate  only,  could  not  be  pern)itted  to  come  ; 
they  being  allowed  to  go  no  farther  than  the 
court  of  the  Gentiles.  They  therefore  applied 
to  him,  to  desire  him  to  vouchsafe  to  come  out 
of  the  temple  to  siiow  himself  unto  them.  But, 
instead  of  complying  with  this  request,  a 
greater  evidence  was  vouchsafed  them  ;  a  voice 
came  from  heaven,  in  their  hearing,  which  said, 
"  I  have  both  glorified  ray  Name,  and  I  will 
glorify  it  again,"  referring  to  the  name  of  God 
being  glorified  just  before  Jesus  went  into  the 
temple,  in  the  hosannahs  of  the  people.  The 
observation  of  Dr.  Lightfoot  is  worthy  our 
remark  ;  Christ  was  thrice  attested  from  heaven, 
according  to  his  threefold  office.  King,  Priest, 
and  Prophet.  At  his  baptism,  when  he  was 
anointed  and  entered  into  his  ministry,  as  the 
great  High  Priest — at  his  transfiguration,  for 
the  great  Prophet  to  whom  all  must  hearken — 
and  now  for  the  great  King,  when  he  had 
newly  fulfilled  this  prophecy, — 

"  Rejoice,  O  Sion !  behold  thy  King  cometh,"  &c. 

Lardner,  Vossius,  and  Salmasius  are  of 
opinion  that  the  Greeks  here  spoken  of  were 
idolatrous  Gentiles  ;  Whitby,  that  they  were 
Proselytes  of  the  Gate  ;  and  Doddridge,  Prose- 
lytes of  Righteousness.  Heuman  and  Semler 
suppose  that  they  were  Jews,  whose  constant 
residence  was  among  the  Gentiles.  It  seems 
most  probable,  as  they  were  now  at  Jerusalem, 
that  they  had  come  up  to  be  present  at  tlie 
feast  of  the  Passover,  and  therefore  that  they 
were  of  that  class  of  persons  who  are  elsewhere 
caUed  aeGo^iBvm.  The  word  here  used  is 
"Elhjyeg — "  et  quan(iuam,"  says  Kuinoel,  "  h.  1. 
non  additum  legitur  ae66fieyoi,  ex  usu  tamen 
loquendi  N.  T.  quandoque,  ut  Hieronym.  in 
Matt.  xxvi.  scribit:  mutata  re  pristinum  nomen 
manet ;  v.  Glassius,  Phil.  Sac.  p.  7.  Sic  quoque 
qui.  Act.  xiii.  42.  tu  y6i')j  dicuntur,  v.  43.  nomi- 
iiKntur  aeSoiifioi  7Tgoai\).vToi.  Commode  ergo 
et   h.   1.    Proselyti'simpliciter    dici    potuerunt 


142* 


NOTES  ON  THE  GOSPELS. 


[Part  VI. 


"Eli.ijveg.'''' — Kuinoel,  Comment,  in  lib.  Histor. 
JV.  T.  vol.  iii.  p.  525. 


ON 


Note  6.— Part  VI. 

THE  "bath  col,"  or  VOICE  FROM  HEAVEN. 


One  of  the  most  ancient  tokens  of  the  more 
immediate  or  more  manifested  presence  of  God, 
was  the  utterance  of  an  audible  voice  from 
heaven,  in  the  manner  here  described ;  this 
voice  was  called  by  the  Jews  the  Bath  Col,  or 
the  Daughter  of  the  voice.  It  was  generally  at- 
tended, as  in  this  instance,  with  thunder.  The 
Jews,  who  were  accustomed  to  read  and  to 
hear  that  it  Avas  in  this  manner  their  fathers 
were  accustomed  to  liold  communion  with  God, 
said,  an  angel  spoke  ;  the  Greeks,  who  were 
not  so  well  instructed,  thought  that  it  thundered. 

Vitringa'',  who  has  written  a  treatise  express- 
ly on  this  subject,  has  endeavoured  to  prove  that 
the  Bath  Col  was  delivered  in  four  various 
forms.  The  n"D*3T  Sip,  gentle,  low,  and  as  in 
a  whisper.  In  this  manner  Job  was  addressed, 
when  the  :;?oty«  Sipl  norDI  ^T];  njjS  njion 
"  an  image  glided  rapidly  before  mine  eyes,  I 
perceived  silence,  and  a  voice."  That  is,  a  low 
and  still  voice  whispered  from  the  silence. 

The  second  kind  of  Bath  Col  was  an  articu- 
late but  subdued  tone :  as  Moses  heard  the  voice 
as  of  a  man  speaking  to  him  from  the  mercy- 
seat.  This  also  was  in  a  gentle  tone,  but  not 
so  low  as  in  the  former  instance.  Maimonides 
describes  it  from  the  traditions  of  the  Jews,  as 
a  low  tone  of  voice,  such  as  that  wliich  a  man 
uses  when  he  prays  aloud,  and  is  alone. 

The  third  was,  the  usual  tone  of  a  man 
speaking,  as  when  the  Bath  Col  called  to  Sam- 
uel. He  thought  that  Eli  had  called  to  him ; 
and,  in  the  same  way,  God  conversed  with 
Moses,  "  as  a  man  converses  with  his  friend." 

The  fourth,  and  principal,  and  most  frequent, 
was  that  form  of  the  Bath  Col,  which  was  a 
deep  and  loud  sound,  pt'  Sip  and  LZ)^S^p'  at- 
tended with  thunder,  and  which  is  described  in 
various  passages  of  Scripture,  as  well  as  in  the 
verse  now  under  consideration. 

Vitringa  produces  a  number  of  curious  illus- 
trations of  this  mode  of  revelation  from  the  an- 
cients ;  among  whom  were  preserved  the  wrecks 
and  remnants  of  the  original  patriarchism,  once 
the  true  religion  of  the  assembled  sons  of  Noah, 
before  the  corruptions  of  idolatry  had  again 
established  vice  and  error  among  mankind. 

Spencer''  has  given  the  same  account.  The 
Bath  Col  was  a  voice  which  proceeded  from 
heaven,  by  the  ministry  of  an  angel:  it  was  so 
called,  because  the  voice  was  generally  attend- 
ed with  thunder,  which  demonstrated  its  super- 

*   Obscrr.  Sacrrr.  vol.  ii.  ]).  252,  &c. 
"^   Dr.  lj(rH}}is  Hrhneor.  Dissert,  vii.  Dc  Urim  et 
Thuinmi.iii ,  vol.  ii.  p.  923. 


natural  origin  ;  and  from  which  it  proceeded  as 
from  the  womb  of  its  mother.  Ex  tonitru,  tan- 
quam  ex  utero  mairis  su(p.,  prodierit,  are  the 
words  of  Danzius,  in  his  treatise  De  Inaugura- 
tione  Christi,  &c.  Danzius''  and  Harenburgh" 
both  quote  Tosaphoth  Cod.  Sanhedr.  (scil.  f.  11. 
a.)  to  prove  that  many  suppose  that  they  did  not 
hear  a  voice  coming  irom  heaven,  but  that  one 
voice  seemed  to  proceed  from,  or  be  the  echo 
of  another.  It  sometimes  liappens  that  a  man 
heard  a  voice  as  from  a  distance,  which  ap- 
peared as  an  echo. 

Maimonides-''  is  of  opinion,  that  the  Bath  Col 
was  merely  an  imaginary  voice,  which  the  in- 
dividual seemed  to  hear,  in  consequence  of  some 
notion  suddenly  and  vividly  impressed  upon,  or 
occurring  to  his  imagination.  This  opinion  is 
common  among  many  of  the  Jews  at  present ; 
at  least,  if  I  may  be  allowed  to  say  so,  from 
having  heard  it  strenuously  defended  in  a  con- 
versation on  the  subject  with  one  of  the  most 
learned  Jews  in  this  country.  It  is  an  opinion, 
however,  which  is  not  only  contrary  to  the 
whole  testimony  of  Scripture,  which  relates,  as 
facts,  the  sudden  voice  to  Adam,  Moses,  Elijah, 
Samuel,  and  others  ;  but  it  is  at  variance  with  all 
the  general  interpretations  of  the  talmudical 
writers ;  and  is  vehemently  objected  to  by  the 
learned  Abrabanel,  who  asserts  the  ancient 
belief,  that  the  Bath  Col  was  of  supernatural 
origin  ;  and  he  adduces,  among  other  instances, 
the  voice  to  Samuel,  and  the  Law  on  Sinai, 
which  must  be  considered  as  miracles,  worked 
upon  the  air  itself,  so  as  to  produce  an  audible 
and  distinct  sound,  as  of  a  voice,  which  cannot 
possibly  be  resolved  into  a  deception  of  the  im- 
agination. Abrabanel  likewise  challenges  the 
Christians  to  produce  in  their  favor  this  proof 
of  the  truth  of  their  religion. 

The  fiFTaSiuvib^Fv  efTFvdsv,  "let  us  depart 
hence,"  of  Josephus,  (in  Hebrew,  pno  pIDJ,) 
when  he  describes  so  eloquently  the  prodigies 
at  the  siege  of  Jerusalem,  appears  to  me  to  be 
the  last  sound  of  the  Bath  Col  in  the  Jewish 
dispensation;  the  last  sigh  of  the  Spirit  of 
prophecy  in  the  Mosaic  Church. 


Note  7. — Part   VI. 

If  we  regard  this  fig  tree,  as  a  mere  emblem, 
or  type,  we  shall  find  a  beautiful  and  perfect 
harmony  thro;ighout  the  whole  narrative.     The 

^     ''   Dfi  Innucrnratione  Christi,  &c. 

^  Jolinn.  Cliristopli  Harenburorh,  De  Mirarulo 
Priiter.osUili,  in  tiie  Kllh  volume  of  the  Critici  Sacri, 
p.  ."i74.  He  has  defined  the  Bath  Col  also  from  the 
.Ferusalem  Targum.  npD3  xSp  m3  I^'ith  f'ol 
■prodiit  ^"^y^-^-^  xSp  inSntyXI  'XinX  Uro  rx  ter- 
ra et  auditinn  est  in  'c(Elis. — Jenisalrm  Ttir^uiii,  in 
Num.  xxi.  7.  Pirke  Tosaphot,  In  Sanhedrin,  c.  i.  art. 
20.  defines  it  iD'no  XVV  trJ'Oiyn  p  Xi*V  ^YJ2 
"irx  S'p  qi'inn  r<rrederetu:r  tonitru  c  r.uilo  vox  alia 
ex  iUo  /irodinis. 

f  Apud  Vitringam  ut  supra,  p.  352. 


Note  8,  9.] 


NOTES  ON  THE  GOSPELS. 


# 


143 


religion  of  tlie  Jews  had  now  become  merely 
external,  it  flourished  only  in  appearance :  it 
possessed  the  leaves,  but  not  the  fruits  of  holi- 
ness. The  fig-tree,  therefore,  became  the 
most  apt  representation  of  the  state  of  the 
Jews  at  that  time,  and  of  their  consequent 
destruction,  or  withering  away.  Had  it  been 
the  season  of  figs,  and  the  fruit  already  gath- 
ered, the  tree  would  not  have  been  so  appro- 
priately the  object  of  a  curse,  or  so  expressively 
a  type  of  the  Jewish  nation.  In  this,  as  in 
many  other  instances,  our  Saviour  predicted 
the  future  by  a  significant  action,  or  sign,  before 
he  judged  it  expedient  to  declare  it  publicly. 
The  parable  of  the  fruitless  fig-tree  (Luke 
xiii.  7.)  bears  the  same  signification. 

Another  illustration  is  given  of  this  parable, 
in  reference  to  the  first  establishment  of  the 
Levitical  priestliood.  When  an  opposition  was 
made  to  the  divine  ordination  of  Aaron,  the 
Levitical  priesthood  was  ratified  and  confirmed 
by  the  mu-acle  of  a  dry  rod,  which  in  one  night 
budded,  blossomed,  and  brought  forth  fruits. 
Now,  when  it  was  about  to  be  removed,  because 
it  had  ceased  to  flourish,  or  to  yield  its  ap- 
pointed produce,  its  fate  was  prefigured  by  a 
contrary  miracle,  by  an  apparently  flourishing 
tree  reduced  as  it  were,  in  one  night,  to  a  dry 
rod,  for  ever  barren. 

The  choice  of  this  tree,  as  an  emblem,  cor- 
responds with  other  parts  of  Scripture,  Jer. 
xxiv.  2.  Luke  xiii.  6.  Micah  vii.  1.  Cant.  ii.  11-13. 


Note  8.— Part  VL 

The  words  y.nior);  avxotv  ("  the  time  of  figs,") 
signify  tlie  time  of  gathering,  i.  e.  the  Jig 
harvest.  Wetstein's  observations  are  worthy 
of  notice  :  he  says,  that  if  Christ,  when  ap- 
proaching a  fig-tree  at  the  season  when  figs 
are  ripe,  had  found  nothing  but  leaves,  this 
would  not  have  afforded  a  decisive  proof  that 
the  tree  was  barren,  and  deserving  of  a  curse  : 
for  had  it  been  ever  so  fruitful,  all  the  figs 
might  have  been  previously  plucked  off".  But 
since  before  the  fig  harvest  it  had  abundance 
of  leaves,  it  might  be  justly  expected  to  have 
figs  also.  Lightfoot  remarks,  that  this  cursing 
injured  no  one,  since,  as  we  learn  from  St. 
Matthew,  the  tree  grew  by  the  way  side. 


Note  9. — Part  VL 

Dr.  Hales  having  taken  for  granted  that  the 
temple  was  cleansed  on  the  Tuesday,  and  not 
on  the  Monday,  has  preferred  the  order  of  St. 
Mark,  and  made  some  minor  alterations  in  the 
position  of  these  events.  The  foundation  of 
his  reasoning  is  removed  by  the  arguments  of 


Pilkington,  which  are  inserted  in  the  note  to 
section  3,  (Note  4,  p.  141-2.) 

In  Matt.  xxi.  13.  when  our  Saviour  drove  the 
buyers  and  sellers  out  of  the  temple,  he  said  to 
them,  "  It  is  written,  '  my  house  shall  be  called  a 
house  (not  the  house)  of  prayer,'  but  ye  have 
made  it  a  den  of  thieves  ;"  or,  if  it  be  read  with 
an  interrogation,  "  And  have  ye  made  it  a  den 
of  thieves?"  'YjusTg  de  uvwv  inoir^auiE  ^TJH- 
A.4I()N  AJI^TJIN;  then  the  indignation  will 
be  increased,  from  the  opposition  between 
"  God  "  and  "  ye."  The  same  is  related  by 
Mark  xi.  17.  with  the  same  two  worAs,  amf^Xuiov 
XrjCTTai',  and  so  by  Luke  xix.  46.  It  may  be 
asked,  why  the  temple  should  be  said  by  our 
Saviour  to  be  made  (T7l/^lalOl'  Iriajwi',  a  cave  of 
robbers  ;  was  it  because  there  were  some  who 
bought  and  sold  in  it  ?  or  because  the  money- 
changers, or  those  who  sold  doves,  sat  there .' 
None  of  those  persons  could  be  called  h^arul, 
latrones,  or  public  robbers:  nor  did  their  bu- 
siness lie  in  a:jt\lutu,  spelunca:,  dens  or  caves, 
so  as  to  cause  the  temple,  in  which  they  were, 
to  be  called  (ttii^miov.  St.  John,  however,  in 
his  account  of  tliis  matter,  mentions  a  circum- 
stance, without  the  knowledge  of  which,  the 
reason  of  this  expression,  a7ri\haov  Ir^aim',  in 
the  other  three  Evangelists,  and  in  Jer.  vii.  11. 
whence  it  is  taken,  could  not  have  been  under- 
stood, and  very  probably  that  is  the  reason  why 
it  is  mentioned  by  him,  chap.  ii.  14,  15.  "and 
(Jesus)  found  in  the  temple  those  that  sold  oxen 
and  sheep,  {B0A2  xul  nPOBATJ,)  and 
doves,  and  when  he  had  made  a  scourge  of 
small  cords,  he  drove  them  all  out  of  the 
temple,  and  the  sheep,  and  the  oxen."  Now  it 
is  well  known  to  those  who  are  moderately 
versed  in  antiquity,  that  the  l-r^axul  were  wont 
to  bring  into  their  om\luiu,  or  caves  in  the 
rocks,  the  oxen  and  sheep  which  they  had 
stolen.  Such  an  one  was  Cacus  in  Virgil, 
JEneid.  viii.  193.  who  stole  Hercules'  oxen, 

"  Hie  spelunca  fuit  vasto  submota  recessu,"  &c. 

who  is  called  by  Propertuis,  iv.  10.  "  metuendo 
Raptor  ab  antro,"  i.  e.  ATjarV/c  inb  (mrjXulou. 
Hence  a7Tr^lulOf  Ir^aiixov  in  Heliodorus  ^thio- 
pic,  v.  2.  See  Plutarch  in  Seiior.  p.  .'576;  and 
Josephus  often  in  Bello  Jiidaico,  and  in  ,^nliq. 
xiv.  XV.  p.  G51.  ed.  Huds.  where  he  makes  men- 
tion of  Atjotwj'  Tit'Wf  ii'  (T7ri]).cnol;  y.uTOtxovi'Toir. 
So  that  our  Saviour  had  just  reason  to  resent 
then-  profanation  of  his  Father's  house ;  as  if 
he  had  said, — God  hath  declared  in  the  Scrip- 
tures, my  temple  shall  be  a  place  of  prayer, 
have  ye  (supposing  it  to  be  read  with  an  inter- 
Togation)  the  boldness  to  convert  it  to  the  use 
which  robbers  make  of  their  caves,  and  to  turn 
it  into  a  receptacle  and  stall  for  oxen  and  sheep  ? 
But  nobody,  I  imagine,  could  have  known  the 
meaning  and  propriety  of  the  words  ani\).(aoi' 
and  ?.r^amr,  if  St.  John  had  not  informed  us 
that   oxen  and  sheep  were   brouglit   into   the 


144* 


NOTES   ON    THE   GOSPELS. 


[Part  VI. 


cemple  to  be  sold  ;  whereby  the  prophecy  of 
Jer.  vii.  11.  Mrj  anr\kuiov  Irjaiibv  6  ol'xog  /iw  (to 
which  our  Saviour  alludes)  was  fulfilled ;  for 
the  temple  could  not  have  been  called  ajTrilawv 
ATjcTTOJ;',  had  not  oxen  and  sheep  been  brought 
into  it.     See  Bowyer. 


Note  10.— Part  VI. 

CD'"in  ipU'  ^"in  was  the  epithet  attached  by 
the  Jews  to  any  of  their  learned  or  eminent 
men,  who  excelled  in  explaining  the  difficulties 
of  Scripture^. 

Peter  was  told,  if  he  had  faith  he  should  be 
able  to  remove  mountains,  &c.  It  is  difficult 
to  perceive  the  immediate  connexion  between 
the  surprise  of  Peter  and  the  exhortation  of 
our  Lord.  It  may  possibly  refer  to  the  power 
which  was  afterwards  given  to  the  apostles 
to  interpret  the  Scriptures  in  their  spiritual 
sense,  and  to  change  the  religion  of  the  world. 
Such  is  the  supposition  of  Witsius,  that  St. 
Peter  understood  that  Christ,  by  the  withering 
away  of  the  fig  tree,  intended  to  signify  the  de- 
struction of  the  Jewish  Church ;  and  that  Christ 
alluded,  in  Mark  xi.  2.3.  to  that  apostle  becom- 
ing the  means  of  throwing  the  mountain  (the 
temple)  into  the  sea  (the  world) :  that  is,  that 
St.  Peter  should  be  chosen  to  open  the  doors  of 
the  Church  to  the  Gentile  world''. 


Note  11.— Part  VL 

To  prove  that  the  Jews  refer  this  passage  to 
tlie  Messiah,  Schoetgen  quotes  Rasche  ad  Mi- 
cah  V.  1.  and  Abrabanel  ad  Zachar.  iv.  10. — 
Schoetgen,  Hor.  Heb.  vol.  i.  p.  174. 


Note  12.— Part  VI. 

Bishop  Warburton  endeavoured  to  show 
that  the  doctrine  of  the  resurrection  could  not 
be  proved  from  the  Law  of  Moses ;  he  omitted, 
in  this  paradoxical  attempt,  to  confute  the  ar- 
gument whicli  may  be  derived  from  the  tradi- 
tional interpretation  of  their  Scriptures,  by  the 
Jews.  The  Sadducees,  like  sects  in  all  Church- 
es, became  a  party,  by  rejecting  tlie  common 
faitli  of  their  countrymen,  and  by  affiscting  a 
sin o-ularity  of  opinion.  The  Jews  were  accus- 
tomed to  censure  all  who  denied  that  the  resur- 
rection could  be  proved  from  the  Law :  "  Hi 
sunt  qui  partem  non  habcnt  in  seculo  futuro  ; 
qui  dicunt.  Legem  non  esse  de  coelo,  n^Tin  |'« 

^  See  Lightfoot,  8vo.  edit.  vol.  iii.  p.  135. 

''  Witsii  Mdet.  Ltidens.  dr.ficu  Mated,  sect.  xv. 


mmn   p  □"'nnn  et  resuiTectionem  non  pro- 
bari  posse  ex  lege'  ". 

The  Sadducees  asked  the  question  that 
follows,  for  the  purpose  of  ridiculing  the  doc- 
trine of  the  resurrection.  In  our  Lord's  an- 
swer, he  not  only  rectified  their  opinions,  but 
so  explained  the  doctrine,  as  to  overthrow  the 
erroneous  decision  of  the  Pharisees  on  the  same 
point,  who  had  decided  tliat  if  two  brothers 
married  one  woman,  she  should  be  restored  at 
the  resurrection  to  the  elder,  or  to  him  to  whom 
she  had  been  first  married-'. 


Note  13.— Part  VI. 

That  the  expected  Messiah  should  be  the 
son  of  David  was  a  thing  well  known  among 
the  Jews,  and  universally  acknowledged,  see 
John  vii.  42. ;  and  is  a  most  powerful  proof 
against  them  that  the  Messiah  is  come.  Tlieir 
families  are  now  so  perfectly  confounded,  that 
they  cannot  trace  back  their  genealogies  with 
any  degree  of  certainty :  nor  have  they  been 
capable  of  ascertaining  the  diflTerent  families  of 
their  tribes,  for  more  than  sixteen  hundred 
years.  Why  then  should  the  Spirit  of  proph- 
ecy assert  so  often,  and  in  sucli  express  terms, 
that  Jesus  was  to  come  from  the  family  of 
David,  if  he  were  to  make  his  appearance 
when  the  public  registers  were  all  demolished  ? 
Is  it  not  evident  that  God  designed  that  the 
Messiah  should  come  at  a  time  when  the  public 
genealogies  might  be  inspected,  to  prove  that 
it  was  He  who  was  prophesied  of,  and  that  no 
other  was  to  be  expected  ?  The  Evangelists, 
Matthew  and  Luke,  were  so  fully  convinced  of 
the  conclusiveness  of  this  proof,  tliat  they  ap- 
pealed to  the  public  registers  ;  and  thus  proved 
to  the  Jews,  from  their  own  records,  that  Jesus 
was  born  of  tlie  family  mentioned  by  tlie  prophets. 
Nor  do  we  find  that  a  Scribe,  Pharisee,  or  any 
other,  ever  attempted  to  invalidate  this  proof, 
though  it  would  have  essentially  served  their 
cause,  could  they  have  done  it.  But,  as  tiiis 
has  not  been  done,  we  may  fairly  conclude  it 
was  impossible  to  do  it.     Clarke  in  loc. 


Note  14.— Part  VL 

Our  Lord,  no  longer  under  restraint  from 
fear  of  apprehension,  as  he    was  now   on  the 

•  Avoda  Sara,  fol.  18.  1.  Sanhcdrm,  fol.  90.  1. 
Ap.  Schoetgen.   Tlora:  llcb.  vol.  i.  p.  17G. 

J  The  same  idea,  that  in  the  resurrection,  &c. 
Matt.  .xxii.  30.  is  fonud  in  Masserli(tli  Dcrech  Ercz, 
in  JalLiit.  Rubcni,  fol.  J 31.  1.  n'7J*'3S  r\2'V/'  |'N  in 
ccelo  non  scdciit  (:id  niensam)  n'\~iki'1  dSon  nSi 
neque  mlunt  aid  bibunt ;  rT'^TI  n'n£)  nSi  ncquc 
libcrus  geiieraiit,''  &c.  It  likewise  occurs  in  Bera- 
cholJi,  Ibl.  17.  i.  and  in  Sulair  Er.od .  fol.  48.  col. 
190.  and  Jalkat  Rubcni,  fol.  178.  2. 


Note  15.-17.] 


NOTES  ON  THE  GOSPELS. 


=  145 


point  of  offering  Himself  a  willing  victim,  re- 
proached the  Pharisees  in  the  strongest  terms, 
an  the  presence  of  all  the  people,  for  their 
shameful  pride  and  hypocrisy,  and  for  their 
wilful  misapprehension  of  the  spirit  and  intent 
of  the  Law  of  Moses.  In  this  passage  he  seems 
particularly  to  allude  to  lie  custom  prevalent 
among  the  more  ostentatious  of  them,  but  con- 
demned by  others,  of  covering  their  head  and 
eyes,  lest  they  should  look  even  upon  the 
wickedness  of  the  world,  upon  wicked  men,  or 
upon  any  thing  which  might  incite  them  to  evil. 
In  consequence  of  this  practice,  they  would 
sometimes  strike  against  a  wall,  and  cover  them- 
selves with  blood.  The  talmudist  who  describes 
it,  »:anN   'J3  nn-iS  nSx  nn'oiy  □k/'?  s^'?! 

€os  hoc  non  fecisse  ad  gloriam  Dei,  sed  ul  ho- 
mines deciperent  Vides  (Schoetgen  udds)  erg-o 
JudfBos  avTOxaTax()lTOvg,  et  veritatem  verhofum 
servatoris  etiam  inimicorum  ipsius  tvstimonio 
comprobatam'' ."  It  must,  however,  be  remem- 
bered, that  the  Pharisees  did  but  disguise  the 
traditional  truth  received  from  their  ancestors. 
Bishop  Blomficld  has  admirably  discussed  this 
subject  with  great  skill  and  learning.  His  con- 
clusions may  be  expressed  in  that  of  Schoetgen. 
"Quamvis  vcro  Christus  Pharisaeos  tantopere 
refutat,  non  tamen  existimandum  est,  ipsum 
omnes  Judseorum  doctrinas  absolute  rejecisse. 
Credibile  quippe  est,  in  antiquiore  Judaeorura 
Ecclesia  circa  et  post  Esrae  tempora  multa 
viguisse  veritatis  antiqua;  ac  nondum  depravatae 
vestigia.  Veritatis,  inquam,  illiusque  tum  quo<l 
ad  dogmata,  tum  quod  ad  mores  spectat,  con- 
sideratse.  Qusecunque  ergo  cum  ceconomia 
nova  et  perfectione,  quam  a  nobis  Christus  re- 
quirit,  conveniebant,  ilia  omnia  retinuit.  Unde 
non  mirum,  multa  a  Lightfooto  et  nobis  ex  Pan- 
dectis  Judffiorum  adferri  potuisse,  quae  cum 
doctrina  Salvatoris  omnino  conveniunt.  Anti- 
quiores  Judrei  eadem  statuerant,  sed  fermentum 
Pharisaicum,  quod  vehementer  urget  servator, 
omnia  polluerat." — Schoetgen,  vol.  i.  p.  27. 


Note  15.— Part  VI. 

Whe.\  a  Gentile  was  converted  to  Judaism, 
he  was  said  to  have  come  nr^tPn  "aJD  nnn, 
"  under  the  wine's  of  the  Shechinah."  In  usinff 
thir5  expression,  therefore,  our  Lord  agaii)  as- 
serted his  Divinity,  and  reminded  the  Jews  of 
tiie  doctrine  he  had  before  taught  Nicodemus, 
tiiat  tlie  people  of  Israel  themselves  were  re- 
quired to  enter  into  his  kingdom  as  new  crea- 
tures, as  proselytes  to  a  New  Dispensation. — 
See  many  instances  in  Schoetgen.  Hor.  Heb. 
vol.  i.  p.  208. 

The  remark  of  Dr.  Hales  on  this  passage, 

''  Anich.  fol.  127.  4.  ap.  Schoetgen.  Hora  Hc- 
Iraica,  &.C.  vol.  i.  p.  205.  Bishop  Blonifield's 
Tract,  Knowledge  of  Jewish  Traditions  essential  to 
an  accurate  Interpretation  of  the  New  Testament. 

VOL.  II.  *19 


appears  to  me  to  be  too  refined  and  hypercritical, 
and  censures  unjustly  the  translation  in  the  au- 
thorized version.  He  observes,  "  the  word  in 
the  original  is  ogvig,  which  is  generic ;  and 
surely  more  applicable  to  that  noblest  of  birds, 
the  eagle  and  his  brood,  than  to  the  '  hen  and 
chickens  '  of  the  English  Bible."  And  he  sup- 
poses that  our  Lord,  "  as  the  tutelar  God  of 
Israel,  alludes  to  his  former  comparison,  in  the 
divine  ode  of  the  parent  eagle,  training  his  young 
brood,  after  he  had  brought  them  on  eagles' 
wings  to  himself,  to  Mount  Sinai'."  This 
learned  writer,  however,  has  not  taken  into 
consideration,  tliat  the  comparison  of  the  hen 
and  chickens  was  known  from  the  earliest  times 
to  the  Jews,  and  was  frequent  and  familiar 
among  them ;  and  that  this  humble  metaphor 
was  much  more  suited  to  tlie  genius  and  nature 
of  the  Christian  religion.  When  the  tribes  of 
Israel,  under  the  guidance  of  the  God  of  their 
fathers,  departed  from  the  wilderness,  with  the 
fierceness  and  fearlessness  of  youthful  and  im- 
petuous warriors ;  when  they  seized  upon  their 
divinely-conquered  provinces,  and  triumphed 
in  the  spoil  of  their  enemies,  they  were  as 
justly,  as  they  were  sublimely,  compared  to  the 
young  eagles  soaring  from  their  inaccessible 
heights  at  the  call  of  their  parent,  and  darting 
like  lightning  upon  their  ignoble  prey.  The 
comparison  of  our  Lord  is  consistent  with  the 
nature  and  design  of  his  more  perfect  Dispen- 
sation of  reconciliation  and  love.  His  disciples, 
like  their  Master,  were  to  be  meek  and  lowly 
in  spirit,  and  they  were  to  be  sheltered  and 
nourished  under  the  saving  wings  of  their  kind 
and  merciful  Protector. 


Note  16.— Part  VI. 

The  ancient  Jews  were  accustomed  to  call 
the  temple  n'3n  "the  House,"  to  show  its 
great  superiority  to  any  other  building.  They 
called  it  likewise  "Domus  Sanctuarii,"  n'3 
l&'npon,  and  O-nSu'  n":3,  "  Domus  seterna'"." 
And  tliis  liouse,  or  temple,  which  has  now,  for 
near  eighteen  centuries,  continued  desolate,  in 
fulfilment  of  the  prophecy  in  the  next  verse,  shall 
be  again  rebuilt,  and  on  the  mountains  of  Israel 
the  tribes  shall  again  plant  the  olive  and  the 
vine,  and  offer  up  their  praises  and  thanks- 
giving in  a  more  glorious  temple  than  that  of 
Solomon.  Glorious  things  shall  be  spoken  of 
thee,  thou  city  of  God ! 


Note  17.— Part  VL 

A  curious  law,  which  prevailed  among  the 
Jews  at  that  time,  prohibited  one  mite,  as   we 

'  Hales's  Analysis  of  Chronology,  vol.  ii.  part  2. 
'"  Schoetgen.  Hor.  Heb.  vol.  i.  d.  210. 


146* 


NOTES  ON  THE  GOSPELS. 


[Part  YL 


translate  the  word  l^mbv,  to  be  put  into  the 
treasury.  The  poor  widow,  therefore,  in  cast- 
ing two  mites,  her  little  all,  into  the  treasury, 
gave  the  smallest  sum  permitted  by  the   Law. 

:npix  bty  'pnxS  nDna  CDnx  jn''  nS  non  ponat 

homo  Ismbv  in  cistam  eleemosynarum. — Bava 
Bathra,  fol.10.2.  ap.  Schoetgen,  Hor.  Heb.  vol. 
i.  p.  250. 


Note  18.— Part  VL 
on  the  destruction  of  jerusalem. 

In  the  ancient  times  of  the  world,  when  all 
mankind  began  to  apostatize  from  the  faith  of 
their  fathers,  it  pleased  the  true  God  to  select 
the  illustrious  ancestor  of  the  now  scattered 
sons  of  Israel,  to  maintain  and  perpetuate  the 
true  religion.  Thus,  for  a  long  series  of  ages, 
the  God  of  Nature  demonstrated  to  the  whole 
world  that  He  was  the  God  of  the  Church  also, 
by  the  most  stupendous  miracles  in  favor  of 
the  chosen  family  of  Abraham.  P''or  them  the 
sea  was  divided,  the  tides  of  rivers  were 
stopped,  and  the  waters  rose  up  in  heaps. 
Fountains  broke  forth  in  the  desert ;  decay  ap- 
proached not  their  garments,  nor  fatigue  their 
limbs.  The  god  of  the  idolaters  stood  still  in 
the  temple  of  heaven,  and  the  moon  paused 
in  her  course  at  the  voice  of  a  mortal.  For 
them  the  fire  descended  from  heaven.  God 
himself  reigned  over  them,  enthroned  in  a 
pillar  of  fire  at  night,  and  a  cloud  by  day.  He 
was  their  King,  He  was  their  Deliverer.  What- 
ever were  their  wanderings  or  deviations  from 
his  institutions ;  continued  miracles  and  the 
Spirit  of  prophecy  demonstrated  the  perpetual 
superintendence  of  a  presiding  Providence. 
Tiie  records,  handed  down  from  their  fathers, 
have  been  faithfully  preserved  ;  and  we  are  there 
assured  that  the  same  power  which  ordained 
these  wonders  for  the  family  of  Abraham  in 
the  olden  times  will  never  leave  them  nor 
forsake  them: 

«  Can  a  woman  forget  her  sucking  child  ?  " — 

"  Yea,  they  may  forget, 
Yet  will  I  not  forget  thee ! " 

Is  God  unchangeable  ? 

"  Is  he  a  man,  that  he  should  lie  ; 
Or  the  son  of  man,  that  he  should  repent .'" 

To  what  condition  are  his  people  reduced  ? 
Nearly  two  thousand  years  have  elapsed  sinoe 
their  holy  city  was  burnt  with  fire,  and  their 
nation  scattered  among  their  insulting  Gentile 
brethren.  To  the  intolerable  sufferings  of  the 
sons  of  Israel  during  this  long  period,  it  is  not 
necessary  to  make  further  allusion:  they  are 
stamped  on  every  page  of  history.  The  .Tews 
are  still  dispersed  over  every  part  of  the  known 
world.  "  Among  us,  but  not  of  us,"  thoy 
wander  over  the  earth,  banished  from  their  holy 


city,  from  that  city  whicli  was  the  joy  of  th© 
whole  earth,  the  residence  of  their  prophets, 
the  seat  of  the  greatness  of  their  kings,  tlie 
home,  and  the  capital,  as  they  fondly  believed^ 
of  their  expected  Messiah.  From  the  con- 
templation of  the  former  splendor  and  present 
depression  of  the  house  of  Israel,  I  would 
request  the  modern  Jew,  who  believes  in  the 
truth  of  those  Sacred  Books  which  have  been 
transmitted  to  him  from  his  illustrious  an- 
cestors, to  propose  to  himself  this  question. 
Whether  it  is  probable  that  the  God  of  their 
fathers  should  thus  consign  the  peculiarly 
favored  family  of  Abraham  to  exile  and  misery 
the  most  intolerable,  for  so  long  a  space  of  time-, 
without  some  adequate  cause  ?  Is  it  probable 
that  Jerusalem,  the  holy  city,  the  city  of  tlie 
Great  King,  should  be  burnt  with  fire,  and  be 
trodden  under  foot  of  the  Gentiles,  and  no 
warning  voice  be  given,  either  by  miracle,  or 
by  prophecy  ?  When  the  Chaldeans  polluted 
the  sacred  territory,  and  destroyed  the  carved 
work  of  the  first  temple,  Ezekiel  denounced 
the  coming  vengeance  ;  and  Jeremiah  wept 
night  and  day  for  the  transgression  of  the 
daughter  of  his  people.  When  a  greater  and 
more  lasting  punishment  Avas  about  to  be 
inflicted,  was  it  not  to  be  expected  that  a 
prophet  should  arise  among  the  people  of  God, 
to  appeal  to  them,  with  the  stern  dignity  of 
Ezekiel,  or  the  tender  yet  majestic  eloquence 
of  Jeremiah  ?  The  books  of  the  Christian 
Scriptures  alone  solve  this  difficulty,  and  assure 
them  that  this  expectation  was  not  unreason- 
able. They  tell  them  that  the  Greatest  of  all 
prophets  appealed  to  them ;  the  Son  of  David 
addressed  them,  but  they  would  none  of  his 
reproof;  He  foretold,  in  his  very  last  predic- 
tion, with  sympathizing  energy,  the  fearful 
destruction  that  awaited  their  beloved  city, 
and  its  unbelieving  inhabitants ;  offering  at 
the  same  time  the  means  of  salvation  to  the 
faithful  few. 

At  this  time  the  Jews,  through  all  ranks  and 
classes,  Avere  zealous  for  the  Law  of  their 
fathers;  so  that  they  were  willing  to  perse- 
cute every  one,  even  of  their  own  nation,  who 
spoke  but  with  indifference  of  its  sanctions. 
Must  not,  then,  some  unacknmvledgvd  and  pro- 
porfionnte  crime  have  been  committed,  which 
could  thus  call  down  the  just  judgment  of  the 
God  of  their  fathers  ?  The  Christian  Scrip- 
tures alone  can  solve  the  mystery,  and  vindicate 
the  unchangcableness  of  the  God  of  Israel. 
Here  is  related  the  hitherto  unrepented  and 
proportionate  crime.  They  rejected  their  long- 
promised  Messiah  ;  they  crucified  the  Lord  of 
life  ;  tlipy  nailed  liim  to  the  cross ;  they  clam- 
ored for  his  blood.  For  this  their  holy  city  is 
left  unto  them  desolate  ;  for  this  thoy  have  been 
for  so  ninuy  centuries  the  scorn  and  outcasts 
of  ninnkind.  'V\\n  fall  of  Jerusalem,  the 
misfrios   of  its  inhabitants,  anil   tlie  evils  thai 


Note  18.] 


NOTES  ON  THE  GOSPELS. 


*1/17 


147 


Isave  so  long  jrtirsxietl  the  sons  of  Israel,  have 
been  uniformly  regarded  as  monuments  of  the 
trutli  of  Christianity,  and  the  most  undeniable 
and  solenm  appeal  to  tlie  Jewish  nation.  And  as 
this  prediction  of  our  Lord  is  the  most  remark- 
able in  the  New  Testament ;  so  also  are  the 
destruction  it  predicts  and  the  present  condition 
of  the  Jews,  without  any  exception  whatever, 
ihe  most  calamitous,  and  the  most  striking,  and, 
on  all  known  principles  of  action,  the  most 
imlooked-for,  unaccountable  events  in  history. 

Let  us  now  consider  the  occasion  on  which 
the  predictions  were  spoken.  When  our 
Saviour  pronounced  his  patlietic  lamentation 
over  Jerusalem,  he  was  in  the  temple,  sur- 
rounded by  the  multitude  and  his  own  disciples  ; 
when  he  left  it,  "  his  disciples  came  to  him  for 
to  show  him  the  buildings  of  the  temple,  how 
it  Avas  adorned  with  goodly  stones  and  gifts." 
They  seemed,  by  this  action,  to  infer  that  such 
a  magnificent  edifice  could  not  be  destroyed. 
But,  as  our  Saviour  had  prophesied  its  total 
ruin  and  desolation,  they  were  anxious  to  know 
Eiore  of  these  tilings,  and,  as  soon  as  he  had 
disengaged  himself  from  the  multitude,  they 
came  unto  him  privately,  as  he  was  sitting  on 
the  Mount  of  Olives  ;  and  entreated  Him  to  tell 
them,  when  will  these  things  be,  and  what  the 
sign  of  his  coming  and  (r^s  avvxeXelug  tov 
(itlil)yo;)  of  the  end  of  the  world  ?  From  tliis 
question,  it  appears  evident  that  the  disciples 
viewed  the  coming  of  Christ  and  the  end  of  the 
world  or  age,  as  events  nearly  related,  and 
which  would  indisputably  take  place  together  : 
they  had  no  idea  of  the  dissolution  of  the 
Jewish  polity,  with  its  attendant  miseries,  as 
really  signified  by,  or  included  in,  either  of 
these  events.  They  imagined,  perhaps,  a  great 
and  awful  change  in  the  physical  constitution 
of  the  universe,  which  they  probably  expected 
would  occur  within  the  term  of  their  own  lives; 
but  they  could  have  no  conception  of  what  was 
really  meant  by  the  expression  which  they 
employed,  the  coming  of  Christ.  "  From  their 
very  childhood,"  says  a  judicious  and  penetrat- 
ing commentator,  "  they  imagined  that  the 
temple  would  stand  to  the  end  of  time :  and 
this  notion  was  so  deeply  fixed  in  their  minds, 
that  they  regarded  it  as  impossible  for  the 
temple  to  be  overthrown,  while  the  structure  of 
the  universe  remained.  As  soon,  therefore,  as 
Christ  told  them  that  the  temple  would  be 
destroyed,  their  tiioughts  instantly  ran  to  the 
consummation  of  all  things.  Thus  they  con- 
nect with  the  destruction  of  the  temple,  as 
things  inseparable,  the  coming  of  Christ  and 
tho  end  of  the  world."  Rosenmiiller  observes 
on  tiiis  passage,  "  it  is  certain  that  the  phrase, 
■>)  avvTileia  lov  alcbtog,  is  understood  in  the 
Now  Testament  (Mutt.  xiii.  .39,  40.  49.  xx?iii. 
20.)  of  tlie  end  of  the  world.  The  disciples 
spoke  according  to  the  opinions  of  their  country- 
men, and  believed  that  thn   end  of  tliis   world. 


and  the  beginning  of  a  new  one,  would  follow 
immediately  upon  the  destruction  of  the 
temple"." 

The  coming  of  Christ,  and  the  end  of  tlte 
world,  being  therefore  only  different  expres- 
sions to  denote  the  same  period  as  the  destruc- 
tion of  Jerusalem,  the  purport  of  the  disciples' 
question  plainly  is,  When  shall  the  destruction 
of  Jerusalem  be — and  what  shall  be  the  signs 
of  it  ?  The  latter  part  of  the  question  is  the 
first  answered,  and  our  Saviour  foretells,  in  the 
clearest  manner,  the  signs  of  his  coming,  and 
the  destruction  of  Jerusal-em.  He  then  passes 
on  to  the  other  part  of  the  question,  concern- 
ing the  time  of  his  coming.  History  is  the  only 
certain  interpreter  of  prophecy :  and  by  a  com- 
parison of  the  two,  we  shall  see  with  what 
stu{>endous  accuracy  the  latter  has  been  ac- 
complislied.  Our  blessed  Saviour  foretells,  as 
the  Jlrst  sign  of  his  coming,  tliat  there  should 
be  false  prophets  (Matt.  xxiv.  4,  5.),  adding 
(Luke  xxi.  8.),  "  the  time  draweth  near  :"  and 
we  find,  in  a  very  short  time,  this  prophecy 
began  to  be  realized.  Very  soon  after  our 
Lord's  decease,  Simon  Magus  appeared,  and 
bewitched  the  people  of  Samaria,  &c.  Acts 
viii.  9,  1 0.     See  also  Acts  xxi.  38. 

Of  the  same  stamp  and  character  was  also 
Dositheus,  the  Samaritan,  who  pretended  that 
he  was  the  Christ  foretold  by  Moses. 

About  twelve  years  after  the  death  of  our 
Lord,  when  Cuspius  Fadus  was  procurator  of 
Judaea,  arose  an  impostor  of  the  name  of  Theu- 
das,  who  said  he  was  a  prophet,  and  persuaded 
a  great  multitude  to  follow  him  with  their 
best  effects  to  the  river  Jordan,  which  he 
promised  to  divide  for  their  passage ;  "  and, 
saying  these  things,"  says  Josephus,  "he  de- 
ceived many :"  almost  the  very  words  of  our 
Lord. 

A  few  years  afterwards,  under  the  reign  of 
Nero,  while  Felix  was  procurator  of  Judaea, 
impostors  of  this  stamp  were  so  frequent,  that 
some  were  taken  and  killed  almost  every  day. 
Jos.  Ant.  b.  XX.  c.  4.  and  7.  It  was  a  just  judg- 
ment for  God  to  deliver  up  that  people  into  the 

"  "  Discipuli  communi  Judasorum  occupati  errore 
arbitrabantvir,  Messiain  prtEsentein  Gentium  vic- 
torem  cxtiUiruin,  atque  triumphoruni  suorum  cele- 
britate  uiiiversuni,  qua  patet,  orbem  esse  impletu- 
rum ;  porro  ex  ejus  victoriis  profundissimam  pacem 
reo-ni  ejus  esse  extituram,  in  qua  felicissiina  futura 
esset  eoriiiu,  qui  in  partes  reo;ni  ejus  venirent, 
apostoloruin  et  discipuloruni  conditio  :  turn  denique 
uuain  verani  relisrionem.  sublato  omni  dissensu, 
idololatriV  ct  fals'i  prophetiA  subniotfi.  orbem  ter- 
raruni  esse  occupaturam.  Ilauc  vero  TiaQnaiut' 
ilkistratura  esse  signa  quaedam  hiculenta,  vel  ex- 
traordinarios  quosdam  eventus.  quibus  adesse  jam 
eum  ad  regnnm  ejusmodi  capessenduni  constet, 
recepta  tuiu  fuit,  et  hodie  adluic  est  Judaeoruin 
opinio,"  &c. — RosenmOller,  Scholia  in  Matt.  vol. 
i.  p.  4t);)-70. — Rosenmiiller  refers  in  this  last  sen- 
tence to  the  custom  said  to  be  observed  among  the 
Jews  of  opening-  their  windows  in  a  thunderstorm, 
ill  exiTPCtalion  of  their  Messiah. 


148* 


NOTES  ON  THE  GOSPELS. 


[Part  YL 


hands  of  false  Christs,  who  had  so  wilfully  re- 
jected the  true  one. 

The  next  signs  given  by  our  Lord  are, 
"  Wars  and  rumors  of  wars,"  &c.  These  may 
be  seen  in  Josephus  (b.  xviii.  c.  9.  Wars,  b.  xi. 
c.  10.),  especially  as  the  rumors  of  wars,  when 
Caligula  ordered  his  statue  to  be  set  up  in  the 
temple  of  God,  which  the  Jews  having  refused, 
had  every  reason  to  expect  a  war  with  the 
Romans ;  and  were  in  such  consternation  on 
the  occasion,  that  they  even  neglected  to  till 
the  ground:  but  their  fears  were  soon  dissipated 
by  the  timely  death  of  that  emperor. 

"  Nation  shall  rise  up  against  nation."  This 
portended  greater  disturbances  than  those 
which  took  place  under  Caligula,  in  the  latter 
times  of  Claudius,  and  in  the  reign  of  Nero.  It 
foretold  the  dissension,  insurrections,  and  mu- 
tual slaughter  of  the  .fews,  and  those  of  other 
nations,  who  dwelt  in  the  same  cities  together ; 
as  particularly  at  Csesarea,  where  the  Jews  and 
Syrians  contended  about  the  right  of  the  city, 
which  ended  in  the  total  expulsion  of  the  Jews, 
above  20,000  of  whom  were  slain.  The  whole 
Jewish  nation,  being  exasperated  at  this,  flew 
to  arms,  and  burnt  and  plundered  the  neighbour- 
ing cities  and  villages  of  the  Syrians,  making 
an  immense  slaughter  of  the  people.  The 
Syrians,  in  return,  destroyed  not  a  less  number 
of  the  Jews.  At  Scythopolis  they  murdered 
upwards  of  1.3,000 ;  at  Ascalon  they  killed  2500 ; 
at  Ptolemais  they  slew  2000,  and  made  many 
prisoners.  The  Tyrians  also  put  many  Jews 
to  death,  and  imprisoned  more :  the  people  of 
Gadara  did  likewise;  and  all  the  other  cities 
of  Syria,  in  proportion  as  they  hated  or  feared 
the  Jews.  At  Alexandria  the  Jews  and  hea- 
thens fought,  and  50,000  of  the  former  were 
slain.  The  people  of  Damascus  conspired 
against  the  Jews  of  that  city,  and  assaulting 
them  unarmed,  killed  10,000  of  them. 

"  Kingdom  against  kingdom."  This  portend- 
ed the  open  wars  of  different  tetrarchies  and 
provinces  against  each  other.  That  of  Jews  and 
Galileans  against  the  Samaritans,  for  the  mur- 
der of  some  Galileans  going  up  to  the  feast  of 
Jerusalem,  while  Cumanus  was  procurator. 
That  of  the  whole  nation  of  Jews  against  the 
Romans  and  Agrippa,  and  other  allies  of  the 
Roman  empire ;  which  began  when  Gessius 
Florus  was  procurator ;  and  that  of  the  civil 
war  in  Italy,  when  Otho  and  Vitellius  were 
contending  for  the  empire.  It  is  worthy  of 
remark,  that  the  Jews  themselves  say,  "  In  the 
time  of  tlic  Messiah,  wars  shall  be  stirred  up  in 
the  world  ;  nation  shall  rise  against  nation,  and 
city  against  city." — Sohar  Kadash.  Again,  Rab. 
Eleasar,  the  son  of  Abina,  said,  "  When  ye  see 
kingdom  rising  against  kingdom,  then  expect 
the  immediate  appearance  of  the  Messiah." — 
BerasMth  Rabha,  sect.  42. 

"  There  shall  bo  famines  and  pestilences,  and 
eartliquakes  in  divers  places."     And  we  find  a 


famine  foretold  by  Agabus  (Acts  xi.  28.),  which 
is  mentioned  by  Suetonius,  Tacitus,  and  Euse- 
bius,  which  came  to  pass  in  the  days  of  Claudius 
CsBsar ;  and  was  so  severe  at  Jerusalem,  that 
Josephus  says  (Ant.  b.  xx.  c.  2.),  many  died  for 
lack  of  food.  Pestilences  are  the  usual  attend- 
ants of  famines  ;  as  the  scarcity  and  badness  of 
provisions  generally  produce  epidemic  disor- 
ders. There  were  several  earthquakes  likewise 
in  those  times  to  M'hich  our  Lord  refers  ;  par- 
ticularly one  at  Crete,  in  the  reign  of  Claudius  ; 
one  at  Smyrna,  Miletus,  Chios,  and  Samos ; 
one  at  Rome,  mentioned  by  Tacitus  ;  and  one 
at  Laodicea,  in  the  reign  of  Nero,  in  which  the 
city  was  overthroAvn,  as  were  likewise  Hierapo- 
lis  and  Colosse ;  one  at  Campania,  mentioned 
by  Seneca ;  and  one  at  Rome,  in  the  reign  of 
Galba,  mentioned  by  Suetonius,  in  the  life  of 
that  emperor.  Add  to  all  these  a  dreadful  one 
in  Judsea,  mentioned  by  Josephus  ( Wars,  b.  iv. 
c.  4.),  accompanied  by  a  dreadful  tempest,  violent 
winds,  vehement  showers,  and  continual  light- 
nings and  thunders  :  which  led  many  to  believe 
that  these  things  portended  some  uncommon 
calamity. 

"  That  there  shall  be  fearful  sights  and  great 
signs  from  heaven"  (Luke  xxi.  11).  Josephus, 
in  his  preface  to  the  Jewish  War,  mentions, 
that  a  star  hung  over  the  city  like  a  sword ;  and 
a  comet  continued  a  whole  year.  The  people 
being  assembled  at  the  feast  of  Unleavened 
Bread,  at  the  ninth  hour  of  the  night,  a  great 
light  shone  about  the  altar  and  the  temple, 
and  this  continued  for  half  an  hour.  The  east- 
ern gate  of  the  temple,  which  was  of  solid 
brass,  and  could  hardly  be  shut  by  twenty  men, 
and  was  fastened  by  strong  bars  and  bolts,  was 
seen  at  the  sixth  hour  of  the  night  to  open  of 
its  own  accord!  Before  sunsetting  there  were 
seen,  over  all  the  country,  chariots  and  armies 
fighting  in  the  clouds,  and  besieging  cities. 
At  the  feast  of  Pentecost,  when  the  priests 
were  going  into  the  inner  temple  by  night,  to 
attend  their  service,  they  heard  first  a  motion 
and  noise,  and  then  a  voice  as  of  a  multitude, 
saying,  "Let  us  depart  hence."  What  Jose- 
phus reckons  one  of  the  most  terrible  signs  of 
all  was,  that  one  Jesus,  a  country  fellow,  four 
years  before  the  war  began,  and  when  the  city 
was  in  peace  and  plenty,  came  to  the  feast  of 
Tabernacles,  and  ran  crying  up  and  down  the 
streets,  day  and  night:  "  A  voice  from  the  East, 
a  voice  from  the  West !  a  voice  from  the  four 
winds!  a  voice  against  Jerusalem  and  the 
temple !  a  voice  against  the  bridegroom  and 
the  bride !  and  a  voice  against  all  the  people  !" 
Though  the  magistrates  endeavoured,  by  stripes 
and  tortures,  to  interrogate  him,  they  could  ob- 
tain no  answer  but  the  mournful  cry  of,  "  Wo;-, 
woe  to  Jerusalem  I"  and  this  he  continued  to  do 
for  several  years  together,  going  about  tlie 
walls,  and  crying  with  a  loud  voice,  "  Woe,  >voa 
to    the   city,   and   to   the   people,   and   to   t!i3 


Note  18.] 


NOTES  ON  THE  GOSPELS. 


* 


149 


temple !"  and,  as  he  added,  "  Woe,  woe  to  my- 
self," a  stone  from  some  sling  or  engine  struck 
him   dead  on  the  spot ! 

These  were  indeed  fearful  signs  and  wonders  ; 
and  there  is  not  a  more  credible  historian  than 
the  one  who  relates  them,  who  appeals  to  the 
testimony  of  those  who  saw  and  heard  them. 
But  an  additional  evidence  is  given  to  his  relation 
by  the  Roman  historian,  Tacitus,  who  presents 
us  with  a  summary  account  of  the  same  occur- 
rences ;  and  as  "  the  testimonies  of  Josephus  and 
Tacitus  confirm  the  predictions  of  Christ,  so  the 
predictions  of  Christ  confirm  the  wonders  record- 
ed by  tliese  historians"."  But  these  were  only  the 
beginnings  of  sorrows  (Matt.  xxiv.  8.),  and  from 
the  calamities  of  the  nation  in  general,  Christ 
passes  to  those  of  the  Christians  in   particular 
(Matt.  xxiv.  9.  Mark  xiii.  9.-11.  Luke  xxi.  13-15.) 
We  need  look  no  further  than  the  Acts  of  the 
Apostles  for  a  melancholy  proof  of  the  truth  of 
their  predictions.     But  although  the  followers  of 
Christ's  religion  were  persecuted  beyond  meas- 
ure, it  is  a  remarkable  fact,  and  a  signal  act  of 
Divine  Providence,  that  none  of  the  Christians 
perished  in  the  destruction  of  Jerusalem.     So 
literally   was   that  assertion   fulfilled,   "There 
shall  not  a  hair  of  your  head  perish."     And,  not- 
withstanding the  persecutions  and  calamities  of 
the  Christians,  it  was  prophesied,  "  This  Gospel 
of  the  kingdom  shall  be  preached  in  all   the 
world,  for  a  witness  unto  all  nations,  and  then 
shall  tlie  end  come."     And  accordingly  we  find 
from  the  writers  of  the  history  of  the  Church, 
that  before   the  destruction  of  Jerusalem  the 
Gospel  Avas  not  only  preached  in  the  Lesser 
Asia,  and  Greece,  and  Italy,  but  as  far  north- 
ward as  Scythia,  as  far  southward  as  Ethiopia, 
as  far  eastward  as  Parthia  and  India,  and  as  far 
westward  as  Spain  and  Britain.     Agreeably  to 
this,   Eusebius''   informs   us  that  the    apostles 
preached  the  Gospel  in  all  the  world,  and  some 
of  them  (probably  either  St.  Simon  or  St.  Paul) 
passed  beyond  the  ocean  to  the  Britannic  isles. 
Theodoret  likewise    affirms,  that  the    apostles 
had  induced  every  nation  and  kind  of  men  to 
embrace  the  Gospel,  among  whom  he  reckons 
particularly  the  Britons ;  and  St.  Paul  himself 
declares,   the    Gospel   "is   come   into    all   the 
world,  and  preached  to  every  creature  under 
heaven;"  and  (in  Rom.  x.  18.)   he   elegantly 
applies  to  the  lights  of  the  Church  these  words 
of  the  Psalmist, — 

"  Their  sound  went  into  all  the  earth. 
And  their  words  unto  the  ends  of  the  world." 

And  all  this  was  fulfilled  to  convince  every 
nation  of  the  crying  sin  of  the  Jews,  in  crucify- 
ing the  Lord  of  glory,  and  of  the  justice  of 
God's  judgment  upon  them.     And  then  came 

"   Jortin. 

P  Demonst.  Ernncr.  lib.  ill.  cap.  5.  sect.  112.  edit. 
Paris,  1(;28.  and  Theodor.  Serin,  ix.  tom.  iv.  p.  (ilO. 
edit.  Paris,  1642.  ap.  Jortin. 

VOL.  II. 


the  end,  the  time  of  the  destruction  of  Jerusa- 
lem, and  of  the  Jewish  polity,  when  the  abomi- 
nation of  desolation  stood  in  the  holy  place. 
The  verses  (1.5  and  16  of  Matt,  xxiv.)  are  ex- 
plained by  the  parallel  passage  in  Luke  xxi. 
20,21.  The  Roman  army  is  the  abomination  of 
desolation  spoken  of  by  Daniel  the  prophet, 
chap,  ix.  and  xi.,  and  it  is  so  called,  from  its 
ensigns  and  images,  which  were  abominations 
to  the  Jews ;  and  Josephus  informs''  us,  that 
after  the  city  was  taken,  the  Romans  brought 
these  ensigns  into  the  temple,  placed  them  over 
against  the  eastern  gate,  and  there  sacrificed 
to  them. 

"  Then  let  them  which  be  in  Judaea  flee  into 
the    mountains."     This    counsel    was   remem- 
bered, and  wisely   followed  by  the  Christians 
afterwards.     And  we  find  it  accordingly  most 
providentially  ordered,   that  Jerusalem   should 
be  encompassed  with  armies,   and  yet  that  the 
Christians  should  have  favorable  opportunities 
of  making  their  escape.     Josephus  (sect.  iv.  p. 
1102.  edit.  Hudson)  tells  us  that  Cestius  Gallus, 
in  the  12th  year  of  Nero,  if  "  he  had  been  in- 
clined to  break  through  the  walls  of  the  city  by 
force,  would  instantly  have  taken  it,  and  put 
an  end  to  the  war ;"  but,  contrary  to  the  expec- 
tation of  all,   and   without  any  just  cause,  he 
departed.     Vespasian  was  deputed  in  his  place, 
as  governor  of  Syria,  and  to  carry  on  the  wars 
against  the  Jews ;  and   when  he  had  subdued 
all  the  country,  and  was  preparing  to  besiege 
Jerusalem,  the  death  of  Nero,  and  soon  after- 
wards that  of  Galba,  compelled  him,  from  the 
disturbances  and  civil  wars  that  ensued  in  his 
own  country,  to  defer  for  some  time  his  plan 
of  operations   against   Jerusalem.     These   ap- 
parently incidental  delays  enabled  the    Chris- 
tians to  provide  for  their  safety ;  and  Eusebius 
and  Epiphanius  inform  us,  that  all  who  believed 
in  Christ  left  Jerusalem,  and  fled  to  Perea,  and 
other  places  beyond  the  river  Jordan.     Jose- 
phus also  remarks,  after  the  retreat  of  Cestius 
Gallus,  "  Many  of  the  illustrious  Jews  departed 
from  the  city,  as  from  a  sinking  ship."     After 
this   period,   when   Vespasian    was   confirmed 
in  the  empire,  Titus  surrounded  the  city  with 
a    wall,    thirty-nine    furlongs     in    dimensions, 
strengthened  with  thirteen  forts,  so  that,  Jose- 
phus says,   "  with  all   means  of  escaping,   all 
hope  of  safety  was  cut  off"  from  the  remaining 
Jews."      So  marvellously  did  our  blessed  Sa- 
viour insure,  by  his  prophecy,   deliverance  to 
those  who  believed  on  him,  and  had  faith  in  his 
promises :  and  so   always  "  The   Lord  knoweth 
how  to  deliver  the  godly  out  of  temptations," 
2  Pet.  ii.  9.      Our  Saviour  makes  use  of  the  ex- 
pressions in  Mark  xiii.  15.  and  Matt,  xxiv,  18. 
to  signify  that  the   departure  of  the  Christians 
must  be  as  sudden  and  hasty  as  Lot's  from  the 
destruction  of  Sodom. 

*  Antiq.  lib.  xviii.  cap.  U.  sect.  3.  ed.  Hudson. 


50* 


NOTES  ON  THE  GOSPELS. 


[Part  VL 


"  For  then  shall  be  great  tribulation."  No 
history  can  furnish  us  with  a  parallel  to  the 
calamities  and  miseries  of  the  Jews :  rapine, 
murder,  famine,  and  pestilence  within ;  fire  and 
sword,  and  all  the  horrors  of  war  without.  Our 
Lord  wept  at  the  foresight  of  these  calamities  ; 
and  it  is  almost  impossible  for  any  humane 
person  to  read  the  relation  of  them  in  Josephus 
without  weeping  also.  St.  Luke,  chap.  xxi. 
22.,  calls  these  the  days  of  vengeance,  that  all 
things  wliich  were  written  might  be  fulfilled. 
These  were  the  days  in  which  all  the  calami- 
ties predicted  by  Moses,  Joel,  Daniel,  and  otlier 
prophets,  as  well  as  those  foretold  by  our  Sa- 
viour, met  in  one  common  centre,  and  were  ful- 
filled in  the  most  terrible  manner  on  that 
generation.  These  were  the  days  of  vengeance 
in  another  sense,  as  if  God's  judgments  had 
certain  periods  and  revolutions  ;  for  it  is  re- 
markable, that  the  temple  was  burnt  by  tlie 
Romans  in  the  same  month,  and  on  the  same 
day  of  the  month,  on  which  it  had  been  burned 
by  the  Babylonians.  See  Josephus,  JVar,  b.  vi. 
c.  4.  Josephus  computes  the  number  of  those 
who  perished  in  the  siege  at  eleven  hundred 
thousand,  besides  those  who  were  slain  in  other 
places,  Wai;  b.  vi.  c.  9;  and  if  the  Romans  had 
gone  on  destroying  in  this  manner,  the  whole 
nation  of  the  Jews  would  in  a  short  time  have 
been  utterly  extirpated ;  but,  for  the  sake  of 
the  elect  (the  Jews),  that  they  might  not  be 
entirely  destroyed,  and,  for  the  sake  of  the 
Christians  particularly,  the  days  were  shortened. 

Josephus  relates,  that  the  Jews  themselves 
first  set  fire  to  the  porticos  of  the  temple,  and 
then  the  Romans ;  when  one  of  the  soldiers, 
neither  waiting  for  the  word  of  command,  nor 
fearing  to  perpetrate  such  an  action,  but  hurried 
on  by  a  divine  impulse,  threw  a  burning  brand 
in  at  the  golden  window,  and  thereby  set  fire 
to  the  buildings  of  the  temple  itself.  Yet 
Titus  was  still  for  preserving  the  holy  place, 
but  the  anger  and  hatred  of  his  soldiers  against 
the  Jews  overcame  their  reverence  for  their 
general ;  a  soldier  in  the  dark  set  fire  to  the 
doors,  and  thus,  as  Josephus  says,  "the  temple 
was  burnt,  contrary  to  the  will  of  Caesar." 
The  Romans  burnt  the  most  extreme  parts  of 
the  city,  and  dug  up  the  foundations  of  the 
walls,  reserving  only  three  towers,  and  a  part 
of  the  wall,  as  a  memorial  of  their  own  valor, 
and  for  the  better  oncanipnient  of  tlie  soldiers. 
Afterwards,  we  read  in  tlie  Jewish  Talmud, 
and  in  Maimonidcs,  that  Terentius  Rufus,  who 
was  left  to  command  tlic  army,  did  witli  a 
ploughshare  tear  up  the  foundation  of  the 
temple  ;  thereby  signally  fulfilling  tlie  prophecy 
of  Micah,  iii.  12.  Euscbius  too  affirms,  that  it 
was  plonghod  up  by  the  Rinnans,  and  that  he 
saw  it  lying  in  ruins.  So  literally  were  our 
Saviour's  words  accomplished,  in  the  ruin  and 
desolation  of  the  city  and  of  the  temple. 
Joseohus  further   asserts,   that  there   was    no 


part  of  Judaea  which  did  not  partake  of  the 
calamities  of  the  capital  city.  The  Romans 
pursued,  and  took,  and  slew  the  Jews  every 
where,  fulfilling  again  that  prediction,  "  Where- 
soever the  carcase  is  (the  Jewish  nation, 
morally  and  judicially  dead),  there  will  the 
eagles  (the  Romans,  whose  ensign  was  an 
eagle)  be  gathered  together." 

Jerusalem  also,  according  to  the  prediction 
of  our  Lord,  was  to  be  trodden  down  by  the 
Gentiles.  Accordingly  it  has  never  since  been 
in  the  possession  of  the  Jews.  It  was  first  in 
subjection  to  the  Romans,  afterwards  to  the 
Saracens,  then  to  the  Franks,  next  to  the 
Mamelukes,  and  now  to  the  Turks.  Thus  has 
the  prophecy  of  Christ  been  most  literally  and 
terribly  fulfilled,  on  a  people  who  are  still  pre- 
served, as  continued  monuments  of  the  truth 
of  our  Lord's  prediction,  and  of  the  truth  of 
the  Christian  religion''. 

We  have  hitherto  considered  this  passage  as 
relating  to  the  destruction  of  Jerusalem  only, 
which  was  its  primary  application  ;  but,  like 
every  other  prophecy,  it  had  its  literal  and 
typical  signification.  Our  Saviour  loses  sight, 
as  it  were,  of  his  former  subject,  in  the  con- 
templation of  the  end  of  the  world,  and  the 
general  judgment.  "  It  appears,"  says  Bishop 
Newton,  "next  to  impossible,  that  any  man 
should  duly  consider  these  prophecies,  and 
their  exact  completion,  and,  if  he  is  a  believer, 
not  be  confirmed  in  his  faith,  or  if  he  is  an 
infidel,  not  be  converted."  As  soon  as  the 
Gospel  is  preached  to  every  creature  now  under 
heaven,  and  the  fulness  of  the  Gentiles  be 
accomplished,  then  shall  the  Son  of  Man  come 
in  the  clouds  of  heaven,  to  take  vengeance  on 
his  enemies ;  and  with  great  power  and  glory 
bring  deliverance,  as  in  the  days  of  the  de- 
struction of  Jerusalem  to  those  who  believe  in 
Him,  and  trust  in  his  promises  for  salvation  and 
mercy*. 


Note  19.— Part   VL 

Even  upon  the  Unitarian  hypothesis,  our 
Lord  was  the  Greatest  of  prophets ;  and  as 
Daniel  had  been  able  to  fix  the  time  of  the  first 
advent,  it  must  naturally  excite  surprise,  that 
the  Messiah  did  not  know  the  time  of  his  own 

*"   Bishop  Nowton  On  the  Projihccks. 

*  For  a  further  comparison  of  this  g-reat  propliocy , 
and  its  primary  fulfilment,  see  Archbishop  Ne\y- 
coiiie's  Life  of  Christ,  who  endeavours  to  ex|)laiii 
away  many  of  the  prodiou^s  related  by  Jose- 
phus,— Jortin's  Errlesiaxtinil  Hiftorij.  Mr.  Gis- 
borne's  work  lately  puhlinheil. — Bishop  Horsley's 
Srnnons,  on  the  applieatioii  of  the  Prophecy  to  the 
end  of  the  world. — The  various  Coimnentators ; 
and  Dr.  Adam  Clarke's  notes  to  the  chapters  in 
St.  Matthew. — Dr.  Hales  on  the  four  Hypotheses 
of  the  various  Interpreter.'!  of  these  Prophecies. — 
JIiKilijsis,  vol.  ii.  part.  ii.  p.  PJ70. 


Note  20.-93.] 


NOTES  ON  THE  GOSPELS. 


*151 


second  advent.  The  best  mode  of  resolving- 
the  difficulty  appears  to  me  to  be  that  which 
makes  nidei'  equivalent  to  the  causative  of  ^n'  ; 
in  which  case  the  verse  may  be  thus  rendered : 
"  But  the  hour  of  the  second  advent,  neither 
man,  nor  angels,  nor  I  the  Messiah,  have  made 
known  to  the  world :  my  Father  only  shall 
reveal  it,  by  the  suddenness  of  that  day  of 
judgment,  in  which  He  has  appointed  the  Son 
to  manifest  himself  in  the  glory  of  the  Father." 


Note  20.— Part  VI. 

In  this  and  the  two  following  parables,  our 
Saviour  insists  upon  his  unexpected  and  sudden 
judgment.  It  is  here  described  as  a  thief 
ready  to  steal  into  the  house,  if  not  constantly 
watched.  This  comparison  is  frequent ;  Luke 
xii.  39.  2  Pet.  iii.  10.  Rev.  iii.  3.  and  xvi.  15. 
As  these  parables  were  at  the  time  exclusively 
addressed  to  the  disciples,  they  must  be  sup- 
posed to  refer  primarily  to  their  ministry.  They 
are,  however,  equally  applicjible  to  all  Chris- 
tians— "  What  I  say  unto  you  I  say  unto  all, 
Watch !"  Mark  xiii.  37.    Luke  xii.  41. 


Note  21.— Part  VI. 

This  is  one  of  the  passages  on  which  many 
excellent  men  have  endeavoured  to  establish  the 
doctrine  of  a  personal  election  to  eternal  life : 
whereas  the  expression  is  a  mere  Hebraism. 
The  Jews  believed  that  there  was  a  temple  in 
heaven  prepared  for  their  nation  before  the 
foundation  of  the  world ;  and  in  allusion  to 
this  received  opinion,  this  expression  is  here 
used,  iiioifiaafibvrjv,  "  Heb.  Jpins — Tanchuma, 
fol.  61.  4.  Templum  superius,  sc.  cceleste, 
:oSlJ'n  nh\^  n;'  |pinn  amw  quod  prcepara- 
tum  erat,  anfequam  inundus  crearefitry  The 
whole  parable  abounds  with  Hebraisms. — 
Schoetgen,  Hor.  Heb.  vol.  i.  p.  219. 


Note  22.— Part  VI. 

The  priests  in  this  instance  feared  the 
people,  and  therefore  delivered  our  Lord  to  the 
Roman  governor,  Avhose  power  and  authority 
would  prevent  the  possibility  of  a  rescue. 
Such  is  the  opinion  of  Schoetgen,  who  quotes 
Sanhednn,  fol.  89.  L  Hor.  Heb.  vol.  i.  p.  224. 


Note  2-3.- Part  VI. 

The   question  concerning  the    anointing   at 
Bethany  has  been  already  discussed.     I  have 


placed  the  account  of  Judas  going  to  the  chief 
priests  to  betray  Christ  in  this  section,  on  the 
authority  of  Michaelis  and  Doddridge,  who 
suppose  that  several  days  elapsed  between 
the  anointing  at  Bethany,  and  Judas'  betrayal. 
Bishop  Marsh,  on  the  contrary,  supposes  that 
the  assembling  of  the  chief  priests,  the  anoint- 
ing at  Bethany,  and  the  betrayal  by  Judas,  were 
simultaneous,  or,  more  properly,  continuous 
actions. 

"  That  the  rebuke,"  he  observes,  "  which 
Judas  Iscariot  received  from  Christ  at  the 
anointing  in  Bethany,  determined  him  in  his 
resolution  to  betray  his  Master ;  that  Christ's 
rebuke,  therefore,  and  Judas's  revenge  were 
cause  and  effect,  and  that  the  account  of  the 
one  is  very  properly  joined  by  St.  Matthew 
(and  also  by  St.  Mark)  to  the  account  of  the 
other,  I  readily  admit  with  Michaelis,  in  opposi- 
tion to  Dr.  Priestley,  who  says,  in  his  Observa- 
tions on  the  Harmony  of  the  Evangelists,  p. 
100,  that  the  verses  of  Matt.  xxvi.  (j-lS.,  which 
contains  an  account  of  the  anointing,  '  stand 
very  awkwardly  in  their  present  situation.' 
But  I  cannot  agree  with  him  in  the  opinion, 
that  several  days  elapsed  between  the  anoint- 
ing at  Bethany,  and  Judas  going  to  the  assembly 
of  the  chief  priests  with  an  offer  to  betray 
Christ ;  and  consequently  that  the  account  of 
the  anointing  at  Bethany  belongs  to  Matt.  xxi. 
according  to  the  order  of  time.  For  whoever 
reads  in  connection  Matt.  xxvi.  1-11.  must  per- 
ceive that  these  three  facts,  1st,  Assembling  the 
chief  priests  and  elders  at  the  house  of  Caia- 
phas ;  2dly,  The  anointing  of  Christ  at  Bethany  ; 
and  3dly,  Judas's  departure  from  Bethany,  to 
go  to  the  assembly  of  the  chief  priests,  are 
represented  by  the  Evangelists  as  fiicts  im- 
mediately connected  one  with  another ;  and  not 
as  facts  which  were  separated  from  each  other 
by  the  intervention  of  all  those  transactions, 
which  had  been  recorded  in  several  preceding 
chapters.  St.  Matthew  having  mentioned,  in 
ver.  2,  that '  after  two  days  was  the  Passover,' 
immediately  adds,  in  ver.  3,  rore  avvi\-/dri<Tui'  ol 
dgXiegsTc,  x.  t.  I.  And  St.  Mark  says  (xiv.  1.), 
~Hv  8^  TO  Tjiia/u  y.id  tu  li.%vuu  ueru  di'o  ^\uioac' 
xnl  ItriTovi'  ol  Lco/tFoeTg,  x.  t.  X.  Botli  St. 
Matthew  and  St.  Mark,  therefore,  represent  the 
assembly  of  the  chief  priests  as  held  on  the 
third  day  before  the  Passover ;  and  though 
Michaelis  will  not  allow  any  determinate  mean- 
ing to  Ti'iTF  in  St.  Matthew's  account,  we  cannot 
explain  away  what  is  said  by  St.  Mark.  St. 
Matthew  then  proceeds,  in  ver.  6,  Tov  8t  \lr:aov 
yevofiirov  it'  Brfiuvla,  if  olxlct.  JSl'iono;  tov 
Iettqov,  y..  T.  X.  And  St.  Mark,  ver.  3,  K(d 
bvTog  uvTOv  ii'  Bifiarla,  iv  itj  olxla  ^iuotrog 
TOV  Xfttoov,  y..  t.  X.  They  then  relate  the 
anointing,  with  Christ's  conversation  on  it, 
which  being  ended,  St.  Matthew  continues,  in 
ver.  14,  Toie  TToofvOelc  el;  rCor  dwdexn,  6  Xeyo- 
fiFvoc  "  lovSitg  'T(Ty.((0(i!)T>i;,  nooz  tov;  diOXiFqel;, 


152* 


NOTES  ON  THE  GOSPELS. 


[Part  VI. 


sine-  X,  T.  X.  And  in  St.  Mark,  in  ver.  10.  Kal 
6  'lovdag  6  'loxuQionrjg,  elg  tCjv  dadexa,  dmr^We 
nQog  Tovg  dp/ffoftc,  x.  t.  I.  Then  again  it  is 
evident  that  both  St.  Matthew  and  St.  Mark 
represent  Judas  as  going  immediately  from  the 
anointing  at  Bethany  (a  village  not  more  than 
two  miles  from  Jerusalem)  to  the  assembly  of 
the  chief  priests  and  elders,  which  was  held 
during  the  anointing,  and  which  did  not  break 
up  before  the  arrival  of  Judas." — Michaelis, 
vol.  iii.  part  iv.  p.  24. 

In  reply  to  this  argument,  I  would  suggest 
the  total  absence  of  proof  from  the  words  of 
St.  Matthew,  that  the  Evangelist  intended,  as 
the  bishop  supposes,  to  represent  these  events 
as  continuous.  Three  circumstances  are  re- 
corded ;  the  meeting  of  the  priests,  the  anoint- 
ing, and  the  betrayal ;  and  the  point  in  dispute 
must  be  decided  by  the  meaning  of  the  words 
which  are  thought  to  connect  them  as  tliree 
several  events  which  took  place  at  the  same 
time.  The  two  first  verses  of  Matt.  xxvi.  ought 
to  have  concluded  the  preceding  chapter.  The 
expression  which  ends  ver.  2,  is  the  sentence 
which  completed  our  Saviour's  predictions  con- 
cerning Jerusalem,  and  the  illustrative  parables 
which  followed  them.  From  narrating  the 
discourse  of  our  Lord,  the  Evangelist  proceeds 
to  his  actions,  using  the  word  rdre,  a  word  of 
very  indefinite  signification,  which  may  not 
improperly  be  translated,  "about  that  time." 
He  relates  the  fact,  that  about  the  time  when 
our  Lord  finished  his  predictions,  the  chief 
priests,  awtj/drjoui', "  were  assembled  together." 
He  tlien,  somewhat  abruptly,  proceeds  to  give 
an  account  of  the  cause  of  our  Saviour's  be- 
trayal by  Judas  to  this  assembly  of  the  priests, 
which  he  imputes  to  our  Lord's  reproof  of  his 
apostle's  disguised  covetousness.  In  ver.  14, 
the  Evangelist  introduces  the  effect  of  this 
reproof  by  the  same  word  tots,  and  it  seems 
intended  to  imply,  not  that  Judas  went  that 
moment  to  the  priests,  but  that  he  went  about 
that  time,  or  as  soon  as  possible,  to  the  council 
of  the  chief  priests ;  and  by  introducing  the 
consequence  of  our  Lord's  reproof  thus  ab- 
ruptly, St.  Matthew  seems  to  hint  that  the 
assembly  of  priests,  to  whom  Judas  applied, 
was  now  sitting  at  the  very  time  when  our 
Lord  had  finished  his  predictions.  Bishop  Bar- 
rington,  apud  Bowyer,  would  insert  Matt.  xxvi. 
6-13.  as  a  parenthesis. 

But  Bishop  Marsh  observes,  with  reference 
to  the  argument  from  the  word  jotf,  that  even 
if  this  be  insufficient  to  prove  that  Michaelis 
is  mistaken,  yet  we  carmot  explain  away  wliat 
is  said  by  St.  Mark — ^f  8e  t6  7ida%<x  xul  tu 
atvfidc  (.lEiii  8vo  f^f^iol<g,  &c.  who,  as  well  as 
St.  Matthew,  represents  the  assembly  of  priests 
as  meeting  three  days  before  the  Passover. 
In  reply  to  whicli  it  may  be  answered,  that  it 
is  acknowledged  a  meeting  of  the  priests  was 
then   held ;    but   tlie   question   is  whether   the 


anointmg  took  place  at  that  time  :  and  here 
we  are  again  brought  to  the  word  rdie,  Matt. 
xxvi.  14.,  and  to  an  expression  in  St.  Mark,  xiv. 
10.,  which  does  not  even  allude  to  the  exact 
period    at    which    the     betrayal    took    place. 

'loiidug unrjXde     nqbg    joiig     uQ/teQHg,    &c. 

The  Evangelist  appears  to  relate  the  reproval 
at  Bethany  as  the  cause  of  the  treason  of 
Judas,  without  referring  to  the  time  that  this 
offence  should  be  committed. 

Tore — non  proprie  vidttur  adverbium  esse,  sed 
accusativas  neutriiis  generis,  elliptice  positus,  ut 
plene  dicatur  negl  jots  to  fiaQog  /gdt'ov,  id  quod 
colligi  potest  ex  loco  Lysise,  Orat.  vi.  cap.  2.  od 
■d-uv/uacrrop,  ei  rdie  rug  /noglag  i^ixOTiTor,  ^v  a» 
ov8b  rd  -fj/uiregn  avTWv  (pvXuTTFiP  tdvruufda. 
It  is  true  it  is  generally  used  in  the  New 
Testament  adverbially,  but  as  frequently  in  its 
general,  as  it  is  in  its  more  definite  significa- 
tion. The  word  occurs  one  hundred  and  fifty- 
six  times  in  the  New  Testament ;  and  if  we 
refer  to  any  passages  taken  in  their  consecutive 
order,  we  shall  find  that  this  preceding  remark 
is  correct.  Thus  we  meet  it  in  Matt.  ii.  7,  16, 
17,  and  iii.  5.  In  the  two  first  and  last  of 
these  it  is  used  in  the  more  general  sense,  and 
many  would  interpret  the  third  passage  in  the 
same  way ;  and  so  it  must  be  interpreted  in 
the  great  majority  of  the  passages  in  which  it 
occurs.  If  we  refer  to  the  Septuagint,  which 
is  generally  supposed  to  use  the  Greek  words, 
in  precisely  the  same  sense  as  the  New  Testa- 
ment, we  shall  find  that  the  remark  of  Michae- 
lis is  amply  justified.  Thus  the  Septuagint 
render  the  Hebrew  xTin  r\];2,  Isaiah  xx.  2.  by 
the  word  rdre. 


Note  24.— Part  VI. 

ON  THE  qUESTION,  WHETHER  OUR  LORD  ATE 
THE  PASSOVER  IMMEDIATELY  BEFORE  THE 
INSTITUTION  OF   THE  EUCHARIST? 

Before  we  enter  upon  the  discussion  of 
the  difficult  question,  Whether  our  Lord  ate  the 
last  Passover  witli  his  disciples,  before  the 
institution  of  the  holy  Eucharist,  it  will  be 
useful  to  consider  the  manner  in  which  the 
Jews  were  accustomed  to  commemorate  their 
deliverance  from  Egypt,  by  the  celebration  of 
the  Passover.  Lightfoot  has  collected  a  vari- 
ety of  passages  from  Maimonides  and  the 
Jewish  writers,  describing  the  manner  in  which 
this  feast  was  observed.  In  reference  to  the 
reclining  attitude  in  which  the  Evangelists 
represent  our  Lord  at  the  last  supper,  he  has 
collected,  among  otliers,  the  following  illus- 
trative passages: — Sjx'  nS  Sj^Tz^'^tV  'j;?lS'3X 
^D'ly  i;'  Pesach,  cap.  x.  hal.  1,  And  again, 
R.  Levi  saith,  "  It  is  the  manner  of  slaves 
to  eat  standing ;  but  now    let  them  eat  lying 


Note  24.] 


NOTES  ON  THE  GOSPELS. 


* 


153 


along,  tliat  it  may  be  known  that  they  are  gone 
out  of  bondage  to  liberty." — "  We  are  obliged," 
says  Maimonides,  "  to  lie  down  when  we  eat, 
that  we  may  eat  after  the  manner  of  kings  and 
nobles." 

Lightfoot  then  proceeds  to  give  an  account 
of  tlie  manner  in  which  the  paschal  supper  was 
conducted.     It  began,  1st,  With  presenting  a 
cup  of  wine  mingled  with  water  to  each  as- 
sembled guest,  over  which  the  master  of  the 
family,  or  some  one  deputed  for  that  purpose, 
pronounces   a  benediction : — "  Blessed  be  He 
that  created  the  fruit  of  the  vine ;"  and  then  he 
repeats  tlie  consecration  of  the   day  ;  that   is, 
they  give  thanks,  and  drink  up  the  wine.     2dly, 
They  washed  their  hands,  after  which  the  table 
was   crowned   with  two   cakes   of  unleavened 
bread,  bitter  herbs,  and  the  paschal  lamb  roast- 
ed whole  ;  wliich  three  things  were  appointed 
by  the  Law.     To  these  were  added  the  remains 
of  the  Chagigah,  or  peace  offerings  of  the  pre- 
ceding day,  and  other  meats,  with  the   sour 
sauce,  called    nDlin    or  charoseth,  which  was 
thick,  and  intended  to  represent  the  bricks  their 
ancestors   made   in  Egypt.     Then  the   person 
presiding  takes  a  small  piece  of  lettuce,  which 
lie  eats,  and  those  with  him,  blessing  God  for 
the  fruits  of  the  earth  ;  and  afterwards  a  piece 
of  unleavened    bread,    dipped    in  the    bitter 
herbs.    3dly,  All  the  dishes  were  removed  from 
the  table,  and  the  children  were   instructed  in 
the  nature  and  intention  of  the  feast,  the  sig- 
nification of  the  bitter  herbs,  unleavened  bread, 
&c.  generally  from  Exod.  xii.  20,  &c.  and  Deut 
xxvi.  5-11. ;   and   this    explanation  was  called 
the  Hagannah,  1  Cor.  xi.  36.     4thly,  After  this 
preparation  the  supper   was  again   set  before 
them,  when  each  person  lifted  up  in  his  hands, 
first  the  bitter  herbs,  and  then  the  unleavened 
bread,  and  joined  in  declaring  that   they    ate 
them  in  commemoration  of  the  bondage,  and 
great   deliverance   of  their  fathers   in   Egypt ; 
and  ended  by  calling  on  all  to  sing  praises  to 
God,  in  the    113th   to   the    114th   Psalm,    and 
having   blessed  tlic  Lord,  they   drank  off  the 
second  cup.     5thly,  The  hands  are  again  wash- 
ed, and  the  master  of  the  house,  or  the  officiat- 
ing person,  takes   the   two  unleavened  cakes, 
breaks  one,   and  places  that  which  is  broken 
on  the  other.     He  then  blesses  it ;  and  putting 
some  bread  and  bitter  herbs  together,  they  dip 
them  in  tlie  same  sauce,  and  again  bless  God. 
After  the  sa,nie   manner  they  first  give  thanks 
over  the  flesh  of  the  Chagigah  of  the  fourteenth 
day,  and  partake  of  it ;  and  then  over  the  lamb, 
and  eat  of  it :  after  which  they  may  lengthen 
out   the   supper,  and    partake     of  what    they 
please,  taking  care   only  to  conclude    with   a 
small  piece  of  the  paschal  lamb  ;  as  much,  at 
least,  as  an  olive  :  after  which  they  were  not 
allowed  to  take  any  more  food  that  night.  Gtlily, 
They  again  wash  their  hands,  and  the  master 
VOL.    II.  *2() 


of  the  family  says  the  blessing  of  tlie  meat, 
over  the  third  cup  of  wine,  which  they  tlien 
drank  ;  and  this  cup  was  commonly  called  the 
cup  of  blessing,  xnJiJT  XD3N,  to  which  allusion 
is  made  1  Cor.  x.  16.  A  fourth  cup  of  wine  is 
mingled,  over  which  they  continue  the  Hallel 
(or  hymn  of  five  Psalms),  beginning  where  they 
left  off,  at  the  115th  to  the  118th  Psalm;  and 
finish  with  a  prayer.  After  the  destruction  of 
Jerusalem,  a  small  piece  of  unleavened  bread 
was  substituted  as  the  ApJiicomen,  or  last 
morsel,  instead  of  the  paschal  lamb ;  for  whicli 
purpose  a  piece  of  the  broken  cake  was  re- 
served under  a  napkin ;  probably  because  there 
was  no  temple  in  which  the  appointed  victim 
could  be  sacrificed.  It  is  impossible  for  ua 
now  to  ascertain,  whether  our  Saviour  made 
use  of  this  fourth  cup  or  not ;  we  are  only 
informed,  by  the  Evangelists,  that  our  Lord 
and  his  disciples  sang  a  hymn  (Matt  xxvi.  30. 
Mark  xiv.  2().)  before  they  went  to  the  Mount 
of  Olives. 

We  are  now  brought  to  the  consideration 
of  that  most  difficult  and  perplexing  question, 
"  Whether  our  Lord  ate  of  this  Passover  with 
his  disciples  on  the  evening  preceding  his  cru- 
cifixion." The  Evangelists,  in  relating  this 
part  of  our  Saviour's  life,  use  some  expressions 
which  at  first  sight  appear  contradictory  to  each 
other.  St.  John,  for  instance,  seems  to  differ 
from  the  other  three,  as  to  the  time  that  the 
Jews  partook  of  the  Passover,  and  supposes 
that  they  did  not  eat  it  on  the  same  evening  as 
our  Saviour  and  his  disciples ;  while  they  all 
agree  that  the  night  of  tJie  day  in  which  Christ 
ate  the  Passover  (or  Avhat  is  called  the  Pass- 
over) was  Thursday.  Our  Lord  is  further  said 
to  command  his  disciples  to  prepare  for  eating 
the  Passover,  and  that  he  had  earnestly  desired 
to  eat  this  Passover  with  them.  Yet  we  read, 
tliat  on  tlie  day  after  that  on  wliich  our  Lord 
and  his  disciples  had  thus  celebrated  the  Pass- 
over, the  Jews  refused  to  go  into  the  judgment- 
hall,  lest  they  should  be  defiled,  but  that  they 
might  eat  the  Passover.  Now  it  was  appointed 
by  the  Law,  that  all  tlie  people  should  eat  of 
tlie  Passover  on  the  same  day.  There  appears 
therefore  to  be  some  contradiction  or  difficulty 
which  requires  explanation ;  and  tlie  particu- 
lar attention  of  tlie  harmonizers  and  commen- 
tators has  been  consequently  directed  to  this 
point. 

The  latest  tlieologians  who  have  devoted  the 
greatest  attention  to  this  subject  are  Dr.  Clarke, 
in  his  Treatise  on  the  Eucharist,  and  Mr.  Benson, 
in  his  work  Oil  the  Chronology  of  the  Life  of  our 
Lord.  They  have  so  thoroughly  investigated 
the  subject,  that  little  more  will  be  necessary 
than  to  take  advantage  of  tlieir  labors. 

Four  opinions  have  been  advanced  by  various 
tlieologians,  the  last  of  wliich  seems  to  be  most 
consistent  with  the  accounts  of  the  Evangelists, 


154* 


NOTES  ON  THE  GOSPELS. 


[Part  Vi. 


and  to  reconcile  all  the  difficulties  and  appar- 
ent contradictions. 

The  first  is,  that  Christ  did  not  eat  the  Pass- 
over on  tlie  last  year  of  his  ministry. 

Tiie  second,  that  he  did  eat  it  that  year,  and 
at  the  same  time  with  the  Jews. 

The  third,  that  he  did  eat  a  passover ;  but 
one  of  his  own  institution,  very  different  from 
that  eaten  by  the  Jews. 

The  fourth,  that  he  did  eat  the  Passover  that 
year,  but  not  at  the  same  time  with  the  Jews. 

The  arguments  in  support  of  these  four 
different  opinions,  are  clearly  and  briefly  sum- 
med up  by  Dr.  A.  Clarke,  in  his  Introduction 
to  his  Discourse  on  the  Eucharist.  In  favor  of 
the  first  opinion.  That  Christ  did  not  eat  the 
Passover,  it  is  observed,  "  The  Jews  ate  their 
Passover  on  the  next  day." 

St.  John  does  not  call  the  supper  which  Christ 
ate  with  his  disciples  a  Passover  supper,  but, 
on  the  contrary,  says  it  was  before  the  feast  of 
the  Passover — ttqu  ttj^  Io^ttjj  toD  n^a/u,  by 
which  Dr.  Wall  thinks  he  means  the  day  be- 
fore the  Passover,  or,  as  we  should  say,  the 
Passover  eve. 

"  Now  this  was  the  same  night  and  same 
supper,"  says  Dr.  Wall,  "which  the  three  do 
call  '  the  Passover,'  and  '  Christ's  eating  the 
Passover ;'  I  mean,  it  was  the  night  on  which 
Christ  was  (a  few  hours  after  supper)  appre- 
hended, as  is  plain  by  the  last  verse  of  that 
thirteenth  chapter.  But  the  next  day  (Friday 
on  which  Christ  was  crucified)  St.  John  makes 
to  be  the  Passover  day.  He  says  (chap,  xviii. 
28.),  the  Jews  would  not  go  into  the  judgment- 
hall  on  Friday  morning,  lest  they  should  be 
defiled,  but  that  they  might  eat  the  Passover, 
viz.  that  evening.  And  chap.  xix.  14.,  speak- 
ing of  Friday  noon,  he  says,  it  was  the  pre- 
paration of  the  Passover.  Upon  the  whole, 
John  speaks  not  of  eating  the  Passover  at  all ; 
nor  indeed  do  the  three  speak  of  his  eating  any 
lamb.  Among  all  the  expressions  which  they 
use,  of '  making  ready  the  Passover ; '  '  prepare 
for  Me  to  eat  the  Passover ; '  '  with  desire  liave 
I  desired  to  eat  this  Passover  with  you,'  &c. 
there  is  no  mention  of  any  lamb  carried  to  the 
temple  to  be  slain  by  the  Levites,  and  then 
brought  to  tlie  house  and  roasted ;  there  is  no 
mention  of  any  food  at  the  supper  besides  bread 
and  wine  ;  perhaps  there  might  be  some  bitter 
herbs.  So  that  this  seems  to  have  been  a  com- 
memorative supper,  used  by  our  Saviour  instead 
of  the  proper  paschal  supper,  the  eating  of  a 
lamb,  which  should  have  been  the  next  night ; 
but  tliat  Ho  himself  was  to  be  sacrificed  before 
that  time  would  come.  And  the  difference  be- 
tween St.  Jolm  and  the  otliers  is  only  a  dif- 
ference in  words  and  in  tlie  names  of  things. 
They  call  that  the  Passover  whicli  Christ  used 
instead  of  it.  If  you  say,  wliy  then  does  Mark, 
xiv.  12.,  call  Thursday  the  first  day  of  unleav- 


ened bread,  when  the  Passover  must  be  killed  ? 
we  must  note  their  day  (or  vvxdt\fiEoov)  was 
from  evening  to  evening.  This  Thursday 
evening  was  the  beginning  of  that  natural  day 
of  twenty-four  hours,  towards  tlie  end  of  which 
the  lamb  was  to  be  liilled ;  so  it  is  proper,  in  the 
Jews'  Avay  of  calling  days,  to  call  it  that  day." 

The  second  opinion  is.  That  he  did  eat  the 
Passover  that  year,  and  at  the  same  time  with 
the  Jews. 

The  late  Dr.  Newcome,  arclibishop  of  Ar- 
mag.li,  is  of  a  very  different  opinion  from  Dr. 
Wall ;  and,  from  a  careful  collation  of  the 
passages  in  the  Evangelists,  concludes,  "  that 
our  Lord  did  not  anticipate  this  feast,  but  par- 
took of  it  with  the  Jews  on  the  usual  and  na- 
tional day." 

"  It  appears,"  says  he,  "  from  the  Gospel 
history  (see  Mark  xv.  42.,  and  xvi.  9.),  that  our 
Lord  was  crucified  on  Friday.  But  the  night 
before  his  crucifixion,  on  which  he  was  betrayed 
(1  Cor.xi.  2.3.),  he  kept  the  Passover,  and  that 
he  kept  it  at  the  legal  time  is  thus  determined. 
In  Matt.  xxvi.  2.,  and  in  Mark  xiv.  1.,  it  is  said 
that  the  Passover,  xid  rdc  ac^v/uu,  were  after  two 
days ;  or  on  the  day  followmg  that  on  which 
Jesus  foretold  his  sufferings  and  resurrection  to 
his  disciples,  Matt.  xvi.  21,  &lc.  Mark  viii.  31y 
&c.  and  Luke  ix.  22,  &c. 

"  The  Evangelists,  proceeding  regularly  in 
their  history  (Matt.  xxvi.  17.),  and  in  the  par- 
allel places  (Mark  xiv.  12,  &c.  Luke  xxii.  7,. 
&c.),  mention  is  made  of  this  day,  and  it  is 
called  the  first  day  of  unleavened  bread,  when 
they  killed  the  Passover,  i.  e.  by  general  cus- 
tom :  and  St.  Luke  says,  that  the  day  came, 
which,  ver.  1,  was  approaching,  when  the  Pass- 
over must  be  killed  ;  i.  e.  by  the  Law  of  Moses. 
The  14th  of  Nisan  is  tlierefore  meant ;  which 
is  called  nQonri  i'QvfibJv,  the  first  of  unleavened 
bread. 

"  During  the  week,  therefore,  of  our  Lord's 
passion,  the  Law  of  Moses  required  that  the 
Passover  should  be  slain  on  Thursday  after- 
noon ;  but  our  Lord  partook  of  it  on  the  night 
immediately  succeedmg ;  Matt.  xxvi.  19,  20. ; 
and  the  parallel  places,  Luke  xxii.  14,  15. ;  and 
therefore  he  partook  of  it  at  the  legal  time. 

"  Mark  xiv.  12.  Luke  xxii.  7.  equally  prove 
that  the  Jews  kept  the  Passover  at  the  same 
time  with  Jesus." 

To  the  objection  (John  xviii.  22.),  That  the 
Jews  avoided  defilement  that  they  might  eat 
the  Passover,  the  bisliop  answers,  "  That  they 
meant  the  paschal  sacrifices  offered  for  seven 
days ;  and  they  spoke  particularly  in  reference 
to  the  15th  of  Nisan,  wliicli  was  a  day  of  holy 
convocation." 

To  tiic  objection  taken  from  John  xix.  14., 
That  the  day  on  which  our  Lord  was  crucified, 
is  called  7i(ti)<x(jxsvr^  tov  JIua/it,  the  prepara- 
tion of  the  Passover,  he  replies,  "  That  in  Mark 


Note  24.] 


NOTES  ON  THE  GOSPELS. 


^155 


XV.  42,  7T(i(j(iaxFvr],  preparation,  is  the  same  as 
7iooa(xh'()ujoi',  the  day  before  the  Sabbath;  and 
so  in  Luke  xxiii.  54. ;  therefore  by  TTuQuay.evri 
inv  flia/a,  we  may  understand  the  preparation 
before  that  Sabbath  which  happened  during  the 
paschal  festival."  This  is  the  substance  of 
Archbishop  Newcome's  reasoning,  in  liis //(»•- 
mmiy  and  Notes.     See  the  latter,  p.  42-45. 

To  this  it  is  answered,  That  the  opinion 
which  states  that  our  Lord  ate  the  Passover  the 
same  day  and  hour  with  the  Jews  seems  scarce- 
ly supportable.  If  he  ate  it  the  same  hour  in 
which  the  Jews  ate  theirs,  he  certainly  could 
not  have  died  that  day,  as  they  ate  the  Pass- 
over on  Friday,  about  six  o'clock  in  the  evening ; 
if  he  did  not,  he  must  have  been  crucified  on 
Saturday,  the  Jewish  Sabbath,  and  could  not 
have  risen  again  on  the  first  day  of  the  week, 
as  all  the  Evangelists  testify,  but  on  the  second, 
or  Monday,  which  I  suppose  few  will  attempt 
to  support.  On  this,  and  other  considerations, 
I  think  this  point  should  be  given  up.  But 
others  argue  thus  : — 

"  That  Christ  intended  to  eat  a  Passover 
with  his  disciples  on  this  occasion,  and  that  he 
intensely  desired  it  too,  we  have  the  fullest 
proof  from  the  three  first  Evangelists.  See 
Matt.  xxvi.  1-3.  17-20.  Mark  xiv.  12-16.  Luke 
xxii.  7-18.  And  that  he  actually  did  eat  one 
with  them  must  appear  most  evidently  to  those 
who  shall  carefully  collate  the  preceding  Scrip- 
tures, and  especially  what  St.  Luke  says,  chap, 
xxii.  7-18. ;  for  when  Peter  and  John  had  re- 
ceived their  Lord's  command  to  go  and  prepare 
the  Passover,  it  is  said,  ver.  13.,  'they  went  and 
found  as  he  had  said  unto  them  ;  and  they  made 
ready  the  Passover,'  i.  e.  got  a  lamb,  and  pre- 
pared it  for  tlie  purpose,  according  to  the  Law. 
Ver.  14.  '  And  when  the  hour  was  come  (to  eat 
it)  he  sat  down,  i^viireae,  and  the  twelve  apos- 
tles with  him.'  Ver.  J 5.  'And  he  said  unto 
them,  Witli  desire  have  I  desired  to  eat  this 
Passover  with  you  before  I  suifer ;'  where  it  is 
to  be  noted,  that  they  had  now  sat  down  to  eat 
that  Passover  whicji  had  been  before  prepared, 
and  that  every  word  which  is  spoken  is  pecu- 
liarly proper  to  the  occasion.  '  With  desire 
(says  our  Lord)  have  I  desired,  jovto  to  IJaGx^ 
(jTw/fiJ',  to  eat  this  very  Passover;'  not  iadlsiP 
TO  n&crxoc,  to  eat  the  Passover,  or  something 
commemorative  of  it,  but  tovto  to  flila/u,  'this 
very  Passover : '  and  it  is  no  mean  proof  that  they 
were  then  in  the  act  of  eating  the  flesh  of  the 
paschal  lamb,  from  the  use  of  the  verb  cpuyslt', 
which  is  most  proper  to  the  eating  of  flesh  ;  as 
iadleiv  signifies  'eating  in  general,'  or  'eating 
bread,  pulse,'  &c.  The  same  word,  in  refer- 
ence to  the  same  act  of  eating  the  Passover, 
not  to  the  bread  and  v/ine  of  the  holy  supper,  is 
used,  ver.  16.  '  For  I  say  unto  you,  I  will  not 
any  more  eat  thereof,  ov  fti]  cpuyo)  ^S  avrov,  I 
will  not  eat  of  him  or  it,'  viz.  the  paschal  lamb, 
until  it  be  fulfilled  in  the  kingdom  of  God;  i.  e. 


this  shall  be  the  last  Passover  I  shall  celebrate 
on  earth,  as  I  am  now  about  to  suffer,  and  the 
kingdom  of  God,  the  plenitude  of  the  Gospel 
Dispensation,  shall  immediately  take  place.' 
And  then,  according  to  this  Evangelist,  having 
finished  the  eating  of  the  paschal  lamb,  he  in- 
stituted the  bread  of  the  Holy  Supper,  ver.  19., 
and  afterwards  the  cup,  ver.  20.,  though  he  and 
they  had  partaken  of  the  cup  of  blessing  (usual 
on  such  occasions)  with  the  paschal  lamb  im- 
mediately before ;  see  verse  17.  Whoever 
carefully  considers  the  whole  of  this  account, 
must  be  convinced  that,  whatever  may  come  of 
the  question  concerning  the  time  of  eating  the 
Passover,  that  our  Lord  did  actually  eat  one 
with  his  disciples  before  he  suffered." 

The  third  opinion  which  we  have  to  examine 
is  this — Our  Lord  did  eat  a  Passover  of  his  own 
instituting,  but  widely  differing  from  that  eaten 
by  the  Jews. 

Mr.  Toinard,  in  his  Greek  Harmony  of  the 
Gospels,  strongly  contends  that  our  Lord  did 
not  eat  what  is  commonly  called  the  Passover 
this  year,  but  another  of  a  mystical  kind.  His 
chief  arguments  are  the  following  : — 

It  is  indubitably  evident,  from  the  text  of  St. 
John,  that  tlie  night  on  the  beginning  of  which 
our  Lord  supped  with  his  disciples,  and  instituted 
the  holy  sacrament,  was  not  that  on  which  the 
Jews  celebrated  the  Passover  ;  but  the  pre- 
ceding evening,  on  which  the  Passover  could 
not  be  legally  offered.  The  conclusion  is  evi- 
dent from  the  following  passages.  John  xiii. 
1.  "  Now  before  the  feast  of  the  Passover,  when 
Jesus  knew,"  &,c.  Ver.  2.  "  And  supper  (not 
the  paschal,  but  an  ordinary  supper)  being 
ended,"  &c.  Ver.  27.  "That  thou  doest,  do 
quickly."  Ver.  28.  "  Now  no  one  at  the  table 
knew  for  what  intent  He  spake  this."  Ver.  29. 
"  For  some  thought,  because  Judas  had  tlie  bag, 
that  Jesus  had  said  unto  him,  Buy  what  we 
have  need  of  against  tlie  feast,"  &c.  Chap, 
xviii.  28.  "  Then  led  they  Jesus  from  Caiaphas 
unto  the  hall  of  judgment :  and  it  was  early ; 
and  they  themselves  Avent  not  into  the  judg- 
ment hall,  lest  they  should  be  defiled  ;  but  that 
they  might  eat  the  Passover."  Chap.  xix.  14. 
"  And  it  was  the  preparation  of  the  Passover, 
and  about  the  sixth  hour."  Now,  as  it  appears, 
that  at  this  time  the  disciples  thought  our  Lord 
had  ordered  Judas  to  go  and  bring  what  was 
necessary  for  the  Passover,  and  they  were  then 
supping  together,  it  is  evident  that  it  was  not 
the  paschal  lamb  on  which  they  were  supping ; 
and  it  is  as  evident,  from  the  unwillingness  of 
the  Jews  to  go  into  the  hall  of  judgment,  that 
they  had  not  as  yet  eaten  the  Passover.  These 
words  are  plain,  and  can  be  taken  in  no  other 
sense,  without  offering  tliem  the  greatest  vio- 
lence. 

Mr.  Toinard  having  found  that  our  Lord  was 
crucified  on  tiie  sixth  day  of  the  week  (Friday), 
during  the  paschal  solemnity,  in  the  thirty-third 


1 


NOTES  ON  THE  GOSPELS. 


[Part  VI. 


year  of  the  vulgar  sera,  and  that  the  paschal 
moon  of  that  year  was  not  in  conjunction  with 
the  sun  till  the  afternoon  of  Thursday,  the  1 9th 
of  March,  and  that  the  new  moon  could  not  be 
seen  in  Judsa  until  the  following  day  (Friday), 
concluded  that  the  intelligence  of  the  qxiaig, 
or  appearance  of  the  new  moon,  could  not  be 
made  by  the  witnesses  to  tlie  Beth  Din,  or  Sen- 
ate, sooner  than  Saturday  morning,  the  21st  of 
March. 

Mr.  Toinard  therefore  supposes,  that  our 
Lord  substituted  a  Passover,  for  the  Passover  ; 
and  instituted  the  holy  Eucharist,  in  place  of 
the  paschal  lamb  ;  and  thus  it  will  appear,  he 
ate  a  Passover  with  his  disciples  the  evening 
before  his  death,  the  mystical  Passover  or  sacra- 
ment of  his  body  and  blood  ;  and  that  tliis  was 
the  Passover  mentioned  by  St.  Luke,  which  he 
so  ardently  longed  to  eat  with  his  disciples 
before  he  suffered.  On  this  hypothesis,  the 
preparation  of  the  Passover  must  be  considered 
as  implying  no  more  than,  1st,  providing  a  con- 
venient room  ;  2ndly,  bringing  water  for  the 
baking  on  the  following  day,  which  would  not 
have  been  then  lawful ;  3rdly,  making  diligent 
search  for  the  leaven,  that  none  might  remain 
in  the  house,  according  to  the  strict  Law  of 
God,  Exod.  xii.  15-20.  xxiii.  15.  and  xxiv.  15. 
These,  it  is  probable,  were  the  acts  of  prepara- 
tion the  disciples  were  commanded  to  perform. 
Matt.  xxvi.  18.  Mark  xiv.  13,  14.  Luke  xxii.  8- 
11.,  and  which,  on  their  arrival  at  the  city,  they 
punctually  executed.  Matt.  xxvi.  19.  Mark  xiv. 
16.  Luke  xxii.  13.  Thus  every  thing  was  pre- 
pared, and  our  Saviour  was  offered  up — the 
sacrifice  of  the  real  paschal  lamb  was  attended 
in  every  respect  with  the  very  same  ceremo- 
nies as  had  been  appointed  in  the  old  covenant 
to  precede  the  sacrifice  of  tlie  typical  victim, 
thereby  fulfilling  every  tittle  of  the  Law,  and 
bringing  in  a  new  and  more  perfect  dispensa- 
tion, wherein  should  be  no  more  shedding  of 
blood.  Lightfoot  agrees  with  Toinard  in  his 
hypothesis ;  his  words  are,  speaking  of  the  tliird 
cup,  or  the  cup  of  blessing — "  And  now  was 
the  time  wlien  Christ,  taking  bread,  instituted 
the  Eucharist ;  but  whether  was  it  after  eating 
those  farewell  morsels,  as  I  may  call  them,  of 
the  lamb,  or  instead  of  them  ?  It  seems  to  be 
in  their  stead,  because  it  is  said  by  St.  Matthew 
and  St.  Mark,  iadioi'TMv  aimv,  &c.  'As  tliey 
were  eating,  Jesus  took  bread.'  Now,  without 
doubt,  they  speak  according  to  the  known  and 
common  custom  of  that  supper,  that  they  might 
be  understood  by  their  own  people.  For  all 
Jews  know  well  enough,  that  after  the  eating  of 
those  morsels  of  the  lamb  it  cannot  be  said,  as 
they  ivere  ealins;,  for  the  eating  ended  with  those 
morsels.  It  seems  therefore  more  likely,  that 
Christ,  when  they  were  now  ready  to  take  those 
morsels,  changed  the  custom,  and  gave  aboi'.t 
morsels  of  bread  in  their  stead,  and  institutiMl 
the  Sacrament" 


The  fourth  opinion  is,  That  our  Lord  did  eat 
the  Passover  tliis  year,  but  not  at  the  same 
time  with  the  Jews.  This  opinion  appears  to 
be  that  which  is  most  consistent  with  Scripture. 
I  can  only  say,  Avith  Mr.  Benson,  "  I  have  witli 
great  care  examined  the  arguments  produced 
on  both  sides  in  this  controversy,  and  my  ulti- 
mate conviction  is,  that  whilst  the  words  of  St. 
Matthew,  St.  Mark,  and  St.  Luke  necessarily 
compel  us  to  believe  that  the  majority  of  the 
Jews  sacrificed  the  paschal  lamb  on  the  same 
day  with  our  Saviour,  the  expressions  of  St. 
John  lead  us  irresistibly  to  the  conclusion,  that 
many  of  the  Scribes  and  Pharisees,  and  other 
leading  characters  amongst  them,  did  not  sacri- 
fice it  until  the  evening  of  the  following  day — 
until  after  our  Saviour  himself  had  been  cru- 
cified. Two  passages  produced  from  this  Evan- 
gelist may,  and  perhaps  ought,  to  be  otherwise 
interpreted ;  but  a  third  is,  I  think,  quite  con- 
clusive. I  allow  that  the  phrase  nqi)  Trjg  iogrrig 
jov  ndax*^}  in  chap.  xiii.  1.,  means  that  it 
was  the  preparation  of  the  paschal  Sabbath,  or 
that  Sabbath  which  occurred  in  the  paschal 
week.  But  no  critical  distortion  appears  to  me 
capable  of  giving  to  chap,  xviii.  28.  xul  aiiol  ovx 
el(jr]Kdov  elg  to  -nquimqiov ,  Iru  fir^  fuarOwai-i', 
(xXV  h'u  cpijiyotat  rd  ndia/u — any  other  meaning 
or  translation  than  this,  '  And  they  themselves 
went  not  into  the  judgment-hall,  lest  they  should 
be  defiled,  but  that  they  might  eat  the  paschal 
offering,'  the  sacrifice  of  the  Passover.  The 
word  77do-/«,  when  alone,  is  not  always  used 
exclusively  for  the  paschal  lamb,  but  often  in 
a  more  enlarged  and  extended  sense,  for  the 
whole  feast  of  unleavened  bread ;  but  the 
phrase  cf-uysTv  t6  fldca/a,  though  used  by  each 
of  the  first  three  Evangelists,  and  more  than 
once,  is  never  applied  except  to  the  eating  of 
the  paschal  offering  itself,  at  tlie  time  appointed 
in  remembrance  of  the  Lord's  Passover  in 
Egypt.  The  inference,  therefore,  from  the 
words  of  St.  John  above  quoted  is,  that  the 
Priests  and  Pharisees  did  not  eat  this  Passover 
at  the  same  time  with  the  rest  of  the  Jews ; 
and  this  difference  may  be  accounted  for  on 
the  supposition  that  our  Lord  was  crucified 
Julian  Period  4742." 

Tlie  Passover  was  commanded  to  be  cele- 
brated in  the  first  month,  Nisan,  or  Abib,  which 
corresponds  to  the  months  of  March  and  April 
in  the  Christian  year.  It  was  to  be  killed  "  in 
the  fourteenth  day  of  the  first  month  ;  at  even 
is  the  Lord's  Passover,"  Levit.  xxiii.  5.  "the 
whole  congregation  of  Israel  shall  kill  it  in  tlie 
evening."  If  our  Saviour  then  ate  of  the 
paschal  lamb  with  liis  disciples,  he  would  cat 
it  on  the  day  when  the  Passover  ought  to  be 
killed,  on  the  evening  after  tlic  fourteenth. 

It  will  be  admitted,  tliat  if  our  Lord  had  de- 
termined upon  observing  tlie  Passover,  and  if 
tliere  is  in  trutli  any  difference  between  the 
Jews  and  our  Saviour  du  the  day  on  wliich  it 


Note  24.] 


NOTES  ON  THE  GOSPELS. 


*157 


was  to  be  eaten,  the  error  would  be  not  on  the 
part  of  Jesus  himself,  but  of  the  Jews  who 
differed  from  him.  Neither  his  character,  con- 
duct, nor  sentiments,  will  for  a  moment  permit 
us  to  believe  tiiat  he  disobeyed,  in  the  slightest 
degree,  the  ordinances  of  the  Mosaic  Law,  in 
deference  to  any  traditions  which  existed 
among  the  Scribes  and  Pharisees.  If  He  re- 
fused to  follow,  upon  this  occasion,  the  practice 
of  tlie  high  priests,  and  others  among  the  Jews, 
his  refusal  must  be  referred  to  some  deviation 
in  their  practice  from  that  which  had  been 
formerly  prescribed  to  their  forefathers.  Our 
Lord  was  right,  and  they  were  wrong.  Wliat- 
ever  rules  might  have  guided  them,  He  at  least 
would  have  eaten  the  Passover  on  the  day, 
"when  the  Passover  ought  to  be  killed,"  l^v  f 
"EJEI  ■&vea6ai  lu  fluaxa,  (Luke  xxii.  7.) 

It  is  well  known  that  the  months  of  the  Jews 
were  lunar  months,  but  in  what  manner  they 
were  measured  and  dated,  whether  from  the 
phasis  or  appearance  of  an  illuminated  portion 
of  the  moon's  disk,  or  from  tables  in  which  her 
mean  motion  was  calculated,  and  adapted  to 
tlie  piu-pose  ;  or  by  some  faulty  and  inaccurate 
cycle  of  their  own,  or  by  some  other  method 
altogether  different  from  these,  is  a  point  upon 
Avhich  tlie  most  learned  have  disputed  in  every 
age ;  and  which,  I  apprehend,  can  never  be 
settled  with  any  degree  of  satisfaction,  from 
the  remaining  scanty  and  inadequate  liints 
which  form  the  only  materials  for  our  judgment. 

Mr.  Mann,  De  Ann.  Christ,  cap.  xx.  23., 
argues  very  strongly  for  the  antiquity  of  the 
astronomical  method  of  computation  at  present 
in  use  amongst  the  Jews,  and  contends  that  it 
was  the  method  adopted  so  early  as  the  times 
of  our  Saviour. 

Epiphanius,  H(Br.  5L  cum  animadv.  Petavii, 
on  the  other  liand,  broadly  asserts  that  the 
Jews,  in  our  Saviour's  time,  followed  the  calcu- 
lations of  a  faulty  and  inaccurate  lunar  cycle, 
by  means  of  which  they  anticipated,  in  the 
year  of  his  crucifixion,  the  proper  period  for  the 
celebration  of  the  Passover  by  two  days.  Peta- 
vius  defends  this  opinion ;  and  he  and  Kepler 
have  both,  with  much  labor,  endeavoured  to 
draw  out  a  set  of  tables  upon  the  principles 
which  Epiphanius  has  laid  down ;  but  tliere  is 
so  much  obscurity,  and  even  contradiction,  in 
the  passage  in  whicli  that  father  treats  upon  the 
subject,  that  it  would  be  quite  impossible  to 
say  whether  they  are  right  or  wrong  in  their 
conclusions. 

The  rabbinical  doctors  (and  Maimonides  in 
particular)  have  referred  to  a  third  method,  and 
stated  that  the  ancient  Jews  reckoned  the  be- 
ginning of  their  months  from  the  phasis  of  the 
moon,  and  that  tlieir  present  mode  of  calcula- 
tion was  not  introduced  until  after  tlie  final 
dispersion  of  the  nation.  Before  tliat  period, 
they  assert,  that  there  were  in  Judaea  several 
aviii^QiK,  or  committees  (as  we  sliould  term 
VOL.     TI. 


them),  under  the  general  superintendence,  and, 
as  it  were,  branches  of  a  central  committee 
fixed  at  Jerusalem.  The  members  of  this  com- 
mittee were  in  possession  of  certain  tables, 
containing  calculations  of  the  motions  of  the 
moon,  which  being  inspected,  it  was  thence 
determined  when  the  new  moon  ought  and 
would  most  probably  appear.  They  sent  out 
some  approved  and  steady  persons  to  observe 
whether  the  moon  did  appear  at  the  time  at 
which  they  expected  her  appearance,  or  not. 
If  these  persons  beheld  the  phasis  on  the  night 
after  the  twenty-ninth  of  the  current  month, 
they  immediately  proclaimed  the  new  moon : 
thus  determining  what  would  otherwise  have 
been  the  thirtieth  day  of  the  current  month,  to 
be  the  first  of  the  succeeding  one.  If  the 
watchers  did  not  return  with  intelligence  of  the 
observation  of  the  phasis  before  the  night  after 
the  thirtieth  day  of  the  current  month,  tliey  fixed 
the  commencement  of  the  succeeding  month 
on  the  following  day,  making  the  current  month 
consist  of  thirty  days.  In  other  words,  they 
determined  the  current  montli  to  consist  of 
twenty-nine  or  thirty  days,  according  as  their 
watchers  did,  or  did  not  return  with  intelli- 
gence of  having  seen  the  new  moon  before  the 
conclusion  of  the  thirtieth  day. 

After  the  central  committee  had  thus  fixed 
the  day  of  the  new  moon,  messengers  were 
sent  to  the  several  cities  within  the  distance  of 
a  ten  days'  journey  from  the  metropolis,  to 
announce  the  fact.  The  council  at  Jerusalem, 
however,  did  not  settle  for  themselves,  and 
their  own  practice,  whether  the  intercalary 
month  should  consist  of  twenty-nine  or  thirty 
days,  until  the  conclusion  of  that  month  and 
the  appearance  of  the  new  moon  of  the  suc- 
ceeding month  Nisan,  liad  pointed  out  which 
number  of  days  it  ought  to  consist  of.  Hence 
it  is  evident  that  there  might,  and  would  some- 
times be,  a  difference  between  the  members  of 
the  Jerusalem  council  and  the  rest  of  the  Jews, 
in  their  mode  of  reckoning  the  first  day  of  the 
month  Nisan.  If  the  council  announced  to  the 
nation  at  large  an  intercalary  montli  of  twenty- 
nine  days  only,  and  afterwards  found  out  tliat 
tliey  were  wrong  in  their  calculations,  and  that 
it  ought  to  have  consisted  of  thirty  days,  it  is 
evident  that  in  that  year  the  persons  composing 
and  adhering  to  the  practice  of  the  council 
would  differ  from  the  rest  of  the  Jews  in  count- 
ing the  first,  and  therefore  the  fifteenth  day  of 
Nisan.  What  was  the  fifteenth  of  Nisan  to 
tlie  one,  would  be  tlie  sixteenth  to  the  other ; 
and  perhaps  some  circumstance  of  this  nature, 
at  present  unknown  to  us,  may  have  occasioned 
the  diftcrence,  if  there  really  was  any  differ- 
ence, amongst  the  Jews,  as  to  the  day  of 
tlie  celebration  of  the  Passover  in  the  year 
of  our  Lord's  crucifixion.  Perhaps  from  this 
very  cause  we  may  explain  why,  as  is  sup- 
posed bv  many,  our  Saviour  and  his  disciples, 

*N 


158* 


NOTES  ON  THE  GOSPELS. 


[Part  VI. 


and  the  generality  of  the  Jews,  sacrificed  the 
paschal  lamb  on  the  evening  of  the  Thursday, 
and  the  Scribes  and  Pharisees,  and  others,  not 
until  that  of  the  Friday  in  passion  week  ;  in 
other  words,  why  our  Lord  considered  the 
Friday,  and  others  the  Saturday,  as  the  fifteenth 
day  of  Nisan ;  but,  without  insisting  further 
upon  this,  it  is  plain  that  the  proclamation  of 
the  time  of  the  new  moon's  appearance  did  not 
always  determine  the  Jews  in  fixing  the  first 
day  of  the  month,  and  more  especially  that  it  did 
not  always  do  so  with  regard  to  Nisan.  This 
is  sufficient  to  show,  that  we  are  still  in  such  a 
degree  of  ignorance  with  regard  to  the  method 
of  calculating  the  Jewish  months  and  years,  as 
to  prevent  our  deciding  with  absolute  certainty 
upon  the  day  on  which  the  Passover  took  place 
in  the  year  of  our  blessed  Saviour's  crucifixion. 

The  learned  Cudworth,  in  his  admirable 
Treatise  on  the  Jeivish  Passover,  has  proved, 
from  the  Talmud,  Mishna,  and  some  of  the 
most  reputable  of  the  Jewish  rabbins,  that  the 
ancient  Jews,  about  our  Saviour's  time,  often 
solemnized  as  well  the  Passovers  as  the  other 
feasts,  upon  the  ferias  next  before  and  after  the 
Sabbaths.  And  that  the  Jews  in  ancient  times 
reckoned  tlie  new  moons  not  according  to  astro- 
nomical exactness,  but  according  to  the  cpuaig, 
or  moon's  appearance  ;  and,  as  this  appearance 
might  happen  a  day  later  than  the  real  time, 
consequently  there  might  be  a  whole  day  of 
difference  in  the  time  of  celebrating  one  of 
these  feasts,  which  depended  on  a  particular 
day  of  tlie  month;  the  days  of  the  month  being 
counted  from  the  cp/xaig,  or  appearance  of  the 
nev/  moon.  As  he  describes  the  manner  of 
doing  this,  both  from  the  Babylonish  Talmud, 
and  from  Maimonides,  I  shall  give  an  extract 
from  tliis  part  of  his  work,  that  my  readers 
may  have  the  whole  argument  before  them. 

"  In  the  great,  or  outer  court,  there  was  a 
house  called  Beth  Yazek,  where  the  senate  sat 
all  the  30th  day  of  every  month,  to  receive  the 
witnesses  of  the  moon's  appearance,  and  to 
examine  them.  If  there  came  approved  wit- 
nesses on  the  30th  day,  who  could  state  they 
had  seen  the  new  moon,  the  chief  man  of  the 
senate  stood  up,  and  cried  ti/npo,  mekxiddash, 
«  It  is  sanctified  ;"  and  the  people,  standing  by, 
caught  the  word  from  him,  and  cried  Mekuddash! 
viehuddash !  But  if,  when  the  consistory  had  sat 
all  the  day,  and  there  came  no  approved  wit- 
nesses of  the  pliasis,  or  appearance  of  the  new 
moon,  then  they  made  an  intercalation  of  one 
day  in  the  former  month,  and  decreed  tlie  fol- 
lowino-  one  and  thirtieth  day  to  be  the  calends. 
But,  if  after  the  fourth  or  fifth  day,  or  even 
before  the  end  of  the  montli,  respectable  wit- 
nesses came  from  far,  and  testified  tliey  had 
seen  the  new  moon,  in  its  due  time,  the  senate 
were  bound  to  alter  the  beginning  of  the  month, 
and  reckon  it  a  day  sooner,  viz.  from  the 
thirtieth  day. 


"  As  the  senate  were  very  unwilling  to  be  at 
the  trouble  of  a  second  consecration,  when  they 
had  even  fixed  on  a  wrong  day,  and  therefore 
received  very  reluctantly  the  testimony  of  such 
witnesses  as  those  last  mentioned,  they  after- 
Avards  made  a  statute  to  this  effect — That 
whatsoever  time  the  senate  should  conclude 
on  for  the  calends  of  the  month,  though  it  were 
certain  they  were  in  the  wrong,  yet  all  were 
bound  to  order  their  feasts  according  to  it." 
This,  Dr.  Cudworth  supposes,  actually  took 
place  in  the  time  of  our  Lord,  and  "  as  it  is 
not  likely  that  our  Lord  would  submit  to  this 
perversion  of  the  original  custom,  and  that 
following  the  true  tp<'xaig,  or  appearance  of  the 
new  moon,  confirmed  by  sufficient  witnesses, 
he  and  his  disciples  ate  the  Passover  on  that 
day ;  but  the  Jews,  following  the  pertinacious 
decree  of  the  Sanhedrin,  did  not  eat  it  till  the 
day  following."  Dr.  Cudworth  further  shows 
from  Epiphanius,  that  there  was  contention, 
■d-oQvBoc,  a  tumult,  among  the  Jews  about  the 
Passover,  that  very  year.  Hence,  it  is  likely 
that  the  real  paschal  day  observed  by  our 
Lord,  his  disciples,  and  many  other  pious  Jews, 
who  adopted  the  true  cpaaig,  phasis,  was  only 
the  preparation  or  antecedent  evening  to  others, 
who  acted  on  the  decree  of  the  Sanhedrin. 
Besides,  it  is  worthy  of  notice,  that  not  only 
the  Karaites,  who  do  not  acknowledge  the 
authority  of  the  Sanhedrin,  but  also  the  rabbins 
themselves  grant,  that  where  the  case  is  doubt- 
ful, the  Passover  should  be  celebrated  with  the 
same  ceremonies,  two  days  together ;  and  it 
was  always  doubtful  when  the  appearance  of 
the  new  moon  could  not  be  fully   ascertained." 

In  corroboration  of  this  opinion,  Bishop 
Pearce  supposes,  that  it  was  lawful  for  the  Jews 
to  eat  the  paschal  lamb  at  any  time,  between 
the  evening  of  Thursday,  and  that  of  Friday  ; 
and  that  this  permission  was  necessary,  because 
of  the  immense  number  of  lambs  which  were 
to  be  killed  for  that  purpose,  as  in  one  year 
there  were  not  fewer  than  256,500  lambs 
offered.  See  Joscphus,  War,  b.  vii.  c.  ix.  sect. 
3.  In  Matt.  xxvi.  17.  it  is  said,  "  Now  the  first 
day  of  the  feast  of  Unleavened  Bread  ( Tf^  de 
ngdnri  iu)v  (xtvfiMi'),  the  disciples  came  to  Jesus, 
saying  unto  him,  '  Where  wilt  thou  that  we 
prepare  for  thee  to  eat  the  Passover  ? '  "  As  the 
feast  of  Unleavened  Bread  did  not  begin  till 
the  day  after  the  Passover,  tlie  fifteenth  day  of 
the  month  (Lev.  xxiii.  5,  6,  Num.  xxviii.  16, 
17.)  this  could  not  have  been  properly  the  first 
day  of  that  feast ;  but  as  the  Jews  began  to 
eat  unleavened  bread  on  the  fourteenth  day 
(Exod.  xii.  18.),  this  day  was  often  termed  the 
First  of  Uuleavoned  Bread.  Now  it  appears 
that  the  Evangelists  use  it  in  this  sense,  and 
call  even  the  paschal  day  by  this  name.  See 
Mark  xiv.  12.  Luke  xxii.  7. 

Mr.  Benson's  profound  and  sagacious  reason 
ing  on  tlic  time  of  our  Lord's  crucifixion,  can 


Note  a4.] 


NOTES  ON  THE  GOSPELS. 


*159 


only  be  appreciated  by  those  who  are  acquaint- 
ed with  the  difficulties  of  this  subject,  and  have 
followed  his  argument  through  all  its  ramifica- 
tions. It  is  to  be  regretted,  that  the  learned 
men  who  have  endeavoured  to  decide  this  point, 
have  not  sufficiently  examined  the  data,  wliich 
enabled  Mr.  Benson  to  come  to  his  very  satis- 
factory conclusions.  That  the  reader  may  per- 
ceive the  discrepancies  to  which  I  allude,  I 
here  subjoin  from  Bowyer  the  various  decisions 
of  former  chronologers. 

"It  has  been  computed,"  he  observes,  "that 
from  the  twentieth  to  the  fortieth  year  of  Christ, 
the  only  Passover  full  moon  which  fell  on  a 
Friday,  was  April  3,  A.  D.  33,  in  the  year  of 
the  Julian  Period  4746.  And  yet  Mr.  Mann, 
in  support  of  his  hypothesis,  computes  it  to 
have  been  so  likewise  March  22,  A.  D.  90, 
.Julian  Period  4739.  Differences  there  will  be, 
while  some  calculate  by  astronomical  full 
moons,  others  by  cycles  ;  and  while  we  know  not 
whether  the  Jews  kept  the  true  or  the  mean 
full  moons ;  or  what  cycle  they  followed.  That 
which  prevailed  in  the  time  of  Epiphanius, 
Dodwell  observes,  De  Cyclis,  p.  429,  was  diffi?r- 
ent  from  the  Calippic,  the  Hippolytan,  and  from 
what  the  Jews  now  follow ;  from  which  last, 
however,  Scaligerand  Mr.  Mann  compute.  And 
even,  if  we  knew  the  cycle,  what  certainty 
could  we  expect  when  Maimonides  and  other 
writers  tell  us,  that  in  a  backward  season  they 
occasionally  intercalated  a  month,  tliat  tlie 
harvest  might  be  ripe  enough  to  have  the  first 
fruits  of  it  offered  on  the  second  day  of  the 
passover'  ? 

'  Vide  Dr.  A.  Clarke  On  the  Eucharist,  second 
edit.  1814,  p.  9-15.  Benson's  Ckroaologij  of  the 
Life,  of  Christ,  ^.''^12,  &c. — Bowyer's  Critical  Con- 
jectures.— Clarke's  Commentary  on  the  passages 
in  St.  Matthew,  in  which  the  account  of  the  last 
Passover  is  given. — Cudworth's  Treatise,  printed 
at  llie  end  of  the  Intellectual  Si/stem. — Jackson's 
Chronology,  vol.  ii.  p.  19. 


"  Sir  Isaac  Newton,  in  his  Observations  on 
the  Prophecies,  p.  163,  mentions  another  Jewish 
rule  for  calculating  the  time  of  the  Passover. 
To  avoid  the  inconveniences  of  two  Sabbaths 
together,  which  prevented  burying  their  dead, 
and  making  ready  fresh  meat,  &c.  they  post- 
poned their  month  a  day,  as  often  as  the  third 
of  the  month  Nisan  was  Sunday,  Wednesday, 
or  Friday  ;  and  this  rule  they  called,  nN,  Mu, 
by  the  letters  N*,  n,  ),  signifying  the  1st,  4th, 
and  6th  days  of  the  week,  which  days  we  call 
Sunday,  Wednesday,  and  Friday. 

"Postponing  therefore  (a  day  in)  the  Pass- 
over months  above,  the  14th  day  of  the  month 
Nisan,  (which,  A.  D.  31,  fell  on  Tuesday, 
March  27,)  will  fall  on  Wednesday,  March  28 

"In  A.D.  32,  (which  fell  on  Sunday,  April 
13,)  will  fall  on  Monday,  April  14. 

"  In  A.D.  33,  (which  fell  on  Friday,  April  3,) 
will  fall  on  Friday,  April  3,  likewise. 

"  In  A.D.  34,  (which  fell  on  Wednesday, 
March  24,  or  rather,  for  the  avoiding  the  equi- 
nox, which  fell  on  the  same  day,  and  for  having 
a  fitter  time  for  the  harvest,  on  Thursday, 
April  22,)  will  fall  on  Friday,  April  23. 

"In  A.D.  36,  (which  fell  on  Tuesday,  April 
12,)  will  fall  on  Wednesday  April  13. 

"In  A.D.  36,  (wliich  fell  on  Saturday,  March 
31,)  will  fall  likewise  on  the  same  day." 

Here  the  33rd  and  34th  are  both  years  on 
which  the  Passover  fell  on  a  Friday ;  and  Sir 
Isaac  Newton  determines  for  the  34th,  two 
years  after  32,  when  the  Passover  fell  very  late. 

I  shall  subjoin  the  several  computations  of 
the  paschal  full  moons,  by  Roger  Bacon,  in  his 
Opus  Magnum,  p.  131.  Jos.  Scaliger  and  Nic. 
Mann,  De  veris  annis  JV.  D.  Jesii  Chrisii,  &c. 
p.  239.  R.  Dodwell,  De  Cyclis,  p.  848.  Mr.  Fer- 
guson in  his  Astronomy,  Sir  Isaac  Newton  On 
the  Prophecies,  and  Lamy  in  his  Harmony,  by 
which  the  reader  will  judge  with  what  variety 
they  have  all  been  certain. 


Julian 
Period- 

A.D. 

Roger  Bacon. 

Day  of 
Month.  Week. 

Mann  &  Scal. 

Dav  of 
Month.  Week. 

Dodwell. 

Day  of 
Month.  Week. 

Ferguson. 

Day  of 
Month.  Week. 

Sir  I.  Newton. 

Day  of 
Month.  Week. 

Lamy. 
Month.     Day.  Ho.  Mat. 

4739 
4740 

26 
27 

March  21.     5 

March  22. 

C 

April  20. 

7 

April  20.      7 

April  9.         5 

April  9. 

4 

April  9. 

4 

April  10.       5 

4741 

4742 
4743 
4744 
4745 
4746 

28 
29 

March  29.    2 

March  29. 

2 

March  28. 

1 

INIarch  30.     3 

March  29.     (i    8     .Mat. 

April  17.       1 

April  IG. 

7 

April  16. 

7 

April  17.       5 

April  17.       C 

30 
31 
32 
33 

April  0.         4 

April  5. 

4 

April  12. 

4 

April  ti.         4 

April  6.       10  55   Vesp. 

Marcli  -^7.     3 

Mar.li  2G. 

2 

March  2,;. 

2 

-March  27.     3 

March  28. 

4 

March  27.    2  10 

April  13.       2 

April  11. 

2 

April  12. 

7 

April  15.       3 

April  14. 

2 

April  14.     12           Mat. 

April  3.        4 

April  3. 

6 

April  4. 

7 

April  3.         4 

April  3. 

6 

April  3.        5  50    Vesp. 

4747 
4748 
4749 
4750 
4751 

34 
35 
36 

March  23.    4 

March  22. 

o 

March  24. 

4 

April  22.      .I 

April  23. 

6 

March  23.  p.  ob.  018F. 

April  11.       2 

April  11. 

2 

April  23. 

4 

April  11.      2 

April  13. 

4 

April  11.     11   10     Mat. 

i 

.March  30.     5  48   Vesp. 

37 

38 

1 

April  18.       2  38 

1 

April  8.         5  58     Mat. 

To  which  might  be  added  the  calci 


lations  of  Bedford  and  Hales. 


160* 


NOTES  ON  THE  GOSPELS. 


[Part  VI. 


Note  25.— Part  VI. 

It  is  not  certain  where  this  section  ought  to 
be  inserted.  Michaelis  and  Newcome  place 
the  washing  of  the  disciples'  feet  after  the  pre- 
paration of  the  Passover,  and  the  promise  of 
Judas  to  betray  Christ;  Pilkington  and  Light- 
foot  before  those  events.  Michaelis  represents 
the  washing  as  taking  place  before  the  feast  of 
the  Passover.  The  rest  of  the  iiarmonizers 
principally  arrange  it  at  the  supper  at  Bethany. 


and  had  not  time  then  to  listen  to  or  correct 
their  erroneous  inferences,  Ixixroi^  ian,  absur- 
dum  est,  quod  profertis,  desinite  tarn  anilia  pro- 
fari. — 'Ixupvi'  iari,  eadem  est  cum  T'l,  sufficit 
tibi,  qu(B  a  Judobis  adhibetur,  quoties  ab  altera 
absurdum  quid  prqfertur,  qui  iaccre  debebat,  &c. 
— See  Lightfoot  and  Schoetgen,  vol.  i.  p.  313. 


Note  30.— Part  VI. 


Note  26.— Part  VI. 

This  is  also  a  Hebrew  phrase.  Among  the 
instances  collected  by  Schoetgen  is  a  senti- 
ment which  ought  to  be  deeply  engraven  on 
the  memory  and  the  conscience  of  all  who  can 
appreciate  tlie  privilege  of  possessing  and 
studying  the  Scriptures.  "  Quicunque  scit  Le- 
gem, etnonfacit  illamCDSi;rS  Nv  abuf  h  nun, 
melius  ipsi  esset,  si  non  venisset  in  mundum." 
"  If  ye  know  these  things,  happy  are  ye  if  ye 
do  them."  Schemoth  Rabba,  sect.  40.  fol.  135.  1, 
2.  apud  Schoetgen,  Hor.  Heb.  vol.  i.  p.  225. 


Note  27.— Part  VI. 

This  was  the  most  solemn  manner  of  express- 
ing an  affirmative.  "Berachoth  Hier.  citante 
Wagensiel  M  Sota,  p.  1001.  Zipporenses 
quferebant,  numquid  R.  Judas  mortuus  esset? 
Filius  Kaphrse  respondit,  jinnos  pnx,  vos 
dixistis."     Schoetgen,  Hor.  Heb.  vol.  i.  p.  225. 


Note  28.— Part  VL 

"  When   thou   art    converted ;"    when   thou 
hast  recovered  from  that  fall  which  I  foresee. 


Note  29.— Part  VI. 

This  part  of  Clirist's  address  to  his  disciples 
has  been  much  misunderstood.  From  ver.  35, 
our  Lord's  intention  may  be  supposed  to  be,  to 
remind  them  that  all  their  wants  had  been 
hitherto  supplied.  But  now,  as  he  was  about 
to  be  removed,  he  forewarns  them  that  it  would 
be  hereafter  necessary  for  them  to  act  for  them- 
selves, and  to  provide  against  danger  and  diffi- 
culty. The  disciples  interpreted  this  literally, 
as  appears  from  ver.  38,  when  our  Lord  sliglitly 
censures  their  misapprehension,  by  "it  is 
enough,"  and  so  closes  the  conversation.  He 
was  about  to  enter  the  scene  at  Gethsemane, 


ON    THE    INSTITUTION    OF    THE    EUCHARIST. 

A  FEW  hours  only  before  his  death,  our  bless- 
ed Saviour  instituted  the  holy  Eucharist.  He 
knew  that  the  long  and  progressive  series  of 
prophecies,  visions,  types,  and  figures,  which 
had  predicted  his  incarnation  and  sufferings, 
were  now  on  the  point  of  being  accomplished. 
He  knew  that  the  Mosaic  Dispensation  was  on 
the  point  of  being  completed,  witli  all  its  typical 
ceremonies  and  observances.  A  new  and 
spiritual  kingdom  was  to  be  engrafted  on  it, 
with  other  rites  and  other  sacraments.  The 
holy  of  holies  was  soon  to  be  thrown  open ;  and 
man,  sinful  man,  through  the  atoning  blood  of  a 
Redeemer,  was  to  be  permitted  to  hold  there 
the  highest  communion  with  his  Maker,  in 
commemoration  of  the  exceeding  great  love 
and  all-sufficient  sacrifice  of  his  only  Son. 
That  we  may  endeavour  to  arrive  at  a  clearer 
comprehension  of  this  great  mystery,  and  those 
holy  memorials,  which  our  Lord  instituted  "  for 
the  continual  remembrance  of  his  death,"  it 
will  be  advisable  to  refer  to  the  Jewish  feasts 
in  the  Levitical  Law,  which  evidently  prefigure 
the  great  sacrifice  of  Christ,  which  was  to  be 
offered  as  an  atonement  for  the  sins  of  man. 
In  pursuance  of  this  plan,  we  will  consider  the 
nature  of  the  Jewish  feasts,  and  the  analogy 
which  the  Christian  feast  of  the  Lord's  Supper, 
in  which  we  eat  and  drink  the  body  and  blood 
of  Christ,  bears  to  tlie  ancient  rite  among  the 
Jews  of  feasting  upon  things  sacrificed,  and 
eating  of  those  things  that  were  offered  up  to 
God.  The  Jewish  sacrifices  are  generally  di- 
vided in  the  following  manner. 

First,  Such  as  were  loholly  offered  up  to 
God,  and  burnt  upon  the  altar ;  these  were  the 
holocausts,  or  burnt  offerings.  Secondly,  Such 
as  were  not  only  offered  up  to  God  upon  the 
altar,  but  of  which  the  priests  also  had  a  part 
to  eat;  and  which  were  again  subdivided  in  the 
sin  offerings,  and  the  trespass  offerings.  Third- 
ly, Such  as  were  not  only  offered  up  to  God, 
and  a  portion  bestowed  on  the  priests  also,  but 
of  wliich  tlie  owners  themselves  had  a  sliare 
likewise:  these  were  called  tZD'oS'ii?,  or  peace 
offerings,  which  contained  in  tliem,  as  the  Jew- 
ish doctors  speak,  pSn'  \r\2'\  pSni  a:j''7  dSh 
hl'2'~>  "  a  portion  for  God,  and  the  priests,  and 
the  owners  also." 


Note  30.] 


NOTES  ON  THE  GOSPELS. 


*161 


The  first  of  these,  perhaps,  to  signify  some 
especial  mystery  concerning  Christ,  were  whol- 
ly offered  up  to  God,  and  burnt  upon  the  altar ; 
yet  when  they  were  notTn'V  n"J3ip,  offerings 
for  the  whole  congregation,  but  for  any  particu- 
lar person,  there  were  always  peace  offerings 
regularly  annexed  to  them,  that  the  owners,  at 
the  same  time  when  tliey  offered  a  sacrifice  to 
God,  might  feast  upon  that  sacrifice. 

The  second  of  these  were  not  eaten  by  the 
owners,  but  by  the  priests;  to  show  that  the 
owners,  being  for  the  present  in  a  state  of 
guilt,  for  which  they  now  made  atonement, 
being  not  worthy,  the  priests,  acting  as  their 
mediators  to  God,  and  as  their  proxies,  did  eat 
of  the  sacrifice  for  them. 

Thirdly,  In  the  peace  offerings ;  because 
sucli  as  brought  them  had  no  uncleanness  upon 
them  (Levit.  vii.  20.),  and  so  were  perfectly 
reconciled  to  God,  and  in  covenant  with  him  ; 
therefore  they  were  in  their  own  persons  to  eat 
of  those  sacrifices,  which  they  had  offered  unto 
God  as  a  federal  rite  between  God  and  them. 
These  sacrifices  were  considered  to  bring  peace 
to  the  altar,  to  the  priests,  and  to  the  owners  ; 
as  they  each  separately  partook  of  them. 
Throughout  Scripture  we  find  that  the  eating 
of  the  sacrifice  was  a  due  and  proper  appendix 
unto  all  sacrifices  ;  and  that  it  is  mentioned 
continually  as  a  rite  belonging  to  sacrifice  in 
general ;  see  Exod.  xxxiv.  15.  Numb.  xxv.  2. 
Psalm  cvi.  28.  Exod.  xxxii.  6.  1  Sam.  ix.  13. 
and  xvi.  2-11.,  with  many  others.  Profane  writ- 
ers likewise  frequently  mention  this  custom,  as 
being  always  observed  by  the  heatlien  in  their 
sacrifices.  Homer  alludes  to  it.  Plato,  in  his 
second  book  De  Legibus, ca.\\s  these  feasts  'Eogral 
fierd.  ^£10 1',  feasts  after  divine  worship  offered 
up  to  the  gods.  Plutarch  also  reports  of  Cati- 
line and  his  conspirators,  ore  xaiadvaarreg 
^vBqmtiov,  iyevauvTO  iwv  aagxwv,  that  sacri- 
ficing a  man,  they  did  all  eat  somewhat  of  the 
flesh  ;  using  this  religious  rite  as  a  bond  to  con- 
firm tliem  togetiier  in  their  treachery.  From 
the  universal  prevalence  of  this  rite,  then,  we 
have  every  reason  to  consider  it  as  having  been, 
from  the  very  earliest  period,  divinely  appointed 
and  originally  a  part  of  the  primeval  religion  ; 
typifying  the  atoning  sacrifice  of  the  future 
Messiah,  who  expressly  declares,  "  Except  ye 
eat  the  flesh  of  the  Son  of  Man,  and  drink  his 
blood,  ye  have  no  life  in  you,"  .John  vi.  51-56. 
"  Christ,  our  Passover,  is  sacrificed  for  us ; 
therefore  let  us  keep  the  feast  (that  is,  the  pas- 
chal feast,  upon  this  sacrificed  Christ)  with  the 
unleavened  bread  of  sincerity  and  truth," — 
1  Cor.  V.  7,  8.  Wherefore  I  conclude  that  the 
Lord's  Supper  is  a  feast  upon  a  sacrifice,  or 
Eptdum  ex  Oblatis,  in  the  same  manner  as  the 
Jewish  feasts  upon  sacrifices  under  the  Law, 
and  the  feasts  upon  'EUJIAOOYTA  (thinsrs 
offer,  d  to  idols),  among  the  heathens.  And 
this  I  think  will  be  proved  by  a  reference  to  the 
VOL.   II.  *21 


tenth  chapter  of  1  Cor.  from  the  13th  to  the  22d 
verses,  where  St.  Paul  supposes  these  three  are 
parallels,  and  that  a  perfect  analogy  exists  be- 
tween them,  or  else  the  whole  strength  of  his 
argument  fails. 

Again,  Under  the  Law,  the  eating  of  the 
feasts  upon  God's  sacrifices  was  considered  as 
a  federal  rite  between  God  and  those  that 
offered  them,  in  the  same  way  as  tlie  ancient 
Hebrews  and  other  eastern  nations  ratified  and 
sealed  every  covenant  by  eating  and  drinking 
together ;  and,  among  them,  it  was  accounted 
a  most  heinous  offence  to  be  guilty  of  the 
breach  of  a  covenant  thus  confirmed.  Salt, 
as  the  natural  appendix  of  all  feasts,  was 
always  put  upon  every  sacrifice,  and  was  re- 
garded as  a  symbol  of  friendship  and  kindness  ; 
from  whence  the  ancients  called  it  Amicitice, 
Symbolum.  And  from  this  custom  the  proverb- 
ial expression  among  the  Greeks  originated — 
"Alug  xai  TQ(j.7Te'Q(t,  "  salt  and  the  table;"  and 
among  whom  the  violation  of  a  covenant  of 
salt  was  considered  as  the  violation  of  the  most 
sacred  league  of  friendship.  Several  pas- 
sages of  Scripture  are  illustrated  by  the  appli- 
cation of  this  custom,  Lev.  ii.  13.  Num.  xviii. 
19.  2  Chron.  xiii.  5.  Further,  when  God  de- 
livered the  Israelites  from  the  bondage  of 
Egypt,  he  manifested  himself  in  a  peculiar 
manner  among  them  ;  and  while  they  sojourned 
in  tents  in  the  wilderness,  He  commanded  a 
tent,  or  tabernacle,  to  be  built,  that  he  might 
sojourn  with  them  also.  But  when  the  Jews 
took  possession  of  their  land,  and  built  them 
houses,  God  would  have  a  fixed  dwelling  place  ; 
and  his  moveable  tabernacle  was  turned  into  a 
standing  temple.  And,  to  make  the  analogy 
more  complete,  it  was  furnished  witli  things 
suitable  to  a  dwelling  place — a  table,  with  a 
candlestick :  the  former  always  furnished  with 
bread,  having  dishes,  spoons,  bowls,  and  covers, 
belonging  to  it ;  and  the  candlestick  having  its 
lamps  continually  burning.  There  was  also  a 
continual  fire  kept  in  the  house  of  God  upon 
the  altar.  And,  to  carry  the  resemblance  still 
furtlier,  meat  and  drink  were  brought  into  the 
house  of  God ;  for  besides  the  flesh  of  the 
beasts  offered  up  in  sacrifice,  which  were  partly 
consumed  on  the  altar,  and  partly  eaten  by  the 
priests,  as  a  portion  of  God's  family,  and  so  to 
be  maintained  by  him,  there  was  a  rnrncah,  or 
meat  offering,  and  a  libamen,  or  drink  offering, 
which  were  always  joined  to  the  daily  sacrifice. 

The  sacrifices,  then,  being  God's  feasts,  they 
that  did  partake  of  them  must  be  considered  as 
his  convivfP  (guests),  and  in  a  manner  to  eat  and 
to  drink  with  Him.  That  sacrifices  were  thus 
regarded  as  a  federal  rite  in  Scripture  is  proved 
in  Levit.  ii.  13.  in  Num.  xviii.  IV.  and  2  Chron. 
xiii.  5.  where  it  is  called  "  the  salt  of  the  cov- 
enant," and  "  a  covenant  of  salt,"  to  signify 
that  as  men  ratified  their  covenants  by  eating 
and  drinking,  to  which  salt  was  a   necessary 


162* 


NOTES  ON  THE  GOSPELS. 


[Part  VI, 


appendix,  so  in  the  same  way  God,  by  these 
sacrifices  and  feasts  upon  them,  did  ratify  and 
confirm  his  covenant  with  those  that  were  par- 
takers of  them ;  who,  as  it  were,  might  be  con- 
sidered as  eating  and  drinking  with  Him — 
God's  portion  of  the  covenant  being  visibly 
consumed  by  his  holy  fire  on  the  altar,  which 
was  always  kept  burning  there. — See  Levit.  ix. 
24.  2  Chron.  vii.  1.  Fire  likewise,  the  symbol 
of  the  Lord's  presence,  fell  frequently  on  the 
victims  offered  to  the  Lord,  as  a  visible  demon- 
stration of  his  acceptance  of  his  portion,  and  of 
his  entering  into  covenant  with  the  offerers. — 
See  Gen.  iv.  4.    xv.  17.     Judges  xiii.  20,  &c. 

As  we  have  now  shown  that  the  sacrifices 
of  the  Levitical  Law,  with    the    feasts    upon 
those  sacrifices,  were  regarded  as  federal  rites 
between  God  and    men,  in  like    manner    the 
Lord's  Supper,  under  the  Gospel  dispensation, 
which  we  have  already  proved  to  be   Epulum 
Sacrificiale  (a  feast  upon  a  sacrifice),  must  also 
be  considered  as  Epulum  Fcederale,  a  federal 
feast  of  reconciliation  and  amity  between  God 
and  men,  by  which  we  are  taken  into   a  sacred 
covenant,  and  an  inviolable  league  of  friendship 
with  Him.     In  comparing  this  account  of  the 
ancient  mode  of  celebrating  the  Jewish  feasts 
M-ith   the    institution   of  the    Holy   Sacrament 
given  by  the  inspired  writers,  it  is  to   be   re- 
marked, that  when  Christ  instituted  the   eucha- 
ristical  feast,  he  said,  "This  is  my  blood  of  the 
New  Testament  " — "  This  cup  is  the  New  Tes- 
tament in   my  blood ;"   that  is,   not   only    the 
seal  of  the  old  covenant,  but   the  sanction  of 
the  new  covenant.     The   confirmation   of  the 
old  covenant  was  by  the  blood  of  bulls  and  of 
goats  (Exod.  xxiv.  5.  and  Heb.  ix.  19.),  because 
blood  was  still  to  be  shed.     The  confirmation 
of  the  new  covenant  was  by  a  cup  of  wine ; 
because  under  the  New  Testament  there  is  no 
further  shedding  of  blood,  Heb.  ix.  26.    x.  18. 
Again,    our    Lord    says    of    the     cup,    "This 
cup  is  the  New  Testament  in  my  blood ;  in  the 
same  way  as  the  cup  of  blood  in  the  Levitical 
Law  (Exod.  xxiv.  6.)  was  the  Old  Testament  in 
my  blood.     There  all  the   articles  of  that  cov- 
enant being  read  over,  Moses  took  half  of  the 
blood  and  put  it  in  basins,  and  sprinkled  all  the 
people  with  it,  and  said,  "  This  is  the  blood  of 
the  covenant  which  God  hath  made  with  you ;" 
and  thus  that  old  covenant   or   testimony   was 
established.     In  like  manner  Christ,  being  now 
about  to  bring  in  another  and  more  perfect  dis- 
pensation, having  published  all  the  articles  of 
the  new  covenant,  confirms  it  by  the  breaking 
of  bread,  saying,  "  This  is  my  body  in  the  New 
Testament,  or  Covenant,  in   the  same  sense  as 
the  paschal  lamb  has  been  hitherto  my  body  in 
the  old  dispensation,  Eat  ye  all  of  it."     He  then 
takes  the  cup,  saying,  "  This  is  my  cup  in  the 
New  Covenant,  in  the  same  sense  as  the  blood 
of  bulls  and  goats  have  been  my  cup  in  the  old 
covenant,   Drink    ye   all    of   it ;    having    your 


hearts  sprinkled  from  an  evil  conscience,"  Heb. 
X.  22. 

The  legal  sacrifices  were  but  types  and  shad- 
ows of  the  true  Christian  sacrifice ;  and  were, 
therefore,  with  their  feasts,  constantly  renewed 
and  repeated :  but  now  that  Christ,  as  a  lamb 
without  blemish,  and  without  spot,  foreordained 
before  the  foundation  of  the  world  (1  Pet.  i.  20.), 
has  been  sacrificed  for  us,  there  remain  no  more 
typical  sacrifices,  but  only  the  feasts  upon  the 
One  Great  Sacrifice,  which  are  still,  and  ever 
will  be,  symbolically  continued  in  the  Lord's 
Supper.  "  He  that  eateth  my  flesh,  and  drink- 
eth  my  blood,  dwelleth  in  me,  and  I  in  him." 
John  vi.  56. 

There  are  still  many  other  resembling  cir- 
cumstances between  the  Jewish  Passover  and 
the  Christian  Eucharist.  The  Passover  was  of 
divine  appointment,  and  so  is  the  Eucharist. 
The  Passover  was  a  sacrament,  and  so  is  the 
Eucharist.  The  Passover  prefigured  the  death 
of  Christ  before  it  was  accomplished — the  Eu- 
charist represents,  or  figures  out,  the  death  now 
past.  As  he  who  in  the  Jewish  Law  did  not 
keep  the  Passover  bore  his  own  sin,  and  was  to 
be  cut  off  from  Israel,  Exod.  xii.  15.  Num.  ix. 
1.3.,  so  he  also  who  neglects  the  Holy  Eucharist 
in  the  Christian  dispensation,renounces  all  in- 
terest and  benefit  in  the  atonement  and  sacri- 
fice of  Christ,  and  shall  also  bear  his  own  sin. 
As  the  Passover  was  to  continue  as  long  as  the 
Jewish  Law  was  in  force,  so  the  Eucharist  is 
to  continue  till  Christ  shall  come  to  judge  the 
world.  The  same  forms  and  expressions  were 
likewise  observed  in  botli  institutions. 

In  the  paschal  supper  the  master  of  the 
house  took  bread,  and  gave  thanks  to  God  ;  so 
did  Christ.  It  was  customary  for  him  after- 
wards to  break  it,  either  before  or  afler  the 
benediction,  and  to  distribute  it  to  his  family,  as 
it  does  not  appear  tliey  were  permitted  to  take 
it  themselves.  That  these  forms  were  observed 
by  our  Lord  is  evident.  In  the  same  manner, 
at  the  paschal  feast,  the  master  was  accustomed 
to  take  a  cup  of  wine,  pronouncing  a  blessing 
over  it ;  so  likewise  did  Christ.  In  both  cases 
the  blood  was  a  token  or  sign  of  the  covenant 
entered  into  between  God  and  man,  which  was 
at  once  ratified  by  pouring  out  the  blood  of  the 
lamb,  and  by  feeding  on  the  flesh  of  the  sacri- 
fice. "  If  ye  know  these  things,  happy  are  ye  if 
ye  do  them." 

It  is  far  beyond  the  limits  of  a  note  to  enter 
into  the  various  interpretations  of  Scripture 
given  by  the  Socinian  and  Papist,  in  defence  of 
their  peculiar  errors.  As  tlie  doctrine  of  tran- 
substantiation,  however,  the  principal  error  of 
the  latter,  is  founded  on  the  words,  "  This  is 
my  body,"  I  would  wish  to  direct  the  attention 
of  my  readers  to  the  true  scriptural  signification 
of  this  passage,  which  the  Romanist  interprets 
literally,  and  the  Protestant  figuratively. 

To  find  out  the  meaning  of  any  passage  jn 


Note  30.] 


NOTES  ON  THE  GOSPELS. 


*163 


Scripture,  our  only  safe  plan  is,  to  make  the 
Scripture  its  own  interpreter,  that  is,  to  examine 
in  what  sense  similar  modes  of  expression,  with 
that  under  discussion,  are  used  in  the  Sacred 
Writings.  In  tlie  present  instance  we  must 
recollect  our  Lord  spoke  a  dialect  of  the  same 
language  in  which  the  Old  Testament  was 
written.  If  we  discover  therefore  parallel  ex- 
pressions in  the  Old  Testament  to  that  which 
is  now  used  by  our  Lord,  we  are  warranted,  by 
all  the  rules  of  criticism,  to  interpret  the  latter 
in  the  same  manner  as  we  interpret  the  former. 
Both  are  to  be  literally,  or  both  figuratively  in- 
terpreted. 

The  Hebrew,  Syro-Chaldaic,  and  Aramaic 
dialects,  have,  generally  speaking,  no  word 
which  expresses,  "  to  denote,"  "  to  signify,"  "to 
represent."  The  inspired  writers  of  the  New 
Testament,  following  the  idiom  of  the  Hebrew 
language,  although  they  wrote  in  Greek, 
abounded  with  expressions  derived  from  the 
language  of  their  country.  Even  in  our  own 
language,  although  we  have  terms  enough  to 
fill  up  the  elhpsis,  the  same  form,  or  idiom  of 
speech,  is  common.  Suppose  a  man,  on  enter- 
ino'  into  a  museum  enriched  with  the  remains 
of  ancient  Greek  sculpture,  has  his  eyes  at- 
tracted by  a  number  of  curious  busts,  and  on 
inquiring  what  they  are,  he  learns,  that  this 
is  Socrates,  that  Plato,  a  third  Homer;  others 
Hesiod,  Horace,  Virgil,  Demosthenes,  Cicero, 
Herodotus,  Livy,  Caesar,  Nero,  Vespasian,  &c. 
Is  he  deceived  by  this  information  ?  Not  at  all : 
he  knows  well  that  the  busts  he  sees  are  not  the 
identical  persons  of  those  ancient  philosophers, 
poets,  orators,  historians,  and  emperors,  but  only 
representations  of  their  persons  in  sculpture ; 
between  which  and  the  originals  tliere  is  as 
essential  a  diflference  as  between  a  human  body, 
instinct  with  all  the  principles  of  rational  vi- 
tality, and  a  block  of  marble.  Innumerable  in- 
stances are  found  in  Scripture  where  this 
manner  of  speaking  is  observed.  In  Gen.  xli. 
26.  it  is  said,  "  The  seven  kine  art  (i.  e.  repre- 
sent) seven  years."  "  This  is  (i.  e.  represents) 
the  bread  of  affliction."  "The  ten  horns  are 
(i.  e.  signify)  ten  kings,"  Dan.  vii.  24.  "  They 
drank  of  that  spiritual  Rock  that  followed  them, 
and  that  Rock  ivas  (i.  e.  represented)  Christ,"  1 
Cor.  x.  4.  In  Rev.  i.  20.  "  The  seven  stars  are 
(i.  e.  represented)  the  angels  of  the  seven 
churches :  and  the  seven  candlesticks  are  (i.  e. 
represent)  tlie  churches."  In  Matt.  xiii.  38,  39. 
"The  field  is  (i.  e.  represents)  the  world:  the 
good  seed  are  (i.  e.  represent  or  signify)  the 
children  of  the  kingdom :  the  tares  are  (i.  e. 
signify)  the  children  of  the  wicked  one,"  &lc. 
In  John  vii.  .36.  we  find  Tig  'E2TIN  oinog  6 
Idyog ;  "  What  is  this  saying  ?"  (i.  e.  its  signifi- 
cation.) In  John  X.  6.  "They  understood  not 
what  things  they  were"  liva  ^HN,  (i.  e.  their 
signification).  Acts  x.  17.  Ti  iif  "EIH  ib 
oQuf^a,  "What  this  vision  might  be;"  properly 


rendered  by  our  translators,  "  What  this  vision 
should  mean."  Gal.  iv.  24.  "  For  these  are  the 
two  covenants,"  Avrav  yuq  EI2I  Svo  dtuOriicui, 
i.  e.  these  signify  the  two  covenants.  Luke  xv.  26. 
"  He  asked,  tL  EIH  ravia  ;  what  these  things 
meant.'"  And  very  many  others  might  be 
quoted  to  the  same  purpose.  These  passages 
appear  to  be  so  evidently  parallel  witli  that  be- 
fore us,  that  we  conclude  they  are  to  be  inter- 
preted in  the  same  manner,  and  that  our  Lord 
therefore  intended,  when  he  took  the  bread,  to 
say,  "this  bread  represents,  or  signifies,  my 
body ;"  and  consequently  that  the  conclusion  of 
the  Romanist,  who  supposes  that  the  bread  is 
changed  into  the  real  body,  and  the  wine  into  the 
real  blood  of  Christ,  is  founded  on  error.  To  give 
an  idea  of  the  many  dogmas  that  necessarily  at- 
tend the  doctrine  of  transubstantiation,  I  tran- 
scribe the  eighth  lesson  of  the  Catechism  for  the 
use  of  all  the  Churches  in  the  French  Empire,  pub- 
lished in  1806,  with  the  bull  of  the  pope,  and  the 
mandamus  of  the  archbishop  of  Paris ;  which  is 
exactly  a  counterpart  to  all  tliat  have  been  pub- 
lished from  time  immemorial  in  the  popish 
churches : — 

"  Q,.  What  is  the  sacrament  of  the  Eucharist  ? 

"  A.  The  Eucharist  is  a  sacrament  which 
contains  really  and  substantially  the  body, 
blood,  soul,  and  divinity  of  our  Lord  Jesus 
Christ,  under  the  forms  and  appearance  of 
bread  and  wine. 

"  Q,.  What  is  at  first  on  the  altar,  and  in  the 
chalice  ?     Is  it  not  bread  and  wine  ? 

"  A.  Yes :  and  it  continues  to  be  bread  and 
wine  till  the  priest  pronounces  the  words  of 
consecration. 

"  Q.  What  influence  have  these  words  ? 

"  A.  The  bread  is  changed  into  the  body,  and 
the  wine  is  changed  into  the  blood  of  our  Lord. 

"  Q.  Does  nothing  of  the  bread  and  wine 
remain  ? 

"  A.  Nothing  of  them  remains,  except  the 
forms. 

"  Q,.  What  do  you  call  the  forms  of  the  bread 
and  wine  ? 

"  A.  That  which  appears  to  our  senses,  as 
color,  figure,  and  taste. 

"  Q,.  Is  there  notliing  under  the  form  of  bread 
except  the  body  of  our  Lord? 

"  A.  Besides  his  body,  there  is  his  blood,  his 
soul,  and  his  divinity ;  because  all  these  are  in- 
separable. 

"  Q,.  And  under  the  form  of  wine  ? 

"  A.  Jesus  Christ  is  there  as  entire  as  under 
the  form  of  the  bread. 

"  Q.  When  the  forms  of  the  bread  and  wine 
are  divided,  is  Jesus  Christ  divided  ? 

"  A.  No :  Jesus  Christ  remains  entire  under 
each  part  of  the  form  divided. 

"  Q,.  Say,  in  a  word,  what  Jesus  Christ  gives 
us  under  each  form. 

"  A.  All  tliat  he  is,  that  is.  Perfect  God  and 
Perfect  Man. 


164* 


NOTES  ON   THE  GOSPELS. 


[Part  VI. 


"  Q-.  Does  Jesus  Christ  leave  heaven  to  come 
into  the  Eucharist  ? 

"  A.  No :  he  always  continues  at  the  right 
hand  of  God,  his  Father,  till  he  shall  come  at 
the  end  of  the  world,  with  great  glory,  to  judge 
the  living  and  the  dead. 

"  Q,.  Then  how  can  he  be  present  at  the 
altar  ? 

"  A.  By  the  almighty  power  of  God. 

"  Q.  Then  it  is  not  man  that  works  this 
miracle  ? 

"  A.  No :  it  is  Jesus  Christ,  whose  word  ia 
employed  in  the  sacrament. 

"  Q,.  Then  it  is  Jesus  Christ  who  consecrates  ? 

"  A.  It  is  Jesus  Christ  who  consecrates ;  the 
priest  is  only  his  minister. 

"  Q,.  Must  we  worship  the  body  and  blood  of 
Jesus  Christ  in  the  Eucharist  ? 

"  A.  Yes,  undoubtedly ;  for  this  body  and 
this  blood  are  inseparably  united  to  his  divinity. 

"  The  priest,  in  giving  tlie  consecrated  wafer 
to  the  communicant,  says,  '  Behold  the  Lamb 
of  God !  Behold  Him  who  taketh  away  the  sin 
of  the  w^orld !'  Then  he  and  the  communicant 
repeat  thrice,  'Lord,  I  am  not  worthy  thou 
shouldst  enter  my  roof;  speak,  therefore,  but 
the  word,  and  my  soul  shall  be  healed,'  the 
communicant  striking  his  breast  in  token  of  his 
unworthiness.  Then  (says  the  Directory) 
having  the  towel  raised  above  your  breast,  your 
eyes  modestly  closed,  your  head  likewise  raised 
up,  and  your  moutli  conveniently  open,  receive 
the  holy  sacrament  on  your  tongue,  resting  on 
your  under  lip  ;  then  close  your  mouth,  and  say 
in  your  heart,  '  Amen,  I  believe  it  to  be  the 
body  of  Christ,  and  I  pray  it  may  -preserve  my 
soul  to  eternal  life.'" — Ordinary  of  the  Mass, 
p.  33. 

May  God  grant  that  such  absurd  superstitions 
may  never  again  become  a  part  of  the  religion 
of  England  ! 

This  note  has  been  principally  collected  from 
Dr.  Cudworth's  learned  Treatise  on  the  Lord's 
Supper,  at  the  end  of  the  Intellectual  System, 
4to.  vol.  ii.  See  also  Dr.  Adam  Clarke's  Dis- 
course on  the  Holy  Eucharist ;  and  Lightfoot 
On  the  Divine  Origin  of  Sacrifice.  And  on  the 
typical  meaning  of  the  Passover,  the  Abridg- 
ment of  the  learned  Witsius's  Remarks,  in 
Home's  Critical  Introduction,  1st  edit.  vol.  i.  p. 
150-154. 


Note  31.— Part  VL 

Various  interpretations  are  given  to  this  pas- 
sage :  some  commentators  suppose  it  was  ac- 
complished when  Christ  ate  and  drank  with  his 
disciples  after  his  resurrection.  Acts  i.  4.  x.  41. 
John  xxi.  13.  Luke  xxiv.  30,  43. ;  others  that  the 
word  kingdom  here  signifies  the  Gospel-state. 
The  most  probable  signification  seems  to   be, 


that  he  will  no  longer  commemorate  this,  or 
any  other  deliverance,  till  he  celebrates  togeth- 
er with  his  apostles  tlie  great  day  of  redemption 
in  tlie  future  world.  The  expression  drinking 
ivine  indicates  feasting,  under  which  the  future 
happiness  is  often  represented  in  Scripture— 
Isa.  xxii.  13.  and  Ivi.  12.  Matt.  viii.  11.  and 
xxii.  4. 

The  wine  is  called  new,  figuratively  express- 
ing tliose  unknown  heavenly  festivals  prepared 
for  man  in  his  state  of  immortality.  The  king- 
dom of  the  Father  here  seems  particularly  to 
refer  to  the  future  state  after  the  final  judg- 
ment :  for  then,  and  not  till  then,  is  the  kingdom 
delivered  up  to  the  Father,  1  Cor.  xv.  24-28. ; 
and  in  no  part  of  the  New  Testament  is  Christ's 
kingdom  between  his  resurrection  and  ascension 
called  the  kingdom  of  his  Father. 

"^^n'  ^QTt,  or  better,  linuQjl,  omnino,  I  will  not 
at  all  drink  of  the  fruit  of  the  vine,  &c.  Aris- 
tophan.  Plut.  act.  ii.  scene  2. 

TOvg  de^iovg,  xul  cracpgovag, 

(jcnagrl  nXovrr^craL  Troi-qaio, 

gnavos  et  frugi  homines  omnino  divites  faciam. 
See  Matt.  xxvi.  64.  and  Rev.  xiv.  3.  Jo.  Alberti, 
JVot.  Philol.  Bowyer,  Crit.  Conj.  p.  124.  and 
Hammond  in  loc. 


Note  32.— Part  VI. 

From  tlie  expression,  "Arise,  let  us  go 
hence,"  it  may  be  inferred  that  our  Saviour 
now  left  the  room,  and  went  to  the  Mount  of 
Olives,  when  the  conversation  and  exhortations 
related  in  the  following  sections  were  con- 
tinued. 


Note   33.— Part  VI. 

The  scene  of  the  first  temptation  was  in  the 
garden  of  Eden  ;  there  Adam  fell,  and  brought 
sin  into  the  world.  To  complete  the  parallel, 
the  second  Adam,  in  the  garden  of  Gethse- 
mane,  submitted  to  his  last  and  fearful  tempta- 
tions, when  all  the  powers  of  darkness  were  let 
loose  against  him  (Luke  xxii.  53.) ;  and,  by  a 
perfect  obedience,  revoked  our  sentence  of  con- 
demnation. In  the  temptation  in  the  wilder- 
ness, we  read  that  the  Devil  departed  from  him 
only  for  a  season.  In  this  hour  of  agony  he 
renews  his  assault  with  better  hopes  of  success ; 
and  our  Saviour,  as  soon  as  he  enters  the  gar- 
den, appears  conscious  of  his  power,  although 
not  visible  to  mortal  eye  :  He  said  to  the  disci- 
])lcs,  "Sit  ye  here,  while  1  go  and  pray  yonder; 
]>ray  ye  also  not  to  enter  into  temptation." 
After    the   temptation   in   the   wilderness,   we 


Note  34.] 


NOTES  ON  THE  GOSPELS. 


*165 


read  that  an  Angel  ministered  to  him  ;  and  now, 
in  this  honr  of  despondency  and  suffering,  there 
appeared  an  Angel,  strengthening  him. 


Note  34.— Part  VI. 

"  If  we  consider,"  says  an  eminent  divine, 
"  the  circumstances  of  Christ's  agony  in  the  gar- 
den, it  is  evident  it  was  the  effect  of  some  more 
powerful  cause  than  merely  a  natural  fear  of 
his  ensuing  agonies  and  death ;  for  he  bore  his 
death  far  better  than  his  agony.  He  had  no 
sooner  entered  on  the  scene  of  his  trial,  but  '  he 
began  to  be  sorrowful,'  to  '  be  sore  amazed,'  to 
'  be  very  heavy,'  which  words,  according  to 
their  original  signification,  declare  him  to  have 
been  suddenly  oppressed  with  a  mighty  dejec- 
tion of  spirits,  which,  arising  from  some  fearful 
spectacle,  or  imagination,  overwhelmed  his  soul 
with  an  unknown  and  inexpressible  anguish. 
They  intimate,  tliat  at  this  dark  hour,  he  was 
assaulted  by  devils,  who  exercised  all  their 
power  and  malice,  to  tempt  him  to  renounce  his 
merciful  design.  If  we  consider  the  warning 
our  Saviour  gave  his  disciples,  when  they  en- 
tered the  garden  with  him  (Luke  xxii.  40.),  of 
the  extraordinary  danger  they  were  in  of  falling 
into  temptation,  it  seems  very  probable  that  he 
expected,  and  found  there  an  extraordinary  con- 
course of  tempters,  or  evil  spirits  ;  for  he  repeats 
the  same  admonition  when  he  finds  his  disci- 
ples asleep,  saying,  '  Watch  and  pray,  that  ye 
enter  not  into  temptation,'  (Matt.  xxvi.  4L) 
And  since  his  sufferings  in  his  agony  are  de- 
scribed with  more  painful  circumstances  than 
his  sufferings  on  the  cross,  we  have  just  reasons 
to  conclude  they  were  inflicted  on  him  by  more 
malignant  and  more  powerful  executioners  ;  and, 
consequently,  that  he  endured  the  torments  of 
men  only  on  the  cross,  but  of  devils  in  the  gar- 
den. His  body  was  crucified  on  the  cross ;  liis 
mind  in  the  garden.  As  Adam  had  offended  in 
both,  so  Christ  suffered  in  both. 

"  The  unaccountable  drowsiness,  which  seized 
the  disciples  at  this  period,  may  also  have  been 
produced  by  the  agency  of  infernal  spirits,  for 
the  purpose  of  having  our  Saviour  alone  during 
their  conflict  with  him,  thereby  hoping  to  gain 
a  greater  advantage  over  him.  St.  Luke  im- 
putes this  drowsiness  to  sorrow  ;  but  it  is  not 
probable  that  mere  sorrow  aIo7ie  should  7iecessi- 
tate  three  men  to  fall  asleep  together,  under  the 
most  awakening  circumstances.  Why  did  it  not 
as  well  force  tliem  to  fall  asleep  afterwards, 
when  their  liord  was  apprehended,  condemned, 
and  crucified  ?  at  which  time  they  were 
doubtless  more  sorrowful  than  they  were  at 
Gcthsemane.  May  it  not  then  be  possible  that 
some  secret  influence  was  added  to  the  causes 
assigned  by  the  Evangelist,  and  that  our  Sa- 
viour, experiencing  in  himself  the  power  and 


malice  of  Satan  and  his  emissaries,  admonished 
his  disciples,  who  were  much  less  capable  of  re- 
sisting, to  be  upon  their  guard,  lest  they  in  tlieir 
turn  should  be  tempted  also"."  Christ,  as  we  have 
already  shown  (note  51,  p.  *47),  began  his  incar- 
nate life  as  the  second  Adam,  in  the  very  spot 
to  wliich  the  disobedience  of  tlie  first  Adam  had 
driven  him.  In  a  typical  point  of  view,  we  may 
now  consider  the  second  Adam  as  having  re- 
deemed, by  his  perfect  innocence  and  obedi- 
ence, tlie  possession  of  that  garden  from  which 
the  first  Adam  had  been  expelled;  and  liere 
again  the  Devil  (for  he  had  only  departed  from 
him  for  a  season)  assailed  him  with  all  his 
powers  of  darkness,  torturing  his  suffering  and 
afflicted  spirit  with  the  most  dreadful  phantoms 
and  apprehensions  ;  and  endeavouring,  by  every 
art  of  malice  and  invention,  to  divert  him  from 
his  glorious  purpose  of  laying  down  his  life  for 
the  world.  The  expression,  "  My  soul  is  ex- 
ceeding sorrowful,  even  unto  death,"  7isqIIv7i6; 
iajiv  -fi  \pvxi\  fiov,  may  infer,  "his  soul  had 
been  struggling  under  some  mortal  pang,  and 
the  pains  of  hell  had  got  hold  upon  it."  God 
permitted  him  to  be  assailed  with  the  utmost 
force  of  temptation  to  which  his  assumed  nature 
could  be  exposed.  "For  in  that  He  himself 
hath  suffered,  being  tempted,  he  is  able  to  suc- 
cour them  that  are  tempted."  Some  consider 
that  the  infernal  spirit  suggested  the  most 
agonizing  and  wicked  delusions,  such  as  it  is 
not  lawful  for  man  to  utter  ;  nor  possible,  with- 
out Satanic  agency,  for  man  to  conceive.  Cal- 
vin believes  that  the  wrath  of  God  was  so  poured 
out  upon  him,  that  the  atonement  could  only 
be  completed  by  his  undergoing  that  agony; 
which,  in  the  future  world,  is  prepared  for  the 
impenitent. 

In  my  own  opinion,  the  parallel  between  the 
first  and  second  Adam,  which,  we  find  from  the 
Holy  Scriptures,  has  been  so  minutely  and  re- 
markably observed,  here  closes.  The  second 
Adam,  ffom  the  wilderness  into  which  the  first 
Adam  fell,  traced  back  step  by  step,  by  a  most 
divine  life,  the  condemnation  of  the  first  Adam, 
till  he  aiTived  again  at  the  scene  of  his  dis- 
obedience, where,  as  the  substituted  victim. 
He  submitted  to  that  spiritual  suffering  and 
death,  which  had  been  pronounced  against  the 
first  man.  He  submitted  tlie  offending  nature 
to  the  tree  of  the  cross,  reconciled  justice  with 
mercy,  and  restored  to  the  human  race,  through 
the  influence  of  his  spirit,  the  capability  of 
regaining  that  spiritual  state  of  blessedness 
and  glory  in  which  the  first  Adam  had  been 
originally  created. 

By  Christ's  death,  He  hath  destroyed  him 
tliat  hath  the  power  of  death,  that  is,  the  Devil, 
(Heb.  ii.  14.)  And  hence  the  Apostle  tells  us, 
that  unsubdued  by  infernal  attacks  and  tempta- 
tions, "He     swallowed  up  deatli  in   victory." 

"  Scott's  Christian  Life,  pp.  449,  450. 


166* 


NOTES  ON  THE  GOSPELS. 


[Part  VII. 


He  despoiled  principalities  and  powers,  and 
made  an  open  show  of  them,  triumphing  over 
them.  Satan,  as  lightning,  falls  from  heaven  ; 
his  kingdom  is  taken  away  from  liim  ;  and  man, 
believing  man,  is  ransomed  from  his  malignant 
power,  and  by  the  intercession  of  the  Mediator, 
and  the  influence  of  the  Holy  Spirit,  is  restored 
again  to  the  favor  of  his  God. 


Note  35.— Part  VI. 

The  whole  of  this  transaction  shows  that 


our  Lord  had  perfect  power  over  his  enemies, 
if  he  had  chosen  to  exert  it,  (Matt.  xxvi.  53.) 
By  a  look,  the  guards,  Avho  attempted  to  seize 
him,  were  smitten  to  the  ground.  When  Peter 
afterwards  struck  the  servant  of  the  high 
priest,  and  smote  off  his  ear,  the  Roman  sol- 
diers, who  were  never  resisted  with  impunity, 
would  doubtless  have  revenged  themselves  on 
the  disciples,  if  they  had  not  been  supernat- 
urally  protected — He  had  power  to  lay  down 
his  life,  and  to  take  it  again :  but  he  completed 
the  mysterious  sacrifice,  and  man  was  saved, 
and  the  Scripture  fulfilled. 


PART    VII. 


Note  1.— Part  VII. 


Note  3.— Part  VII. 


The  Annas  here  mentioned  is  called  by 
Josephus,  Ananus.  He  had  been  deposed  from 
the  pontifical  office  by  the  Roman  power ;  but 
his  influence  on  that  account  had  been  rather 
increased  than  lessened  among  his  countrymen. 
Under  these  circumstances,  however,  he  could 
not  with  prudence  openly  interfere  ;  but,  from 
the  passage  before  us,  we  may  infer  the  great 
authority  he  still  possessed  ;  and  it  is  more  than 
probable  that  he  privately  suggested  every 
measure  that  had  been  already  devised  against 
our  Lord  ;  and  that  on  the  present  occasion  he 
still  continued  to  direct  by  his  counsel  and 
advice. — See  John  xviii.  24.  Although  Annas 
was  deprived  of  the  office  of  high  priest,  the 
Jews  still  acknowledged  him  as  such,  as  we 
find  from  Acts  iv.  6.,  where  he  is  so  called.  His 
influence  was  so  great,  that  he  saw  five  of  his 
own  sons  successively  in  possession  of  the 
high  priesthood;  and  several  also  of  his  sons- 
in-law,  among  whom  was  Caiaphas. 


This   was  only   done  by  the  high  priest  in 
cases  of  blasphemy. 


Note  2.— Part  VII. 

This  passage  of  Daniel,  to  which  our  Lord 
refers,  was  always  considered  by  the  Jews  as 
a  description  of  the  Messiah.  Our  Saviour, 
therefore,  now  in  his  lowest  state  of  liumilia- 
tion  and  depression,  asserted  his  claims  as  the 
Messiah,  who  should  appear  again  in  the  clouds 
of  heaven,  as  the  judge  of  the  world. — Sohar 
Genes,  fol.  85.  col.  338,  &c.  Dan.  vii.  13.  NT 
xn'li'O  XdSo  "This  is  the  king  Messiah." — 
Schoetgen,  Hor.  Heb.  vol.  i.  p.  233. 


Note  4.— Part  VII. 

Christ  was  first  arraigned  before  the  high 
priest,  then  before  the  whole  Sanhedrin  (Mark 
XV.  1.),  before  both  of  whom  he  was  accused  of 
blasphemy,  and  on  this  charge  was  by  both 
condemned,  Matt.  xxvi.  65,  66.  He  was  next 
taken  before  the  Roman  governor,  as  guilty  of 
sedition,  and  acquitted,  John  xviii.  38.  xix.  4,  &c. 
When  the  Jews  therefore  saw  this,  they  were 
compelled  to  acknowledge  the  real  grounds  of 
their  prosecution  :  "  We  have  a  Law,  and  by 
our  Law  he  ought  to  die,  because  he  made 
himself  the  Son  of  God."  But,  finding  that 
tliis  charge  also  was  disregarded  by  Pilate,  who 
was  still  inclined  to  acquit  him,  (for  blasphemy 
against  the  God  of  the  Jews  was  not  considered 
by  the  Romans  to  be  a  crime,)  they,  in  despair, 
make  a  personal  attack  upon  Pilate  himself, 
and  threaten,  if  he  does  not  comply  with  their 
demands  that  he  be  crucified,  to  accuse  him  to 
Tiberius  (whose  suspicions  and  jealous  nature 
was  generally  known)  of  remissness  in  duty, 
and  negligence  in  the  suppression  of  sedition 
and  rebellion.  Intimidated  and  ovorcome  by 
tliis  menace,  he  yields  to  their  nnportunate 
solicitations,  and  condemns  a  man,  whom  he 
publicly  acknowledges  to  be  innocent,  to  the 
isrnoininious  death  of  a  common  malefactor, 
that  lie  may  screen  himself  from  the  malice  of 
his  accusers. 


Note  5.-7.] 


NOTES  ON  THE   GOSPELS. 


* 


167 


Some  objectors  to  Christianity  have  argued, 
that  the  Jews  could  not  have  believed  in  the 
reality  of  the  miracles  of  our  Saviour,  or  they 
would  not  have  delivered  him  up  to  the  Roman 
governor.  They  deem  it  scarcely  possible  that 
a  whole  nation  would  cry  out  for  the  scourging 
and  crucifixion  of  a  man,  who  gave  sight  to  the 
blind,  healed  the  sick,  and  raised  the  dead  to 
life.  It  is  implied  in  this  objection,  that  the 
contemporaries  of  Christ  discredited  his  mira- 
cles, because  he  was  rejected  and  crucified ; 
whereas  tlie  Jews  of  every  age  have  contended, 
that  miracles  afford  no  proof  of  the  divine  mis- 
sion of  a  prophet  who  teaches  false  doctrines, 
such  as  they  suppose  Jesus  to  have  taught;  and 
consequently,  according  to  their  notions,  he 
might  have  been  persecuted  and  crucified  by 
their  ancestors,  while  the  reality  of  his  miracles 
was  fully  admitted.  They  even  go  so  far  as  to 
assert,  that  in  their  Law  against  false  prophets, 
Deut.  xiii."  the  clause  in  ver.  6,  was  framed  for 
the  individual  case  of  Jesus  Christ,  and  that  it 
pomts  to  him  in  particular.  "  This  is  Jesus," 
say  they,  "  who  denied  his  father,  saying,  that 
he  had  a  mother,  but  not  a  father  ;  that  he  was 
the  Son  of  God,  and  that  He  himself  was  also 
God."  Maimonides  may  be  supposed  to  give 
the  general  opinion  of  the  Jews,  when  he 
affirms  that  the  miracles  of  a  prophet,  who 
recommends  the  worship  of  other  gods,  are  no 
criteria  of  the  trutli  of  his  pretensions,  "  Be- 
cause the  testimony  of  the  understanding, 
which  proves  the  falsity  of  his  professions,  is  of 
more  weight  than  that  of  the  eyes  which  see 
Ms  miracles'*." 

The  Jews  saw  and  acknowledged  the  miracles 
of  Christ,  but  imputed  them  to  the  agency  of 
evil  spirits  (Matt,  xii.24.  Luke  xi.  15.)  permitted 
by  God  to  try  the  firmness  of  their  faith,  and 
the  constancy  of  their  obedience  to  the  Mosaic 
Law,  Deut.  xiii.  3. :  on  tlie  other  hand,  they 
heard  him  assert  his  own  divine  nature — the 
latter  they  considered  as  blasphemous  ;  and  the 
supposed  impiety  and  impossibility  of  this  claim, 
in  their  opinion,  overturned  the  weaker  evidence 
of  undisputed  miracles  wrought  in  its  support : 
they  weighed  what  to  them  appeared  opposite 
evidences,  and  the  preponderance  of  that  side 
on  which  their  prejudiced  opinions  had  placed 
the  greater  weight,  accounts  for  the  persevering 
conduct  of  the  Sanhedrin,  and  the  persecutino- 
infidelity  of  the  peopled 

Bishop  Blomfield  has  justly  observed,  that  the 
sum  of  the  offence  given  by  our  Lord  to  the 
Chief  Priests  was,  his  laying  claim  to  the  title 
of  the  Messiah :  a  title  to  which  they  did  not 

"  See  Fagius  On  Cliuhl.  Puraph.  Deut.  xiii.  in 
the  Critlci  Sacri,  and  on  Deut.  xviii.  15.  vol.  ii.  p. 
87,  and  123. 

^  Maimonides  PrcBf.  in  Misnam,  p.  r?.  od.  Suren- 
liusii  ap.  Wilson. 

"  See  on  the  subject  of  this  note,  Wilson's 
Method  of  explaining  tlie  JVeic  Testfimcnt,  first  and 
second  chapters. 


imagine  that  any  mere  human  being,  as  Jesus 
seemed  to  be,  could  have  any  right.  Could  he 
but  have  convinced  the  leading  Jews  of  the 
justice  of  these  pretensions,  they  would  not 
have  objected  to  his  assumption  of  divine  at- 
tributes. The  fact  is,  that  for  any  man  to  pro- 
fess himself  to  be  the  Messiah  was  considered 
as  an  offence  against  their  Law,  inasmuch  as 
by  so  doing  he  made  himself  the  Son  of  God. 
"  We  have  a  Law,  and  by  our  Law  he  ought  to 
die,  because  he  made  himself  the  Son  of  God." 
This  remark  fully  answers  that  objection  to  the 
Divinity  of  Christ  proposed  by  Dr.  Priestley,  who 
maintains  the  position  that  tlie  Jews  did  not 
expect  their  Messiah  to  be  a  divine  personage  ; 
which  point  is  inconsiderately  allowed  by  Mr. 
Wilson,  in  his  answer  to  this  great  advocate  of 
Unitarianism'*. 


Note  5.— Part  VH. 

This  section  is  arranged  in  its  present  order 
on  the  plan  of  Pilkington. 


Note  6.— Part  VH. 

St.  Matthew,  in  recording  the  accounts  of 
the  sufferings  of  our  Lord,  has  omitted  to  mention 
that  the  soldiers  and  servants  blindfolded  him  ; 
yet  he  relates  the  indignity  which  immediately 
followed  that  insult,  "  Prophesy  unto  us,  thou 
Christ,  Who  is  he  that  smote  thee  ?  "  These 
words,  according  to  Markland,  have  an  imme- 
diate reference  to  the  preceding  action.  When 
Christ  was  blindfolded,  they  ask  him  in  derision, 
and  according  to  the  custom  of  a  well-known 
game,  if  he  can  now  tell  by  his  prophetic  spirit 
who  it  was  that  struck  him.  There  is  a  bur- 
lesque sarcasm  in  the  word  nQO(pi'irevaor,  which 
signifies  "  to  prophesy,"  or  "  to  guess,"  or  "  to 
tell." — Another  sarcasm  is  implied  in  the  word 
XotaTE,  both  being  intended  as  sneers  at  Jesus 
being  accounted  a  prophet,  which  could  not  have 
been  so  strongly  expressed  if  the  word  li^of  had 
been  used  instead  of  Trgaqn^Tevaor,  as  if  they 
had  said,  "  O  thou  Messiah,  thou  great  propliet, 
tell  us  by  thy  prophetic  spirit  who  it  is  that 
struck  thee  ?  " — Vide  Prelim.  Observ.  to  Bow- 
yer's  Conjectures,  p.  36. 


Note  7.— Part  VIT. 

Archbishop  Newcome  has  placed  the  three 
denials  of  St.  Peter  immediately  after  the   ap- 

<'  See  Bishop  Blomfield  "s  Dissertation  on  the 
Knoicledge  of  a  Redeemer  before  the  .idrent,  p.  115; 
and  Wilson  nt  supra. 


168* 


NOTES  ON  THE  GOSPELS. 


[Part  VII- 


prehension  of  our  Lord  ;  Pilkington,  after  he 
had  been  beaten  and  insulted  by  the  servants 
and  soldiers.  Not  only  do  the  arguments  of 
the  latter  writer  appear  to  me  to  be  most  satis- 
factory, but  there  seems  to  be  internal  evidence 
that  Pilkington  is  more  correct.  The  courage, 
that  made  Peter  recover  first  from  the  general 
consternation  that  had  seized  upon  all  the 
disciples,  would  not  forsake  him  without  a 
cause,  merely  because  he  had  entered  into  the 
palace.  He  probably  expected  a  different  re- 
sult to  the  examination,  and  imagined  that  our 
Lord  would  have  miraculously  delivered  him- 
self from  the  power  of  his  enemies ;  and  he 
therefore  willingly  waited  among  the  servants 
"  to  see  the  end."  But  when  he  saw,  equally 
to  his  surprise  and  horror,  for  the  first  time,  that 
our  Lord  was  thus  grievously  treated,  his  con- 
fidence began  to  waver  and  his  faith  to  fail.  At 
this  moment  the  servant  who  kept  the  door,  and 
had  left  her  charge  to  approach  to  the  fire, 
knew  iiim  by  the  blaze  of  the  fire  (as  Dr. 
Townson  ingeniously  translated  the  word  qoSj, 
Luke  xxii.  56.),  and  challenged  him  as  the  dis- 
ciple of  the  despised  Nazarene. 

I  cannot  account  for  Archbishop  Newcome's 
silence,  in  his  notes  to  the  Harmony,  respecting 
Pilkington's  order  of  the  denial  of  Peter.  He 
frequently  refers  to  Pilkington. 


Note  8.— Part  VII. 

The  Jewish  doctors  distinguished  the  cock 
crowing  into  the  first,  second,  and  third.  The 
first  was  called.  i3Jn  nx'-'p — the  second 
n^WtV^ — when  he  repeats  it.  The  third 
tySa^'iyS — when  he  does  it  the  third  time,  as  in 
Mark  xiii.  35.  Luke  xii.  .38.  This  custom  was 
observed  also  by  heathen  nations.  According 
to  St.  John,  xiii.  .38.,  St.  Luke,  xxii.  34.,  and  St. 
Matthew,  xxvi.  35.,  our  Saviour  predicts  "  the 
cock  shall  not  crow,"  that  is,  shall  not  have 
finished  his  crowing,  "  before  thou  deny  me 
thrice."  Lightfoot*  reconciles  the  words  of 
these  three  Evangelists  with  those  of  St.  Mark, 
by  suggesting,  that  as  the  hour  approached 
when  the  event  was  to  take  place,  our  Saviour 
specifies  more  particularly  the  time,  and  says, 
Mark  xiv.  30.  "Verily  I  say  unto  thee,  that 
this  day,  even  in  this  night,  before  the  cock 
crow  twice,  thou  shalt  deny  me  thrice."  Pilk- 
ington supposes,  that  the  words,  "the  cock  shall 
not  crow  before  thou  shalt  thrice  deny  that  thou 
knowest  me,"  should  be  taken  literally,  signify- 
ino-  that  the  cock  should  not  crow  at  all  before 
thou  shalt  thrice  deny  me  ;  and  he  concludes, 
there  is  a  double  signification  attached  to  these 
separate  predictions,  and  a  double  accomplish- 
ment of  them.     lie   argues,  according    to  St. 

'  Vide  Lifrhtfont  on  John  xiii.  38.  Worhs,  vol. 
ii.  folio  edit.  Dr.  Briglit's. 


John's  Gospel,  that  these  words  were  primarily 
fulfilled  by  St.  Peter,  v.hen  he  was  admitted 
into  the  palace.  The  first  denial  was  made  to 
the  damsel  who  kept  the  door,  and  had  per- 
mitted him  to  enter.  It  is  very  natural  to 
imagine  that  a  clamor  would  be  raised  against 
Peter  upon  her  accusation ;  as  the  people 
would  conclude  that  the  damsel  who  kept  the 
door,  and  let  him  in,  must  have  good  reason  for 
her  suspicion  ;  and  accordingly  St.  John  tells 
us,  that  the  servants  who  were  warming  them- 
selves at  the  fire  witli  Peter,  again  questioned 
liim  about  this  matter,  and  that  he  denied  being 
a  disciple  of  Christ  the  second  time.  Imme- 
diately upon,  or  soon  after  this,  Malchus's 
kinsman  recollected  seeing  Peter  in  the  garden 
with  Jesus,  and  charged  him  therewith  ;  but 
Peter  denied  it  a  tliird  time.  And  St.  John 
observes,  that  upon  this  immediately  the  cock 
crew.  And  thus  it  appears  how  those  words  of 
our  Saviour  were  verified,  "  Before  the  cock 
crow  (at  all),  thou  shalt  deny  me  thrice." 

St.  Jolm,  having  thus  shown  the  accomplish- 
ment of  these  words  of  our  Lord,  takes  no 
notice  of  any  other  of  Peter's  denials,  but  of 
these  three  only,  which  were  made  at  the  fire, 
whereas  the  other  Evangelists  take  notice  of 
denials  made  after  these  ;  and  so  show  us  the 
propriety  of  that  other  expression,  "  Before  the 
cock  crow  twice,  thou  shalt  deny  me  thrice." 
They  consider  the  several  particular  denials 
at  the  fire  made  at  the  same  time,  and  in  the 
same  place,  only  as  one  general  denial :  and  so 
St.  Mark  tells  us,  that,  after  Peter  had  denied 
at  the  fire,  and  was  gone  out  into  the  porch,  the 
cock  crew  the  first  time  ;  and  this  appears  to 
be  the  same  crowing  Avhich  St.  John  speaks  of, 
as  immediately  succeeding  Peter's  three  several 
denials  of  his  Master  there. 

The  second  general  denial  was  made  in  the 
porch.  This  evidently  appears  from  the  ac- 
counts both  of  St.  Matthew  and  St.  Mark. 
And,  from  what  is  related,  we  must  conclude, 
that  the  denial  there  was  not  single,  but  that 
many  then  charged  him  together  (as  they  had 
done  before,  and  as  we  may  easily  imagine 
they  would  do,  in  such  a  riotous  assembly),  and 
that  he  again  there  denied  to  them  all.  For  St. 
Luke  tells  us,  that  a  man  charged  him,  and 
said,  "  Thou  art  one  of  them  ;"  and  he  replied, 
and  said,  "  Man,  J  am  not."  St.  Mark,  that  he 
denied  what  a  maid  was  insinuating,  "  that  he 
was  one  of  them:"  and  St.  Matthew,  that  "lie 
denied  with  an  oath,  I  do  not  know  the  man," 
upon  a  maid's  affirming  that  he  was  with  Jesus 
of  Nazareth. 

The  place  of  the  third  general  denial  is  not 
specified,  any  farther  than  that  it  was  in  tlie 
same  room  or  court  where  Jesus  was,  who 
"turned  and  looked  upon  Peter."  The  time 
of  it  is  said  by  St.  Mark,  to  have  been  a  little 
after  tlie  second,  (//fi«  juixqAi:)  St.  Matthew 
makes  use   of  the  same   expression  ;    and   St. 


Note  9.-12.] 


NOTES  ON  THE  GOSPELS. 


*169 


Luke  particularly  mentions,  that  it  was  "  about 
the  space  of  one  liour  after."  This  also  ap- 
pears to  have  been  a  general  accusation,  and 
so  must  have  been  a  general  denial ;  for  though 
St.  Luke  only  mentions  one  man's  charging 
Peter  at  this  time,  yet  St.  Matthew  and  St. 
Mark  tell  us,  that  they  that  stood  by  charged 
him  with  being  a  Galilean,  and  a  disciple  of 
Christ,  and  that  in  such  a  pressing  manner,  that 
"  he  began  to  curse  and  to  swear  he  did  not 
know  the  man."  And  upon  tliis  St.  Mark  tells 
us,  that  "  the  cock  crew  a  second  time  :"  before 
which  Peter  had  denied  "  Christ  at  three  several 
times,  and  in  three  several  places  ;"  and  so 
had  remarkably  fulfilled  the  second  significa- 
tion of  the  prediction,  "  Before  the  cock  crow 
twice,  thou  shalt  deny  me  thrice." 

If  it  shall  appear  that  there  is  nothing  forced 
or  misrepresented  in  the  relation  of  this  matter, 
then  it  must  be  allowed  that  the  evangelical 
accounts  are  so  far  from  being  contradictory 
or  inconsistent,  that  they  greatly  illustrate  each 
other,  and  show  the  true  meaning,  and  the  full 
accomplishment  of  what  our  Saviour  foretold 
with  respect  to  this  event-^. 


Note  9.— Part  VIL 

Pfeiffer,  in  the  last  treatise  of  his  Dubia 
Vcxata,  endeavours  to  prove  that  the  common 
dialect,  both  of  Galilee  and  Judsea,  was  not 
Hebrew,  but  Syro-Chaldaic,  or  Aramaic,  mixed 
with  Greek,  and  that  they  differed  only  in 
accent  and  pronunciation.  The  learned  men, 
of  both  countries,  understood  and  conversed  in 
pure  Hebrew.  The  Galilean  dialect  consisted 
in  a  corrupt  and  confused  pronunciation  of  the 
common  Syro-Chaldaic,  and  this  dialect  was 
the  vernacular  language  of  the  apostle. 

Schoetgen',  among  others,  mentions,  Bres- 
cith  Rabba,  sect.  xxvi.  fol.  26.  3.  pnilV  nS'Sj!] 
N'VN  X'vnS  in  Galilaa  serpentem,  qui  alias 
J^Tn  dicitur,  vacant  X'VX  id  pro  V\  usurpent  X. 

Home  and  Pfeiffer,  as  well  as  the  two  last- 
mentioned  authorities,  have  collected  similar 
instances. 


Note  10.— Part  VII. 

I  AM  induced  to  place  this  section  here,  be- 
cause it  does  not  appear  that  tlie  Sanhedrin  re- 
turned to  their  council  chamber  in  the  temple 
after  our  Lord  had  been  condemned  by  Pilate, 
and  we  must  therefore  refer  the  repentance  of 
•Tudas  to  his  condemnation  by  the  Sanhedrin  in 
the  temple. 

f  Pilkington,  Notes  to  the  Evangelical  History, 
D.  55. 

^  Schoetgen,  vol.  i.  p.  235. 

VOL.    II.  *22 


Note  11.— Part  VIL 

The  account  of  the  death  of  Judas  is  attend- 
ed with  some  difficulty.  The  manner  in  which 
Weston  reconciles  St.  Matthew  and  St.  Luke 
seems  to  be  the  most  preferable.  St.  Matthew 
says  drrtj'/lKTO,  "  he  hanged  himself,"  and  St. 
Luke  that  he  7TQrjV7)g  yEi'6f.t£vog,  "falling  head- 
long," as  we  have  translated  it  (Acts  i.  18.), 
"burst  a.sunder  in  the  midst,  and  his  bowels 
gushed  out."  Some  suppose  Judas  to  have 
fallen  on  his  face  after  hanging,  by  the  break- 
ing of  the  rope.  Others,  that  he  was  choked 
witli  grief,  and  burst  asunder.  Weston 
renders  the  passage,  Matt,  xxvii.  5.,  "  he  stran- 
gled himself,  and  the  rope  failing,  he  fell  head- 
long, and  his  bowels  gushed  out."  This  solu- 
tion appears  to  be  more  satisfactory  than  any 
other.  See  Weston  apud  Bowyer's  Critical 
Conjectures,  p.  128,  129.  See  also  the  refer- 
ences in  Archbishop  Newcoiiie's  note,  and  the 
commentators. 


Note  12.— Part  VII. 

The  words  quoted  here  are  not  in  the  prophet 
Jeremiah,  but  in  Zechariah  xi.  13.  But  St, 
Jerome  says,  that  a  Hebrew,  of  the  sect  of  the 
Nazarenes,  showed  him  this  prophecy  in  a 
Hebrew  apocryphal  copy  of  Jeremiah;  but 
probably  they  were  inserted  there,  only  to 
countenance  the  quotation  here.  One  of  Col- 
bert's, a  MS.  of  the  eleventh  century,  has 
Za^fiQiop,  Zechariah ;  so  has  the  later  Syriac 
in  the  margin,  and  a  copy  of  the  Arabic,  quoted 
by  Bengel.  In  a  very  elegant  and  correct  MS. 
of  the  Vulgate,  in  the  possession  of  Dr.  A.  Clarke, 
written  in  the  fourteenth  century,  Zachariam  is 
in  the  margin,  and  Jerimiam  is  in  the  text ;  but 
tlie  former  is  written  by  a  later  hand.  Jere- 
miah is  wanting  in  two  MSS.,  the  Syriac,  later 
Persic,  two  of  the  Itala,  and  in  some  otlier  Latin 
copies.  It  is  very  likely  that  the  original  read- 
ing was  di&  Tov  nQOcpi]Toi',  and  the  name  of  no 
prophet  mentioned.  This  is  the  more  likely,  as 
Matthew  often  omits  the  name  of  the  propliet 
in  his  quotations.  See  chap.  i.  22.  ii.  5,  15.  xiii. 
35.  and  xxi.  4.  Bengel,  Dr.  A.  Clarke,  and  Home 
approve  of  the  omission. 

"  It  was  an  ancient  custom  among  the  Jews," 
says  Lightfoot,  "  to  divide  the  Old  Testament 
into  three  parts ;  the  fii-st,  beginning  with  the 
Law,  is  called  The  Law;  the  second,  begin- 
ning with  the  Psalms,  was  called  The  Psalms; 
the  third,  beginning  with  the  propliet  in  ques- 
tion, was  called  Jeremiah  ;  thus,  tlien,  the  writ- 
ings of  Zechariah  and  the  other  prophets  being 
included  in  that  division  that  beg-an  with  Jere- 
miah, all  quotations  from  it  M-ould  go  under  the 
name  of  this  prophet."  If  this  be  admitted,  it 
solves  the  difficulty   at  once.     Lightfoot  quotes 


* 


o 


.70* 


NOTES  ON  THE  GOSPELS. 


[Taut  VJL 


Bava  Bathra,  and  Rabbi  David  Kimchi's  pref- 
ace, to  the  Prophet  Jeremiah,  as  his  autliori- 
ties  ;  and  insists  that  the  word  Jeremiah  is  per- 
fectly correct,  as  standing  at  the  head  of  that 
division  from  which  the  Evangelist  quoted,  and 
which  gave  its  denomination  to  all  the  rest''. 


Note  13.— Part  VII. 

ON  THE  QUESTION,  "  WHETHER  THE  JEWS,  AT 
THE  TIME  OF  CHRIST,  HAD  THE  POWER  OF 
INFLICTING  CAPITAL  PUNISHMENT  ?  " 

Much  discussion  has  taken  place  on  the 
question,  Whether  the  Jews,  in  the  time  of  our 
Lord,  retained  the  power  of  life  and  death? 
Lightfoot,  Dr.  Lardner,  Doddridge,  and  others, 
have  strenuously  defended  the  negative  ;  Biscoe 
is  the  principal  author,  of  late  date,  who  has 
adopted  the  affirmative. 

Two  kinds  of  arguments  have  been  used  to 
prove  that  the  Jews  were  deprived  of  the  power 
of  inflicting  capital  punishments :  one  taken 
from  the  Roman  laws,  or  the  nature  of  the 
Roman  government ;  the  otlier  from  certain 
passages  in  the  New  Testament. 

The  judge,  according  to  the  Roman  laws, 
exerted  in  criminal  affairs  the  Impenum  merum; 
in  civil  causes,  Iinperium  mixtum.  Proconsuls 
and  presidents  of  provinces,  as  Pilate  was,  pos- 
sessed both  these  powers.  They  were  the 
representatives  of,  and  next  to,  the  emperor,  in 
their  respective  provinces. 

The  arguments  by  which  the  position  is  de- 
fended, that  the  Jews  had  not  the  power  of  life 
and  death  at  this  time,  are  thus  proposed  and 
answered  by  Biscoe'. 

1.  There  was  a  Roman  law,  which  states, 
that  the  municipal  magistrate  cannot  do  those 
tilings  which  have  more  of  imperium  than  of 
jurisdiction ;  the  municipal  magistrates  not 
having  it  in  their  power  to  enforce  their  orders. 

Ans.  It  cannot  be  proved  that  this  law  exist- 
ed at  the  time  in  question :  and  even  if  it  had, 
there  is  sufficient  grounds  for  concluding  it  was 
confined  to  the  municipes,  who  were  Roman 
citizens,  and  therefore  to  be  tried  and  punislied 
by  magistrates  of  the  first  rank  ;  and  that  it  did 
not  extend  to  the  provincials,  who  were  less  re- 
garded, and  left  more  under  the  power  of  their 
own  magistrates. 

2.  The  power  of  inflicting  capital  punish- 
ments could  not  be  exercised  by  any  magis- 
trate, unless  it  were  given  him  by  some  special 
law  or  constitution ;  therefore  this  power  could 

'^  Vide  Dr.  A.  Clarke's  Comment,  in  loc.,Li£rht- 
foofs  Ihiriiiony,  PiUn;m's  8vo.  edit.  vol.  ii,  p.  157, 
158,  and  the  note  on  the  Prophecies  of  Zechariah, 
in  the  Jlrrfnnrnncnt  of  the  Old  Testament,  Period 
VIII.  part  ii.  Note  20." 

■  Biscoe  On  the  Acts,  vol.  i.  p.  116. 


not  be  transferable  to  magistrates  who  held  a 
delegated  jurisdiction. 

Ans.  Nothing  is  more  certain  than  that 
many  cities,  and  some  whole  countries,  had  ob- 
tained from  the  people  and  emperors  of  Rome, 
the  privilege  of  being  governed  by  their  own 
laws,  and  by  their  own  magistrates,  in  a 
greater  or  less  degree.  The  Carthaginians, 
after  the  second  Punic  war,  had  the  power  of 
executing  their  own  laws,  even  in  capital 
punishments ;  and  many  other  instances  might 
be  enumerated.  Why  may  we  not,  then, 
suppose  that  the  people  of  Judaja  were  equally 
favored  ?  It  may  indeed  be  shown,  from  many 
things  recorded  in  history,  that  the  Romans 
were  more  peculiarly  disposed  to  be  favorable 
to  the  Jews. 

3.  According  to  the  civil  law  of  Rome,  the 
presidents  alone  possessed  the  Merum  Imperium, 
or  the  power  of  sitting  in  judgment  on,  and  ex- 
ecuting criminals,  in  those  provinces  over  which 
they  were  placed. 

Ans.  This  is  taking  for  granted  the  tiling  that 
is  questioned.  It  is  acknowledged  that  the 
Jewish  magistrates  had  the  power  of  inflicting 
lesser  punishments ;  but  how  could  this  be,  if 
the  cognizance  of  all  criminal  causes  was  solely 
in  the  president,  and  not  the  least  part  of  this 
power  could  be  delegated  ?  The  Jewish  magis- 
trates must  have  received  their  power  to  exe- 
cute these  minor  punishments  either  by  some 
special  law,  or,  which  is  more  probable,  (aa 
there  is  no  record  of  such  law  in  their  favor,) 
they,  like  other  nations,  were  allowed  the  privi- 
lege of  their  own  laws. 

We  now  proceed  to  the  arguments  from  the 
New  Testament, 

1.  The  most  plausible  of  all  is,  that  saying  of 
the  Jews  to  Pilate,  "  It  is  not  lawful  for  us  to 
put  any  man  to  death"  (John  xviii.  31.),  which 
is  represented  as  an  ample  acknowledgment 
from  the  Jews  themselves,  that  they  had  not  at 
that  time  the  power  of  inflicting  capital  punisli- 
ments. 

Ans.  The  context  proves  that  these  words 
do  not  imply  that  the  Romans  had  deprived 
them  of  the  liberty  of  judging  men  by  their 
own  Law,  but  show,  on  the  contrary,  that  they 
had  the  option  of  trying  Jesus  themselves,  or 
of  giving  him  up  to  tlie  Roman  governor.  For 
Pilate  had  only  a  moment  before  said,  "  Take 
ye  him,  and  judge  him  according  to  your  Law." 
Their  answer  is  evidently  a  refusal  of  the 
governor's  offer ;  and  if  we  interpret  the  words 
in  any  other  way,  we  are  naturally  brought  to 
the  conclusion,  that  Pilate,  when  he  said, 
"  Judge  him  according  to  your  Law,"  spoke  in 
mere  mockery,  and  intended  to  remind  them  of 
their  subjection,  which  is  not  probable,  as  lie 
was  then  called  upon  to  act  in  his  official  ca- 
pacity. Something  more  therefore  must  be  un- 
derstood than  what  is  expressed  ;  and  nothing  I 
think  can  be  so  reasonably  supplied  to  make 


Note  13.] 


NOTES  ON  THE  GOSPELS. 


*171 


the  sense  complete,  as  that  which  regards  the 
time  in  which  the  conversation  took  place, 
namely,  the  first  day  of  tlie  Passover  week,  and 
the  preparation  for  tlie  Sabbath — "  It  is  not  law- 
ful for  us  to  put  any  man  to  death  during  this 
holy  festival.''''  In  the  same  manner  it  was  not 
lawful  for  them  to  go  into  the  judgment  hall 
(John  xviii.  28.)  Pilate,  who  had  been  long 
governor,  must  have  been  well  acquainted  with 
their  customs,  and  must  have  perfectly  compre- 
hended their  meaning.  St.  Augtistine,  Cyril, 
and  several  other  ancient  fathers,  put  the  same 
construction  on  these  words,  which  agrees 
exactly  with  tiie  rule  laid  down  in  the  Talmud. 
The  Mishna  says  expressly  that  capital  causes, 
in  which  the  criminal  was  condemned,  were 
always  to  be  finished  after  the  trial  began,  for 
which  reason  these  trials  were  never  to  begin 
the  day  before  the  Sabbath,  or  the  day  before  a 
festival ;  neitlier  is  it  probable  that  the  Jews, 
who  Avere  forbidden  to  do  any  servile  work  on 
the  Sabbath,  would  put  a  criminal  to  death  at 
this  holy  season,  in  honor  of  which  a  prisoner 
was  wont  to  be  released  to  them.  If,  in  answer 
to  this,  it  be  affirmed,  that  some  prisoners  were 
reserved  to  the  time  of  their  great  feasts,  that 
the  exemption  might  be  the  more  public,  it  is 
true  that  three  or  four  instances  of  this  kind  are 
recorded ;  but  it  does  not  seem  probable  that 
even  these  executions  took  place  on  their  prin- 
cipal festivals,  which  were  as  strictly  observed 
as  their  Sabbaths  ;  but  on  their  Moed  Katon,  or 
lesser  holidays  ;  between  the  first  and  last  days 
of  their  great  feasts,  which,  by  divine  appoint- 
ment, were  kept  with  the  greatest  solemnity. 

The  day  on  which  our  Lord  was  put  to  death 
was  the  first  day  of  the  Passover  week,  and  the 
15th  day  of  the  month.  It  was  unlawful  for 
them  to  try  him  on  the  14th,  or  to  put  him  to 
death  on  the  15tli  (Levit.  xxiii.  .5,  7.),  and  the 
next  day  was  the  Sabbath  :  therefore  the  Jews 
must  have  reserved  him  in  custody  for  some 
days,  before  they  could  have  executed  him 
according  to  their  own  laws.  But  such  delay 
would  have  been  dangerous  in  the  extreme,  as 
they  feared  the  people  might  attempt  a  rescue, 
(Luke  xxii.  2.  Matt.  xxvi.  5.)  They  therefore 
used  every  argument,  even  to  threatening,  with 
Pilate,  to  procure  his  condemnation.  An  addi- 
tional evidence  in  favor  of  this  side  of  the 
question  is  given  us  in  the  words  of  St.  John 
(xviii.  31.),  who,  when  tlie  Jews  reject  the  offer 
of  Pilate,  saying,  "  It  is  not  lawful  for  us  to  put 
any  man  to  death,"  adds,  "  that  the  saying  of 
Jesus  might  be  fulfilled,  which  he  spake,  sig- 
nifying the  death  he  should  die."  If  we  do 
not  consider  the  subject  in  tliis  point  of  view, 
the  prediction  of  our  Lord  (John  xii.  32,  33.), 
which  foretells  the  manner  of  his  death,  ceases 
to  be  a  prophecy,  for  if  the  Jews  no  longer 
retained  the  power  of  inflicting  capital  punish- 
ments,  there  could  not  be  much  difficulty  in 


specifying    the  particular   death  of  a   criminal 
according  to  the  Roman  laws. 

2.  Pilate  says  to  our  Lord,  "  Knowest  thou 
not  that  I  have  power  to  crucify  thee,  and 
power  to  release  thee  ?  "  which  words  are  said 
expressly  to  declare,  that  Pilate  was  the  su- 
preme and  only  judge  who  was  invested  with 
the  power  of  pronouncing  sentence  of  absolu- 
tion or  condemnation. 

Ans.  It  is  granted,  that  Pilate  was  judge 
and  governor  of  Syria,  in  this  and  every  other 
case,  within  the  province  of  Judaea ;  but  this 
does  not  prove  that  he  was  the  only  judge  ;  nor 
does  it  from  hence  follow  that  the  Jews  had  not 
the  privilege  of  trying  and  executing  their  own 
criminals. 

3.  Again,  the  Jews  say  to  Clirist,  "  Moses 
in  the  Law  commanded  that  such  should  be 
stoned:  but  how  sayest  thou?"  It  is  added, 
"  Tliis  they  said,  tempting  him,  that  they  might 
have  to  accuse  liim ; "  which  is  interpreted 
thus  : — "  If  he  had  determined,  the  woman  taken 
in  adultery  should  be  stoned,  according  to  the 
Mosaic  Law,  they  designed  to  accuse  him  to 
the  Roman  governor;  because,  if  the  Jews 
were  prohibited  from  the  use  of  their  own  laws, 
this  act  might  have  been  considered  as  sedi- 
tious :  If,  on  the  contrary,  he  had  decided  that 
she  ought  not  be  stoned,  they  would  have 
accused  him  of  derogating  from  tlie  Law  of 
Moses,  and  have  thereby  lessened  his  influence 
among  the  people." 

Ans.  This  is  taking  for  granted  the  point  to 
be  proved,  without  one  word  being  said  in  its 
confirmation.  It  is  probable  the  only  snare 
here  laid  was  to  obtain  from  our  Saviour  some- 
thing in  derogation  of  the  Law  of  Moses.  He 
had  so  often  preached  the  doctrine  of  forgive- 
ness to  the  greatest  extent  (Mark  iii.  28.),  that 
the  Pharisees  might  have  hoped  he  would  have 
committed  himself,  by  deciding  against  the 
execution  of  the  Mosaic  penalties  in  tliis  in- 
stance ;  and  thereby  have  furnished  them  with 
matter  of  accusation  against  him,  both  before 
the  Jewish  magistrates  and  the  people  ;  and, 
if  necessary,  before  Pilate  also. 

Many  more  arguments  are  adduced  by 
Biscoe  in  support  of  his  opinion.  "  It  cannot 
be  denied,"  he  says,  "  that  in  the  Acts  of  the 
Apostles  there  is  one  very  plain  instance  in  the 
case  of  the  protomartyr  Stephen,  of  tlie  coun- 
cil's sitting  and  hearing  witnesses  (Acts  vi.  12, 
to  the  end),  and  that  his  execution  was  per- 
formed according  to  the  Law  of  Moses.  Com- 
pare Deut.  xvii.  5,  6,  7.  with  Acts  vii.  58,  59. 
He  is  cast  out  of  the  city,  and  the  witnesses 
throw  the  first  stone.  Some,  even  here,  bring 
in  tlie  objection,  that  there  is  no  relation  of 
any  sentence  pronounced  ;  but  surely  an  histo- 
rian seldom  enters  into  detail  of  a  trial  ;  he 
confines  himself  to  the  most  remarkable  circum- 
stances.    Common  ceremonies  are  omitted,  as 


72* 


NOTES  ON  THE  GOSPELS. 


[Part  VII. 


being  too  generally  known  to  be  mentioned. 
And  these  particulars  of  St.  Stephen's  trial 
would  never  have  been  recorded,  had  it  not 
been  for  his  noble  speech,  and  to  show  us  the 
frame  of  mind  of  the  Apostle  Paul  at  that  time. 
If  indeed  the  Jews  did  not  possess  the  power 
of  putting-  Stephen  to  death,  if  he  should  be  found 
guilty,  for  what  purpose  did  they  meet  together  ? 
If  they  did,  the  thing  contended  for  is  granted  ; 
and  it  is  of  little  import  whether  the  sentence 
was  actually  passed  or  not." 

Again,  it  is  related  that  Peter  and  the  other 
apostles  were  brought  before  the  council  (Acts  v. 
27.),  who,  it  is  expressly  said,  "took  counsel  to 
slay  them"  (Acts  v.  33.),  and  would  doubtless 
have  put  their  design  into  execution,  had  they  not 
been  dissuaded  from  it  by  Gamaliel.  Is  it  prob- 
able that  St.  Luke,  who  mentions  all  these  pro- 
ceedings should  not  have  once  intimated  that  they 
exceeded  their  power  in  so  doing,  if  the  Romans 
had  prohibited  them  from  exercising  their  own 
punishments  1  But,  on  the  contrary,  we  find 
the  high  priest  and  the  elders  asserting  their 
authority  in  open  court,  in  the  presence  of  the 
Roman  governor  himself,  who  was  seated  as  a 
judge,  without  any  reproof  on  his  part.  Ter- 
tullus  declares  to  Felix,  in  the  case  of  St.  Paul, 
whom  "  we  took  and  would  have  judged  accord- 
ing to  our  LaAv,"  (Acts  xxiv.  6.)  If  the  exer- 
cise of  their  Law  had  been  taken  from  them, 
what  possible  construction  could  have  been  put 
upon  such  a  declaration,  but  open  rebellion 
against  the  Roman  states  .^  and  could  any 
magistrate  have  suffered  it  to  pass  unnoticed  ? 
St.  Paul  himself  acknowledges  the  power  of 
the  Jewish  council  (Acts  xxiii.  3.),  and  it  is 
evident  from  the  accusation  that  his  was  a 
capital  cause.  It  may  be  further  observed,  in 
support  of  this  opinion,  that  the  four  Evangel- 
ists are  unanimous  that  the  Jews  attempted  to 
prosecute  our  Saviour  for  the  capital  crime  of 
Sabbath-breaking,  that  they  might  put  him  to 
death,  Matt.  xii.  10.  Luke  vi.  7.  John  v.  9,  10, 
16. ;  and  Mark,  chap.  iii.  2.,  says, "  They  watched 
him,  whether  he  would  heal  him  on  the  Sabbath 
day  ;  that  they  might  accuse  him ;"  but  evidently 
not  before  the  Roman  governor,  for  it  would  have 
been  difficult  to  have  convinced  him  that  the 
performance  of  a  wonderful  and  beneficent 
action  on  the  Sabbath  day  was  worthy  of  death. 
Who  then  can  doubt  that  our  Saviour  was  to  be 
prosecuted  before  the  Jewish  council,  who  took 
counsel  hoAv  they  might  destroy  him  ?  (Matt.  xii. 
14.)  and  he  only  avoided  the  impending  danger 
by  removing  from  thence  to  the  sea  of  Galilee. 
(Mark  iii.  7.  and  John  vi.  1.)  "  After  these 
things  Jesus  walked  in  Galilee  :  for  he  would 
not  walk  in  Jewry,  because  the  Jews  sought  to 
kill  him,"  John  vii.  1. 

If  the  Jews  had  not  sought  to  take  away  the 
life  of  Christ  by  judicial  proceedings,  why 
should  lie  avoid  Judaja,  and  all  places  subject 


to  their  jurisdiction  .'  Had  they  meditated  his 
destruction  by  a  private  hand,  or  by  making 
interest  with  the  Roman  governor  to  execute 
him,  he  might  have  been  as  secure  from  these 
dangers  by  withdrawing  into  some  of  the  re- 
moter parts  of  Judaea,  as  by  removing  into 
Galilee.  But  it  was  well  known  to  the  people 
of  Jerusalem  that  the  Sanhedrin  were  lying  in 
wait  for  him  ;  and  that  he  was  under  prosecu- 
tion for  capital  crimes.  When  he  appeared  at 
the  feast  of  Tabernacles,  they  said,  "  Is  not  this 
he,  whom  they  seek  to  kill  ?  " — "  Do  the  rulers 
know  indeed  that  this  is  the  very  Christ?" 
John  vii.  25-27.  And  afterwards  we  find 
several  bystanders  wished  to  apprehend  him, 
but  did  not,  because  his  hour  was  not  yet  come, 
(John  vii.  30.)  They  seem  to  have  been  re- 
strained by  some  supernatural  influence.  From 
the  obvious  construction  of  these  passages,  we 
have  reason  to  infer  that  the  Jewish  magistrates 
executed  their  own  laws  in  capital  cases. 

After  the  resurrection  of  Lazarus,  we  read, 
the  chief  priests  and  Pharisees  gathered  a 
council,  and  determined  to  put  our  Saviour  to 
death,  (John  xi.  47,  53.)  And  a  short  time 
afterwards  we  are  told,  the  chief  priests  con- 
sulted how  they  might  put  Lazarus  also  to 
death,  (John  xii.  10.)  But  what  gives  addi- 
tional weight  to  this  argument  is  the  fear  of 
the  people,  so  frequently  expressed.  Matthew 
(xxi.  46.)  says,  "when  the  chief  priests  and 
Pharisees  sought  to  lay  hands  on  him,  they 
feared  the  multitude  ;  "  also  (Matt.  xxvi.  4,  5.) 
Mark,  xi.  18.,  also  relates,  that  the  Scribes  and 
chief  priests  sought  how  they  might  destroy 
him ;  "  for  they  f tared  him,  because  all  the 
people  were  astonished  at  his  doctrine  ;"  and 
again,  "they  sought  to  lay  hold  on  him,  but 
feared  the  people."  (Mark  xii.  12.)  See  also 
Luke  xix.  47,  48.  and  xx.  19.  and  xxii.  2,  If 
the  Jews  had  meditated  the  destruction  of  our 
Saviour  by  any  private  hand,  or  in  any  extra- 
judicial manner,  or  if  they  had  intended  to  use 
their  influence  with  the  governor,  to  prevail 
upon  him  to  pronounce  a  sentence  of  con- 
demnation,— if  sufficient  evidence  was  wantinar 
to  establish  his  crime,  why  had  the  chief  priests 
and  Pliarisees  so  much  reason  to  fear  the 
people  ?  The  instigators  and  actors  in  these 
cases  might  perhaps  have  had  some  reason  to 
fear;  but  to  suppose  that  the  whole  body  of 
Jewish  magistrates  should  be  so  affected,  when 
the  discovery  was  so  improbable,  seems  wholly 
incredible.  Who  could  force  the  assassin  to 
acknowledge  his  guilt,  when  the  magistrates  of 
course  woidd  not  ?  It  must,  therefore,  be  an 
act  of  the  great  council  of  the  Jewish  nation, 
and  not  any  secret  means  of  destruction,  which 
is  referred  to,  in  those  places  of  the  Gospels, 
where  this  general  fear  is  expressed ;  for  we 
read,  the  chief  priests,  tlic  Scribes,  and  the 
elders  locre  afraid  of  the  people.     They  were 


Note  13.] 


NOTES   ON  THE  GOSPELS. 


* 


173 


afraid  to  put  Jesus  to  death,  in  the  same  manner, 
and  for  the  same  reason,  that  Herod  was  afraid 
to  put  John  the  Baptist  to  death,  "  they  feared 
the  multitude,"  (Matt.  xiv.  5.)  And  this  fear, 
finally,  induced  them  to  lay  snares  for  him  in 
his  discourses,  that  they  might  draw  from  him 
something  contrary  to  the  Roman  state,  and 
make  him  obnoxious  to  the  Roman  governor, 
(Luke  XX.  19,  20.)  And  when  cur  Saviour  was 
at  last  unexpectedly  delivered  into  their  hands, 
their  precipitate  and  unusual  conduct  showed 
the  greatness  of  their  alarm.  Our  Lord  was 
seized,  examined,  and  convicted,  by  the  high 
priest  and  Sanhedrin  in  one  night. 

They  would  have  executed  liim  by  their  own 
Laws,  had  it  not  been  the  day  of  the  Passover, 
when  "  it  was  not  lawful  for  them  to  put  any 
man  to  death  :"  and  tiiey  feared  a  tumult  among 
the  people  too  much,  to  detain  him  in  prison 
till  they  could  exercise  this  power.  They 
therefore  lost  no  time  in  delivering  him  up  to 
Pilate,  well  knowing,  that,  by  this  step,  all 
responsibility  was  taken  from  them :  and,  in 
case  of  any  disturbance,  the  assistance  of  all 
the  military  force  of  the  province  would  be 
called  out.  They  accuse  him  to  Pilate,  not 
only  of  blasphemy,  but  sedition  ;  and  he  at  last 
is  so  intimidated,  that,  contrary  to  his  conscience, 
he  is  compelled,  as  Caesar's  representative  and 
friend,  to  take  cognizance  of  the  oifence,  and 
put  Christ  to  death,  after  the  Roman  custom ; 
and  thus  our  Lord's  prediction  was  fulfilled. 

The  talmudists  mention  many  instances  prov- 
ing that  the  power  of  inflicting  capital  punish- 
ments was  retained  by  the  Jews :  the  Gemara 
expressly  asserts  that  the  four  capital  punish- 
ments inflicted  by  the  Jewish  council  or  magis- 
tracy were  in  use  during  the  forty  years  before 
the  destruction  of  Jerusalem  ;  though,  accord- 
ing to  the  talmudists,  they  were  much  inter- 
rupted. But  even  this  was  owing,  as  Josephus 
has  shown,  to  the  corruption  and  maladminis- 
tration of  the  Roman  governors ;  who  Avere 
induced  by  bribes,  or  the  share  of  plunder,  to 
use  their  influence  to  protect  criminals  from 
those  punishments  denounced  against  them  by 
the  Jewish  laws.  Even  Felix  himself  em- 
ployed robbers  to  murder  Jonathan,  the  high 
priest,  for  having  reproved  him  for  injustice  ; 
and  after  this  time  murders  were  not  only 
frequent,  but  committed  with  impunity.  The 
corruption  of  this  governor  is  hinted  at,  Acts 
xxiv.  26.  Josephus  also  asserts  tliat  Albinus 
dismissed  all  malefactors  for  money  ;  and  that 
Gessius  Florus  was  sharer  with  such  in  their 
unlawful  gains. 

Josephus  never  alludes  to  the  supposed  loss 
of  their  power  by  the  Jews ;  on  the  contrary, 
he  observes,  that  the  Sadducees  are  cruel 
above   all  the  Jews  in  matters  of  judicature', 

Tore  'TovSiilovc. — P.  89G,  b.  37. 


vol 


II. 


and  at  that  time  they  had  been  fifty  years  under 
the  Roman  power. 

Josephus  asserts  also,  that  in  cases  of  dispute 
concerning  the  Mosaic  Laws  and  institutions, 
the  power  of  inflicting  capital  punishment  was 
left  to  the  high  priest*". 

In  speaking  of  the  Essenes,  Josephus  ex- 
pressly affinns,  "  that  if  any  one  speaks  evil 
of  any  of  their  legislators,  he  is  punished  with 
death'. 

Such  is  a  brief  abstract  of  the  reasoning  of 
Mr.  Biscoe  on  this  subject,  which  appears  sat- 
isfactorily to  refute  the  principal  arguments  of 
Lardner  on  the  other  side  of  the  question. 

Lightfoot,  in  his  Talmudical  Exercitations, 
after  a  long  discussion  on  the  question.  Whether 
the  Jews  at  this  time  retained  the  power  of 
life  and  deatli  ?  remarks,  that  it  is  the  received 
opinion,  that  the  Romans  divested  the  council 
of  their  authority,  and  took  away  from  them 
the  power  of  inflicting  capital  punishments. 
And  this  argument  is  defended  from  that  tra- 
dition of  the  talmudists,  which  says,  that  the 
Great  Council  removed  from  the  room  Gazith, 
where  alone  they  could  pass  a  sentence  of 
death,  forty  years  before  the  destruction  of 
Jerusalem ;  from  which  it  is  inferred,  that  the 
power  of  judging  in  cases  of  life  and  death 
could  not  proceed,  because  the  lesser  councils 
were  not  permitted  to  sit  on  capital  judgments, 
unless  the  Great  Council  was  in  its  proper  place 
and  capable  of  receiving  appeals  ;  the  room 
Gazith  being  near  the  Divine  Presence,  half 
of  it  within,  and  half  without  the  holy  place. 
In  answer  to  this  assertion  it  is  observed,  "  But 
if  this  indeed  be  true,  1st,  What  do  then  those 
words  of  our  Saviour  mean,  '  They  will  deliver 
you  up  to  the  councils  '  ?  2d,  How  did  they  put 
Stephen  to  death  ?  3d,  Why  was  Paul  so  much 
afraid  to  commit  himself  to  the  council,  that 
he  chose  rather  to  appeal  to  Cssar?" 

"The  talmudists  excellently  well  clear  the 
matter,  and  the  reason  was  this,  'tys JT  lim  \VD 
p'oS  "hy  t^"?!  pnvn  in'^  because  they  saw 
murderers  so  much  increase,  that  they  could  not 
judge  them:  they  said,  therefore,  'It  is  fit  that 
we  should  remove  from  place  to  place,  that  so 
we  may  avoid  the  guilt  of  not  judging  right- 
eously in  the  room  Gazith,'  which  engaged 
them  to  do  so.  The  number  and  boldness  of 
thieves  and  murderers  were  so  great,  and  the 
authority  of  the  council  so  weak,  that  tliey 
neither  could  nor  dared  put  them  to  death." 

And  again  it  is  said,  in  another  talmudical 
tradition,  "  Since  the  time  tliat  homicides  mul- 
tiplied, the  beheading  the  heifer  ceased,  SotaJi, 
fol.  47.  1 ;  so  in  the  case  of  adultery:  and  since 
the   time   that   adultery   so    openly    advanced 

*  Joseplms,  .intiq.  xiv.  10.  2.  Bell.  Jud.  1.  vi. 
2.4. 

'  A"<r  p.an<f>^iii'oti  TIC  fi'c  toTtov,  xuXuilen^at  Sa- 
r^Tco.—De  Bell.' Jud.  1.  2.  c.  8.  sect.  ix. 

*o* 


174* 


NOTES  ON    THE   GOSPELS. 


[Part  VII. 


under  the  second  temple,  they  left  off  trying 
the  adulteress  by  the  bitter  water,  &c.  Maimon. 
in  Sotah.  chap.  iii.  So  that  we  see  the  liberty 
of  judging  in  capital  matters  was  no  more  taken 
from  the  Jev/s  by  the  Romans,  than  the  behead- 
ing of  the  heifer,  or  the  trial  of  the  suspected 
wife  by  the  bitter  waters  was  taken  away  from 
them,  which  no  one  will  affirm." 

"  The  slothfulness  of  the  council  destroyed 
its  own  authority ;  the  Law  slept  while  wicked- 
ness was  in  the  height  of  its  revels  ;  and  prim- 
itive justice  was  so  out  of  countenance,  that 
as  to  uncertain  murders  they  made  no  search, 
and  against  certain  ones  they  framed  no  judg- 
ment. Tlie  Sanhedrin,  from  mere  inactivity, 
or  a  foolish  tenderness  towards  an  Israelite, 
as  a  seed  of  Abraham,  so  far  neglected  to  pun- 
ish bloodshed,  and  other  crimes,  that  wicked- 
ness grew  so  untractable,  that  the  authority  of 
the  council  trembled  for  fear  of  it,  and  dared 
not  kill  the  killers.  In  this  sense  that  saying 
must  be  understood.  '  It  is  not  lawful  for  us  to 
put  any  man  to  death  ;'  for  it  is  evident,  when 
they  make  this  assertion  they  do  not  deal  fairly 
with  Pilate  ;  for  their  authority  of  judging  liad 
not  been  taken  from  them  by  the  Romans,  but 
lost  by  themselves,  and  despised  by  the  people. 
Under  these  circumstances  it  was  only  ex- 
ercised when  there  was  no  danger  to  be  appre- 
hended. They  were  happy  enough  to  use  it 
when  they  had  the  opportunity  of  judging, 
persecuting,  and  torturing  poor  men  and  Chris- 
tians ;  and  they  would  certainly  have  con- 
demned our  Saviour  to  death,  had  they  not 
feared  the  people,  and  if  Providence  had  not 
otherwise  determined  it." 

Lightfoot  mentions  many  other  circumstances 
which  took  place  after  Judsea  had  long  been 
subject  to  the  Roman  yoke,  which  clearly 
affirm  the  opinion,  that  the  authority  of  the 
council  in  capital  matters  was  not  taken  away 
by  the  Romans  ;  and  he  agrees  with  Biscoe  in 
supposing  that  it  was  gradually,  from  various 
causes,  relinquished  by  tlis  Jews  themselves, 
and  that  it  imperceptibly  lapsed  into  the  hands 
of  the  Romans'". 

The  Romans  were  always  the  ruling  power 
wherever  their  conquests  extended.  Tiiey 
varied  in  the  privileges  they  granted,  but  uni- 
formly retained  in  their  own  hands  the  influence 
of  the  sword.  The  consequence  would  natur- 
ally be,  tiiat  on  all  important  occasions  nothing 
could  be  done  without  their  sanction  or  conni- 
vance. The  Municipia  and  some  provinces 
were  certainly  allowed  nominally  to  be  gov- 
erned by  their  own  laws  and  customs  :  but  this 
very  permission  seems  to  have  introduced  such 
irregularities  into  the  government,  that  they 
petitioned   to  have    the    anomalous     privilege 

"*  Tlehrew  and  Tahnvd.  Exerrit.  vol.  ii.  p.  248. 
249. 


removed,  and  to  become  at  once  subject  to  the 
Roman  laws.  Tlie  reason  evidently  was,  that 
the  power  of  the  sword,  the  influence  of  the 
Roman  name,  and  their  unavoidable  interfer- 
ence in  the  government  of  their  native  magis- 
trates, had  greatly  interrupted,  and  oftentimes 
suspended,  the  practice  of  their  national  laws  ; 
and  such,  as  it  appears  to  me,  was  the  situation 
of  Judsea,  at  the  time  of  our  Lord's  condem- 
nation. The  power  of  life  and  death  had  not 
been  formally  abrogated  by  the  Romans  ;  but 
the  grant  which  secured  to  the  Jews  their  own 
rights  and  privileges  had  been  gradually  set 
aside  by  the  influence  of  the  Roman  authority, 
which  had  in  some  measure  superseded  the 
Jewish  magistracy". 


Note  14. — Part  VII. 

Some  time  before  this  reconciliation,  Pilate 
had  dedicated  some  shields  of  gold  to  Tiberius, 
and  placed  them  in  the  palace  of  Herodium. 
The  Jews,  under  the  sanction  of  Herod,  peti- 
tioned Pilate  for  their  removal,  but  in  vain. 
They  determined  therefore  to  appeal  to  Tibe- 
rius, and  for  this  purpose  sent  a  deputation  to 
the  emperor,  at  the  head  of  which  were  the 
four  sons  of  Herod.  This  act  seems  to  have 
been  the  cause  of  their  difference,  as  it  was 
regarded  by  the  Jews  and  by  Herod  as  a  viola- 
tion of  their  religion ;  and  Herod  was  not 
reconciled  to  Pilate  till  the  Roman  governor, 
desirous  not  to  assist  the  Jews  in  the  condemna- 
tion of  our  Lord,  acknowledged  the  power  of 
Herod,  by  sending  to  his  tribunal  at  Jerusalem 
the  holy  Jesus. 

Dr.  Townson  justly  observes,  tliat  it  is  prob- 
able both  Pilate  and  Herod  occupied  different 
parts   of  the  palace   called   Herodium,    which 


"  See  Bowyer's  Critical  Conj.  p.  318  ;  Doddridge, 
Rosenmiiller,  the  discussion  of  Lardner,  in  his 
Credihititij.  &c.  Lightfoot,  in  his  TuLmudical  Ex- 
ercitutUms  upon  the  Acts,  observes,  on  the  occasion, 
of  the  Sanhedrin  granting  letters  to  Paul  to  go 
to  Damascus,  that  the  power  of  life  and  death  was 
not  yet  taken  from  the  Sanhedrin.  Selden  is  of 
opinion,  that  the  power  of  the  Sanhedrin  to  pun- 
ish capitally  was  only  much  interrupted  and  dis- 
used at  the  time  of  the  crucifixion.  Krebsius, 
quoted  by  Rosenmiiller.  is  of  opinion  that  the 
power  of  inflicting  capital  punishments,  in  cases 
of  offences  against  religion,  was  lofl  to  the  Jews; 
but  in  civil  offences  it  was  taken  away — "  in 
criminibus  autem  aUis,  e.  g.  seditionis,  tumultus, 
perduellionis,  et,  ad  laesam  majestatem  CsBsaris 
pertinentibns,  illud  jus  iis  non  fuisse  concessum." 
Kninoel  bas  adopted  also  tliis  conclusion  of  Biscoe 
— "  Mihi  perplacet  Augustini  et  Clirysostomi  ratio, 
ctiam  Sendero  probata,  qua  Juda!orum  verba  v.  .31. 
ad  diem  referniitur  hoc  sensu  ;  '  nobis  non  licet 
quenquamsupplicioafiicereob  religionem  dicifesti ;  ' 
crv^i  vn'nw  .lur^uny.n;]^  rov  7ru«/«,  xix  14-42.  quam 
eamdem  ob  causam,  neque  pnrtorium  ingressi 
erant  coll.  v.  28." — Kuinoel  iii  Jvluin.  xix.  31. 


Note  15.-18.] 


NOTES  ON  THE  GOSPELS. 


*175 


some  time  before  had  been  built  by  Herod  the 
Great.  It  consisted  of  two  distinct  spacious 
building's,  one  of  which  was  named  Csesareum, 
and  the  other  Agrippeum:  it  stood  near  the 
temple'. 


Note  15.— Part  VH. 

HoTTiNGER  has  written  a  treatise  on  this 
passage,  De  ritu  dimittendi  reum  in  festo  Pas- 
chafis ;  wliicli  is  bound  up  in  the  tliirteenth 
volume  of  the  Critici  Sacri.  He  opposes  the 
opinion  of  Whitby,  that  a  prisoner  was  released 
only  at  the  feast  of  the  Passover.  He  con- 
siders the  custom  (quoting  Grotius  and  Ger. 
Vossius)  as  contrary  to  the  stern  inflexibility 
of  the  Mosaic  institutions ;  "  Erat  siquidem 
divina  per  Mosen  lata  lex  X'^>Q^S  olxrtQjuwf,  sine 
omni  misericordia,  Heb.  x.  28.  Nee  cuiquam 
homini  data  ignoscendi  potestas,  non  Regi,  non 
Synedrio,  non  populo,"  sect.  x.  and  xx. 

This  deviation  from  their  established  Law  is 
a  proof  how  much  the  Levitical  institutions 
had  been  relaxed  from  their  appointed  rigor 
and  severity.  The  origin  of  this  emancipation 
is  unknown. 


Note  16.— Part  VH. 

It  is  very  probable  that  the  chief  priests 
and  elders  who  "persuaded  the  multitude  that 
they  should  ask  Barabbas,  and  destroy  Jesus" 
(Matt,  xxvii.  20.),  had  placed  their  own  creatures 
and  dependents  as  near  as  they  might  legally 
approach  (John  xviii.  28.)  the  door  of  the  judg- 
ment hall,  that  they  might  obtain  the  release 
of  Barabbas,  and  secure  the  destruction  of 
Jesus  ;  for  immediately  after,  they  clamorously 
demanded  the  crucifixion  of  Christ ;  so  anxious 
were  the  chief  priests  for  the  immediate  con- 
demnation of  our  Lord,  and  so  fearful  lest  his 
innocence  should  protect  him  from  their  malice. 


Note  17.— Part  VII. 

The  guilt  of  condemning  our  Lord  must 
almost  entirely  rest  upon  the  unhappy  nation 
whom  ho  had  designed  to  save,  (John  xix.  11.) 
Pilate  made  five  successive  effbrts  to  deliver 
Jesus  from  their  inveterate  hatred,  and  Avas 
induced,  at  last,  unwillingly  to  yield  him  up, 
from  tlie  appreliension  of  his  own  personal 
safety.  He  was  afraid,  that,  if  he  did  not  com- 
ply with  the  violent  and  clamorous  importuni- 

°  Philo  leg.  ad  Caiinn,  vol.  ii.  p.  589.  ed.  Mangev 
ap,  Townson. — See  also  Hales's  Anahjsis,  vol.  ii. 
part  ii. 


ties  of  the  Jewish  rulers,  there  would  be  a 
commotion  among  the  people,  who  were  se- 
ditiously inclined,  and  were  assembled  at  this 
time  in  great  numbers,  from  all  parts  of  Judaea, 
for  the  celebration  of  the  Passover.  In  all 
probability  Pilate  was  not  provided  with  suffi- 
cient force  to  ensure  perfect  tranquillity  on 
these  great  festivals :  their  very  solemnity 
would  be  considered  as  the  best  guarantee  for 
the  observance  of  propriety  and  good  conduct. 


Note  18.— Part  VII. 

ON    MARK    XV.   25.    AND   JOHN  XIX.    14-16. 

This  is  one  of  those  passages  in  which  the 
Evangelists  are  supposed  to  be  inconsistent. 
St.  Mark  says,  chap.  xv.  25.  "  It  was  the  third 
hour,  and  tiiey  crucified  him : "  St.  John  tells 
us,  "  It  was  about  the  sixth  hour  ;  and  Pilate 
delivered  him  to  be  crucified,"  John  xix.  14-16. 
Various  modes  have  been  adopted  to  reconcile 
these  apparent  differences.  One,  and  that  tlie 
most  usual,  and  at  all  times  the  most  objection- 
able, is  the  supposition  of  a  false  reading.  It 
is  urged,  that  in  ancient  times,  all  numbers 
were  written  in  manuscripts,  not  at  length,  but 
Avith  numeral  letters,  it  was  easy  for  )',  three, 
to  be  taken  for  g,  six.  Of  this  opinion  are  Gries- 
bach,  in  his  elaborate  edition  of  the  New 
Testament,  Semler,  Rosenmiiller,  Doddridge, 
Whitby,  Bengel,  Cocceius,  Beza,  Erasmus,  and 
by  far  the  greater  part  of  the  most  eminent 
critics.  Besides  the  Codex  Bezre,  and  the 
Codex  Stcphani  (of  the  eighth  century),  there 
are  four  other  manuscripts,  which  read  tq'tt], 
the  third,  in  John  xix.  14.  as  well  as  the  Alex- 
andrian Chronicle,  which  professes  to  cite 
accurate  manuscripts — even  the  autography  of 
St.  John  himself.  Such  also  is  the  opinion  of 
Severus  Antiochenus,  Ammonius,  and  some 
others,  cited  by  Theophylact  on  the  passage  ; 
to  whom  must  be  added  Nonnus,  a  Greek  poet 
of  Panopolis,  in  Egypt,  who  flourished  in  the 
fifth  century,  and  wrote  a  poetical  paraplirase 
of  the  Gospel  of  St  John,  and  who  also  found 
tqIttI  in  the  manuscript  used  by  him''. 

Others  have  supposed,  that  the  Evangelists 
have  adopted  different  methods  of  calculation. 
Notwithstanding  the  authorities  above  adduced, 
they  observe  that  none  of  tlie  ancient  transla- 
tors read  "  the  third  hour  "  in  John :  they  tliere- 
fore  solve  the  difficulty  (imperfectly  it  must  be 
confessed)  by  considering  the  day  as  divided 
into  four  parts,  answering  to  the  four  watches 
of  the  night.  These  coincided  with  tlie  hours 
of  three,  six,  nine,  or  twelve  ;  or,  in  our  way  of 
reckoning,  nine,  twelve,  three,  and  six,  which 
also   suited  the  solemn  times  of  sacrifice  and 

P  Vide  Home's  Ivirodvct. 


176* 


NOTES  ON  THE  GOSPELS. 


[Part  VII. 


prayer  in  the. temple.  In  cases,  they  argue, 
in  which  the  Jews  did  not  think  it  of  conse- 
quence to  ascertain  the  time  with  great  accura- 
cy, they  did  not  regard  the  intermediate  hours, 
but  only  those  more  noted  divisions  v/hich  hap- 
pened to  come  nearest  the  time  of  the  event 
spoken  of.  Adopting  this  method  of  reconcilia- 
tion, Dr.  Campbell  remarks,  that  Mark  says, 
"  it  was  the  third  hour,"  from  which  we  have 
reason  to  conclude  that  the  third  hour  was  past. 
John  says,  "  It  was  about  the  sixth  hour,"  from 
which  he  thinks  it  probable  that  the  sixth  hour 
was  not  yet  come.  On  this  supposition,  thougli 
the  Evangelists  may,  by  a  fastidious  reader,  be 
accused  of  want  of  precision  in  regard  to  dates, 
they  will  not,  by  any  judicious  and  candid  critic, 
be  charged  with  falsehood  or  misrepresentation. 
Who  would  accuse  two  modern  historians  of 
contradicting  each  other,  because,  in  relating 
an  event  which  had  happened  between  ten  and 
eleven  in  the  forenoon,  one  had  said  it  was  past 
nine  o'clock ;  the  other  that  it  was  drawing 
towards  noon^  ? 

There  is,  however,  in  fact,  no  real  difference 
between  the  Evangelists ;  and  this  is  fully 
shown  by  the  admirable  reasoning  both  of  Dr. 
Townson  and  Pilkington.  If  we  review  the 
whole  of  the  transaction  which  took  place  at 
the  crucifixion,  and  endeavour  to  assign  their 
respective  periods  to  each,  it  will  be  found  that 
St.  John  calculated  his  time  by  the  Roman  or 
Asiatic  method,  from  mid-night  to  mid-day,  and 
from  mid-day  to  mid-night.  If  we  allow  the 
sixth  hour,  mentioned  by  St.  John,  to  mean  the 
sixth  hour  in  the  morning,  it  will  suit  the  place 
in  which  it  stands  admirably  well,  which  the 
third  hour  would  not. 

The  night  was  divided  into  twelve  hours,  or 
four  equal  watches.  Of  the  latter  division  we 
have  several  traces  in  the  Gospel.  St.  Mark 
thus  enumerates  them:  oi//^  i]  fipaorvxTlov,  i) 
dlsxrogocpiot'lug  t]  nQuii,  Mark  xiii.  35. ;  the  cock 
crowing  was  from  twelve  to  three,  and  the  last 
from  tln-ee  to  six. 

The  six  o'clock  of  St.  John  was  the  end  of 
the  TiQCtit.  Let  us  examine  the  division  of  time 
from  the  beginning  of  the  (uley.TOoocpMrlcx,  cock- 
croioing,  to  the  end  of  the  ttomi,  last  watch. 
The  apprehension  in  the  garden  appears  to 
have  been  made  about  ten  o'clock  on  Thursday 
night,  and  Jesus  was  then  led  away  to  Annas. 
About  eleven  he  was  sent  to  Caiaphas.  About 
midnight  Peter  denied  him  tlie  first  time,  at 
the  first  cock-crowing.  Soon  after  midniglit  he 
was  condemned  by  the  high  priest,  &c. ;  after 
that  he  was  abused  by  the  officers  and  sei-vants, 
and  Peter  denied  him  a  second  time.  About 
three  in  the  morning,  i.  e.  at  the  second  cock- 
crowing,  Peter  denied  him  the  third  time. 
About  four,  "  as  soon  as  it  was  day,"  the  San- 
)iod:-in  met ;  and  in  a  little  time  they  again  con- 

'  Campbell,  on  John  xix.  14. 


demned  him.  About  five,  "when  it  was  early," 
they  led  him  away  to  Pilate  ;  and,  "  about  the 
sixth  (Roman)  hour,"  i.  e.  between  six  and  nine 
o'clock  in  the  morning  (for  when  mention  is 
made  of  a  Roman  watch  hour,  viz.  the  third, 
sixth,  ninth,  or  twelfth,  it  often  includes  the 
whole  space  of  time  contained  in  that  watch), 
Pilate  gave  the  final  sentence  against  Jesus ; 
and,  in  consequence  thereof,  they  led  Jesus 
away,  and  crucified  him  "  at  the  third  (Jewish) 
hour,"  i.  e.  about  nine  o'clock  in  the  morning, 
or  between  that  time  and  the  commencement  of 
tlae  next  watch. 

The  events  that  happened  between  his  being 
first  taken  before  Pilate,  and  his  final  condem- 
nation by  the  Roman  governor,  would  occupy 
about  two  hours  and  a  half;  many  things 
favored,  and  many  demanded  expedition. 

If  Caiaphas  did  not  send  to  Herod  and  Pilate 
when  our  Lord  was  first  brought  prisoner  to  liis 
house,  he  would  probably  despatch  messengers 
to  them  as  soon  as  he  was  condemned  in  the 
Council.     To  the  former,  to  request  he  would 
watch    over   his    Galilean   subjects,    lest   they 
should  make  a   disturbance  in  favor  of  Jesus ; 
and  to  Pilate  (who  gave  the  soldiers  to  assist  in 
the  apprehension  of  Christ),   to   acquaint  him 
with   their  intention   of  bringing  the   prisoner 
before  him.     As  this  was  the  time  of  the  Pass- 
over, when  a  great   concourse  of  a  mutinous 
nation  was  assembled  at  Jerusalem  and  its  ad- 
joining villages,  it  was  the  duty  of  Pilate  and 
Herod  to  exert  the  utmost  vigilance,  even  with- 
out the  occurrence  of  any  unusual  event     The 
rulers  of  Judsea   might,  perhaps,   at  this  time 
have  been  alarmed  at  the  intelligence  of  the  ac- 
clamations of  the  people,  some  days  before.     It 
cannot  therefore  excite  surprise,  that  on  such 
an  occasion  as  this,  Pilate,  and  quickly  after 
him  Herod,  was  early  up,  and  ready  to  receive 
the  Jewish  rulers  as  soon  as   they    appeared. 
The  first  time  they  continued  but  a  little  while 
with  Pilate  ;  for  when  he  was  told  tliat  Jesus 
belonged  to  Herod's  jurisdiction,  he   forthwith 
sent  our  Saviour  to   him.     Herod   and   Pilate 
came  but  seldom  to  Jerusalem,  and  on  these 
occasions  they  Avere,  in  all  probability,  accom- 
modated in   the  Herodian   palace,   which   was 
very  extensive,  and  consisted  of  two  spacious 
and    distinct   buildings.       Josephus    in   conse- 
quence calls  it  not  a  palace,  but  palaces.     This 
superb   edifice,  as  well   as  the  tower  Antonia, 
Avhich  was  a  palace  and  tower  together,  stood 
near  tlie   temple,   and    connnunicated   with  it. 
Little  time   therefore  being   lost  in  removing 
from   place  to    place,   (the   high    priest   being 
also  lodged   near  the  temple,)  the  first  exam- 
ination  before  Pilate,  and  the  interview   with 
Herod,  might  come   within  such  compass,   as 
that  our  Lord  might  be  remanded  to  Pilate  by 
five  in  the  morning,  at  which  time  it  was  broad 
day-ligiiL 

There  was  a  great  eagerness  for  a  speedy 


Note  19.] 


NOTES  ON   THE  GOSPELS. 


*17T 


determination  on  one  side,  and  a  necessity  for 
it  on  the  other.  The  Jewish  rulers,  jealous 
of  delay,  and  of  a  variable  multitude,  pressed 
on  while  circumstances  favored.  Pilate  well 
knew  the  seditious  spirit  of  the  nation,  restless 
under  a  foreign  yoke,  and  rendered  confident 
by  their  great  increase  of  numbers  in  conse- 
quence of  the  Passover.  He  twice  interrogated 
Jesus  in  the  prsetorium,  with  the  sound  of  their 
outcry,  as  it  were,  in  his  ears  ;  and  found  it 
requisite  to  determine  speedily  whether  he 
would  appease  them  by  compliance,  or  repel 
them  by  force,  which  on  the  present  occasion 
would  not  have  been  expedient.  This  brings 
us,  then,  either  to  the  sixth  hour  in  the  morn- 
ing, or  to  the  sixtli  hour  of  mid-day.  But  the 
latter  construction  corresponds  neither  with  the 
other  Evangelists,  nor  upon  the  whole  with  St. 
John  himself,  John  xviii.  28.,  the  detail  of 
whose  narrative  conveys  no  idea  of  so  mucJi 
time. 

We  come  to  the  same  conclusion  by  a  cal- 
culation of  the  time  mentioned  by  the  other 
Evangelists.  The  hour  of  crucifixion  is  given 
by  St.  Mark,  chap.  xv.  25.,  whose  testimony  is 
confirmed  by  those  of  St.  Matthew  and  St. 
Luke.  It  was  the  third  hour,  or  nine  in  the 
morning.  Let  us  consider,  first,  from  this 
given  hour,  by  a  retrograde  calculation,  what 
time  the  procession  from  the  prtetorium  to 
Mount  Calvary,  and  the  act  of  crucifying  our 
Lord  probably  occupied ;  secondly,  before  this 
procession  began,  what  time  he  was  detained 
in  the  pra;torium  after  Pilate  had  delivered  him 
to  be  crucified  ;  and,  thirdly,  how  long  the  sen- 
tence of  deatli  was  delayed  after  Pilate  sat 
down  on  tlie  tribunal. 

1.  Although  Mount  Calvary  was  near  to 
the  city,  the  procession  must  liave  been  slow. 
Christ  was  weakened  by  his  agony  in  the 
garden,  and  by  the  pain  and  loss  of  blood  he 
sustained  from  the  cruel  scourging,  and  from 
tlie  insulting  mockery  of  the  soldiers.  It  was 
usual  for  the  people  to  ill  treat  the  criminals 
who  went  to  crucifixion.  He  himself  carried 
his  cross  to  the  gate  of  the  city,  and  although 
it  was  there  laid  on  Simon  the  Cyrenian,  he 
had  still  farther  to  go,  and  an  eminence  to  as- 
cend. To  this  procession,  and  tlie  necessary 
preparations  for  the  crucifixion,  we  cannot 
allot  less  than  an  hour,  and  this  brings  us  to 
eiffiit  in  the  morning. 

2.  Before  he  was  led  forth,  the  two  robbers 
were  to  be  condemned ;  for  in  cases  where  no 
appeal  lay  to  the  emperor,  or  Roman  senate, 
the  examination  for  atrocious  offences  was 
little  more  than  nominal ;  and  the  speedy  sen- 
tence of  the  judge  was  followed  by  the  imme- 
diate punishment  of  the  criminal. 

Probably,  while  our  Saviour's  trial  was  pend- 
ing, these  malefactors  were  brought  from  the 
prison  to  the  hall,  where  the  soldiers  kept  guard 
tliat  they  might  be  in  readiness.     In  this  place, 
VOL.    IT.  *-28 


perhaps,  the  penitent  thief  might  have  wit- 
nessed the  deportment  of  Jesus,  while  he  was 
scourged  and  insulted  by  the  Roman  soldiers ; 
and  might  have  conceived  that  sense  of  his 
meekness,  holiness,  and  majesty,  which  pre- 
pared him  for  the  grace  of  a  perfect  confession 
of  faith,  upon  the  cross.  To  tlie  time  employed 
in  the  trying,  condemning,  and  scourging  of 
these  men  (according  to  the  Roman  law),  may 
we  not  reckon  another  full  hour?  In  the 
meanwhile  Christ  was  guarded  by  the  soldiers ; 
into  whose  hands  therefore  he  was  delivered 
at  seven,  or  rather  earlier. 

l\  When  Pilate  had  taken  his  seat  on  the 
tribunal,  to  pronounce  sentence  of  death  on 
Christ,  he  was  interrupted  by  the  message  of 
his  wife  ;  still  hesitating — he  again  expostula- 
ted with  the  Jews,  and  declared  the  innocence 
of  Jesus ;  and,  when  he  could  prevail  nothing, 
he  washed  his  hands  before  the  multitude,  and 
then  decreed  his  condemnation.  These  various 
particulars  might  altogether  occupy  about 
anotlier  hour,  and  they  bring  us  again  to  the 
same  point — within  half  an  hour  of  six.  Here 
then  the  computations  meet,  whether  we  reckon 
from  the  proi,  or  back  from  the  third  hour: 
by  either  account,  Pilate  "  sat  down  in  the 
judgment-seat"  between  six  and  s^ven  in  the 
morning. 

The  conjecture  of  Grotius,  adopted  by  Dr. 
Randolph  and  other  learned  men,  is  very 
ingenious,  but  is  unsupported  by  authorities. 
The  Jews,  he  observes,  divided  the  day  into 
four  quarters,  as  they  did  the  night ;  each  con- 
sisting of  three  hours  ;  and,  whatever  was  done 
within  the  space  of  one  of  these  quarters, 
might  be  reckoned  to  the  hour  at  which  the 
quarter  began,  or  at  wliich  it  ended.  The 
second  quarter  began  at  the  third  hour,  about 
which  time  it  was  supposed  our  Lord  Avas  con- 
demned, and  it  ended  at  twelve ;  about  which 
time  he  was  crucified.  St.  John  mentions  the 
time  of  his  condemnation,  St.  Mark  of  his  cruci- 
fixion. St.  John  distinguishes  the  beginning 
of  the  second  quarter  of  the  day  by  its  latest 
term,  the  sixth  hour ;  and  St.  JMark  the  conclu- 
sion of  it,  by  its  earliest  term,  the  third  hour. 
But  this  hypothesis  appears  much  too  forced  to 
be  tenable. 


Note  19.— Part  VIL 

There  is  no  greater  difference  between  the 
meaning  of  the  words  xoxyArrjv  and  Ttogcpvoovv, 
than  there  is  if  one  Englisli  reader  should  say 
a  red  robe,  and  another  a  reddish  robe ;  or 
than  if  one  French  author  should  use  the  word 
rouge,  and  another  rougeatre. — Pilkington,  notes 
to  sect.  442. 


178* 


NOTES  ON  THE  GOSPELS. 


[Part  VIL 


Note  20.— Part  VII. 

Thorns  were  the  first  produce  of  the  earth 
after  the  fall  of  man,  and  they  were  worn  by 
our  Lord,  as  a  part  of  his  punishment.  They 
were  the  first  fruits  of  the  curse,  and  were 
appropriately  placed  on  the  head  of  the  Sacred 
Victim. 

Bishop  Pearce  and  Michaelis  are  of  opinion 
that  the  crown  of  thorns  was  not  intended  to 
be  an  instrument  of  punishment  or  torture  to 
his  head,  but  rather  to  render  our  Lord  an  object 
of  ridicule;  for  which  cause  they  also  put  a 
reed  in  his  hand,  by  way  of  sceptre,  and  bowed 
their  knees,  pretending  to  do  liim  homage ; 
and  that  the  crown  was  not  probably  of  thorns 
in  our  sense  of  the  word.  Mark  xv.  17.  and 
John  xix.  5.  term  it  Axdcvdivov  OTicpuvov,  which 
might  be  translated  an  "  acanthine  crown,"  or 
wreath  formed  out  of  the  branches  of  the  herb 
acanthus,  or  bear's-foot.  This  is  a  prickly 
plant,  though  not  like  thorny  ones,  in  the  com- 
mon meaning  of  that  word. 

Some  are  of  opinion  that  the  plant  was  simi- 
lar to  that  which  we  call  holly :  they  say  that  it 
was  selected  on  account  of  its  resemblance  to 
laurel,  with  which  conquerors  were  crowned ; 
and  they  think  that  the  opinion  has  given  rise 
to  the  name  ;  holly,  quasi  holy,  in  reference  to 
the  use  made  of  it  on  this  occasion. 


by  St.  Paul  in  his  Epistle  to  the  Romans  (ch, 
xvi.  13.)  which  was  written  many  years  after 
the  Gospel  of  St.  Mark. 


Note  21.— Part  VIL 

Our  Lord  would  not  reveal  his  dignity  to 
Pilate,  because  he  would  not  have  believed 
hun,  and  because,  as  a  judge,  Pilate  was  only 
concerned  with  his  innocence  :  neither  had  the 
time  come  for  an  appeal  to  the  Gentiles. 


Note   22.— Part  VIL 

By  comparing  these  two  passages  we  obtain 
one  of  those  innumerable  minor  yet  important 
proofs  of  the  authenticity  of  the  Scriptures,  which 
demonstrate  the  impossibility  of  their  being 
forgeries.  St.  Luke,  who  wrote  for  the  Gen- 
tiles of  Asia,  merely  mentions  tlie  name  and 
country  of  Simon,  who  was  probably  known  to 
the  early  Christians  by  character.  St.  Mark, 
however,  who  addressed  himself  at  the  dictation 
of  St.  Peter  (by  whose  name  therefore  this  Gospel 
miglit  more  properly  be  called)  to  the  converts 
at  Rome,  adds,  that  Simon  was  the  father  of 
Alexander  and  Rufus,  the  latter  of  whom  being 
a  well-known  member  of  the  Roman  Church, 
inquiries  might  be  made  by  the  people,  of  Rufus 
himself,  respecting  the  circumstances  of  tlie 
crucifixion,  which  he  in  all  probability  would 
Irive  received  from  his  father.     Rufus  is  saluted 


Note  23.— Part  VII. 

ON  MATTHEW  XXVII.  34.  AND  MARK  XV.  23, 

The  Jews  always  gave  wine  with  incense  in- 
it,  to  stupify  and  intoxicate  the  criminal.  The 
custom  originated  in  the  precept  (Prov.  xxxi. 
C),  "  Give  strong  drink  unto  him  that  is  ready 
to  perish,"  i.  e.  "  to  him  who  is  condemned  to 
death."  It  would  appear  from  the  preceding 
narrative,  that  three  potions  were  certainly 
offered  to  our  Lord,  two  when  he  arrived  at 
Golgotha  (Matt,  xxvii.  34.  and  Mark  xv.  23.), 
and  the  third  after  he  had  been  for  some  time 
on  the  cross.  The  first  draught,  vinegar 
mingled  with  gall,  was  most  probably  offered 
to  him  in  malice,  and  derision  of  his  sufferings  ; 
our  Lord  refusing  to  drink  of  it,  the  intoxicat- 
ing draught,  which  was  usual  on  such  occasions, 
was  then  presented  ;  but  he  declined  tasting  of 
either,  and  drank  only  of  the  third,  the  vinegar, 
or  posca,  the  common  drink  of  the  Roman  sol- 
diers ;  and  which  was  placed  in  a  vessel  near 
the  cross  for  their  accommodation. 

He  was  faint  and  exhausted  in  body  ;  and 
though  his  powers  of  mind  were  the  same,  he 
required  that  his  humanity  should  receive  the 
refreshment  proffered  to  him  by  the  bystander. 

Although,  as  we  have  seen,  there  appears  no 
difficulty  or  discrepancy  in  the  accounts  of  St. 
Matthew  and  St.  Mark,  Michaelis  does  not  hes- 
itate to  assert,  that  there  exists  a  manifest  con- 
tradiction. He  has  consequently  endeavoured, 
by  conjecture,  to  reconcile  the  supposed 
difference,  and  has  had  the  singular  misfortune 
to  be  refuted  by  himself;  by  his  editor,  Bishop 
Marsh,  who  has  substituted  an  equally  unten- 
able conjecture  ;  and,  lastly,  by  the  critic  of 
both.  Archbishop  Laurence.  After  comparing 
the  two  accounts  of  St.  Matthew  and  St.  Mark, 
Michaelis  decides  that  St.  Mark  has  given  the 
correct  history,  and  that  St.  Matthew's  Gospel, 
which  was  originally  written  in  Hebrew,  Avas 
inaccurately  translated  into  Greek.  He  sup- 
poses that  the  words  used  in  the  Hebrew  Gospel 
of  St.  Matthew,  were  such  as  agreed  with  the  ac- 
count given  by  St.  Mark,  and  at  the  same  time 
were  capable  of  tlie  construction  which  was  put 
on  them  by  St.  Matthew's  Greek  translator.  Sup- 
pose St.  Matthew  wrote  XTirDD  «'Sn,  which 
signifies  "  sweet  wine  with  bitters,"  or  "  sweet 
wine  and  myrrli,"  as  we  find  it  in  Mark ;  and 
Matthew's  translator  overlooked  the  yod  ^  in 
N'Sn  ;  he  took  it  forxbn,  wliich  signifies  "vine- 
gar ;  "  and  "bitter,"  ho  translated  by  /olr),  RS 
it  is  often  rendered  in  the  Scptuagint.  Nay, 
St.  Matthew,  lie  proceeds,  may  have  written 


INOTE  S4.] 


NOTES  ON  THE  GOSPELS. 


179 


X'7n,  and  have  still  iiicant  to  express  "  sweet 
wine  ;"  if  so,  the  difference  only  consisted  in 
the  points  ;  for  the  same  word,  wjiich,  Avhen 
pronounced  "  halii,"  signifies  "  sweet,"  denotes 
as  soon  as  it  is  pronounced  "  hala,"  "  vinegar." 
The  translator  of  St.  Matthew's  Gospel  mis- 
understood the  words  of  the  original,  but  St. 
Mark  has  given  the  true  account. 

In  this  criticism,  Michaelis  may  be  considered 
as  having  refuted  himself;  for  he  tells  us  (p. 
151.),  that  as  the  Hebrew  original  of  St. 
Matthew  is  lost,  a  comparison  can  never  be 
instituted  between  that  and  the  Greek  version  ; 
and  this  comparison  alone  can  decide  the 
question,  if  there  is  any  variation  between 
them.  It  must  be  observed  in  answer,  it  is 
not  possible  to  ascertain  certainly  whether  St. 
Matthew  wrote  in  Hebrew  or  not. 

Bishop  Marsh  has  remarked,  that  the  pro- 
posed Chaldee  reading  of  Michaehs  cannot 
possibly  have  given  rise  to  the  expression  in 
St.  Mark's  text :  neither  is  the  construction  of 
t^'Sn  correct.  Having  pointed  out  the  weak- 
ness of  the  other  parts  of  Michaelis's  criticism, 
the  learned  Bishop  has  proposed  a  similar  eluci- 
dation upon  the  same  principle  of  conjecture. 
He  supposes  that  the  original  Chaldee  text  was 
^^1103  D"Sn  N"ion  ;  and  that  Nion,  which 
means  wine,  was  confused  with  Xi'on,  vinegar; 
and  likewise  xmo,  myrrh,  with  XTiO,  gall.  In 
refutation  of  these  hypotheses.  Archbishop 
Laurence  observes  :  "  This  strange  confusion 
of  Avords,  whether  attributable  to  a  transcriber 
or  translator,  is  greater  than  seems  Ukely  to 
liave  happened,"  Aware  of  the  objection, 
Bisliop  Marsh  afterwards  proposes  another 
illustration,  and  presumes  that  the  Chaldee  text 
ran  thus,  xiran  uD'D3  Ninn  which  may  be  ren- 
dered, vinum  conditum  myrrhd.  Yet  he  adds, 
that  as  Tnn,  when  a  participle,  has  the  signifi- 
cation of  turbidum  fieri,  as  well  as  that  of 
vinum,  when  a  substantive:  and  as  n3'D3, 
when  a  substantive,  means  acetum,  as  well  as 
conditum,  when  a  participle,  upon  this  construc- 
tion the  words  may  be  translated,  acetum  turha- 
tum  felle  ;  still  supposing,  as  in  the  preceding 
instance,  «^10  to  be  mistaken  for  NTio.  "With 
respect  however  to  this  suggestion,"  says  Arch- 
bishop Laurence,  "  may  it  not  be  fairly  ques- 
tioned whether  a'D3  in  ancient  Chaldee  really 
signifies  "  vinegar."  No  such  meaning  is 
affixed  to  it  in  Buxtorf's  Lexicon  Chaldaic.  et 
Syriac,  nor  in  the  Syrochnld.  Diction,  annexed 
to  the  Antwerp  Bible.  In  the  elder  Buxtorf's 
Lexicon  Chaldaic.  et  Rabbinic,  this  sense  is 
indeed  given  to  it;  nevertlieless,  not  as  the 
ancient  Chaldee  sense,  but  as  one  of  a  more 
recent  date,  as  one  to  be  found  only  in  the 
Rabboth  and  the  Jerusalem  Talmud.  The  time 
of  the  compilation  of  the  Rabboth  has  been 
fixed  by  the  Jews  to  about  the  year  300  after 
Christ ;  but  some  Christians  place  it  at  a  later 
period.     Wolf  observes,  "Fatendum  hoc  est. 


pro  antiquitate  rei  alicujus  demonstranda  non 
satis  tuto  ad  Rabboth  provocari  posse,  cum 
nullo  argumento  constet,  quo  tempore  haec  vel 
ilia  narratio  aut  expositio  subnata  sit''. 

Tlie  Jerusalem  Talmud  is  said  by  Buxtorf 
to  have  been  composed  about  the  year  2.30,  or, 
according  to  others,  about  the  year  270  (Wolfii 
Bib.  HebrfRa,  vol.  ii.  p.  683) ;  but  Lightfoot,  in 
his  Horm  Heb.  in  Evang.  Matthm,  contends, 
that  it  was  not  written  until  the  fourth  century*. 

Schoetgen  also,  among  the  apparent  contra- 
dictions of  the  New  Testament,  enumerates 
this  between  St.  Matthew  and  St.  Mark,  with 
respect  to  the  potion  offered  to  our  Lord  upon 
the  cross.  St.  Matthew,  he  observes,  tells  us, 
they  gave  him  vinegar,  mingled  with  gall, 
o^og  jusTik  xolri;  fie/niyf^iyov  (Matt,  xxvii.  34.) 

St.  Mark,  that  they  gave  him ia/nvQi'icr/uiy'Of 

ojfov  (Mark  xv.  24.)  Schoetgen  would  reconcile 
the  t\»o  passages  by  saying,  ut  myrrha  una  cum 
felle  dicatur  udmixta  potui,  atque  vinum  fuisse 
acidum,  quod  indistincte  vinum,  et  acetum  ap- 
pellari  solet.  He  then  goes  on  to  show,  that 
the  sour  wine  was  indiscriminately  named  wine 
or  vinegar ;  and  the  wine  offered  to  our  Lord 
might  in  like  manner  be  called  either  wine  or 
vinegar. 

I  cannot  but  conclude,  after  an  attentive 
perusal  of  these  and  some  other  criticisms,  that 
the  simplest  mode  of  interpreting  the  passages 
in  question  is  the  best,  as  being  equally  con- 
sistent and  satisfactory.  The  first  potion  was 
probably  given  to  our  Lord  in  derision  ;  the 
second,  the  stupifying  draught  usually  adminis- 
tered to  criminals  ;  and  the  third  called  for  from 
the  suflTerings  of  the  moment.  The  hyssop 
mentioned  by  St.  John  in  the  next  verse,  may 
perhaps  be  considered  as  possibly  to  allude  to 
one  of  the  types,  which  were  permitted  to  point 
out  Christ  as  the  typical  paschal  lamb.  The 
Jews  .always  commenced  this  feast  by  the  eat- 
ing of  bitter  herbs  dipped  in  vinegar,  which 
was  considered  as  emblematical  of  purity  :  see 
Psalm  li.  7. 

It  must  be  observed,  that  in  Matt,  xxvii.  34., 
instead  of  o^og,  many  MSS.  read  oJpov.  The 
posca,  or  common  drink  of  the  Roman  soldiers, 
was  known  by  each  name  :  they  both  convey 
the  same  sense'. 


Note  24.— Part  VII. 

ON  THE  SUPERSCRIPTION  ON  THE  CROSS. 

The  Christian  world  is  deeply  indebted  to 
the  accurate  and  learned  Dr.  Townson  for  his 

*"  BihliothecaHehr(Ea,\o\.\\.'p.\A2G,o.Ti.  Rabboth. 

*   Cent.  Chorograph.  c.  8] .  p.  144. 

'  Sec  Archbishop  Laurence's  Sermon  on  Excess 
in  Ph'lol oijira!  Speculation,  p.  39,  notes.  Marsh's 
Michaelis,  vol.  iii.  p.  159,  and  part.  ii.  p.  127-8. 
Sch  letgen,  Horw  Hebraicw,  vol.  i.  p.  236.  Adam 
darkens  Commentary.  Home's  Critical  Introduc- 
tion, second  edition,  vol.  iii.  p.  115. 


180* 


NOTES  ON  THE  GOSPELS. 


[Part  VIL 


ingenious  criticism  on  the  title  placed  by  Pilate 
on  the  cross.  The  apparent  discrepancy  be- 
tween the  accounts  of  tliis  title  given  by  the 
Evangelists,  had  been  urged  as  an  objection 
against  the  inspiration  and  veracity  of  the 
sacred  v/riters.  The  superscription  on  the 
cross  was  written  in  Hebrew,  and  Greek,  and 
Latin  ;  and  as  the  Evangelists  all  mention  the 
title  differently.  Dr.  Townson  conjectured  that 
it  was  possible  it  might  have  slightly  varied  in 
each  language.  As  St  Luke  wrote  for  the 
Gentiles  in  Achaia,  it  is  probable  that  he  would 
prefer  mentioning  the  Greek  inscription.  As 
St.  Matthew  addressed  the  Jews,  it  is  likely 
therefore  that  he  should  use  the  Hebrew.  And 
as  St.  Mark  principally  wrote  to  the  Romans, 
he  would  naturally  give  the  Latin  inscription. 
I  have  observed  in  my  arrangement  the  order 
proposed  by  Dr.  Townson.  He  remarks,  tlie 
Evangelists  all  mention  this  superscription,  but 
every  one  with  some  difference,  except  in  the 
last  words.  The  King  of  the  Jews. 

We  may  reasonably  suppose  St.  Matthew  to 
have  recited  the  Hebrew  : — 

THIS    IS 
JESUS,  THE   KING   OF    THE  JEWS. 

And  St.  John  the  Greek : — 

JESUS  THE  NAZARENE,  THE  KING 
OF  THE  JEWS. 

If  it  should  be  asked,  why  "  the  Nazarene  "  was 
omitted  in  the  Hebrew,  and  we  must  assign  a 
reason  for  Pilate's  humor,  perhaps  we  may 
thus  account  for  it :  He  might  be  informed  that 
Jesus  in  Hebrew  denoted  a  Saviour  (John  xi. 
49-51.),  and  as  it  carried  more  appearance  of 
such  an  appellative,  or  general  term,  by  stand- 
ing alone,  he  might  choose,  by  dropping  the 
epithet,  The  ATazarene,  to  leave  the  sense  so 
ambiguous,  that  it  might  be  thus  understood : — 

THIS   IS 
A  SAVIOUR,  THE  KING  OF  THE  JEWS. 

Pilate,  as  little  satisfied  with  the  Jews  as 
with  himself,  on  that  day,  meant  the  inscription, 
wliich  was  his  own,  as  a  dishonor  to  the  na- 
tion ;  and  thus  set  a  momentous  verity  before 
them,  with  as  much  design  of  declaring  it,  as 
Caiaphas  had  of  prophesying,  that  Jesus  should 
die  for  the  people  (John  xi.  49-51.)  The  am- 
biguity not  holding  in  Greek,  the  Nazarene 
might  be  there  inserted  in  scorn  again  of  the 
Jews,  by  denominating  their  King  from  a  city 
which  they  held  in  the  utmost  contempt,  (John 
i.  46.) 

Let  us  now  view  the  Latin.  It  is  not  as- 
suming much  to  suppose,  tliat  Pilate  would  not 


concern  himself  with  Hebrew  names,  nor  risk 
an  impropriety  in  speaking  or  writing  them.  It 
was  tliought  essential  to  the  dignity  of  a  Roman 
magistrate,  in  the  times  of  the  republic,  not  to 
speak  but  in  Latin  on  public  occasions  (Vale- 
rius Maximus,  b.  ii.  c.  ii.  §  2.),  of  which  spirit 
Tiberius  the  emperor  retained  so  much,  that  in 
an  oration  to  the  senate,  he  apologized  for  using 
a  Greek  word  ;  and  once,  when  they  were  draw- 
ing up  a  decree,  advised  them  to  erase  another 
that  had  been  inserted  in  it.  (Sueton.  in 
Tiben,  c.  71.)  The  two  words  were  monopoly 
and  emblem.  And  though  the  magistrates  in 
general  were  then  become  more  condescending 
to  the  Greeks,  they  retained  this  point  of  state 
with  regard  to  other  nations,  whose  languages 
they  esteemed  barbarous,  and  would  give  them- 
selves no  trouble  of  acquiring.  Pilate  indeed, 
according  to  St.  Matthew,  asked  at  our  Lord's 
trial,  "Whom  will  ye  that  I  release  unto  you, 
Barabbas,  or  Jesus,  which  is  called  Christ?" 
And  again,  "What  shall  I  do  with  Jesus,  which 
is  called  Christ  ?  "  But  I  judge  this  to  be  re- 
lated, as  the  interpreter  by  whom  he  spake  de- 
livered it,  in  Hebrew. — (See  Wolfius  on  Matt, 
xxvii.  2.)  For  if  the  other  Evangelists  have 
given  his  exact  words,  he  never  pronounced  the 
name  of  Jesus,  but  spake  of  him  all  along  by  a 
periphrasis :  "  Will  ye  that  I  release  unto  you 
The  King  of  the  Jews  ?  "  "  TFhat  will  ye  then, 
that  I  shall  do  wito  Him  whom  ye  call  The 
King  of  the  Jews  ?  "  Thus  he  acted  in  confer- 
ence with  the  rulers,  and  then  ordered  a  Latin 
inscription,  without  mixture  of  foreign  words, 
just  as  St.  Mark  repeats  it: — 

THE   KING  OF  THE   JEWS, 

which  is  followed  by  St.  Luke,  only  that  he  has 
brought  down  This  is,  from  the  above  super- 
scription, as  having  a  common  reference  to 
what  stood  under  it. 

THIS  IS 
THE  KING  OF  THE  JEWS. 

It  is  very  possible  that  a  better  account  may 
be  given  of  the  three  forms  of  the  inscription ; 
but  I  think  I  am  well  founded  in  asserting  that 
there  were  variations  in  it,  and  that  tlie  shortest 
was  that  of  St.  Luke,  in  the  Latin. — Townson's 
Works,  vol.  i.  p.  199. 

S.  Roger  has  published  a  Dissertation  on  the 
Title  on  the  Cross,  and  comes  nearly  to  the 
same  conclusions  as  Townson,  who  does  not 
however  refer  to,  nor  appear  to  have  seen  Iiis 
treatise.  He  supposes  that  the  inscription 
varied  in  each  language,  and  that  they  might 
have  been  written  on  three  several  tablets  in 
tliis  manner : — 


Note  25.] 


NOTES  ON  THE  GOSPELS. 


181 


OYTOH 

e:^  tin 

0  BJSIAEY2 

TJIN 

lOYdAISlN. 


HIC     EST 

JESUS 

REX    JUDiE- 

ORUM. 


Luke  xxiii.  38. 


Matt,  xxviii.  37. 


John  xix.  19. 


He  mentions  many  opinions  on  the  imrif^incd 
difficulty — "  Alii  enim  duos  Evangelistas  Mat- 
thasum  et  Ijiicam  duo  verba  ovT6i  iariy,  non 
ex  titulo  descripsisse,  sed  sententise  perfi- 
ciendffi  gratia  adjecisse.  Alii  vero  Marcum  et 
Johannem  dicta  verba  neglexisse  ;  prasterea 
tres  reliquos  cognomen  JVazareni ;  Marcum  ct 
Lucam  vero  nomen  proprium  .TESUS  omisisse, 
quamobrem  ex  onmium  Evangolistarum  descrip- 
tionibus  tres  conformes  formant  inscriptiones, 
hoc  modo:  an-in'ri  fip  '"'.X^^.  ly^]  ^^^  oviig 
iaiiv  'Ifjanvg  6  Mut<'i^(jiiog  6  SuatXevg  ' lovSaluii/. 
Hie  est  Jesus  Nazarenus  Rex  Judseorum." — 
See  the  Dissertation  ap.  Crit.  Sac.  vol.  xi.  p. 
241,  &c. 


Note  25.— Part  VH. 
on  the  necessity  of  the  atonement. 

He  hangs  upon  the  cross,  for  us,  and  for  our 

salvation !  The  Son  of  God  dies  for  the  restor- 
ation of  man !  The  manifested  God,  who  was 
present  at  the  creation  of  this  scene  of  his 
glory ;  who,  for  the  sins  of  one  generation  of 
man,  brought  the  deluge  of  waters  upon  the 
earth ;  He  who  was  seen  in  the  firmament, 
commanding  the  fire  to  descend  upon  the  Cities 
of  the  Plain ;  the  Dweller  between  the  cheru- 
bim, the  Form  which  tabernacled  in  the  moving 
flame,  guiding  his  people  through  the  wilder- 
ness ;  the  King  of  glory,  the  Lord  of  angels, 
the  Ruler  of  the  universe,  "  the  Man  that  was 
the  Fellow  of  Jehovali,"  the  future  Judge  of  the 
word,  He  hangs  upon  the  cross,  and  offers 
himself  a  willing  sacrifice  for  the  sins  of  an 
offending  world.  That  this  Holy  and  Mighty 
Being  should  die  as  a  man,  amidst  the  indigni- 
ties and  cruel  mockings  of  the  higlier  as  well 
as  of  the  lower  ranks  of  liis  people  for  the  sins 
of  those  who  pierced  him,  and  of  all  who  in 
ages  to  come  should  believe  in  this  wonderful 
atonement,  is  a  mystery  so  truly  sublime,  that 
tlie  intellectual  powers  of  man,  while  in  the 
body,  cannot  fully  comprehend  its  effects  and 
benefits.  This  Wonderful  and  Holy  Being, 
whose  mysterious  death  we  are  now  contem- 
plating, is  revealed  to  us,  not  merely  as  the  Lord 
of  mankind,  but  as  the  Superior  of  angels. 
Evil  spirits  knew  Him,  and  fled :  good  spirits 
ministered  to  Him.    He  spake  of  the  invisible 

VOL.  II. 


world,  as  of  the  scene  of  existence  to  which 
He  had  been  accustomed,  and  of  angels  and 
devils  as  his  obedient  or  rebellious  subjects. 
It  is  evident,  therefore,  that  the  actions  of  our 
Lord,  while  in  his  state  of  humiliation,  were 
the  subjects  of  attention  to  an  innumerable  host 
of  intellectual  and  spiritual  creatures  who,  we 
may  suppose,  are  all  more  or  less  interested  in 
tlie  heavenly  sacrifice.  Angels  in  humble  sub- 
mission desired  to  look  into  this  great  mystery ; 
fallen  spirits  retained  the  malignity  of  their  evil 
nature,  saw,  believed,  and  trembled.  They  fell 
from  their  high  estate  by  their  own  pride  and 
ambition,  without  external  temptation,  and  they 
are  left  to  the  consequences  of  their  wilful  dis- 
obedience. Man,  having  been  created  of  a 
compound  nature,  and  liable  to  evil,  did  not, 
like  them,  fall  away  by  his  own  original,  innate 
perverseness,  but  by  the  enticements  of  a  supe- 
rior and  evil  spirit.  For  man  Christ  died — for 
man  there  is  hope  of  salvation,  and  at  this 
solemn  moment  the  seal  was  affixed  to  his  par- 
don. Now  was  the  sentence  of  eternal  punish- 
ment pronounced  upon  the  evil  spirits.  Satan 
fell  as  lightning  from  heaven  ;  and  the  captivity 
of  hell  was  led  captive.  The  voice  of  mercy 
confirmed  the  angels  in  their  obedience,  and 
taught  them  also  that  there  was  no  more  sacrifice 
for  sin :  and  the  human  race  were  emancipated 
from  the  bondage  and  degradation  of  the  Fall, 
and  exalted  to  become,  with  the  angels,  the 
sons  of  God.  Thus  was  moral  order,  which 
had  been  disturbed  through  the  dominion  of  evil, 
by  the  sin  and  disobedience  of  the  first  Adam, 
restored  to  the  whole  universe  by  the  triumph- 
ant sacrifice  of  the  second  Adam. 

Sufficient,  therefore,  is  revealed  to  us  to  con- 
vince us  of  the  necessity  of  this  great  atone- 
ment, and  to  demonstrate  to  us  the  holy  indig- 
nation of  the  Almighty  God  against  sin  and 
sinners.  We  all  carry  about  within  us  the  sad 
marks  of  our  fallen  nature.  The  remembrance 
of  some  past  sin  continually  arises  to  embitter 
our  happiness,  and  to  convince  us  that  we  have 
no  power  to  help  ourselves.  Man  requires 
some  other  atonement,  some  other  intercession. 
His  former  sins  cannot  be  cancelled  by  peni- 
tence or  reformation",  the  only  offering  he  has 
it  in  his  power  to  make  ;  "  the  convert  and  the 
sinner  are  the  same  individual  person  ;  and  as 

"   Balguy,  as  quoted   by  Archbishop  Magee,  p. 

')4,  vol.  r. " 


182* 


NOTES  ON  THE  GOSPELS. 


[Part  VII. 


such,  must  be  answerable  for  his  whole  conduct 
His  sentiments  of  himself  can  only  be  a  mixture 
of  approbation  and  disapprobation,  satisfaction 
and  displeasure.     His  past  sins  must  still,  how- 
ever sincerely  he  may  have  reformed,  occasion 
self-dissatisfaction :  and  this    will  ever  be  the 
stronger  the  more  he  improves  in  virtue.    Now, 
as  this  is  agreeable  to   truth,   there  is  reason 
to    conclude,   that   God    beholds   him    in    the 
same    light."       Therefore    man's    redemption 
must  be   accomplished  by  other  than  himself 
It  is  further  evident  that  the  blood  of  bulls  and 
of  goats  could  not  take  away  sin ;  they  were 
not  of  the  same  nature  and  origin  as  man,  and 
therefore  incapable  of  making  an  expiation  for 
the  sin  he  had  contracted.     These  were  only 
the  types  and  figures  of  a  more  perfect  sacri- 
fice— of  that  holy  victim   who  was  appointed 
before   the  foundation  of  the  world.     Neither 
could  the  sacrifice  of  any  ordinary   man  make 
satisfaction  for  us,  because  it  is  clear  he  would 
only  suffer  that  punishment  which  his  own  sins 
had  deserved ;   and  no  satisfaction  can  be  made 
for  others,  by  suffering  that  which  justice  re- 
quires for  our  own  offences.     No  ordinary  man 
could  raise   himself  from  the  dead,  or  procure 
that  redemption  for  another,  which  he  could 
not  obtain  for  himself     Neither  could  any  or- 
dinary man  make  satisfaction  to  the    violated 
laws  of  God  by  a  life  of  sinless  obedience.     He 
only  who  had  power  to  lay  down  his  life,   and 
take  it  up  agam,  could  procure  for  man  a  resur- 
rection, and  deliver  him  from  the  eternal  death 
his  sins  had  incuiTed.     He  alone,    who    took 
upon  him  human  nature,  that  He  might  set  us 
an  example  of  human  virtue,  "who  knew  no 
sin,"  who  was  perfect  and  spotless,  the  Lamb 
of  God,  could  satisfy  the  purity  of  divine  justice 
or  reconcile  it  with  his  mercy,  and  the  economy 
of  his    government.      Throughout   the   Avhole 
system  of  the  divine  dispensations,  the  Father 
uniformly  acts  by  tlie  ministry  of  tlie  Son,  and 
the  Son  by  the  ministry  of  the   Holy    Ghost. 
Had  the  divine  acceptance  been  wanting  to  the 
oblation  of  our  Lord's  body,  whatsoever  virtue 
it  possessed  in  itself,  it  would  have  been  in- 
capable of  procuring  the  pardon  of  sin,  or  of 
redeeming  man  from  its  punishment  and  power. 
Whatsoever  he  purchased  for  us,  he  purchased 
of  the  Father  by  compact,  or   agreement" ;  and 
He  is  now  exalted  to  the  right  hand  of  God,  to 
make  there  his  mysterious  intercession  for  the 
sins  of  his  people. 

As  the  second  Adam,  the  blessed  Lord  took 
our  humanity ;  he  restored  it  to  its  original 
dignity  and  innocence,  and  then  made  a  sacri- 
fice of  it  upon  the  cross,  as  a  vicarious  atone- 
ment for  the  sins  of  the  first,  and  through  him 
of  all  mankind.  He  was  nailed  to  the  accursed 
tree,  the  emblem  of  Adam's  transgression,  and 
was  crowned  with  a  crown  of  thorns,  the  first 

"   See  also  Whitby,  and  Scott's  Christian  Life. 


fruits  of  his  disobedience.  The  religion  which 
he  died  to  establish  was  of  an  internal,  spiritual 
nature.  It  was  a  life  of  holiness  and  self-sacri- 
fice. It  required  the  crucifixion  of  the  whole 
animal  and  inferior  nature ;  and  that  the 
motives,  and  even  the  thoughts  of  the  heart, 
should  be  brought  into  subjection.  It  required 
a  new  birth,  a  new  life,  of  which  baptism  is  the 
beautiful  emblem,  teaching  us,  that  as  infants 
are  washed  immediately  on  their  natural  birth, 
so  must  the  children  of  God,  with  Ciirist,  be 
born  again  through  the  grave  and  death  of  sin, 
into  the  spiritual  kingdom,  by  water  and  the 
Spirit.  If,  during  the  progress  of  life,  the 
animal  is  allowed  to  triumph  over  the  spiritual 
man,  then  the  sin  of  the  first  Adam  still  cleaves 
to  us,  and  the  sacrifice  of  the  second  Adam 
pleads  for  us  in  vain.  The  animal  life  perishes 
with  the  body ;  the  accountable  life  exists 
through  eternity.  If  the  natural  man  be  spirit- 
ualized by  tlie  subjugation  of  the  flesh,  he  be- 
comes pure  and  holy,  the  companion  of  angels  ; 
but  if  he  be  polluted  and  degraded  by  his  con- 
tagion, he  then  defiles  himself,  loses  the  divine 
properties  of  his  first  being,  and  is  fitted  only 
for  association  with  devils  and  evil  spirits.  To 
this  fearful  condition  man  was  reduced  by 
the  fall  of  the  first  Adam.  To  revoke  this 
curse,  Christ,  the  second  Adam,  became  our 
atonement,  by  the  sacrifice  of  the  whole  of  the 
offending,  but,  in  him,  sinless  nature,  upon  the 
tree  of  the  cross :  demonstrating  to  all  tlie 
world,  that  the  sacrifice  of  self  is  the  Avay  of 
salvation,  and  the  most  acceptable  offering  that 
man  can  render  to  liis  Creator. 

Deeply  do  I  pity  that  blind  man,  who  prefers 
rather  to  trust  to  his  own  merits,  than  by 
faith  in  the  great  atonement  to  hope  for  salva- 
tion through  the  blood  of  Christ.  Deeply  do  I 
feel  for  him,  when  he  shall  be  called  upon  to 
appear  before  tlie  judgment-seat  of  a  rejected 
Saviour,  with  all  his  imperfections,  all  his  frail- 
ties, and  all  his  violations  of  duty  upon  his 
head,  to  answer  in  an  unknown  state  of  incon- 
ceivable glory,  before  men  and  angels,  for  the 
sins  committed  in  the  body ;  having  spurned 
the  sheltering  protection  of  that  MAN  who  is 
both  a  covert  from  the  wind,  and  a  refuge  from 
the  storm.  How  can  he  hope  to  escape  the 
wrath  of  God  pronounced  upon  every  offender 
against  his  holy  laws,  when  his  own  beloved 
Son,  as  our  substitute,  who  alone  bore  our  sins, 
underwent  such  dreadful  agonies,  both  in  body 
and  soul  ?  He,  who  has  declared  himself  of 
purer  eyes  than  to  behold  iniquity,  has  also  de- 
clared, as  fully  and  plainly,  and  as  repeatedly, 
that  "  without  shedding  of  blood  there  is  no 
remission  of  sins  :"  and  what  blood  can  have 
been  shed  for  their  remission,  but  the  blood  of 
Christ  ?. 

Bisho])  Watson,  in  speaking  of  that  arrogant 
and  dogmatical  theology,  that  decrees  tlie  re- 
jection of  the  doctrine  of  atonement,  as  incon- 


Note  26,  27.] 


NOTES  ON  THE  GOSPELS. 


*183 


sistent  with  the  divine  attribute  of  mercy,  uses 
tlie  following  just  observations :—"  We  know 
assuredly  that  God  delighteth  not  in  blood  ; 
that  he  hath  no  cruelty,  no  vengeance,  no  ma- 
lignity, no  infirmity,  nor  any  passion  in  his 
nature  :  but  we  do  not  know  whether  the  requi- 
sition of  an  atonement  for  transgression  may 
not  be  an  emanation  of  his  infinite  mercy,  rather 
than  a  demand  of  his  infinite  justice.  We 
do  not  know  whether  it  may  not  be  the  very 
best  means  of  preserving  the  innocence  and 
happiness  not  only  of  us,  but  of  all  other  free 
and  intelligent  beings.  We  do  not  know 
whether  the  suffering  of  an  innocent  person 
may  not  be  productive  of  a  degree  of  good,  in- 
finitely surpassing  the  evil  of  such  sufferance  ; 
nor  whether  such  a  quantum  of  good  could  by 
any  other  means  have  been  produced""." 


Note  26.— Part  VII. 

Our  Lord,  at  the  time  when  he  made  the 
gracious  promise  to  the  criminal  on  the  cross, 
was  reduced  to  the  lowest  state  of  degradation 
and  contempt.  He  was  deserted  by  all  but  his 
beloved  disciple,  Ids  mother,  and  two  other  holy 
women,  who  were  standing  by  the  cross,  the 
weeping  and  agonized  spectators  of  his  suffer- 
ings. His  disciples  had  forsaken  him  and  fled. 
The  assembled  multitude  of  his  enemies  and 
persecutors  embittered  every  pang,  by  then- 
cruel  and  exulting  mockeries.  The  Evangelists 
mention  all  kinds  and  classes  of  people,  as  if 
for  the  purpose  of  demonstrating  the  universal 
rejection  of  our  Lord  by  the  Jewish  nation. 
The  people  stood  beholding — and  the  rulers 
with  them,  deriding — the  soldiers  mocked  him, 
coming  to  him,  and  offering  him  vinegar — the 
passers  hj  reviled  him,  and  railed  on  him — the 
chief  pi'iests  mocked  him,  with  the  scribes  and 
elders — even  the  very  thief  on  the  cross  reviled 
him,  and  joined  in  the  common  mockery.  At 
this  moment  of  general  insult  and  rejection, 
the  penitent  thief  alone  declared  his  belief  in 
the  innocence  of  the  holy  Jesus,  and  made  a 
public  confession  of  his  faith  in  the  divine 
sufferer. 

Our  Lord's  answer  to  the  penitent  thief  fully 
declared  tliat,  although  in  his  human  form  he 
was  faint  and  dying,  enduring  the  extreme  of 
pain  and  torture,  he  was  the  Lord  of  the  invisi- 
ble world,  and  still  retained  his  divine  attribute, 
the  power  of  forgiving  sins.  The  assembled 
people  loudly  and  unanimously  demanded  of 
him  to  prove  his  former  pretensions  by  a 
miracle.  They  called  upon  him  to  come  down 
from  the  cross  to  save  himself,  and  they  would 
believe^  him.  They  seemed  to  consider  this  as 
a  fair  challenge.     They  supposed  it  impossible 

"   Tico  Apolagies,  Sz,c.  pp.  466,  467. 


that  any  one,  who  possessed  the  power,  would 
not  use  it  under  such  trying  circumstances. 
They  therefore  required  him  to  release  his  body 
from  torture,  from  the  nails,  and  the  wood,  and 
come  among  them.  But,  ever  consistent  with 
himself,  and  faithful  to  the  duties  of  his  divine 
mission,  instead  of  complying  with  their  wishes, 
which  were  confined  to  temporal  objects,  he 
showed  the  nature  of  his  kingdom  by  the  prom- 
ise of  salvation  to  a  repentant  soul.  The  Jews 
had  frequently  threatened  to  kill  Christ,  because 
he  asserted  his  power  to  forgive  sin.  "  Who 
can  forgive  sins,"  they  exclaimed,  "  but  God 
alone  ?"  and  therefore,  according  to  their  own 
acknowledgment  and  belief,  he  still  persevered 
in  his  divine  claims  ;  and  at  the  point  of  death 
proclaimed  that  their  long-promised  God  was 
before  them,  obscured  in  tlie  form  of  a  man. 

The  forgiveness  of  the  penitent  tliief  may 
be  considered  as  revealing  to  us  that  God's 
mercy  may  be  extended  to  the  last  moments  of 
life ;  but  we  have  no  reason  whatever  to  pre- 
sume that  it  shall  be  so  with  any  of  us.  No 
human  being  can  ever  again  be  placed  in  the 
same  situation  as  this  criminal.  We  cannot 
be  called  upon  to  follow  our  Saviour  to  Calvary, 
to  witness  his  dying  agonies  ;  to  hear  the  bitter 
tauntings  of  the  rabble,  and,  in  the  midst  of 
derision  and  suffering,  to  declare  our  faith  in  a 
crucified  Saviour.  When  Christ  shall  again 
become  visible  to  man.  He  will  be  seen  in  his 
glory,  and  all  the  holy  angels  with  him.  Let 
no  man  therefore  be  guilty  of  delaying  repent- 
ance, with  the  hope  of  eventual  salvation,  be- 
cause the  penitent  thief  was  forgiven  at  the 
last.  The  account  of  the  pardoned  criminal  is 
related  by  one  Evangelist  only,  as  if  the  Holy 
Spirit  foresaw  the  perversion  of  the  passage. 
"  One  instance  only,"  to  use  the  language  of  a 
celebrated  divine,  "  of  the  acceptance  of  a 
dying  repentance  is  recorded ;  one,  that  none 
might  despair,  and  only  one,  that  none  might 
presume." 


Note  27.— Part  VIL 

ON  OUR  lord's  exclamation  ON  THE  CROSS. 

Dr.  Edwards  thinks  that  the  words  were 
repeated  twice.  The  commentators  have  been 
much  divided  as  to  their  signification.  Rosen- 
miiller  considers  the  words  of  our  Lord  as  an 
expression  of  suffering  and  of  prayer,  which 
he  appropriated  to  himself.  Such  also  is  the 
opinion  of  Dr.  Pye  Smith,  Avho  both  in  his 
excellent  Discourse  on  the  Monemcnt,  nnd  in 
his  work  On  the  Person  of  Christ,  considers  the 
words  as  connected  with  the  sequel  and  general 
design  of  the  Psalm,  of  which  it  is  the  com- 
mencement, and  expi-essing  the  extinction  of 
all  present  and  sensible  comfort.  Such  also  is 
the  generally-received  opinion,  and  the  writers 


184* 


NOTES  ON  THE  GOSPELS. 


[Part  VII. 


in  the  Critici  Sacri,  on  Matt,  xxvii.  46.  interpret 
the  passage  in  a  similar  manner. 

Liorhtfoot,  however,  has  proposed  another 
interpretation  of  our  Lord's  exclamation  ;  he 
would  read  it,  not,  "  Why  hast  thou  forsaken 
me,  or  left  me  to  the  feeling'  of  any  spiritual 
desertion ;"  hut,  "  Why  hast  thou  left  me  to 
such  hands,  and  to  such  cruel  usage  ?" 

Dr.  A.  Clarke  is  likewise  inclined  to  favor 
this  interpretation.  The  exclamation  of  our 
Lord  (Matt,  xxvii.  46.)  he  would  thus  render: 
"  How  astonishing  is  the  wickedness  of  those 
persons,  into  whose  hands  I  have  fallen."  God 
is  said  in  Scripture  to  do,  what  he  permits  to 
be  done,  and  no  decisive  argument  can  be 
drawn  therefore  from  tlie  expression  to  prove 
that  he  was  deserted  by  his  Father.  He  con- 
firms this  interpretation  from  Mark  xv.  34. ;  the 
words  of  which  passage,  he  observes,  agree 
pretty  nearly  with  this  translation  of  the 
Hebrew — Elg  il  he  eyaaiiXiTtsg ;  "to  what 
(sort  of  persons,  understood)  hast  thou  left 
me  ?"  A  literal  translation  of  the  passage  in 
the  Syriac  Testament  gives  a  similar  sense  : 
Ad  quid  dereliquisti  me  ?  "  To  what  hast  thou 
abandoned  me  ?"  And  an  ancient  copy  of  the 
old  Itala  version,  a  Latin  translation  before  the 
time  of  St.  Jerome,  renders  the  words  thus : 
Qiiare  me  in  opprobrium  dedisW?  "Why  hast 
thou  abandoned  me  to  reproach  ?" 

"  It  may  be  objected,  that  this  can  never 
agree  with  the  Ifarl,  '  why,'  of  Matthew.  To 
this  it  is  answered,  that  Ivail  must  have  here 
the  same  meaning  as  els  ri,  as  the  transla- 
tion of  nroS,  lama ;  and  that  if  the  meaning  be 
at  all  different,  we  must  follow  that  Evangelist 
Avho  expresses  most  literally  the  meaning  of 
the  original :  and  let  it  be  observed,  that  the 
Septuagint  often  translate  nnS  by  li'ail,  in- 
stead of  elg  il,  which  evidently  proves  that  it 
often  had  the  same  meaning.  Whatever  may 
be  thought  of  the  above  mode  of  interpretation, 
one  thing  is  certain,  that  the  words  could  not 
be  used  by  our  Lord  in  the  sense  in  which  they 
are  generally  understood.  This  is  sufficiently 
evident ;  for  he  well  knew  why  he  was  come 
unto  tliat  hour,  nor  could  he  be  forsaken  of  God, 
in  whom  dwelt  all  the  fulness  of  the  Godhead 
bodily.  The  Deity,  however,  might  restrain  so 
much  of  its  consolatory  support,  as  to  leave  the 
human  nature  fully  sensible  of  all  its  sufferings  ; 
so  that  the  consolations  might  not  take  off  any 
part  of  the  keen  edge  of  his  passion :  and  this 
was  necessary  to  make  his  sufferings  meritori- 
ous.    And  it  is  probable,  that  this  is  all  that  is 


intended  by  our  Lord's  quotation  from  the 
twenty-second  Psalm.  Taken  in  tliis  view,  the 
words  convey  an  unexceptionable  sense,  even 
in  the  common  translation""." 


Note  28.— Part  VII. 

In  John  xix.  28.  we  read,  "  Jesus  knowing 
that  all  things  were  now  accomplished,  that  the 
Scripture  might  be  fulfilled,  saith,  I  thirst ;"  and 
now,  that  he  hath  taken  the  vinegar,  he  said, 
"  It  is  finished,"  that  is,  this  act  was  the  last 
circumstance  that  remained  to  be  fulfilled  of  all 
the  ancient  prophecies  and  predictions.  He 
took  the  proffered  cup  of  vinegar,  and  thereby 
closed  and  sealed,  by  his  blood,  the  Levitica] 
Dispensation,  and  brought  in  a  more  perfect 
one. 

"  They  gave  me  gall  for  my  meat. 
In  my  thirst  they  gave  me  vinegar  to  drink." 

Ps.  Ixix.  21. 

Even  the  most  minute  circumstances  of  our 
Saviour's  life  and  deatli  were  foretold  by  the 
Spirit  of  prophecy  many  centuries  before  his 
birth,  and  they  have  all  been  literally  and  ab- 
solutely fulfilled.  See  the  eloquent  passages 
of  Taylor,  Horsley,  and  Porteus,  on  this  section. 


Note  29.— Part  VIL 

It  is  singular  that  our  translators  have  not 
observed  the  three  modes  of  expression  which 
the  Evangelists  have  here  adopted.  Mark  and 
Luke  say  ISinvevae,  "  he  expired."  John  xix. 
•30.  nuQsdo)xe  to  nrevjuu,  "he  yielded  up  his 
spirit."  Matthew  xxvii.  50.  ucprixe  to  nvevfia, 
"  he  dismissed  his  spirit."  The  spirits  of  mere 
men  are  in  general  violently  separated  from 
the  body,  in  a  way  over  whicli  they  can  have 
no  control :  it  was  for  our  Lord  only  to  die  as 
the  Prince  of  Life,  by  an  act  of  supernatural 
power,  and  to  separate,  at  his  own  pleasure, 
and  at  his  own  command,  the  spirit  from  the 
body. 

'  Edwards,  <ap.  Doddridge  in  loc.  Smith's  Z)«5- 
course  on  the  Atonement,  p.  34,  3.5 ;  and  Scripture 
Testimony,  &c.  vol.  ii.  part  i.  p.  357.  Rosfnmtlller 
in  loc.  Lightfoot,  8vo.  edit.  vol.  viii.  p.  167.  A. 
Clarke,  in  Matt,  xxvii.  40. 


Note  1.] 


NOTES  ON  THE  GOSPELS. 


# 


185 


PART    VIII. 


Note  1.-  Part  VIII. 

ON  THE  BURIAL  AND  RESURRECTION   OF  OUR 
LORD. 

When  our  first  parents  disobeyed  the  com- 
mand of  God,  we  are  told,  that  their  "  eyes 
were  opened."  The  word  in  the  original  lan- 
guage", wliich  is  thus  rightly  translated,  is  ap- 
plied to  the  breaking  forth  of  a  flower  from  its 
calyx.  The  proper  meaning,  therefore,  of  the 
passage  seems  to  be,  that  as  a  flower  bursts 
fortli  at  the  appointed  season  from  the  dark- 
ness and  imprisonment  of  the  enclosing  calyx, 
so  did  our  first  parents  enter  upon  an  entirely 
new  mode  of  existence,  when  they  had  taken 
of  the  forbidden  fruit.  We  are  unable  to  form 
any  adequate  idea  of  their  condition  in  a  state 
of  innocence.  Our  notions  are  so  uniformly 
derived  from  experience,  that  we  cannot,  from 
the  intended  indcfiniteness  of  the  language  of 
Scripture,  represent  to  ourselves  the  primeval 
innocence  and  happiness  of  a  sinless  state. 
Whatever  it  might  have  been,  the  narration  of 
the  Fall  assures  us  of  this  important  fact,  that 
their  condition  in  their  new  existence  arose  out 
of  the  state  of  their  minds,  in  their  former 
paradise.  They  desired  evil  before  tliey  com- 
mitted an  act  of  sin,  and  thus  began  an  unfit- 
ness for  remaining  in  a  spiritual  and  perfect 
state:  they  accomplished  the  act  which  was 
forbidden,  and  thus  completed  that  unfitness. 
The  account  of  the  Fall  shows  us  that  the  prin- 
ciple of  evil  being  admitted  into  the  heart,  and 
ruling  there,  renders  man  unfit  for  the  im- 
mediate presence  of  God,  in  a  spiritual  or 
heavenly  condition,  and  therefore  banishes  us 
from  heaven  by  its  own  nature :  and  those, 
therefore,  who  die  under  its  influence,  carry 
with  them  into  an  invisible  state,  an  eternal 
incapacity  for  the  enjoyment  of  that  place  or 
state,  to  which  Christians  will  be  exalted.  As 
our  first  parents  carried  with  them,  into  the 
new  and  fallen  condition,  into  which  sin  had 
brought  them,  the  memory  of  their  transgres- 
sion, the  consciousness  of  the  justice  of  God, 
and   all  the   same   powers  of  reasoning,   will, 

"  np3  from  an  Arabic  root,  '•  protuberavit  flos, 
vel  prtssius,  rosa  quae  crepantem  jam  calycem  ef- 
findit,  indequo  eininore,  ct  protuberaro  incipit. 
Hinc  transfertur  ad  oculus,  nominatim  catuli,  quum 
eos  prima  vice  aperit  qua  velut  calyce  effiso  patent, 
nam  tunc  vibrantissima  catulorviin  acies,  deindo 
hominum,  quorum  oculi  protuberante  acie  perspi- 
caces  facti  sunt."  jYova  V.  T.  dams,  Johim.  Henric. 
Meisner,  vol.  ap.  Gen.  iii.  T). 

VOL.  11.  *24 


reflection,  and  the  other  intellectual  faculties, 
which  tliey  had  before  exercised  and  perverted 
— in  like  manner  shall  all  their  descendants 
enter  upon  their  future  life,  with  the  conscious- 
ness of  their  relative  situation  with  respect  to 
the  Almighty,  with  the  memory  of  the  actions 
done  in  their  state  of  probation,  and  with  all 
the  powers  and  faculties  which  now  enable 
tliem  to  think,  act,  and  reason.  If  the  soul  be 
immortal,  its  properties  and  powers  must  be 
immortal  also.  The  man  continues  the  same, 
both  in  the  present  and  future  stages  of  his 
existence,  so  long  as  the  same  consciousness, 
memory,  and  powers  are  united'. 

The  doctrine  of  the  resurrection  of  the  body 
is  one  of  the  most  important  in  the  Inspired 
Volume,  and  as  such  a  visible  demonstration 
of  its  truth  has  been  vouchsafed  to  us  in  the 
Patriarchal,  the  Levitical,  and  Christian  Dis- 
pensations. The  resurrection  of  the  body  of 
Christ  is  an  earnest  of  our  own  resurrection, 
and  shows  us  in  what  form  we  shall  arise  from 
the  dead:  for  we  are  assured  that  we  shall  be 
Uke  unto  him.  As  the  second  Adam  rose  from 
the  dead  with  a  real  body,  so  shall  he  also 
"cause  the  fashion  of  our  body  of  humiliation  to 
be  made  like  unto  his  body  of  glory,  according 
to  the  energy  of  his  power,  subduing  all  things 
to  himself."  The  resurrection  shows  to  us  the 
manner  in  which  we  shall  be  clothed  with  a 
body,  which  shall  be  suited  to  the  invisible 
world.  It  has  completed  the  chain  of  evidence 
which  convinces  us  of  our  immortality.  It 
demonstrates,  by  an  undeniable  fact,  the  cer- 
tainty of  our  future  existence,  and  the  unjus- 
tifiable folly  of  those  who  live  in  this  stage  of 
their  being  without  preparation  for  the  next. 
It  is  the  one  indissoluble  link  which  unites 
heaven  and  earth. 

In  proportion  to  the  importance  of  this  fun- 
damental doctrine  has  ever  been  the  discussion 
respecting  its  evidence  and  truth.  Various 
objections  have  been  at  various  times  adduced, 
for  the  purpose  of  impugning  the  truth  of  the 
different  accounts  of  tlie  resurrection  given  by 

*  1  have  not  thought  it  necessary  to  allade  liere 
to  the  curious  questions  whicli  have  been  agitated, 
respecting  the  nature  of  the  body  of  Adam  before 
he  fell ;  and  whether  we  shall  rise  from  the  dead 
in  the  same  form,  or  whether  the  resurrec- 
tion body  will  be  surrounded  witli  a  glory,  such 
as  clothed  the  form  of  the  man  who  is  represented 
by  Ezekiel  as  appearing  between  the  cherubim. — 
See  on  these  poiat.s.  Lord  Barrington"s  Essay  on 
the  Dispensations,  1732,  p.  11,  note. 

■^  Horsley's  Four  Sermatis  on  the  Resurrection, 
p.  210. 

*p* 


186* 


NOTES  ON  THE  GOSPELS. 


[Part  VIIL 


the  Evangelists.  These  may  be  all  classed 
under  the  separate  heads  of — difficulties 
arising  from  the  conciseness  and  studied  brev- 
ity of  the  Evangelists — from  the  accounts  of  the 
angels,  whether  they  were  the  same  or  different 
— from  the  terms  used  by  the  Evangelists  to 
denote  the  respective  times,  when  the  several 
parties  who  attended  at  an  early  hour  at  the 
sepulchre  set  out,  or  arrived  there — and  like- 
wise the  difficulty  which  arises  from  the  de- 
scription of  the  tomb.  These  objections  will 
be  discussed  in  the  notes  to  this  part,  which 
has  been  arranged  after  a  most  careful  and 
repeated  investigation  of  the  several  plans  of 
harmonies,  proposed  by  the  principal  writers  on 
the  subject.  It  may,  however,  be  necessary  to 
premise,  with  respect  to  the  first  principal  diffi- 
culties now  mentioned,  that  the  Evangelists 
wrote  without  any  intention  of  giving  a  harmo- 
nized narrative  of  all  the  occurrences  which 
took  place  on  the  morning  of  the  resurrection. 
Each  mentions  more  particularly  the  circum- 
stances which  he  considered  most  important  to 
be  known  by  those  whom  he  addressed ;  and, 
in  most  instances,  one  seems  to  supply  what 
the  other  had  omitted. 

The  intention  of  St.  Matthew  was,  to  coun- 
teract the  impression  produced  by  the  falsehoods 
of  the  high  priests,  and  the  keepers  of  the 
sepulchre.  St.  Mark  notices  those  things  of 
which  St.  Peter,  under  whose  inspection  his 
Gospel  was  written,  must  have  been  an  eye- 
witness :  and  St.  Luke  takes  up  the  narrative 
of  events  on  the  day  of  the  resurrection  where 
St.  Matthew  lefl  off,  and  introduces  another 
party,  who  came  later  to  the  sepulchre ;  and 
adds  some  things  which  took  place  on  that  day, 
which  St.  Mattliew  had  omitted.  John  added 
some  events  in  which  himself  had  been  more 
especially  concerned,  and  which  he  had  wit- 
nessed. 

The  second  difficulty,  the  appearances  of  the 
ansfels,  has  been  considered  as  the  most  im- 
portant,  but  without  just  reason.  We  are  un- 
acquainted even  with  the  laws  of  animal  life  ; 
we  know  of  some  facts,  and  deduce  some  in- 
ferences, but  of  the  laws  of  life  we  still  remain 
ignorant.  It  ought  not,  therefore,  to  excite 
surprise  that  we  cannot  comprehend  the  laws 
of  angelic  life.  These  beings  might  have  be- 
come visible  or  invisible  at  pleasure ;  or  they 
might  at  pleasure  have  altered  their  appearance. 
The  same  angel  spirit  who  assumed  a  terrible 
countenance  to  overawe  the  guards  might  have 
put  on  a  mild  and  tranquil  aspect  when  he  ad- 
dressed the  women.  Other  angels  might  have 
been  attending,  though  they  were  invisible  while 
their  companions  spoke  :  and  though  a  short  time 
only  elapsed  between  the  arrival  of  the  second 
party,  and  the  departure  of  the  first,  no  diffi- 
culty can  be  justly  drawn  from  the  inquiry, 
whether  it  was  the  same  angel  or  another? 
The  general  conclusion,  however,  is,  that  the 


angels  of  St.  MatthoAv  and  St.  JMark  were 
different.  The  angel  mentioned  by  Matthew, 
xxviii.  1.,  sate  in  the  porch  of  the  tomb,  and 
had  assumed  a  terrible  appearance  to  overawe 
the  guard;  but  the  angel,  Mark  xvi.  5.,  was 
another  witlitnside  the  sepulchre,  in  the  inner 
apartment.  The  two  angels  spoken  of  by  John, 
XX.  11.,  were  seen  some  short  time  after  those 
mentioned  by  Matthew  and  Mark  (Matt,  xxviii. 
1.  and  Mark  xvi.  5.),  but  whether  they  were 
the  same,  or  different,  cannot  possibly  be  ascer- 
tained. Neither  can  it  be  determined  whether 
the  angels  Avho  manifested  themselves  to  the 
second  party  of  women,  recorded  by  St.  Luke, 
xxiv.  4.,  were  the  same  or  different.  They  are 
represented  as  appearing  like  lightning,  with  a 
raiment  white  as  snow — as  young  men  clothed 
in  long  white  garments,  the  appointed  guar- 
dians of  the  crucified  body  of  their  Lord,  and 
the  happy  spectators  of  his  glorious  and  tri- 
umphant victory  over  death,  and  the  powers  of 
darkness. 

The  third  difficulty,  respecting  the  time,  will  be 
discussed  in  the  notes  to  the  seventh  section. 

The  fourth  difficulty  is  local,  and  has  arisen 
from  want  of  sufficient  attention  to  the  particu- 
lar structure  of  the  holy  sepulchre  ;  which  con- 
sisted of  two  parts,  the  porch,  or  anti-chamber, 
from  which  a  narrow  passage  led  into  the  inner 
vault,  or  tomb,  where  the  body  was  deposited. 
Matthew  critically  distinguishes  T(i(poc,  "the 
tomb,"  from  fifTjiieloi',  "the  sepulchre,"  in 
general.  The  other  Evangelists  use  /nrriiiia, 
and  fii'TjueTor  indiscriminately''.  This  difficul- 
ty will  be  more  particularly  considered  in  tJie 
notes  to  the  twelfth  section. 

In  reply,  however,  to  all  the  general  objec- 
tions which  have  been  made  to  the  minor  cir- 
cumstances here  alluded  to,  we  may  assert, 
with  the  utmost  boldness  and  confidence,  that 
we  have  abundant  and  every  requisite  evidence 
to  convince  us  of  the  truth  and  certainty  of  the 
fact,  of  the  resurrection  of  the  body  of  Christ. 
It  would  be  impossible  to  enumerate  the  many 
writers  who  have  illustrated  this  subject,  and 
demonstrated  the  certainty  of  the  fact.  The 
last"  who  has  discussed  it  has  considered  the 
various  proofs,  as  they  may  be  derived, — 

1st,  From  the  prophecies  of  Jesus,  that  at  a 
certain  time  he  was  to  rise  from  the  dead. 

2d,  From  the  fact  that  at  this  precise  time 
his  body  was,  by  the  confession  of  all  who  had 
access  to  know,  not  to  be  found  in  the  sepulchre 
in  which  it  had  been  laid,  although  the  most 
effectual  precaution  had  been  taken  to  prevent 
its  removal. 

3d,  From  the  positive  testimony  of  the  dis- 
ciples, that  afler  this  time  they  frequently  saw 
him,  conversed   witli  him,   and  received  from 

■^See  Schleusner,Cranfield,  and Townson's  notes. 
*  Cooke's    Hew  <if  the  Evidence  of  the.   Resur- 
rection. 


Note  1.] 


NOTES  ON  THE  GOSPELS. 


* 


187 


him  those  instructions  upon  which  they  acted  in 
publishing  his  Gospel. 

4th,  From  the  success  which  attended  their 
preaching,  founded  upon  the  alleged  fact  that 
he  had  actually  risen. 

All  of  which  arguments  are  considered  at 
great  length,  in  an  admirable  and  forcible  man- 
ner. Mr.  Home-''  too  has  summed  up  the  col- 
lective evidence  in  support  of  this  great  event 
with  his  usual  perspicuity.  "  If  we  peruse,"  he 
observes,  "  tlie  history  of  that  event  with  care, 
we  must  conclude  either  that  Christ  arose,  or 
that  his  disciples  stole  his  body  away.  The 
more  we  consider  the  latter  alternative,  the 
more  impossible  it  appears.  Every  time,  in- 
deed, that  our  Saviour  attempted  to  perform  a 
miracle,  he  risked  his  credit  on  its  accomplish- 
ment :  had  he  failed  in  one  instance,  that  would 
have  blasted  his  reputation  forever.  The 
same  remark  is  applicable  to  his  predictions : 
had  any  one  of  them  failed,  that  great  charac- 
ter which  he  had  to  support  would  have  re- 
ceived an  indelible  stain.  Of  all  his  predic- 
tions, there  is  none  on  which  he  and  his 
disciples  laid  greater  stress,  than  that  of  his 
resurrection.  So  frequently,  indeed,  had  Jesus 
Christ  publicly  foretold  that  he  would  rise 
again  on  the  third  day,  that  those  persons  Avho 
caused  him  to  be  put  to  death,  were  acquainted 
■with  this  prediction ;  and,  being  in  power,  used 
every  possible  means  to  prevent  its  accomplish- 
ment, or  any  imposition  on  the  public  in  that 
affair. 

"  After  the  crucifixion  and  death  of  Christ, 
the  chief  priests  applied  to  Pilate,  the  Roman 
governor,  for  a  watch,  and  sealed  the  sepulchre 
in  which  the  body  was  deposited.  By  this 
guard  of  Roman  soldiers  was  the  tomb  watched  ; 
and  on  the  resurrection  of  Christ,  they  went  and 
related  it  to  the  chief  priests,  wlio  bribed  them 
•with  money,  promising  to  secure  their  persons 
from  danger,  and  charged  them  to  affirm,  that 
Christ's  disciples  stole  his  body  away  while 
they  were  sleeping,  (Matthew  xxviii.  11-15.) 
This  flight  of  the  soldiers,  their  declaration  to 
the  high  priests  and  elders,  the  subsequent 
conduct  of  the  latter,  the  detection  and  publi- 
cation of  their  collusion  with  the  soldiers  by 
the  apostles,  and  the  silence  of  the  Jews  on 
that  subject,  who  never  attempted  to  refute  or 
to  contradict  the  declarations  of  Christ's  disci- 
ples— are  all  strong  evidences  of  the  reality  and 
truth  of  his  resurrection.  A  few  adchtional 
considerations  will  suffice  to  show  the  false- 
hood of  the  assertion  made  by  the  chief  priests. 

"  On  the  one  hand,  the  terror  of  the  timid  dis- 
ciples, who  were  afraid  to  be  seen,  and  tlie 
paucity  of  their  number;  on  the  other  hand, 
the  authority  of  Pilate  and  of  the  Sanhedrin ; 
the  great  danger  attending  such  an  enterprise 
as  the  stealing  of  Christ's  body,  the  impossibil- 

/  Introduction  to  the  Critical  Sturhj,  ikc.  vol.  i.  p. 
595,  &c. 


ity  of  succeeding  in  such  an  attempt,  both  from 
the  number  of  armed  men  who  guarded  the 
tomb,  and  also  from  the  lightness  of  the  night, 
it  being  the  time  of  full  moon,  at  the  great 
annual  festival,  when  the  city  was  full  of 
people,  and  many  probably  passed  the  whole 
night  (as  Jesus  and  his  disciples  had  done)  in 
the  open  air,  the  sepulchre  also  being  so  near 
the  city  as  to  be  enclosed  within  the  waUs ;  all 
these  circumstances  combine  to  render  such  an 
imposture  as  that,  which  was  palmed  upon  the 
Jews,  utterly  unworthy  of  credit.  For,  in  the 
first  place,  is  it  probable  that  so  many  men  as 
composed  tlie  guard  would  all  fall  asleep  in  tlie 
open  air  at  once  ?  2.  Is  it  at  all  probable  that 
a  Roman  guard  should  be  found  off  their  watch, 
much  loss  asleep,  when,  according  to  the  Ro- 
man military  laws,  it  was  instant  death  to  be 
found  in  such  a  state  ?  3.  Could  they  be  so 
soundly  asleep  as  not  to  awake  with  all  the 
noise  which  must  necessarily  be  made  by  re- 
moving the  great  stone  from  the  mouth  of  the 
sepulchre,  and  taking  away  the  body  ?  4.  Is  it 
at  all  hkely  that  these  timid  disciples  could 
have  had  sufficient  time  to  do  all  this,  without 
being  perceived  by  any  person  ?  How  could 
soldiers,  armed,  and  on  guard,  suffer  themselves 
to  be  overreached  by  a  few  timorous  people? 
5.  '  Either,'  says  Augustine,  '  they  were  asleep 
or  awake :  if  they  were  awake,  why  should 
tliey  suffer  the  body  to  be  taken  away  ?  If 
asleep,  how  could  they  know  that  the  disciples 
took  it  away  ?  How  dare  they,  then,  depose  that 
it  ivas  stolen  ?  '  From  the  testimony  of  the  ene- 
mies of  Christianity,  therefore,  the  resurrection 
of  Christ  may  be  fully  proved. 

"  Further,  the  conduct  of  the  priests  and  elders 
towards  tlie  soldiers  evidently  implies  a  convic- 
tion that  our  Saviour  was  actually  risen.  They 
were  now  certain  that  he  was  not  in  the  tomb. 
If  there  had  been  any  suspicion  that  his  dis- 
ciples were  in  possession  of  the  dead  body, 
these  rulers,  for  their  own  credit,  would  instant- 
ly have  imprisoned  them,  and  used  means  to 
recover  it,  which  would  have  quashed  the  report 
of  his  resurrection  for  ever.  There  can  be 
no  doubt,  therefore,  of  their  conviction  that  he 
was  actually  risen  from  the  dead.  If  Jesus 
had  appeared  to  the  priests  and  rulers,  it  could 
have  served  no  good  purpose,  as  they  were 
already  convinced  of  the  fact,  but  would  not 
acknowledge  it  to  the  people.  Supposing  that 
his  appearance  to  them,  after  his  resurrection, 
would  have  changed  their  minds,  and  induced 
them  publicly  to  confess  tlie  truth,  tlie  testimony 
of  the  priests  and  rulers  would  have  been  very 
suspicious  to  posterity ;  it  would  have  been 
said  that  they  were  influenced  by  some  politi- 
cal motive.  Besides,  this  would  have  weak- 
ened tlie  testimony  of  the  disciples ;  for  the 
men  who  bribed  the  soldiers  could  secretly  have 
bribed  them;  therefore  the  support  of  the  priests 
and  rulers  would  have  rendered  the  declaration 


188* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII. 


of  the  chosen  witnesses  suspicious.  Theii* 
inveterate  opposition  to  the  cause,  and  violent 
persecution  of  the  Christians,  remove  all  sus- 
picion of  priestcraft  and  political  design.  If  the 
disciples  had  agreed  to  impose  upon  the  world 
in  this  affair,  common  sense  would  have  directed 
them,  first  to  spread  the  report  that  our  Lord 
was  risen  from  tlie  grave,  and  then  to  employ 
an  individual,  whom  they  could  trust,  to  per- 
sonate him,  and  to  appear  before  the  multitude 
in  such  a  manner  and  at  such  times  as  would 
not  endanger  a  discovery :  as  our  Lord  never 
appeared  to  the  multitude  after  his  resurrection, 
this  removed  all  suspicion  that  the  disciples  had 
contrived  a  scheme  for  deceiving  the  people. 

"  These  considerations  show  that  our  Saviour's 
appearance,  after  he  rose  from  the  dead,  only 
to  a  competent  number  of  witnesses,  who  were 
intimately  acquainted  with  him  before  his  de- 
cease, is  a  circumstance  highly  calculated  to  es- 
tablish the  truth  of  his  resurrection  to  posterity. 
"  The  character  of  the  apostles  also  proves  the 
truth  of  the  resurrection  of  Jesus  Christ ;  and 
there  are  nine  considerations  which  give  their 
evidence  sufficient  weight,  viz. 

"  1.  The  condition  of  these  witnesses. — They 
were  not  men  of  power,  riches,  eloquence,  or 
credit,  to  impose  upon  the  world.  They  were 
poor,  and  mean,  and  despised :  they  were  also 
incredulous  of  the  fact  itself.  It  is  evident, 
that  though  our  Saviour  foretold  his  resurrec- 
tion,  yet  after  his  death  the  disciples  did  not 
expect  it,  and  therefore  were  with  difficulty 
convinced  of  its  reality.  But  as  it  was  a  subject 
of  the  highest  importance  to  them  and  to  the 
world,  they  obtained  the  fullest  satisfaction  of 
its  truth.  Intimately  acquainted  with  his  person 
after  his  resurrection,  they  felt  his  body,  fre- 
quently examined  his  person,  renewed  the 
private  conversations  which  he  had  with  them 
before  his  decease,  and  enjoyed  an  intimacy 
with  him,  as  removed  the  possibility  of  their 
being  deceived. 

"2.  The  number  of  these  ivitnesses. — This  was 
more  than  sufficient  to  establish  any  fact. 
When  St.  Paul  published  a  defence  of  our 
Lord's  resurrection,  he  declared  to  the  world 
that  Jesus  appeared  to  five  hundred  witnesses 
at  one  time ;  and  he  appealed  to  a  number  of 
them,  who  were  then  alive,  for  the  truth  of  his 
assertion.  Could  all  those  men  agree  volun- 
tarily to  maintain  a  vile  falsehood,  not  only 
altogether  unprofitable,  but  also  such  as  involved 
them  in  certain  dishonor,  poverty,  persecution, 
and  death  ?  According  to  their  own  principles, 
either  as  Jews  or  Christiaas,  if  this  testimony, 
to  which  they  adhered  to  the  last  moment  of 
their  lives,  had  been  false,  they  exposed  them- 
selves to  eternal  misery.  Under  such  circum- 
stances, these  men  could  not  have  persevered 
in  maintaining  a  false  testimony,  unless  God 
had  wrought  a  miracle  in  human  nature  to 
enable  impostors  to  deceive  the  world. 


"3.  The  facts,  which  they  themselves  avow: — 
not  suppositions,  distant  events,  or  events  re- 
lated by  others,  but  real  facts,  which  they  have  be- 
held with  their  own  eyes.     "  That which  we 

have  seen  with  our  eyes,  which  we  have  looked 
upon,  and  our  hands  have  handled  of  the  Word  of 

Life declare  we  unto  you."     (1  John  i.  1.  3.) 

"  4.  Observe  the  tribunals  before  which  they 
gave  evidence.  The  members  of  these  tri- 
bunals were  Jews  and  heathens,  philosophers 
and  rabbis,  courtiers  and  lawyers.  If  they  had 
been  impostors,  the  fraud  would  certainly  have 
been  discovered. 

"  5.  The  place  in  ichich  they  bore  testimony. — It 
was  not  at  a  distance  where  it  would  have  been 
difficult  to  detect  them  if  they  asserted  a  false- 
hood ;  but  at  Jerusalem,  in  the  synagogue,  in 
the  prgetorium. 

"  G.  The  agreement  of  their  evidence. — These 
Avitnesses  were  separated  from  one  another : 
many  of  them  were  imprisoned,  separately 
examined,  severely  tried,  and  cruelly  tortured, 
yet  they  all  agreed  in  every  part  of  their  testi- 
mony. In  no  instance  whatever  did  they  con- 
tradict either  themselves  or  one  another ;  but 
cheerfully  sealed  with  their  blood  this  truth, — 
that  they  saw  and  conversed  with  Jesus  after 
he  was  risen  from  the  dead.  Every  person, 
possessed  of  common  sense,  must  see  the 
absolute  impossibility  of  this  agreement  among 
the  witnesses,  if  the  subject  of  their  testimony 
had  been  a  falsehood. 

"  7.  The  time  when  this  evidence  was  given. — It 
was  not  after  the  lapse  of  several  years,  but  only 
three  days  after  our  Saviour's  crucifixion,  that 
they  declared  he  was  risen — yea,  even  before 
the  rage  of  his  enemies  was  quelled,  and  while 
Calvary  was  yet  dyed  with  the  blood  they  had 
shed.  If  the  resurrection  of  Christ  had  been  a 
fraud,  it  is  not  likely  that  the  apostles  would 
have  come  forward  in  open  day,  and  thus  pub- 
licly have  affirmed  it. 

"  8.  Consider  the  motives,  which  induced  them 
to  publish  the  fact  of  Christ's  resurrection : — 
It  was  not  to  acquire  fame,  riches,  glory,  or 
profit. — By  no  means.  On  the  contrary,  they 
exposed  themselves  to  sufferings  and  death, 
and  proclaimed  the  truth  from  a  conviction  of 
its  importance  and  certainty. 

"9.  Lastly,  the  miracles  performed  by  these 
witnesses  in  the  name  of  Jesus,  and  in  con- 
firmation of  their  declaration  concerning  the 
resurrection  of  Jesus,  are  God's  testimony  to 
their  veracity.  No  subject  was  ever  more 
public,  more  investigated,  or  better  known, 
than  the  transactions  of  tlie  apostles.  St.  Luke, 
an  historian  of  great  character,  who  witnessed 
many  of  the  things  which  he  relates,  published 
tlie  Acts  of  the  Apostles  among  the  people  who 
saw  the  transactions.  It  would  have  blasted 
Ills  character  to  have  published  falsehoods 
whicli  nuist  instantly  be  detected  ;  it  would 
have  ruined  tlie  credit  of  tlic  Church  to  have 


NOTK    1.] 


NOTES  ON  THE  GOSPELS. 


* 


189 


received,  as  facts,  notorious  falsehoods.  Now 
the  Acts  of  the  Apostles  were  written  by  St. 
Luke,  received  by  the  Church,  and  no  false- 
hood was  ever  detected  in  tliat  book  by  Jew  or 
Gentile.  The  primitive  fathers  attest  its  trutli 
and  authenticity,  and  heathen  authors  record 
some  of  the  important  facts  which  are  related 
by  the  sacred  historian.  In  the  second  chapter, 
we  are  informed  that  the  apostles,  who  were 
known  to  be  unlearned  fishermen,  began  to 
speak  the  several  languages  of  those  people, 
who  at  that  time  were  assembled  at  Jerusalem 
from  different  countries.  When  the  people 
were  astonished  at  this  undoubted  proof  of 
inspiration,  the  apostles  thus  addressed  the 
multitude : — '  Ye  men  of  Israel,  hear  these 
words  !  Jesus  of  Nazareth,  a  man  approved  of 
God  among  you,  by  miracles  and  signs  (which 
God  did  by  him  in  the  midst  of  you),  as  ye  your- 
selves also  know —  this  Jesus  hath  God  raised 
up,  whereof  we  are  all  witnesses.'  To  the 
gift  of  tongues,  as  a  proof  of  inspiration,  was 
added  a  number  of  undoubted  miracles,  in  con- 
firmation of  this  testimony  concerning  Jesus 
Christ,  which  are  related  in  the  Acts  of  the 
Apostles,  and  were  published  among  the  people 
who  witnessed  them." 

Though  these  arguments  are  apparently 
sufficient  to  satisfy  the  most  determined  skeptic, 
we  are  by  no  means  contented  to  rest'  the 
merits  of  this  cause  upon  general  statements 
alone.  As  the  Evangelical  narrative  has  been 
so  frequently  objected  to  by  the  opponents  of 
Christianity,  many  writers  who  have  been  as 
willing  as  the  most  resolute  skeptic  to  abandon 
the  cause  of  Christianity,  if  they  had  deemed 
it  on  inquiry  to  be  unworthy  of  support,  have 
devoted  so  much  attention  to  this  part  of  the 
inspired  history,  that  every  incident  recorded, 
and  every  word  that  relates  it,  have  been  repeat- 
edly examined  with  the  most  acute  and  diligent 
attention ;  and  the  result  has  been,  to  place  the 
authenticity  of  the  sacred  story  on  the  firmest 
foundation. 

The  principal  embarrassment  in  the  history 
of  the  resurrection  arises  from  the  account  of 
the  time  at  which  the  women  came  to  the 
sepulchre.  It  was  long  supposed  that  tliey 
came  there  together,  and  a  great  difficulty  was 
consequently  felt,  as  to  the  one  angel  men- 
tioned by  Matthew  and  Mark,  and  the  two  men- 
tioned by  St.  Luke.  Lightfoot  has  endeavoured 
to  reconcile  this  apparent  discrepancy,  by  sup- 
posing that  they  saw  one  angel,  as  they  went 
together,  sitting  on  the  entrance  stone,  and 
another  in  the  inside  ;  a  solution  which  appears 
bv  no  means  satisfactory.  The  reasoning  by 
which  the  later  harmonizers  have  concluded 
that  there  were  two,  and  not  one  party  of 
women  only,  will  be  given  in  the  notes  to  the 
second  section. 

By  one  of  those  singular  coincidences  which 
sometimes  occur,  three  competent  and  learned 


men  were  engaged  at  the  same  time  in  study 
ing  the  scriptural  account  of  the  resurrection. 
These  Avere  Pilkington,  a  country  clergyman, 
wliose  work  is  a  monument  of  patient  investiga- 
tion ;  Doddridge,  the  well-known  author  of  the 
Family  Expositor ;  and  West,  a  layman  ;  whose 
Treatise  on  the  Resurrection  will  always  be 
valued  by  those  who  would  understand  the 
evidences  of  their  religion.  These  three 
writers,  unknown  to  eacii  other,  all  came  to 
similar  conclusions  respecting  two  companies 
of  women.  Mr.  West's  work  was  actually 
published  when  Pilkington's  was  ready  for  pub- 
lication ;  and  the  latter  has  directed  his  reader 
to  correct  one  of  his  sections,  in  consequence 
of  Mr.  West's  observations  on  the  resurrection. 
The  section  itself  had  been  printed  off.  Dr. 
Doddridge  had  but  just  published  the  part  of 
his  Expositor,  containing  the  Gospels,  and  at 
the  end  of  his  postscript  to  this  part  of  his 
work,  he  tlianks  Mr.  West  for  the  advantage  he 
>  had  derived  from  his  labors,  and  points  out  in 
what  respects  they  had  differed  from  each  other. 
The  only  variation  with  respect  to  the  two 
parties  of  women  is,  that  Doddridge  supposed 
them  to  have  left  the  city  by  different  ways, 
and  therefore  that  they  did  not  meet  till  they 
arrived  at  the  tomb. 

As  it  may  seem  necessary  to  give  some 
account  of  the  several  theories  of  the  three 
authors  who  have  so  deeply  studied  this  subject, 
(before  the  plan  I  have  adopted  be  considered,) 
I  shall  give  here  the  abstract  of  the  harmonies 
of  the  resurrection  proposed  by  West,  and  by 
Dr.  Townson  ;  the  elaborate  work  of  the  latter 
being  a  correction,  and  a  more  systematic 
arrangement  of  the  whole  account  laid  down 
by  the  former.  To  these  I  shall  add  that  of 
Mr.  Cranfield,  of  Trinity  college,  Dublin,  who, 
in  a  prize  essay  on  the  subject,  proceeded  with 
great  attention  once  more  through  tlie  whole 
mass  of  reading  necessary  to  enable  him  to 
decide  on  some  minute  points  in  which  he  differs 
from  Dr.  Townson.  In  the  disposal  of  each 
event  in  this  Arrangement,  no  notes  will  be 
requisite  where  the  harmonizers  are  agreed ; 
where  they  differ,  the  reasons  will  be  assigned. 

I  have  endeavoured  to  express  in  the  titles  to 
the  sections,  the  conclusions  to  which  I  have 
been  led  from  the  perusal  of  these  authors. 

The  best  abstract  of  Mr.  West's  plan  is  that 
compiled  by  Dr.  Doddridge,  in  the  postscript  to 
the  first  part  of  the  Family  Expositor. 

"  During  the  time  of  our  blessed  Redeemer's 
lying  in  the  grave,  several  of  the  pious  women 
who  had  attended  him  from  Galilee,  together 
with  some  of  their  female  friends  and  acquaint- 
ance at  Jerusalem,  agreed  to  meet  at  his  sepul- 
chre early  on  the  morning  of  the  third  day,  to 
embalm  the  body.  Mary  Magdalene,  the  other 
Mary,  Salome,  and  Joanna,  were  principal 
persons  in  this  appointment :  the  chief  care  of 
preparing,  that  is,  pounding,  mixing,  and  melting 


190* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII. 


the  spices,  was  left  to  Joanna  and  her  company, 
who  were  to  be  there  about  sunrising  ;  whereas 
the  two  Marys  and  Salorn^  (of  whom  Matthew 
and  Mark  chiefly  write)  came  thither,  tt^wi,  be- 
fore the  appointed  time  early  in  the  morning,  or  as 
the  day  dawned,  in  order,  ^^P0)OTjo■«(,  to  view  the 
sepulchre,  that  they  might  judge  whether  they 
and  their  companions  could  be  able  to  remove 
the  stone  which  closed  it,  or  whether  it  would 
be    necessary  to   call    in  other  assistance,   as 
they   then    knew   nothing   of  the  guard  which 
was  set  upon  it.     While  these    three    women 
last  mentioned  were  on  their  way,  Jesus   arose, 
when  the  angel  had  opened  the  sepulchre  and 
sti-uck  the  guards  into  amazement  and  conster- 
nation ;  the    consequence    of  which   M'as,  that 
some  of  them   went  to  the  Jewish  rulers,  and 
joined  in  contriving  and  propagating  the  sense- 
less falsehood  of  the  body  being  stolen,  and 
others  went  into  other   parts  of  the  city,  and 
told  the  matter  as  it  really  was.     In  the  mean 
time,  the  angel  disappeared,  and  Mary  Magda- 
lene, approaching  the  sepulchre,  discerned  from 
some  distance    that  the  very  large    stone  tliat 
stopped  it  was  rolled  away,   and,  concluding 
from  thence  that  the  body    was   removed,  left 
the   other  Mary  and  Salom6  to  wait  for  Joanna 
and   her    company,   while   she   herself  ran   to 
Peter  and  John,  to  acquaint  them  with  what 
she   had    discovered.      While    she   was   gone, 
these  two  (the  other  Mary  and  Salom6)  went 
toward  the  sepulchre,  and  entering  into  it,  saw, 
to  their  great  astonishment,  an  angel,  who  told 
them  that  Jesus,  whom  he  knew  they   sought, 
was  not  there,  but  was  risen  from  the  dead, 
and  gave  it  them  in  charge  to  go  and  acquaint 
his  disciples  with  it,  and  to  let  them  know  that 
he  would  give  them  a  meeting  in  Galilee.    The 
greatness  of  their  consternation  prevented  them 
from  saying  any  thing  immediately  to  any  one, 
even  to  some  of  their  own  company,  who  might 
pass  and  repass  within  their  view  at  least,  and 
so  occasioned  a  delay  which  left  room  for  some 
other   circumstances.     Just   as   they    were    on 
their  return,   Peter   and   John  came   (perhaps 
passing  by  them  at  some  distance,)  and  Mary 
Magdalene  followed  them.     John  at   his   first 
arrival    only   looked   into   the    sepulchre ;    but 
when  Peter  came  and  entered  it,  John  went  in 
too,  and  from  the  circumstances  in  which  he  saw 
things,  believed  that  Jesus  was  risen ;  though 
the  angel  (who  could  appear  or   disappear  at 
pleasure)  did  not  render  himself  visible  to  either. 
They  returned  to  the  city  ;  and  Mary  Magdalene, 
who  was  now  alone,  stooping  down  to  look  into 
the  sepulchre,  saw  two  angels;    but   (perhaps 
imagining  they  were  two  young  men,  whom  curi- 
osity or  accident  might  have  brought  thither) 
took  little  notice  of  them,  and  continued  Aveep- 
in?   in    deep   thought  and   distress,   till  Jesus 
appeared,  and  made  himself  luiowu  to    her   in 
those   very   remarkable   words,    John    xx.    17., 
which   Mr.  West   illustrates   with   some  very 


peculiar  observations".  Leaving  her  very 
suddenly,  our  Lord  appeared  to  the  other  Mary 
and  Salome,  whom  he  permitted  to  embrace 
his  feet,  comforted  them  under  their  fear,  and 
renewed  the  assurance  the  angel  had  given 
them,  that  he  would  meet  his  disciples  in 
Galilee.  While  these  things  were  passing  at 
some  distance,  and  the  scene  at  the  sepulchre 
was  clear,  Joanna  and  the  women  who  brought 
the  spices  (and  of  Avhom  Luke  only  writes) 
came,  and  entering  into  the  sepulchre,  at  first 
saw  no  one  in  it,  till  the  two  angels,  who  a  few 
minutes  before  had  appeared  to  Mary  Magda- 
lene, made  themselves  visible  to  Joanna  and 
her  attendants,  and  assuring  them  of  the  resur- 
rection of  Jesus,  reminded  them  how  it  had 
been  foretold  by  himself,  with  the  previous 
circumstances  of  his  sufferings,  but  gave  them 
no  charge  concerning  the  information  to  be 
carried  to  the  apostles ;  that  having  been  com- 
mitted to  the  others.  Yet  (as  it  was  natural 
to  suppose  they  would)  some  of  this  second 
company  ran  to  the  city,  and,  by  whatever 
accident  it  happened,  reached  the  eleven,  and 
some  other  disciples  who  were  with  them, 
before  the  two  Marys  and  Salome  arrived, 
telling  them  (which  was  all  they  could  tell 
them),  that  they  had  seen  a  vision  of  angels, 
who  asserted  that  Jesus  was  alive.  Peter,  on 
this,  ran  a  second  time  to  the  sepulchre  (Luke 
xxiv.  12.),  and  not  entering  as  before,  but  only 
stooping  down  and  looking  into  it,  he  saw  no 
angels,  or  any  thing  else  but,  xd  dddnu  xelftEi'a 
fi6va,  '  only  the  linen  clothes  lying  '  there,  on 
which  he  returned  ;  and  just  on  liis  making  that 
report,  the  two  disciples  who  went  that  day  to 
Emmaus,  or  some  from  whom  they  received 
their  information  (Luke  xxiv.  22-24.),  left  the 
place  before  the  arrival  of  the  two  Marys  and 
Salom6  ;  who  retarded,  as  was  hinted  above, 
by  some  unknown  accident,  (perhaps  by  guess- 
ing wrong  as  to  the  place  where  they  might 

«■  '•  Mr.  West  observes,  that  this  text,  '  I  am  not 
yet  ascended,'  &c.  comprehends  in  a  few  words  a 
variety  of  most  important  hints,  wliich  have  not 
commonly  been  taken  notice  of  in  them ;  particu- 
larly that  our  Lord  intended  by  them  to  recall  to 
the  minds  of  his  disciples  the  discourse  he  had  with 
them  three  nights  before,  in  which  he  explained 
what  he  meant  by  going  to  the  Father  (John  xvi. 
28.) ;  and  by  twice  using  the  word  '  ascend,'  de- 
signed to  intimate,  that  he  was  to  go  up  to  heaven, 
not  merely  in  spirit,  as  the  pious  dead  do.  but  by  a 
corporeal  motion  and  translation,  and  that  it  would 
be  some  time  before  he  took  his  final  leave  of  earth 
by  this  intended  ascension  ;  all  wliich  weighty  ex- 
pressions and  predictions  concur  with  a  thousand 
otlier  circumstances  to  show  how  impossible  it  was 
tJiat  such  an  apprehended  appearance  shoidd  liave 
been  merely  tlie  result  of  a  disordered  imagination  ; 
a  consideration  which  Mr.  West  illustrates  at  large, 
as  he  also  does  tlie  mistaken  apprehension  of  llie 
disciples,  wlio,  when  some  of  their  companions, 
whose  v(>racitv  they  conld  not  suspect,  testified 
they  had  seen  the  Lord.  tliouq;ht  his  body  was  not 
risen,  but  that  it  was  only  his  spirit  thai  appeared 
to  them. " 


Note  1.] 


NOTES  ON  THE  GOSPELS. 


* 


191 


find  the  largest  company  together,)  at  last,  how- 
ever, reached  them,  and  made  abundant  satis- 
faction for  the  little  delay  (for  all  might 
perhaps  have  passed  in  an  hour),  by  assuring 
them,  not  only  that  they  also  had  seen  an 
angel,  who  informed  them  of  their  Lord's  res- 
urrection, but  that  Jesus  himself  had  appeared 
to  them,  and  had  even  permitted  himself  to  be 
touched  by  two  of  them." 

This  is  Mr.  West's  scheme  of  this  important 
story ;  and  the  reader  will  perceive,  tliat  it 
chiefly  differs  from  that  of  Dr.  Doddridge  in 
these  two  circumstances : — That  it  supposes 
the  women  to  have  made  two  different  visits  to 
tlie  sepulchre,  and,  in  consequence  of  that,  two 
distinct  reports ;  whereas  his  unites  them, 
(though  he  does  not  suppose  they  came  all 
together,  but  that  they  met  there) :  and  that  it 
also  makes  Peter  to  have  run  to  it  twice,  of 
"which  there  can  be  no  reasonable  doubt,  though 
Dr.  Doddridge,  before  he  perused  Mr.  West's 
plan,  had  incorporated  Luke's  account  with 
that  of  .Tohn,  relating  to  his  running  thither 
with  John,  on  Mary  Magdalene's  first  report. 

Dr.  Townson  prefaces  his  plan  by  observing, 
that  the  chief  difficulties  which  occur  in  the 
evangelical  history  of  the  Lord  Jesus,  from  his 
death  to  his  ascension,  are  found  in  the  morn- 
ing of  his  resurrection.  The  events  related 
of  it  fell  within  a  short  space  of  time,  and  were 
nearly  coincident,  or  quickly  successive  to  each 
other.  They  are  told  briefly,  and  but  in  part, 
by  the  Evangelists,  with  few  notes  of  time  or 
order  in  the  Gospel  relative  to  another.  It  can- 
not therefore  excite  surprise,  that  learned  men 
have  judged  variously  of  their  connexion,  and 
have  pursued  different  methods  of  reducing 
them  into  one  narrative.  Many  of  them  have 
succeeded  so  far  as  to  show  by  a  very  probable 
arrangement,  that  the  Gospels  are  wholly  recon- 
cileable  with  each  other. 

This  is  an  important  point ;  yet  what  may 
suffice  to  prove  that  there  are  not  characters  of 
disagreement  in  the  facts  recorded,  may  not 
quite  satisfy  us  that  they  are  altogetlier  rightly 
methodized. 

Mary  Magdalene  is  mentioned  by  St.  Mat- 
thew, St.  Mark,  and  St.  John,  as  going  early  to 
the  sepulchre  on  the  first  day  of  the  week.  St. 
Mark  joins  two  others  with  her ;  Mary  the 
mother  of  James,  and  Salome  the  mother  of 
Zebedee's  children.  He  names  these  three  ; 
and  his  context  will  not  allow  us  to  suppose 
that  there  was  any  other  person  of  their  party. 
St.  Luke,  who  speaks  of  a  greater  number  of 
women  going  to  the  sepulchre,  has  so  guarded 
liis  account  of  them  as  not  to  include  the  three 
just  mentioned ;  and  what  is  said  by  him  of 
their  vision  and  behaviour  at  the  sepulchre  is 
totally  unlike  any  thing  that  is  related  of  the 
two  Marys  and  Salome.  If  these  things  can 
be  made  to  appear  evident,  from  a  comparison 
of  the  Evangelists,  we  must  then,  in  justice  to 


them,  consider  the  women  as  going  to  the  sep- 
ulchre in  a  less  and  larger  company. 

I  shall  now  subjoin,  however,  a  summary  of 
the  arrangement  proposed  botli  by  Dr.  Townson 
and  Mr.  Cranfield,  and  add  a  table  of  Scripture 
passages.  The  reader  will  be  then  able  to 
perceive,  at  one  view,  the  variation  of  tlie  Ar- 
ranger from  both,  and  his  agreement  or  dis- 
agreement with  either.  The  following  is  a 
summary  of  Dr.  Townson's  proposed  arrange- 
ment : — 

Section  I. — Friday  Evening.  Our  Lord's 
disciples,  and  the  women  that  had  followed  him 
from  Galilee,  were  not  absent  from  his  crucifix- 
ion, "  They  stood  beholding  afar  oflT." 

Only  his  Virgin  Mother,  Mary  her  sister, 
mother  of  James  and  Joses,  and  Mary  Mag- 
dalene, with  the  disciple  whom  Jesus  loved,  and 
to  whose  protection  he  then  recommended  his 
motlier,  are  mentioned  as  venturing  to  approach 
his  cross. 

But  when  Joseph  of  Arimathea  had  obtained 
leave  from  Pilate  to  inter  the  body,  the  Gali- 
lean women  in  general  followed  it  to  the  sepul- 
chre, and  saw  where  and  how  it  was  laid. 
They  then  hastened  to  the  city,  to  purchase 
and  prepare  spices  tliat  evening,  for  anointing 
it  as  soon  as  might  conveniently  be  done  after 
the  Sabbath ;  which,  as  beginning  about  sun- 
set, was  then  coming  on.  But  Mary  Magda- 
lene and  the  other  Mary,  two  of  those  who  had 
been  standing  by  his  cross,  did  not  depart  with 
the  rest.  They  continued  "  sitting  over  against 
the  tomb." 

Section  II. — Saturday. — Towards  the  close 
of  this  day,  which  was  the  Jewish  Sabbath,  the 
chief  priests  and  Pharisees,  with  Pilate's  per- 
mission, set  a  guard  upon  the  sepulchre,  which 
Avas  to  secure  it  till  the  end  of  the  third  day. 

The  same  evening,  when  the  Sabbath  was 
over,  Mary  Magdalene,  and  the  other  Mary, 
who  had  lost  their  opportunity  before,  bought 
their  share  of  spices,  with  the  concurrence  of  a 
tliird,  Salome,  the  mother  of  Zebedee's  chil- 
dren, who  had  probably  been  engaged  the  fore- 
going evening  in  attending  and  supporting  the 
mother  of  our  Lord,  whom  he  had  recommend- 
ed to  the  protection  of  her  son,  tJie  beloved 
disciple. 

Section  III. — Sunday  Morning. — Very  early 
tlie  next  morning,  and  probably  before  the  time 
settled  for  opening  the  sepulchre,  these  three 
women  hastened  to  visit  it  by  themselves. 

The  two  Marys  set  out  before  it  was  daylight, 
I  presume  because  they  lodged  further  from 
the  sepulchre  than  Salom6,  whom  they  called 
upon  to  accompany  them  ;  and  while  they  were 
on  their  way,  an  angel  descended,  and  rolled 
away  the  stone  that  closed  the  entrance  of  the 
tomb,  and  Christ  arose. 


192* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII. 


The  guard,  terrified  at  the  sight  of  the  angel, 
retired  from  the  sepulchre  as  he  approached  it, 
and,  when  they  were  a  little  recovered  from 
their  consternation,  quitted  the  garden  in  which 
it  stood. 

Tlie  women  arrived  when  the  soldiers  were 
gone,  and  at  tlie  rising  of  the  sun.  On  drawing 
near  to  the  sepulchre  they  perceived  that  the 
stone  was  rolled  away :  and  Mary  Magdalene, 
concluding  that  the  body  was  removed,  hurried 
back  to  tell  Peter  and  John. 

When  she  was  gone,  the  other  Mary  and 
Salome  came  to  a  resolution  of  examining  more 
exactly ;  and  ventured  into  tlie  sepulchre,  in 
the  first  part  of  which,  it  being  divided  into  two, 
they  beheld  an  angel  sitting  on  the  right  side, 
wJio  bade  them  not  be  afraid,  assured  them  that 
Jesus  was  risen  from  the  dead,  and  sent  a  mes- 
sage to  his  apostles  by  them.  Having  heard 
liis  speech,  they  hastened  out  of  the  sepulchre 
and  to  a  distance  from  it,   with  fear  and  great 

joy- 
Soon  after  came  Peter  and  John ;  and,  having 

inspected  the   tomb,  without  seeing  the  angel, 

or  speaking  to  the  women  that  had  seen  him, 

departed. 

Section  IV. — Sunday  Morning. — Mary  Mag- 
dalene followed,  as  fast  as  she  was  able,  and 
when  they  went  away,  staid  beliind  weeping 
at  the  sepulchre  ;  then,  after  a  little  pause, 
stooped  down,  and  looked  into  the  tomb,  where 
two  angels  were  sitting,  who  asked  her  why 
she  wept;  to  whose  question  having  returned 
an  answer  expressive  of  her  anxiety  about  the 
body  of  our  Lord,  she  drew  back,  and  saw  him 
standing  by  her,  but  at  first  did  not  perceive 
who  he  was.  He  quickly  made  himself  known 
to  her,  and  sent  a  message  to  his  apostles  by  her. 

Section  V. — Sunday  Morning. — Mary  Mag- 
dalene, in  going  to  communicate  her  happy  in- 
telligence to  them,  fell  in  again  with  her  two 
friends,  the  other  Mary  and  Salome.  In  their 
way  Christ  met  them,  and  bid  them  "  All  hail !" 
He  then  permitted  them  to  embrace  his  feet, 
and  repeated  the  substance  of  the  message  to 
the  apostles,  which  the  angel,  seen  in  the  sep- 
ulchre, had  delivered  to  the  two  latter. 

While  these  things  were  doing,  a  party  of 
the  guard  came  into  the  city  to  the  chief 
priests,  by  whom,  and  a  council  of  the  elders 
called  together,  they  were  instructed  what  re- 
port they  should  spread  on  this  occasion. 

Sf.ction  VI. — Remaining  Transactions  of 
Sunday  Morning. — Another  company  of  women, 
at  the  head  of  whom  was  Joanna,  came  now  to 
the  sepulchre.  Some  of  these  had  been  ready 
to  set  out  early  for  it. 

But  while  they  were  collecting  their  whole 
party,  and  proceeding  slowly  in  waiting  for 
each  other    the  time,  which  they   had  probably 


agreed  on  for  meeting  there  to  anoint  the  body, 
might  be  a  little  past.  They  therefore  ex- 
pressed no  wonder,  as  had  the  former  party, 
at  seeing  the  tomb  open.  Their  surprise  was, 
when  they  had  entered  and  searched  it,  not  to 
find  the  body  of  the  Lord  Jesus ;  when  two 
angels  stood  by  them,  and  assured  them  that  he 
was  risen,  and  reminded  them  of  a  prophecy 
concerning  his  own  death  and  resurrection, 
which  they  had  heard  him  utter  in  Galilee. 
The  women  recollected  the  prophecy,  and  went 
and  reported  "  all  these  things  unto  the  eleven, 
and  to  all  the  rest." 

Other  evidences  of  the  Lord's  resurrection 
had  been  laid  before  them  by  the  two  Marys 
and  Salom6,  but  to  little  purpose.  So  strong 
Avere  their  prejudices,  that  the  words  of  the 
women  seemed  to  them  as  idle  tales. 

Yet  St.  Peter  was  so  struck  with  their  ac- 
counts, that  he  ran  to  the  sepulchre,  to  see  if 
he  could  there  behold  the  angels  of  whom  they 
had  spoken. 

Section  VII. — Sunday  Afternoon  and  Eve- 
ning.— It  is  not  said  in  what  time  of  this  day 
our  Lord  appeared  to  St.  Peter ;  but  it  was 
probably  after  Cleopas  and  his  companion 
were  set  out  from  Jerusalem.  These  two  were 
joined  on  the  road  by  a  stranger,  whom  they 
discovered  at  Emmaus  to  be  the  Lord  himself. 
On  this  discovery  they  hastened  back  to  Jeru- 
salem, to  the  apostles  assembled  privately  with 
some  others  of  the  disciples,  and  found  them 
in  possession  of  the  fact  respecting  St.  Peter. 
They  then  began  to  relate  their  own  story, 
when  the  Lord  himself  stood  in  the  midst 
of  them,  and  having  composed  their  minds, 
alarmed  at  his  appearance,  and  having  satisfied 
their  doubts,  left  them  full  of  joy  that  they  had 
seen  the  Lord. 

Section  VIII. — The  six  Days  following  that 
of  the  Resurrection. — It  is  not  recorded  that  our 
Lord  showed  himself  to  any  of  his  disciples 
during  this  interval.  He  seems  to  have  left 
them  to  the  testimony  of  those  who  had  seen 
him ;  and  they  endeavoured  to  persuade  their 
brethren  of  tiie  reality  of  his  resurrection,  but 
without  working  a  thorough  conviction  in  their 
minds.  Among  those  who  had  been  absent 
when  he  appeared  on  Sunday  night,  was  St. 
Thomas,  who  spoke  liis  own  and  the  sentiments 
of  others  in  declaring,  that  nothing  short  of 
ocular  demonstration  could  clear  up  his  doubts. 

Section  IX. — The  Octave  of  the  Resurrec- 
tion.— On  this  day  the  apostles  were  assembled 
probably  in  the  same  plac-o,  ])lainly  at  Jerusa- 
lem, and  with  others  of  the  disciples,  when  the 
Lord  came  to  them  as  before,  the  door  being 
again  fastened,  and  reproved  them,  at  least  in 
addressing  himself  to  St.  Thomas,  "  for  their 
unbelief  and  hardness  of  heart,  because  they 


Note  1.] 


NOTES  ON  THE  GOSPELS. 


=193 


believed  not  them  which  had  seen  him  after  lie 
was  risen."  St.  Thomas  with  all  humility  con- 
fessed his  offence,  and  no  more  difficulty  re- 
mained with  him  and  those  of  the  company  who 
were  in  the  same  situation.  It  is  likely  that  our 
Lord  now  appointed  the  time  and  place  in  Gali- 
lee, where  they  should  see  him  again. 

Section  X. — The  time  in  ivhich  the  Disci- 
ples were  in  Galilee. — The  apostles  then  left 
Jerusalem,  and  went  into  Galilee  ;  and  it  seems 
as  if  they  were  allowed  to  communicate  the  de- 
sign of  their  going  to  many  of  the  followers  of 
Christ,  and  that  a  multitude  of  them  resorted  to 
the  mountain  in  Galilee,  where  he  had  promised 
to  meet  them.  As  soon  as  tliey  beheld  him, 
they  paid  their  adoration  to  him.  Some,  how- 
ever, that  had  not  seen  him  before,  and  then 
saw  him  at  some  distance,  were  not  without 
their  doubts  of  his  bodily  presence.  But  he 
graciously  came  and  conversed  with  them,  and 
satisfied  all,  that  it  was  he  himself,  risen  from 
the  dead.  He  then  declared,  that  all  power 
was  given  unto  him  in  heaven  and  in  earth. 

Section  XL — The  Disciples  still  in  Galilee. 
— Before  the  disciples  quitted  Galilee,  our  Lord 
again  showed  himself  to  seven  of  them,  by  the 
lake  of  Tiberias.  He  there  signified  in  what 
manner  St.  Peter  should  die,  and  that  St.  John 
should  long  survive. 

Section  XH. — From  the  Return  of  the  Dis- 
ciples to  Jerusalem  to  the  Ascension. — The  dis- 
ciples went  back  to  Jerusalem,  earlier  I  pre- 
sume than  was  necessary  to  prepare  for  the 
feast  of  the  Pentecost  (Acts  xx.  16.),  and  that 
therefore  they  went  by  a  divine  direction. 

While  they  were  assembled  there,  Christ  in- 
structed them  in  the  things  pertaining  to  the 
kingdom  of  God ;  and  when  the  fortieth  day, 
including  that  of  his  resurrection,  was  come, 
he  led  them  out  as  far  as  to  Bethany ;  and 
he  lifted  up  his  hands  and  blessed  tliem ;  and, 
while  he  blessed  them,  he  was  parted  from  them, 
and  carried  up  into  heaven,  and  sat  down  on  the 
right  hand  of  the  Majesty  on  high. 

The  disciples  having  paid  their  adoration  to 
him,  returned  to  Jerusalem  with  great  joy,  and 
passed  tlieir  time  in  the  temple,  praising  and 
blessing  God,  and  preparing  their  hearts  for  the 
promised  descent  of  the  Holy  Spirit  upon  them, 
who  was  to  enable  them  to  go  forth  and  preach 
the  glad  tidings  of  salvation  successfully  to 
Jews,  Samaritans,  and  Gentiles. 

Mr.  Cranfield  has  arranged  his  Harmony  in 
twelve  sections,  the  titles  of  which  sufficiently 
explain  the  alterations  he  proposes  in  the  dis- 
position of  events  given  by  his  learned  prede- 
cessor. 

Section  L — The  women  (Mary  Magdalene, 
VOL.   II.  *25 


Mary  the  mother  of  James,  and  Salomt)  set  out 
to  view  tiie  tomb — an  angel  descends — opens 
the  tomb — Christ  rises  from  the  dead. 

Section  H. — The  women  arrive — and  see 
the  stone  taken  away — Mary,  concluding  that 
the  body  of  Christ  had  been  removed,  runs  to 
inform  the  disciples — the  other  two  women 
remain  behind — the  transactions  at  the  tomb 
during  Mary  Magdalene's  absence. 

Section  HL— Peter  and  John,  in  conse- 
quence of  Mary  Magdalene's  report,  set  out 
with  Mary  Magdalene  for  the  sepulchre — they 
examine  the  tomb,  and  depart — Mary  Magda- 
lene stays  at  the  tomb — Christ  appears  to  her. 

Section  IV. — Mary  Magdalene  goes  with 
tlie  message  she  received  from  Jesus,  and  falls 
in  with  the  other  Mary  and  Salom6,  who  were 
waiting  for  her  at  some  distance  from  the  sep- 
ulchre— Jesus  appears  to  the  three,  and  sends 
a  message  to  the  disciples — as  they  are  going, 
the  watch  report  to  the  chief  priests — the  trans- 
actions at  the  tomb. 

Section  V. — Besides  the  three  women 
already  mentioned,  another  company  of  Gali- 
lean women  arrive,  afler  these  events,  at  the 
sepulchre — what  then  took  place  at  the  tomb — 
Luke  collects  briefly  the  testmiony  of  both 
parties — the  disciples  continue  incredulous — 
some  of  the  disciples  visit  the  tomb. 

Section  VI. — Christ  appears  to  St.  Peter — 
the  two  going  to  Emmaus — who  go  to  the  dis- 
ciples— Christ  appears  to  all. 

Section  VII. — The  rest  of  the  disciples  are 
incredulous — particularly  Thomas. 

Section  VIII. — Christ  appears  to  all — 
Thomas  believes. 

Section  IX. — Christ  appears  to  the  disciples 
in  Galilee. 

Section  X. — The  disciples  still  in  Galilee — 
Christ  appears  to  them  at  the  sea  of  Tiberias. 

Section  XL — Christ  appears  to  all  the 
apostles  at  Jerusalem. 

Section  XII. — Christ  leads  his  disciples  as 
far  as  Bethany — commissions  them  to  prosely- 
tize all  nations — and  ascends  to  heaven. 

It  is  not  necessary  to  insert  here  tlie  plan  of 
the  Arranger  ;  it  is  given  in  the  titles  to  the 
respective  sections.  If  these  titles  should  be 
regarded  by  any  as  too  minute,  he  would  reply, 
his  object  has  been  to  examine  every  incident,  and 
every  supposed  difficulty  in  the  fullest  manner. 


194* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII^ 


TOWNSON. 


Section  I. 

Friday  Evening. — Resurrection. 

Matt.        Mark       Luke        John 
xxvii.  55.  XV.  40.  xxiii.  49.  xix. 
56. 

41. 

25-27 

57.  42.  50.  38. 
43.            51. 

58.  43.  52.  38. 
44. 

45.  38. 

59.  46.  53.  38. 

39. 
40. 

60.  46.  53.  41. 

54.  42. 

47.  55. 

56. 
61. 

Section  IL 

Saturday — Conclusion    of  the   Sab- 
bath— Sabbath  over. 

Matt.        Mark       Luke        John 
xxvii.  xvi. 

62-66. 

1. 

Section  IIL 

Easter  Mornins. 

Matt.        Mark       Luke        John 
xxviii.    1.  xvi.    2.  xx.     1. 

2-4. 

2. 
3. 

4.  L 

2. 
5. 
5.  6. 

6. 

7.  7. 

8.  8.- 

2-9. 


Section  IV. 
Sunday  Morning. 
Matt.        Mark       Luke 


Cranfizld. 


Section  I. 

Friday  Evening. — Resurrection. 

Matt.        Mark       Luke        John 

xxviii.    1.  xvi.    2.  xx.     1. 

2. 

3. 

4. 

xxvii.   52. 

53. 


Section  II. 

Saturday — Conclusion    of    the   Sab- 
bath— Sabbath  over. 

Matt.        Mark  Luke        John 
xxviii.         xvi.  xx. 

3,4.  1,2. 

5-8.  5-8. 

Section  III.  " 

Easter  Morning. 

Matt.        Mark       Luke        John 
xvi.        xxiv.  12.  XX.  3-6. 
14. 
9. 

14-17. 


John 

XX. 

10-17. 


Section  V. 

Matt.        Mark       Luke        John 
xxviii.         xvi.    9.  xx. 

part  of  17, 

18. 

9-15. 


Section  VI. 

Matt.        Mark       Luke        John 
xvi.         xxiv. 

1-10. 

10.  10. 
10. 

11.  11. 
12. 


Section  IV. 

Sunday  Morning. 

Matt.        Mark       Luke        John 
xxviii.  XX.  18. 

9-15. 


Matt. 


Arranger. 


Matt. 


Section  V. 

Mark       Luke 

John 

XVI.            XXIV. 

1-9. 

10.            10. 

11. 

11. 

24. 

Section  VI. 

Mark       Luke 

John 

xvi.  12.  xxiv.  34. 

XX. 

13-16. 

12.       16-35, 

19 

36-40. 

19 

40-43. 

20 

23 

Section  I. — Part  VIII. 

From  the  Death  of 
Christ  to  his  Ascen- 
sion into  Heaven. 

Matt,  xxvii.  57-60. 
Mark  xv.  42-46. 
Luke  xxiii.  50-54. 
John  xix.  38,  to  the  end. 

Section  II. 

Mark  xv.  47. 
Luke  xxiii.  55. 

Section  III. 
Luke  xxiii.  56. 

Section  IV. 
Matt,  xxvii.  61. 

Section  V. 
Matt,  xxvii.  62,  to  the  end. 

Section  VI. 
Mark  xvi.  1. 

Section  VII. 

Matt,  xxviii.  1. 

Mark  xvi.  part  of  ver.  2. 

John  XX.  part  of  ver.  1. 

Section  VIII. 
Matt,  xxviii.  2-4. 

Section  IX. 

Matt,  xxvii.  part  of  ver.  52, 
and  ver.  53. 

Section  X. 

Mark  xvi.  part  of  ver.  2, 

and  ver.  3,  4. 
John  XX.  part  of  ver.  1. 

Section  XL 
John  XX.  2. 

Section  XII. 

Matt,  xxviii.  5-7. 
Mark  xvi.  5-7. 

Section  XIII. 
Matt,  xxviii.  8. 
Mark  xvi.  8. 

Section  XIV. 
John  XX.  3-10. 

Section  XV. 
John  XX.  part  of  ver.  11. 

Section  XVI. 

John  XX.  part  of  ver.  11, 
ver.  12,  13,  and  part  of 
ver.  14. 

Section  XVII. 

Mark  xvi.  9. 

John  XX.  part  of  ver.  14, 
and  ver.  15-17. 

Section  XVIII. 

Matt,  xxviii.  9,  10. 
John  XX.  18. 


Note  1.] 


NOTES  ON  THE  GOSPELS. 


*195 


TOWNSON. 

Cranfield. 

Arranger. 

Section  VII. 

Section    VII. 

Section  XIX. 

Evening  of  Easter-day. 

Evening  of  Easter-day. 

Matt,  xxviii.  11-15. 

1  Cor. 

Mark       Luke 

John 

Matt. 

Mark       Luke 

John 

Section  XX. 

XV. 

xvi.      xxiv. 

XX. 

xvi. 

XI. 

Luke  xxiv.  1-3. 

4,5. 

34. 
12. 

13-33. 

34-36. 
37-39. 

40. 
41,42. 

43. 

Section  VIII. 

19. 
19. 

20. 

20. 
21-23. 

13. 
Section  VIIL 

24,25. 

Section  XXI. 
Luke  xxiv.  4-9. 

Section  XXII. 

Mark  xvi.  10. 
Luke  xxiv.  10. 

Section  XXIII. 

Mark  ivi.  11. 
Luke  xxiv.  11. 

Section  XXIV. 

Between  Easter  and  next  Sunday. 

Between  Easter  and  next  Sunday. 

Luke  xxiv.  part  ofver.  12. 

Matt. 

Mark       Luke 

John 

Matt. 

Mark       Luke 

John 

Section  XXV. 

xvi.  13. 

XX. 

24. 
25. 

xvi. 
13. 

IX. 

24,25. 

Luke  xxiv.  part  ofver.  12. 

Section  IX. 

Section  IX. 

Section  XXVI. 

Mark  xvi.  12. 
Luke  xxiv.  13-32. 

First  day  after  the  Resurrection. 

First  day  after  the  Resurrection. 

Section  XXVII. 

Matt. 

Mark       Luke 

John 

Matt. 

Mark       Luke 

John 

Mark  xvi.  13. 

xvi.  14. 

XX. 

xxviii. 

Luke  xxiv.  33-35. 

14^ 

26. 

16-18. 

27. 

Section  XXVIII. 

14? 

28. 

Luke  xxiv.  36-43. 

29. 

John  XX.  19-23. 

Section    X. 

Section  X. 

Section  XXIX. 

Matt. 

Mark       Luke 

John 

Matt 

Mark       Luke 

John 

John  XX.  24,  25. 

xxviii. 

xxi. 

16-18. 

Section  XI. 

Section  XI. 

1-24. 

Section  XXX. 

Mark  xvi.  14. 
John  XX.  26-29. 

Matt. 

Mark       Luke 

John 

1  Cor. 

Mark       Luke 

Acts 

Section  XXXI. 

xxi. 

XV. 

xxiv. 

i. 

Matt,  xxviii.  16,  17,  and 

1-24. 

7. 

44^9. 
49. 

4. 
5. 

part  of  18. 

Section  XXXIL 
John  xxi.  1-24. 

Section  XII. 

Section  XII. 

Matt. 

Mark       Luke 

John 

Matt. 

Mark       Luke 

Acts 

Section  XXXIIL 

xxviii. 

xvi.         xxiv. 

XX. 

xviii. 

xvi.         xxiv. 

i. 

Acts  i.  4,  5. 

44-48. 

X. 

50. 

Luke  xxiv.  44—49. 

19. 

1.5. 

18. 

15. 

6,7. 

20. 

16. 

18. 

2. 

Section  XXXIV. 

20. 

49. 
17. 

18.            49. 

19. 

20. 

15. 
16-18.      50, 51. 
19. 

52. 
20.      52, 53. 

9-11. 

Matt,   xxviii.  part  of  ver. 

18,  ver.  19,  20. 
Mark  xvi.  15,  to  the  end. 

19. 

50. 

12. 

Luke  xxiv.  50,  to  the  end. 
Acts  i.  6-12. 

19.            51. 

John 

52,53. 

XX. 

Section  XXXV. 

20. 

30,  31. 

30,31. 
xxi.  25. 

John  XX.  30,  31,  and 
xxi.  25. 

xxi.  25. 

196* 


NOTES  ON  THE  GOSPELS, 


[Part  VIIl. 


It  does  not  appear  necessary  to  enter  into 
any  detailed  examination  of  the  harmony  pro- 
posed by  Hales,  Newcome,  Macknight,  or 
Doddridge.  The  first  of  these  agrees  generally 
with  Townson — Newcome's  plan  is  among  the 
number  studied  by  Cranfield,  as  are  also  those 
of  Macknight  and  Doddridge.  Since  Mr. 
West's  publication  indeed,  the  differences  have 
been  very  few,  and  are  so  entirely  questions  of 
opinion,  that  their  decision  does  not  in  the  least 
affect  the  veracity  of  the  Evangelists''.  Thus — 
it  cannot  be  made  evident  at  what  exact  time 
our  Lord  showed  himself  to  St.  Peter  on  the  day 
of  his  resurrection,  but  all  are  agreed  as  to  the 
fact.  We  may,  in  short,  consider  the  question 
respecting  the  consistency  of  the  four  Evan- 
gelists, to  be  completely  set  at  rest  by  the 
labors  of  these  learned  authors.  They  have 
lefl  little  more  to  be  done  by  their  successors 
than  to  incorporate  the  results  of  their  labors, 
and  thus  make  their  researches  and  their  dis- 
coveries familiar  to  the  common  reader.  They 
will  always  be  enumerated  among  the  most 
eminent  illustrators  of  the  Sacred  Volume. 
They  have  consecrated  their  jewels  to  the 
service  of  God,  and  their  offerings  will  ever 
shine  among  the  most  brilliant  ornaments  of 
his  holy  temple. 


Note  2.— Part  VHL 

Mark  xv.  42.  oi/ztog  ysvo/^iivtjg,  "  tlie  early 
evening  being  now  come,"  or  "being  imme- 
diately past,"  for  the  word  yevofiivi^g  has  both 
these  meanings.  The  early  evening  began  at 
three  in  the  afternoon,  and  continued  till  sun- 
set ;  or  till  about  six,  and  a  little  after.  The 
late,  or  second  evening,  began  at  six,  and  lasted 
till  nine.  Both  evenings  are  called  ()(///« :  but 
St.  Luke  describes  the  earlier  evening  by  a 
periphrasis,  and  that  which  began  at  sunset  by 
the  proper  name  among  the  Greeks,  taniqa, 
Luke  xxiv.  29. 


Note  3.— Part  VHI. 

In  Isaiah  liii.  9.  we  read, — 

"  He  made  his  grave  with  the  wicked. 
And  with  the  rich  in  his  death." 

On  referring  to  the  original,  it  will  be  ob- 
served that  the  word  □"J'K'1  may  be  the  dual 

^  When  this  part  of  the  work  was  going  to 
press,  I  procured  a  work  entitled  The  JVetc  Trial  of 
the  Witnesses.  It  revives  many  of  the  exploded 
and  long-answered  objections — urges  no  new 
remarks — and  does  not  appear  worthy  of  more 
especial  notice.  Assertion  supplies  the  place  of 
argument,  as  is  usual  in  the  great  majority  of 
books  of  this  nature. 


number,  and  that  j?iyi  is  the  singular.  The 
construction  therefore  may  be,  "His  death 
shall  be  with  two  criminals,  and  with  one  rich 
man'."  This  rendering  adds  great  force  to 
the  prophecy. 

The  peculiar  providence  of  God  ordained, 
that  our  Lord  should  suffer  on  a  day  succeeded 
immediately  by  the  Jewish  Sabbath,  and  in  a 
place  where  an  honorable  disciple  of  his  had 
a  sepulchre,  so  lately  hewn  in  the  rock,  that  no 
one  had  ever  been  laid  in  it.  These  things 
decided  at  once  where  the  body  should  be  de- 
posited, when  leave  to  dispose  of  it  had  been 
obtained  by  Joseph.  His  own  new  sepulchre 
was  nigh  at  hand.  Had  it  been  at  a  distance, 
the  case  would  have  been  altered.  The  follow- 
ers of  our  Lord  would  have  been  inclined  to 
carry  his  body  first  to  the  house  of  some  friend, 
where  they  would  naturally  suppose  they  could 
perform  the  ceremonies  previous  to  interment 
with  more  honorable  tokens  of  respect.  But 
while  they  had  been  studying  to  complete  them 
with  order  and  decorum,  the  Sabbath  would 
have  come  on ;  and  then,  wherever  the  body 
was,  it  must  have  remained  till  that  day  of  rest 
was  over,  and  the  third  was  begun,  on  which 
he  was  to  rise  from  the  dead.  A  providential 
concurrence  of  circumstances  compelled  them 
to  take  it  directly  from  the  cross  to  a  place  that 
best  suited  the  great  event  of  the  third  day ; 
and  where,  in  tlie  mean  while,  tlie  Jewish  rulers 
had  access  to  it,  and  before  the  beginning  of 
that  day  set  a  guard  upon  it,  as  a  testimony 
against  themselves.  If  Joseph  of  Arimathea 
had  not  begged  the  body,  it  would  have  been 
buried  in  the  common  grave  with  the  male- 
factors. In  making  this  request,  it  is  not  prob- 
able that  he  could  have  been  actuated  by  tlie 
idea  that  he  was  thereby  fulfilling  a  prophecy. 
We  must  consider  tlie  circumstance  as  one  of 
those  minute  and  apparently  accidental  events, 
which  demonstrate  to  us  that  the  providence  of 
God  overrules  all  the  actions  of  man  to  the 
accomplishment  of  his  own  purposes. 


Note  4.— Part  VIIL 

ON    THE      OPINION      THAT      "TWO     PARTIES     OF 
WOMEN    VISITED    THE    SEPULCHRE." 

As  these  are  the  first  passages  in  which  the 
different  women  are  severally  referred  to,  we 
may  take  the  opportunity  of  inquiring  whethei 
that  opinion  may  be  considered  as  correct, 
which  has  within  the  last  century  been  so  stren- 
uously defended, — that  there  were  two  parties 
of  women  who  attended  at  the  sepidchre.     We 

'  See  Doddridge  in  loc.  and  Schoetgen  on  the 
manner  in  wliich  the  ancient  Jews  interpreted  the 
passage,  Hor.  Hih.  vol.  ii.  p.  Tj-VJ.  r)53.— Lightfoot's 
Harvwnii,  8vo.  edit.  vol.  iii.  p.  LG8. 


Note  4.] 


NOTES  ON  THE  GOSPELS. 


*19-i 


must  first  examine  the  accounts  of  the  number 
which  were  present  at  the  crucifixion,  and  at 
the  interment  of  the  body. 

The  women  named  in  this  part  of  the 
Gospels,  besides  the  Virgin  Mother  of  our 
Lord,  are  these  : — 

Mary  Magdalene,  whose  name  occurs  in  all 
the  Gospels,  and,  except  John  xix.  25.,  is  con- 
stantly mentioned  first. 

Mary  the  mother  of  James  the  Less,  and 
Joses,  supposed  to  be  Mary  the  ^vife  of  Cleo- 
pas,  the  sister  of  our  Lord's  mother,  John  xii. 
35. ;  and  if  so,  the  Evangelists  all  speak  of  her. 

Salome,  the  mother  of  Zebedee's  children ; 
compare  Matt  xxvii.  50.  with  Mark  xv.  40.  St. 
Mark  only  has  given  us  her  name. 

Joanna,  the  wife  of  Chuza,  Herod's  steward, 
mentioned  by  St.  Luke  only,  viii.  3.  and  xxiv.  10. 

The  blessed  virgin  mother  of  Christ  having 
been  recommended  by  him,  while  she  stood 
by  his  cross,  to  the  protection  of  St.  John  ;  the 
mother  of  this  his  beloved  disciple  seems 
pointed  out  by  that  recommendation,  as  the 
proper  person  to  attend  and  support  her  in  the 
extremity  of  her  grief,  and  to  be  with  her  at 
his  abode,  when  he  had  conducted  her  thither  ; 
and  it  is  further  probable  that  Salom6  bore  this 
part  in  tlie  melancholy  offices  of  that  evening, 
because  St.  Matthew  mentions  only  tlie  two 
Marys,  with  whom  she  is  naturally  joined,  as 
sitting  over  against  the  tomb  after  the  inter- 
ment ;  St.  Mark  also  mentions  only  these  two 
on  that  occasion  ;  whence  we  presume  that  she 
was  not  with  them  when  they  followed  the 
body  to  the  sepulchre. 

The  Galilean  women,  who  had  attended  the 
body  of  our  Lord  to  the  sepulchre,  and  seen 
how  he  was  laid,  then  went  back  to  the  city, 
to  prepare  spices  and  ointments  before  the  com- 
mencement of  the  Sabbath,  that  they  might  be 
ready  for  use  on  the  morning  after  it.  To  pre- 
pare these  spices  was  probably  little  more  than 
to  purchase  them,  according  to  a  remark  of  Dr. 
Lardner ;  for  in  so  populous  a  city  as  Jerusa- 
lem, where  there  was  a  constant,  and  often  a 
sudden  demand  for  them,  they  would  be  sold 
ready  compounded.  Short,  therefore,  as  the 
time  was  before  the  Sabbatli  began,  it  would 
be  sufficient  for  this  purpose.  And  that  the 
women  did  so  employ  it  is  manifest  from  St. 
Luke,  whose  words  literally  translated  run 
thus  : — "  And  the  women  also  which  came  with 
him  from  Galilee  followed  after,  and  beheld  the 
sepulchre,  and  how  his  body  was  laid  ;  and 
being  returned,  prepared  spices  and  ointments. 
And  tliey  rested  indeed  the  seventh  day, 
according  to  the  commandment ;  but  on  the 
first  day  of  the  week,  very  early  in  the  morning, 
they  went  into  the  sepulchre,  carrying  the  spices 
which  they  had  prepared." — Luke  xxiii.  55,  56. 
xxiv.  L  On  which  words  Grotius  observes, 
that  nothing  can  be  clearer  than  that  the  spices 
were  purchased  by  these  women  on  the  evening 
VOL.   II. 


before  the  Sabbath,  and  not  after  it.  But  this, 
which  is  so  clear  of  the  GalOean  women  in  gen- 
era], is  to  be  understood  with  an  exception  of 
three  of  them;  Salom6,  Mary  Magdalene,  and 
Mary  the  mother  of  James. 

It  is  probable,  as  hath  been  shown,  that 
Salom6  was  not  in  the  procession  to  the  sepul- 
chre ;  and  it  is  no  less  probable,  that  the  two 
Marys  did  not  quit  it  with  the  other  Galilean 
women.  Matt,  xxvii.  59-Gl.  The  words  of  St. 
Matthew  seem  to  imply,  that  even  after  the 
closing  of  the  sepulchre,  they  still  lingered  near 
it,  till  it  was  too  late  to  purchase  their  spices 
that  evening.  Tlic  fact  is  certain  that  they 
purchased  none  till  the  Sabbath  was  past. 

Let  us  now  consider  the  objections  which 
have  been,  or  may  be  made  to  this  arrangement. 

It  may  be  said,  if  we  divide  the  women  into 
two  parties,  it  is  not  easy  to  apprehend  how 
they  could  have  been  at  the  sepulchre  without 
any  sight  of  each  otlier  ;  since  all  the  Evangel- 
ists assign  nearly  the  same  time  for  their  coming 
thither.  It  is  to  be  remembered,  that  the  verb 
sQXOfiai,  used  by  the  Evangelists,  bears  the 
sense  of  "  going  "  as  well  as  "  coming  ;  "  and  it 
here  means,  the  time  when  the  women  went 
from  their  several  houses  ;  in  which  case  there 
is  no  difficulty  in  conceiving  the  means  that 
may  have  kept  the  two  parties  asunder,  as  long 
as  we  suppose  it  requisite. 

Let  us  but  consider  the  situation  of  certain 
places  in  Jerusalem,  and  we  shall  find  it  not 
only  possible,  but  probable,  that  these  things 
should  have  fallen  out  as  they  have  been  stated  ; 
and  indeed  tliat  tliey  could  not  well  have  hap- 
pened otherwise,  if  we  may  rely  on  a  map  of 
that  city,  not  of  arbitrary  construction,  but  com- 
piled from  ancient  documents.  In  Zebedee's 
house,  Salom6,  whetlier  then  his  wife  or  widow, 
would  abide  with  her  son  St.  John.  It  stood 
very  near  to  that  which  the  map  of  Dr.  Town- 
son,  which  is  here  referred  to,  calls  the  Dung- 
gate  ;  which  opened  the  nearest  way  to  the 
sepulchre  from  that  part  of  the  town.  In  tliis 
house  would  be  deposited  the  spices  prepared 
on  the  preceding  evening  by  her,  Mary  Mag- 
dalene, and  the  other  Mary,  as  the  most  con- 
venient place  from  which  they  might  be  taken 
to  the  sepulchre.  Her  friends,  the  two  Marys, 
who  had  staid  at  the  sepulchre  by  themselves 
on  Friday  evening,  probably  lodged  together, 
in  an  interior  part  of  the  city,  at  least  more 
remote  from  the  Dung-gate,  and  on  that  account 
went  forth  before  it  was  clear  daylight,  that 
they  might  be  in  good  time  at  Zebedee's  house  ; 
from  which,  when  all  things  were  ready,  they 
and  Salome  proceeded  to  the  sepulchre,  so  as 
to  be  there  at  the  rising  of  the  sun.  The 
lodgings  of  Joanna,  whose  husband  was  steward 
to  Herod,  we  may  fix  in  or  near  the  palace  ;  tlie 
direct  way  from  which  to  the  sepulchre  was 
through  the  Gate  of  the  Valley.  It  is  seen, 
at  once,  that  this  palace  and    Zebedee's   house 


198* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII. 


were  in  different  quarters  of  the  city.  They, 
therefore,  Avho  started  from  either,  had  little 
inducement  to  make  such  a  round,  as  would  be 
necessary  to  call  at  the  other  ;  when  it  was 
supposed  tliey  would  all  meet  at  the  sepul- 
chre. 

The  map  of  Dr.  Townson  shows  also,  that 
the  distance  from  Herod's  palace  to  the  sep- 
ulchre was  at  least  twice  as  much  as  from 
Zebedee's  house.  If,  therefore,  the  three 
women  that  went  from  the  latter  to  the  sep- 
ulchre, and  reached  it  about  six,  were  half  an 
hour  ia  going,  they  who  set  out  from  the  palace, 
at  the  same  rate  of  walking,  twice  the  distance, 
would  be  there  half  an  hour  later.  But  we  can 
hardly  beheve  them  to  have  been  thus  expe- 
ditious, as  to  have  arrived  but  half  an  hour  after 
the  first  party.  Early  in  the  morning,  as 
Joanna  and  one  or  two  of  her  friends  were 
prepared  to  set  out,  they  had  to  wait  for  others, 
who  might  live  at  some  distance,  or  not  be 
quite  so  punctual ;  and,  when  they  were  col- 
lected, the  women  of  Galilee,  and  the  women 
of  Jerusalem,  if  any  of  them  were  slow  walkers, 
the  rest  could  get  on  no  faster,  if  they  were 
to  keep  together  in  a  body.  We  may  therefore 
well  allow  near  an  hour  between  the  arrivals  of 
the  two  companies  at  the  sepulchre ;  and  this 
is  amply  sufficient  for  all  that  is  supposed  to 
have  happened  in  the  interim. 

The  errand  of  the  women,  who  had  seen  an 
angelic  vision,  was  to  the  apostles ;  of  whom, 
St.  John  would  dwell  in  his  own  house,  that 
had  been  his  father  Zebedee's.  Nor  was  St. 
Peter's  far  from  him,  John  xxii.  2.  To  these 
the  women  would  first  repair,  as  Mary  Magda- 
lene had  before.  And  wherever  the  rest  of  the 
apostles  were  to  be  found,  unless  the  path 
towards  their  lodgings  lay  through  the  Gate  of 
the  Valley,  which  we  have  no  reason  to  suppose, 
the  company  that  first  retired  from  the  sepul- 
chre could  not  meet  the  other  advancing 
towards  it.  Herod's  palace  may  be  admitted 
to  have  been  where  the  map  places  it.  It  may 
seem  more  questionable,  how  the  site  of  Zebe- 
dee's house,  originally,  we  may  imagine,  an 
obscure  building,  could  be  recovered,  when  the 
whole  city  had  been  razed  to  its  foundations. 
But  Jerusalem  stood  on  the  risings  and  sink- 
ings of  very  uneven  grounds,  intersected  as 
well  as  encompassed  with  walls,  the  bases  of 
which  would  remain  ;  and  thus  the  parts  into 
which  it  had  been  distributed,  and  the  contents 
of  each  division,  were  more  easily  recollected 
and  ascertained,  than  if  the  like  calamity  had 
befallen  a  city  built  on  a  plain.  And  the  Chris- 
tians who  had  retired  to  Pclla,  and  the  moun- 
tains beyond  Jordan,  before  the  siege,  being 
returned  to  it  after  its  destruction,  would  be 
guided  by  certain  standing  marks  to  the  struc- 
tures which  they  had  before  liold  in  veneration. 
And  to  rebuild  them  as  near  as  might  be  in  the 
old   places,  and    call  them  again   by  their  old 


names,  might  be  no  unpleasing  consolation  to 
those  who  resettled  in  the  fallen  city.  Nor 
from  the  desolation  of  Jerusalem  to  the  present 
day  has  the  succession  of  its  Christian  inhab- 
itants been  ever  long  interrupted ;  often  as  it 
has  changed  its  masters,  and  suffered  by 
its  conquerors,  Romans,  Persians,  Saracens, 
Mamalukes,  and  Ottomans.  If  fable  had  added 
its  conceits  to  traditionary  truths  in  these  mat- 
ters, yet  I  do  not  find  that  it  has  interested 
itself  about  Zebedee,  or  told  any  thing  of  him 
that  required  his  presence,  or  an  abode  for  him 
at  Jerusalem.  The  true  reason  why  a  house  is 
assigned  him  in  it  seems  to  have  been,  that  he 
really  had  one,  the  same  probably  which  his 
son,  St.  John,  called  his  own  house  (John  xix. 
27.) ;  it  might  come  to  them  from  their  ances- 
tors ;  and  Zebedee,  though  he  resided  in 
Galilee,  might  feel  the  usual  reluctance  to  part 
with  his  inheritance,  and  that  in  the  holy  city. 
It  might  even  be  more  valuable  to  him  and  his 
friends,  at  the  great  festivals,  and  on  other 
occasions,  than  the  price  of  a  dwelling  in  such 
a  part  of  the  city. 

In  order  therefore  to  illustrate  this  plan,  Dr. 
Townson  has  given  in  his  elaborate  work  a  very 
satisfactory  map  of  Jerusalem,  on  which  we 
may  rely,  as  it  is  not  one  of  arbitrary  construc- 
tion, but  compiled  from  ancient  documents, 
by  Villalpandus.  In  this  map  are  distinctly 
pointed  out  the  site  of  the  house  of  Zebedee, 
of  St.  Mark,  of  St.  James,  and  St.  Thomas. 

Villalpandus  was  a  learned  Spaniard  of  Cor- 
dova, well  known  for  the  Commentary  on 
Ezekiel,  and  Designs  of  Solomon's  Temple  ;  and 
celebrated  by  many  authors  of  name  for  his 
skill  and  accuracy  in  these  researches.  Among 
other  eminent  men  who  have  adopted  his  to- 
pography of  Jerusalem  as  the  most  satisfactory, 
is  Bishop  Walton,  in  his  Polyglott. 

These  four  houses  that  are  numbered  in 
Dr.  Townson's  map,  and  did  not  come  properly 
under  the  consideration  of  Villalpandus,  are 
from  the  view  of  Jerusalem,  given  by  Cotovicus, 
an  eminent  civilian  of  Utrecht,  who  visited 
Palestine  in  the  year  of  our  Lord  1598. 

Though  in  this  view  he  sets  down  the  Dung- 
gate  not  as  it  stands  in  Villalpandus,  but  as  in 
the  present  city,  much  changed  in  situation  and 
shape  from  its  ancient  form  ;  yet  he  places  the 
houses  in  question  precisely  as  they  are  dis- 
posed in  Villalpandus's  map,  near  to  a  line  by 
which  he  distinguishes  the  course  of  the  wall 
that  divided  tlie  old  city  from  Mount  Calvary. 
Herman  Witsius  says  of  him,  that  he  examined 
Jerusalem  with  curious  eyes.  And  so  certainly 
thought  a  traveller  of  great  note,  who  was 
there  about  twelve  years  after  him,  our  coun- 
tryman, Mr.  George  Sandys.  For  the  draw- 
ings of  Cotovicus  of  the  temple,  of  the  holy 
sepulchre,  and  other  parts  of  Jerusalem,  are 
closely  followed  in  Sandys'  Travels  ;  and  the 
praise  which  Mr.  MaundrcU    bestows    on   the 


Note  4.] 


NOTES  ON   THE  GOSPELS. 


*199 


latter  for  exactness  in  these  matters  belonsfs 
equally  to  the  other. 

The  map  of  Villalpandus,  with  the  addition 
of  the  houses  from  Cotovicus,  illustrates  the  in- 
cidents of  the  morning  of  the  resurrection,  as  if 
it  were  fabricated  for  that  very  purpose.  And 
yet  we  may  venture  to  affirm,  that  these  learned 
men  had  not  the  most  distant  idea  of  the  use 
to  which  their  designs  are  applicable.  Their 
notion,  it  may  be  presumed,  was  the  same  as 
was  generally  entertained,  that  the  women  all 
went  to  the  sepulchre  in  one  company,  which 
is  not  particularly  favored  by  either  place  sep- 
arately ;  and,  when  they  are  thus  united,  is 
rather  discountenanced  by  them ;  for  hence  it 
appears,  while  all  the  women  were  hastening 
to  the  same  place,  how  much  time  some  of  them 
must  lose  by  going  to  join  the  others,  for  the 
sake  of  setting  out  with  them.  The  history 
not  being  framed  to  tally  with  the  map,  nor  the 
map  with  the  history,  their  undesigned  agree- 
ment adds  to  the  credibility  of  both. 

Leaving,  however,  all  arguments  of  tliis  na- 
ture, let  us  consider  the  more  authentic  evidence 
derived  from  the  sacred  narrative  itself,  that  tlie 
women  were  divided  into  two  parties.  These, 
for  the  sake  of  method  and  clearness,  shall  be 
reduced  under  certain  heads. 

1.  St.  Mark's  account  of  the  women  that 
Avent  to  the  tomb  on  the  morning  of  the  resur- 
rection, does,  in  just  construction,  exclude  all 
but  those  whom  he  names. 

He  speaks  of  these  women,  or  some  of  them, 
in  the  five  following  places.  First,  "  There 
were  also  women  looking  on  afar  off:  among 
whom  was  Mary  Magdalene,  and  Mary  the  mother 
of  James  the  Less,  and  of  Joses  and  Salom6  ; " 
XV.  40.  Secondly,  "  And  Mary  Magdalene  and 
Mary  the  mother  of  Joses  beheld  where  he 
was  laid  ;"  xv.  47.  Thirdly,  "  And  when  the 
Sabbath  was  past,  Mary  Magdalene,  and  Mary, 
the  mother  of  James  and  Salom6,  bought  sweet 
spices,  that  they  might  go  and  anoint  him  ;" 
xvi.  1.  Fourthly,  "  And  very  early  in  the  morn- 
ing of  the  first  day  of  the  week  they  go  unto 
the  tomb ; "  xvi.  2.  Fifthly,  "  Now  Jesus, 
having  risen  early  the  first  day  of  the  week, 
appeared  first  to  Mary  Magdalene  ;"  xvi.  9. 

2.  St.  Luke's  account  does  not  include  the 
women  named  by  St.  Mark;  it  bears  tokens 
of  being  the  description  of  an  entirely  distinct 
company. 

In  speaking  of  the  women  that  attended  the 
body  of  Christ  from  the  cross  to  the  tomb,  St. 
Luke  does  not  say,  the  women  also  that  came 
with  him  from  Galilee  ;  but,  as  we  shall  find 
if  we  consult  the  original,  "  women  also  that 
came  with  him  from  Galilee"  (Luke  xxiii. 
55.),  there  being  no  article  accompanying 
yvi'ulxF;,  which  therefore  allows  us,  with  good 
reason,  to  conjecture  that  he  intended  to  com- 
prehend only  the  majority,  not  the  whole  com- 
pany of  these  women,  in  his  subsequent  account 


of  them  ;  nor  at  present  does  he  mention  any 
of  them  by  name.  He  speaks  of  them  as  fol- 
lows :  "  And  women  also  that  came  with  him 
from  Galilee  followed  after,  and  beheld  tlie 
tomb,  and  how  his  body  was  laid ;  and,  being 
returned,  prepared  spices  and  ointments." 

3.  The  accounts  given  of  the  conduct  of  the 
women,  when  they  arrived  at  the  tomb,  imply  a 
first  and  second  company.  And  besides  the 
vision  to  Mary  Magdalene  alone,  there  were 
two  angelic  appearances  and  speeches,  each  to 
a  different  set  of  women,  in  the  tomb. 

St.  John  says,  that  when  Mary  Magdalene 
saw  the  stone  taken  away  from  the  tomb,  "  she 
runneth  and  cometh  to  Simon  Peter,  and  to  the 
other  disciple  whom  Jesus  loved,  and  saith  unto 
them,  'They  have  taken  away  the  Lord  out  of 
the  sepulchre,  and  we  know  not  where  they 
have  laid  him,' "  xx.  2.  As  these  words  evi- 
dently imply  that  the  other  women  who  came 
to  the  tomb  with  Mary  Magdalene  felt  the  same 
disappointment  and  concern  with  her  in  the 
same  situation  ;  so  also  they  clearly  show,  that, 
before  the  women  entered  the  tomb,  they  were 
very  well  assured  that  tlie  body  of  Jesus  was 
not  in  it.  They  imply  another  thing :  that  so 
early  was  the  arrival  of  the  women  at  the  tomb, 
that  they  had  not  the  smallest  idea  that  any  of 
his  friends  would  be  there  before  them  to  get 
it  open. 

But  this  will  receive  still  greater  confirmation 
from  the  two  subsequent  positions. 

4.  The  accounts  given  of  the  behaviour  of 
the  women  in  the  tomb  are  accounts  of  two 
different  parties. 

The  women,  whom  St.  Matthew  and  St.  Mark 
speak  of,  were  affrighted,  not  only  at  the  first 
sight  of  the  angel,  but  after  he  had  done 
speaking  to  them.  Both  Evangelists  repre- 
sent them  as  hastening  away  from  his  pres- 
ence, by  going  out  quickly,  and  fleeing  from  the 
tomb. 

But  the  women  described  by  St  Luke  were 
calm  and  composed ;  and  if  they  had  recovered 
such  presence  of  mind  while  the  angels  were 
yet  speaking,  there  is  no  reason  to  imagine  that, 
having  heard  such  happy  intelligence,  tliey  were 
then  seized  with  a  sudden  terror,  and  fled  from 
the  tomb  trembling  and  amazed.  St.  Luke's 
words  certainly  convey  no  such  idea  of  their 
departure  from  it. 

5.  The  speech  of  the  two  angels,  considered 
as  spoken  to  a  subsequent  company,  has  an 
obvious  propriety. 

It  would  be  presumption  to  affirm,  antece- 
dently, what  the  two  angels  ought  or  ought  not 
to  have  spoken  ;  but  when  we  have  their  speech 
before  us,  we  may  examine  and  judge,  whether 
the  circumstances  of  it  suit  better  with  the 
whole  company  of  the  women,  or  with  one  part 
of  them,  not  exactly  in  the  same  situation  with 
the  other.  If  the  women  did  not  visit  the  tomb 
all  together,  the  gomg  thither  of  Joanna    and 


200* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII. 


her  party  has  been  rightly  placed,  after  Mary 
Magdalene  had  left  it  a  second  time,  and  when 
our  Lord  had  showed  himself  to  her.  And  but 
a  short  space  intervened  between  this  going 
thither,  and  his  meeting  the  two  Marys  and 
Salome,  saying  unto  tliem,  "All  hail!"  At 
tills  juncture  it  was  that  the  two  angels  were 
addressing  themselves  to  Joanna  and  those  who 
had  just  searched  the  tomb  with  her.  When 
tlierefore  Christ  was  not  only  risen,  but  had  ap- 
peared in  that  body  which  the  Father  had  raised 
from  the  grave,  it  might  well  be  asked  of  those, 
who  were  much  perplexed  because  they  found 
not  his  body  where  it  had  been  deposited, 
"  Why  seek  ye  the  living  among  the  dead  ?  " 

In  every  point  of  view,  then,  the  division  of 
the  women  into  two  distinct  companies,  going 
successively  to  the  tomb  on  the  morning  of  the 
resurrection,  corresponds  exactly  with  the 
evangelical  accounts  of  the  incidents  of  that 
morning.  It  embraces  all  the  circumstances 
related  of  the  women,  and  of  the  angels  seen 
by  them,  and  unites  the  whole  into  one  intel- 
ligible, consistent  history. 

See,  both  for  this  and  the  subsequent  notes 
on  the  following  sections,  Cranfield's  Harmony 
of  the  Resurrection,  and  Dr.  Townson's  Dis- 
courses, with  their  references. 


Note  5.— Part  VIII. 

We  read,  in  Matt,  xxvii.  59-61,  "  And  when 
Joseph  had  taken  the  body,  he  wrapped  it  in  a 
clean  linen  cloth,  and  laid  it  in  his  own  new 
tomb,  which  he  had  hewn  out  in  the  rock : 
and  he  rolled  a  great  stone  to  the  door  of  the 
sepulchre,  and  departed.  And  (or.  But)  there 
was  Mary  Magdalene  and  the  other  Mary  sitting 
over  against  tlie  sepulchre."  The  words  seem  to 
imply  an  opposition  between  the  departing  of 
Joseph,  and  the  abiding  of  the  two  women  ;  and 
that  this  sitting  over  against  the  tomb  was  sub- 
sequent to  the  closing  of  it  with  a  great  stone. 
This  solemn  act  could  not  force  them  away 
from  the  object  of  their  grief.  They  still  lin- 
gered as  near  to  it  as  they  could,  sitting  on  the 
ground.  And  in  this  posture  of  mourning  they 
continued,  till  reverence  for  the  Sabbath  obliged 
them  to  retire  ;  when  it  was  too  late  to  prepare 
their  contingent  of  spices. — Dr.  Townson,  vol. 
ii.  p.  86. 


the  morning  when  he  arose,  sufficiently  proves 
that  they  had  not  anticipated  any  other  obstacle 
to  the  embalming  the  body,  but  that  which  might 
be  occasioned  by  the  size  of  tlie  stone.  They 
were  utterly  unprepared  to  meet  with  a  guard, 
or  to  find  the  seal  of  the  Sanhedrin  on  the  tomb. 
This  conduct,  however,  of  the  rulers  of  the 
people,  was  attended  with  many  important  ad- 
vantages. They  satisfied  themselves  that  the 
dead  body  was  safely  lying  in  the  tomb,  before 
they  proceeded  to  place  the  seal.  Their  testi- 
mony, therefore,  that  our  Lord  was  really  dead, 
must  have  corroborated  in  the  strongest  manner 
the  great  truth  of  the  resurrection,  and  that  our 
Lord  had  risen,  as  the  apostles  declared  ;  for  no 
common  power  could  have  eluded  the  jealous 
caution  of  the  rulers,  or  have  escaped  the  pro- 
verbial vigilance  of  a  Roman  guard.  Their 
sealing  the  sepulchre  also  prevented  the  viola- 
tion of  the  tomb,  by  any  of  the  guard  themselves, 
who  might  have  been  tempted  to  steal  tlie  spices 
in  which  the  body  was  enclosed. 


Note  6.— Part  VIII. 

This  conduct  of  the  Pharisees  and  chief 
priests  compelled  them  also  to  become  unwilling 
witnesses  of  the  resurrection  of  our  Lord.  Tlie 
attempt  of  the  women  to  enter  the  sepulchre  on 


Note  7.— Part  VIII. 

The  word  riydoacruv  properly  signifies  not 
"they  had  bought,"  but  "they  bought."  The 
Vulgate  renders  it  "  emerunt."  Mary  Magda- 
lene and  the  other  Mary  had  staid  at  the  sep- 
ulchre till  it  was  too  late  to  buy  their  spices ; 
but  both  they  and  Salom6  took  the  earliest  op- 
portunity of  procuring  them  after  the  Sabbath 
was  over;  that  is,  after  six  o'clock  in  the 
evening  of  Saturday,  the  day  preceding  the 
resurrection.  The  word  was  rendered  "  had 
bought,"  by  our  translators,  on  sufficient  au- 
thority ;  for  the  perfect  tense  is  sometimes 
used  in  tliis  manner. — (See  Chandler  on  Matt, 
xxviii.  17.)  It  is,  however,  most  probable,  that 
they  supposed  this  translation  to  be  absolutely 
necessary  to  render  the  Evangelists  consistent 
with  themselves.  In  Luke  xxiii.  56.,  they  read 
that  the  spices  were  prepared  before  the  evening 
of  the  Sabbath.  They  supposed,  according  to 
the  general  notion,  that  there  was  one  party 
only  of  women ;  and  imagined  there  would  be 
an  absurdity  in  so  translating  Mark  xvi.  1.,  as 
if  that  one  party  had  procured  additional  spices 
after  the  Sabbatli.  Whereas  it  is  by  a  scrupu- 
lous adherence  to  the  plain  meaning  of  the 
Scripture  tliat  all  difficulties  are  removed.  The 
comparison  of  these  two  passages  might  alone 
have  been  sufficient  to  show  that  there  were 
two  parties  of  women.  This  seems  to  have 
escaped  the  attention  of  Mr.  Valpy  ;  who,  in  his 
valuable  edition  of  the  Greek  Testament,  ob- 
serves, that  the  word  ought  to  be  rendered  as 
if  it  was  pretorpluperfect.  His  argume'it  is 
derived  from  Luke  xxiii.  5G.,  which  refers  only 
to  the  other  party  of  women. 


Note  8.] 


NOTES  ON  THE  GOSPELS. 


*•: 


•201 


Note  8.— Part  VIII. 

on  the  time  whex  the  womex  set  oct  for, 
a>'d  arrived  at,  the  sepulchre. 

We  now  come  to  the  question  concerning 
the  time  wlien  the  women  set  out  for,  and 
reached,  tlie  sepulchre.  This  difficulty,  like  all 
others,  vanishes  on  a  careful  examination  of  the 
language  of  tlie  Evangelists. 

Lightfoot"  has  attempted  to  illustrate  the 
various  expressions  of  tlie  Evangelists,  which 
describe  the  time  when  the  women  came  to 
tlie  sepulchre,  from  the  distinction  of  twilight 
among  the  rabbins.  His  reasoning  is  founded 
on  the  old  supposition,  that  there  was  but  one 
party  of  women;  and  is,  besides,  arbitrary  and 
unsupported  by  authority.  To  inquire  more 
accurately  into  tlie  time,  we  must  endeavour  to 
ascertain  the  full  meaning  of  the  terras  which 
are  used  by  the  Evangelists.  The  words  of  St. 
Matthew  are,  oif't  db  auSSdrwr,  t^  inttfotaxovaij 
elg  fdav  aaQS&rwv,  ^Ids.  "Late  after'  the 
Sabbath,  at  the  dawning  of  the  first  day  of  the 
week." 

TVj  i,TKpw(7xoi'ai7,  "  at  the  dawning,"  is  used 
for  (Tvv  T-^  £0)  ^TTKpiorrxovcrri,  "along  with  the 
dawning  morn."  'Hide — the  proper  meaning 
of  this  word  seems  to  be,  that  they  set  out  from 
their  homes  at  this  time.  The  word  sg/ofiat 
signifies  both,  "  to  go  to,"  or,  "  set  off"  to,"  as 
well  as,  "  to  arrive  at,"  any  place. 

Mark  xvi.  1,  2.  lov  diuysvofiivov  auSSdrov, 
Xlui'  7T0u)t  TT]g  fiia;  au66<j.rwv.  "  After  the 
Sabbath  was  thoroughly  past,  very  early  on  the 
first  day  of  the  week." 

Here  diuyBvotiivov  aaSSurov,  is  explanatory 
of  Matthew's  dipe  auSSdiMi' :  8ia  in  composi- 
tion strengthening  the  signification.  IJcjuji  in- 
cludes the  whole  time  of  the  early  watch ;  and, 

"  The  distinction  of  twilight  among  the  rabbins 
is  thus  given  by  Lightfoot; — 1.  NiniyT  XhV'N 
"  The  hind  of  the  morning,  the  very  first  percept- 
ible light  of  the  dawn,  the  women  went  towards 
the  sepulchre."  2.  pSS  nS^n  ^1!  "I'D-kJ-n  "  when 
the  difterence  between  purple  and  white  may  be 
distinguished."  3.  minn  IIN'ii'O  '-when  the 
east  begins  to  lighten."  4.  nonn  "J3  "  sun-rise." 
According  to  tliese  four  phrases  we  may  interpret 
the  evangelical  narratives.  St.  Matthew  saj-s.  r^- 
inicpuxixui'av,,  "as  it  began  to  dawn."  St.  Johii 
says,  .Toiut'  axoria:  trt  oyojj?,  "  early  in  the  morn- 
ing, while  it  was  yet  dark."  St.  Luke's  expres- 
sion corresponds  to  the  third,  oq&qov  j*Ja^f  oc,  "  very 
early  in  the  morning  ; '"  and  St.  Mark  uses  a  phrase 
corresponding  to  the  fourth,  Jlay  ttqm'i,  "  very 
early  in  the  morning ;  "  and  yet  araTtu.avToc  rot) 
■i/^iov,  '•  at  the  rising  of  the  sun." — Lightfoot's 
Works,  Dr.  Bright's  edit.  vol.  ii.  p.  359. 

*  The  word  oi/t  ought  to  be  translated  ••  after." 
"  late  after,"  or  ■■  long  after ;  "  for  the  Sabbath 
among  the  Jews  ended  on  the  Saturday  night, 
when  it  could  not  be  dawning  towards  the  first  day 
of  the  week.  Schmidius  has  quoted  Plut.  in  \uma, 
hxi'i  rod  ;iLxnif.h-K  /oi'irov,  '■  after  the  time  of  the 
king  ;  '■  and  Philostratus,  6\i'i  rwr  Toouxox-,  "  after 
the  Trojan  war." — See  also  Bos.  Exercit.  ap.  Bow- 
yer,  p.  134. 

VOL.    II.  *26 


to  mark  the  dawn,  Mark  adds  Uav,  "very," 
which  is  especially  put  elliptically  for  iwvxov 
lluv,  by  Mark  himself,  i.  35.  "  very  far  in  the 
night." 

The  nqbit  was  the  epithet  given  to  the  last 
watch,  from  three  in  the  morning  to  sLx ;  the 
time  therefore  implied  by  St.  Mark  was  proba- 
bly about  four  o'clock,  or  a  little  after. 

Luke  expresses  the  time,  t-j]  dl  fua  wv 
aafityiicuv  oodoov  ^adiog.  "  On  the  first  day  of 
the  week,  while  the  rising  [sun]  teas  deep" 
sunk  bcneatli  the  horizon. 

The  morning  twilight  begins  as  soon  as  the 
sun  arrives  within  eighteen  degrees  below  the 
horizon,  for  then  the  smallest  stars  disappear. 
This  phrase  also  is  used  by  the  best  classical 
writers :  Aristophanes,  Thucydides,  Aristides, 
&c.  use  it,  and  Plato  explains  it,  ~H  oi  ngoit  'hi 
ianv ;  nav^  /hsp  ovv — oqdqog  (iadvg.  "Is  it 
not  yet  early — surely  it  is — the  rising  [sun]  is 
deep." — Crito,  p.  32.  It  is  not,  however,  of  so 
much  importance  to  consider,  in  this  place,  the 
passage  of  St.  Luke,  as  he  relates  the  time  at 
which  the  second  party  proceeded  to  the  sep- 
ulchre". 

John  expresses  the  precise  time  of  the  nQut 
or  "  early  watch,"  differently  from  Mark.  Tf^ 
de  aia  twj'  aaSSdcTCJi',  ttquA,  axorlag  Mri  ovaijg. 
"  On  the  first  day  of  the  week,  early,  lohile  it 
tvas  still  dark.'"  This  is  more  definite  than  St. 
Mark.  Uxojlu  should  not  be  rendered  "  dark," 
as  in  our  translation.  It  is  a  diminutive  of 
axordg.  ITqodI,  in'  r^oT,  ol  aiv  TEv/sai-  -d^cog/i/- 
dePTsg.  "Early  about  morn,  they  armed  with 
tlieir  weapons,"  where  I'.-r'  ifil  seems  to  be  a 
contraction  of  inocpojaxovai^g  ?w,  "  sublucente 
Aurora." 

The  first  part  only  of  tlie  second  verse  of 
Mark  xvi.  is  inserted  in  this  section,  on  the 
supposition  of  Townson,  and  more  particularly 
of  Cranfield,  who  considers  the  latter  clause 
only  to  relate  to  tlie  arrival  of  the  women  at 
the  sepulchre,  while  the  former  refers  to  the 
time  of  their  leaving  home''. 

The  principal  difficulty  in  reconciling  these 
various  accounts  arises  from  the  expression 
here  used  by  St.  Mark,  the  word  eQ/ofiia  being 
supposed,  by  commentators,  to  signify  both  to 
arrive  at  the  sepulchre,  or  to  leave  their  owti 
homes  to  go  there.  "Those  who  support  the 
latter  opinion,"  says  Mr.  Cranfield,  "  have  no 
doubt  tlie  best  of  tlie  argument,  and  have  of- 
fered very  probable  reasons  for  the  justness  of 
their  plans'."  However,  as  some  have  objected 
to  tliis  opinion,  it  may  be  proper  to  see  how  far 
the  setting  out  of  tlie  women  admits  of  incon- 
trovertible proof,  by  a  comparison  witli  one  text 


30. 


'  Vide  section  x.  and  note. 

^  West  On  the  Resurrection,  third  edition,  p.  38, 


'  See  Godwin's  Moses  and  .^aron,  lib.  iii.  p.  81, 
82;  and  Bishop  Newcome's  Harmony  of  the  Gos- 
pels, notes,  p.  58. 


202* 


NOTES  ON  ™E  gospels. 


[Part  VIH 


and  the  other ;  in  order  to  wliich,  it  is  necessary 
that  we  should  first  bring  in  view  the  following 
words  of  St.  Mark,  Kc/l  liuv  nqwl — aq'/oviai  inl 
TO  fiVTjfielor,  xvi.  2.  The  word  nquA  signifies 
the  last  quarter  of  the  night,  called  the  morning 
watch,  consisting  of  the  three  hours  next  before 
the  rising  of  the  sun,  and  ended  at  it-''.  The 
phrase  Uav  ttqwI,  must  denote  the  beginning, 
or  not  long  after  the  beginning,  of  this  watch, 
and  also  the  dawning  of  the  day ;  as  will  easily 
appear  from  another  passage  in  the  same 
Evangelist,  which  is  ngtufi,  evwxov  Uur,  chap.  i. 
35.  The  word  ewv/ov,  as  it  stands  here,  I 
suppose  to  signify  the  darlmess  of  the  night ; 
and  St.  Mark  appears  to  have  used  it  explana- 
tory of  A/a^  TiQoil.  The  meaning,  therefore,  of 
the  whole  phrase  seems  to  be,  towards  the  end- 
ing of  the  night,  or  near  the  dawning  of  the 
day ;  and  perhaps  the  words  may  admit  of  a 
more  proper  translation  than  that  we  find  in  the 
established  version,  viz.  "  Very  early  in  the 
morning,  towards  the  dawning  of  the  day."  It 
might  hence  be  fairly  concluded,  had  we  no 
other  argument  to  go  upon,  that  Uav  it  gait  (xvi. 
2.)  signifies  somewhat  the  same  time  as  Xiuv 
ngu)t  (i.  35.)  But  that  the  phrase  alludes  to  the 
dawning  of  the  day  appears  evident  from  the 
parallel  place  in  St.  John,  where  the  words 
axorlag  sti  oijay^g,  are  designed  to  show  in  what 
part  of  his  ngait  the  act  of  the  women  took 
place.  It  is  also  worthy  of  regard,  that  St. 
Matthew  likewise,  in  the  parallel  passage, 
speaks  of  the  act  of  the  women  as  taking  place 
at  the  dawn.  The  word  Uav,  therefore,  is  used 
in  a  very  emphatic  and  significant  sense,  and 
every  way  concurs  to  show  that  St.  Mark  meant 
to  point  out  by  it,  the  early  part  of  the  morning 
watch,  or  the  beginning  of  the  dawn.  But  the 
same  Evangelist  (xvi.  9.)  has  dropped  the  very 
significant  llnr,  and  only  says,  that  Jesus  arose 
Ttgoil.  This  variation  of  expression,  in  respect 
of  diflferent  facts,  denotes  that  Avhat  the  one  de- 
scribed as  taking  place  liav  ttqo)!;  "  very  early 
in  the  morning,"  did  happen  prior  in  time  to 
that  which  took  place,  ngMi;  only  "  early  in  the 
morning."  The  dropping  of  an  adjunct  of  a 
superlative  sense,  and  using  the  word  of  posi- 
tive import  only,  by  itself,  is  a  strong  indication 
of  this.  When  the  women  now  arrived  at  the 
sepulchre,  they  were  almost  instantly  acquaint- 
ed by  the  angelic  vision  that  Jesus  was  risen. 
He  arose  therefore  before  the  women  arrived : 
but  his  resurrection  took  place  ttoidT,  only 
"  early  in  the  morning ;"  consequently  St.  Mark 
has  used  the  verb  {Qxofitti,,  to  express  some 
other  act  of  the  women  which  took  place  Hup 
jTOL'rf,  "very  early  in  the  morning,"  before  Jesus 
arose ;  and  what  can  this  be  but  their  setting 
out  from  their  homes  ?  Now  the  rest  of  the 
Evangelists  express,  by  the  same  verb,  an  act 
of  the  same  women  which  took  place  at  break 

■^  See  Cranfield's  observations  in  loc. 


of  day,  a  point  of  time  exactly  parallel  with  the 
U(xi'  7TQML  of  St.  Mark  :  but  this  cannot  be  their 
arrival,  because  the  distance  of  the  sepulchre 
from  Jerusalem  was  such,  as  to  render  it  alto- 
gether impossible  that  they  could  be  there  in- 
stantaneously. They  therefore  speak  of  the 
setting  out  of  the  women ;  and  this  is  agree- 
able to  the  series  of  St.  Matthew's  narration. 
We  shall  only  observe,  that  the  Evangelists 
have  left  us  to  infer  the  arrival  of  the  women 
from  their  subsequent  contexts ;  in  which  it  is 
so  clearly  implied,  that  there  was  no  necessity 
for  them  to  give  us  any  express  information 
about  it. 

The  words  of  the  section,  then,  may  be  thus 
paraphrased : — 

Matt,  xxviii.  1.  After  the  Sabbath, 

Mark  xvi.  2.       at  about  four  in  the  morning, 

the  first  day  in  the  week, 
John  XX.  1.  while  it  was  still  dark, 

Matt,  xxviii.  1,  as  the  dawn  of  the  first  day 
of  the  week  was  beginning, 
Mary  Magdalene  and   the 
other  Mary  left  their  home, 
Mark  xvi.  2.       and  go  to  the  tomb, 
Matt,  xxviii.  1.    to  view  the  tomb. 


Note   9.— Part  VIII. 

Bishop  Horslet  has  supposed  that  the 
women  saw  the  descent  of  the  angel,  and  tlie 
rolling  away  the  stone ;  but  it  is  evident  that 
this  opinion  is  erroneous,  for  they  did  not  arrive 
till  it  had  already  been  removed.  Compare 
Mark  xvi.  4.  Markland^  observes  on  these 
words,  asiafidg  iyipszo  fiiyag,  "there  had  been 
a  great  trembling  among  the  soldiers,"  not  an 
eartliquake.     Hesychius  aeia/A6s-  TQO/uog. 


Note  10.— Part  VIII. 

Matt,  xxvii.  52,  53. — Kal  ttoIM  aiouura — 
^lyigdr/.  Kul  t^eXdot'Tcg  tx  Twr  juiij/uelun'  fierdc 
j^p  fyegaip  aviov,  eiar^Wov  Flgjy-^p  aylup  noi-ip. 
This  seems  to  be  the  best  way  to  read  this  pas- 
sage. When  he  yielded  up  the  ghost,  the 
graves  opened :  and  after  his  resurrection  the 
bodies  of  those  who  had  been  dead  went  into 
Jerusalem,  and  appeared  to  their  friends.  They 
wore  the  first-fruits  of  the  resurrection''. 

The  Jews  believed,  that  in  the  time  of  their 
Messiah,  the  bodies  of  their  patriarchal  ances- 
tors sliould  arise  from  the  dead.  It  is  demand- 
ed, Why  did  the  patriarchs  so  earnestly  desire  to 
be  buried  in  the  land  of  Israel  ?  Because  they 
died  in  that  land,  and  in  tiiat  land  they  shall 

^  Markland  ap.  Bowyer,  p.  135. 
''   Grotius  apud  Bowyer's  Critical  Conjectures,  p. 
132. 


Note  1L] 


NOTES  ON  THE  GOSPELS. 


*203 


live  again  in  the  clays  of  tlieir  Messiahs  And 
again,  the  promised  hind  is  called  mon  in^S 
"the  land  of  their  desire,"  because  the  patri- 
achs  enjoyed  there  many  blessings.  Jacob 
desired  to  be  removed  to  that  land,  because  he 
and  his  ancestors  should  there  live  again,  m  the 
days  of  the  Messiah — n'?nn  □''H  cnrTiy  'JDO 

There  is  another  tradition  to  be  found  also  in 
the  book  Sohar,  wliich  speaks  in  such  an  evi- 
dently scriptural  manner  on  the  subject  of  the 
future  resurrection,  that  it  is  most  probable  it  has 
been  borrowed  from  the  writings  of  St.  PauV. 

There  is  certainly  no  absurdity  in  the  suppo- 
sition of  Fleming,  that  many  of  the  saints  of  the 
Old  Testament  might  have  now  risen,  and  been 
miraculously  revealed  to  some  of  the  more  de- 
pressed of  our  Lord's  disciples.  Neither  is  it 
impossible  that  this  might  have  been  a  part  of 
the  expectation  of  Abraham,  when  he  rejoiced 
to  see  the  day  of  Christ,  and  he  saw  it,  and  was 
glad*. 

Klopstock,  in  his  Messiah,  has  made  a  most 
beautiful  use  of  the  opinion,  that  the  bodies 
of  the  patriarchs,  and  others  of  the  Old-Testa- 
ment saints,  arose  at  this  time. 

How  great  must  have  been  the  astonishment 
of  the  people  and  of  their  rulers,  when  they 
passed  by  the  sepulchres  of  the  dead  to  behold 
them  open,  and  the  bodies  that  had  been  buried 
visible,  and  slowly  and  gradually,  perhaps, 
recovering  from  the  repose  of  death!  Here 
would  have  been  seen  the  venerable  figure  of 
some  aged  patriarcli,  bursting  the  cearments  of 
the  tomb,  the  folds  and  wrappings  of  the  em- 
balmer.  There,  miglit  be  seen  the  beloved 
form  of  some  cherished  cliild,  or  parent,  over 
whose  recent  grave  the  flowers  had  not  yet 
ceased  to  bloom,  who  was  still  lamented,  and 
still  wept,  bearing  witness  to  the  great  event. 
It  is  not  impossible  that  many  of  those  who  had 
beheld  the  actions,  and  believed  in  the  words  of 
the  Son  of  God,  while  on  earth,  were  now  re- 
stored to  life,  and  were  permitted  to  appear  to 
their  friends,  as  an  undeniable  evidence  of  the 
truth  of  Christ's  resurrection,  and  of  his  con- 
quest over  death  and  the  grave.  The  tombs  of 
tiie  rich  and  the  poor  opened  to  the  gaze  of  the 
astonished  spectator:  "the  corruptible  put  on 
incorruption,  and  the  mortal  assumed  immortal- 
ity." The  bones  were  seen  to  come  together ; 
the  sinews  and  the  flesh  to  unite  and  to  revive. 
The  monuments  of  marble,  the  sepulclu-es  of 

*  Brescith  Rabba,  sect.  xcvi.  fol.  93.  4.  and 
Schnnoth  Rabba,  sect,  xxxii.  fol.  131.  2.  ap.  Schoet- 
gen,  Hor.  Heb.  vol.  i.  p.  237. 

J  Sohar  Chadasch,  fol.  45.  1.  "  Ubi  de  Messia 
sermo  est,  quod  tempore  Jubilsei  venturus  sit, 
quando  buccina  clangent :  et  a  clangore,  et  sonitu 
buccinarum,  evigilabunt  Patres  nostri  in  medio 
spcluncsG,  snn3  ppSnDM  et  surgent  in  spiritu,  et 
veniont  ad  cos,"  ap.  Schoetgen. 

*  111  the  unpublished  papers  of  Lord  Barrington, 
in  a  letter  to  Dr.  Lardner,  I  find  some  very  curious 
and  original  ideas  on  this  subject. 


rock,  shook  and  were  rent  asunder.  The 
mouldering  dust,  by  a  silent  and  mysterious 
process,  assumed  again  its  form  and  features, 
and  acknowledged  the  power  of  an  invisible 
Conqueror  over  the  last  great  enemy  of  man. 
The  combat  between  death  and  life  was  again 
renewed,  and  death  was  swallowed  up  in  vic- 
tory. Scenes,  such  as  these,  but  ten  thousand 
times  moresubhme  and  wonderful,  are  reserved 
for  those  that  shall  be  alive  in  the  latter  days 
upon  the  earth  ;  when  the  trump  of  the  Arch- 
angel shall  sound,  and  the  Mediator,  attended 
with  all  the  company  of  angels,  in  the  glory  of 
his  Father,  shall  receive  the  full  recompence  of 
Ids  sacrifice :  for  his  voice  shall  call  the  dead 
from  their  graves,  and,  amidst  tlie  wreck  of 
humanity,  announce  to  the  astonished  living, 
that  the  reign  of  immortality  has  begun,  and 
that  the  triumph  of  their  God  is  complete. 

The  veil  which  hides  the  future  world  from 
the  intrusion  of  man,  seems  to  be  partly  removed 
when  we  read  this  passage.  Time  may  engrave 
his  changes  upon  us ;  the  eye  may  lose  its  bril- 
liance, the  limb  its  activity,  the  frame  its 
strength  ;  but,  God  be  thanked  for  the  consola- 
tion of  a  Christian,  and  the  hope  of  a  resurrec- 
tion to  life  !  The  religion  of  Him  who  died  for 
man,  and  laid  waste  the  empire  of  death  in  that 
moment  when  he  yielded  to  its  sceptre,  can 
support  us  through  the  miseries  of  this  state  of 
trial,  and  bear  us  safely  through  the  valley  of 
darkness  and  corruption.  This  religion  is  the 
only  solid  foundation  of  hope,  or  happiness,  both 
here  and  hereafter. 


Note  1L— Part  VIH. 

I  HAVE  adopted  the  emendation  of  text  in  this 
passage  proposed  by  Mr.  Cranfield,  after  a  care- 
ful consideration  of  the  reasoning  of  Archbishop 
Newcome  and  Dr.  Benson.  The  text  requires 
only  to  be  pointed  differently  ;  and,  without  any 
alteration  of  the  Greek  Vulgate  text,  the  whole 
passage  is  made  consistent.  The  original  reads 
thus:  ver.  2.  ILnv  Tr^/i  TTJg  fxiag  aaSSuTbiv  {q- 
^ovrat  inl  t6  f/VTjfj.Eiov,  divuTeQ-avTo;  tov  i^lov  : 
ver.  3.  xul  eXeyof  ngog,  x.  t.  I.  If  we  place  a 
period  at  /urijueToi',  and  read  the  beginning  of 
ver.  3.  witli  the  latter  part  of  ver.  2,  as  one 
sentence,  the  narrative  is  complete,  and  the 
difficulty  arising  from  the  impossibility  of 
uniting  Xluv  ttqcoI:  with  uvaTsllavjoc  tov  i\}.iov, 
vanishes.  I  have  done  this.  The  former  part 
of  the  verse  is  in  Section  VII ;  it  reads  thus — 
Ver.  2.  They  came  unto  the  tomb. 
3.  And  they  said  to  each  other, 

2.  About  the  rising  of  the  sun, 

3.  Who  shall  roll  away,  &c. 

The  same  reading  was  in  the  harmony'  of  Am- 

'   Vide  Milliuni  in  loc.  edit.  Kusteri. 


204* 


NOtl^S  0T<  THE  GUfcSPELS. 


[Part  VIII. 


monius :  et  orto  jam  sole  dicebant ;  and  in  the 
^thiopic  version. 

I  shall  subjoin  Mr.  Cranfield's  remarks  on  the 
criticisms  which  have  been  proposed  to  remove 
the  difficulty,  and  to  which  he  rightly  objects. 
Mark  xvi.  2. — this  place,  as  it  stands  in  the  re- 
ceived text,  has  created  great  embarrassment  to 
the  commentators  and  harmonists,  owing  to 
the  difficulty  of  reconciling  the  descriptive 
divuielhiVTog  lov  i^Uov,  with  the  descriptive 
Xiuv  TiQMi.  For  this  question  is  obvious.  How 
can  the  dawning  of  the  day  be  at  the  rising  of 
the  sun  ?  or,  in  other  words.  How  can  two  hours 
before  sunrise  be  no  space  of  time  ?  Such  is 
the  natural  question  that  arises  from  perusing 
the  received  text  of  the  above  place  ;  and  there- 
fore, as  this  text  labors  under  so  great  an  in- 
consistency, there  must  be  a  fault  in  it ;  but,  as 
it  is  not  possible  that  so  gross  a  blunder  (lying 
within  the  small  compass  of  thirteen  words) 
could  escape  the  notice  of  St.  Mark,  who  ap- 
pears, in  many  instances,  which  it  is  needless  to 
point  out,  to  be  a  clear  and  circumspect  writer, 
the  received  reading  cannot  be  genuine.  Two 
ways  have  been  proposed  for  removing  the  diffi- 
culty. It  has  been  said,  that  if  we  adopt  the 
reading  of  Beza's  MS.  which  is  dvuTilXovTog, 
oriente^,  the  seeming  inconsistency  in  St.  Mark 
will  thus  be  reconciled ;  for  Uav  nqoSt  cannot 
admit  o^  dvaTellavjOQ.  To  which  I  must  reply, 
that  neither  can  it  admit  o^  iivaxsllovTog,  unless 
it  can  be  proved  that  this  word  signifies  the 
dawning  of  the  day ;  a  sense  which  surely 
no  accurate  person  will  attempt  to  assert  it 
possessed  of.  The  word  must  signify,  at  least, 
that  the  upper  limb  of  the  sun  was  very  near 
the  sensible  horizon,  and  therefore,  as  there  can 
only  be  the  difference  of  a  few  minutes  between 
the  times  denoted  by  this  reading  and  that  in 
the  received  text,  I  think  it  very  immaterial 
which  we  follow. 

Another  way  proposed  to  remedy  the  dif- 
ficulty is,  that  sQxoi'Tui  should  be  taken  with 
lluv  TTQoil,  in  the  sense  of  "going,"  or  "setting 
out,"  and  always  understood  with  uvaielhicrTog 
t5  i)Uov,  in  that  of  "  coming,"  or  "  arriving." 
The  ellipsis,  however,  which  this  opinion  intro- 
duces, is  certainly  very  harsh  and  unusual ; 
and,  I  think,  too  farfetched  for  being  adopted, 
as  it  does  not  seem  to  flow  in  an  easy  manner 
from  the  context  of  the  Evangelist ;  for  Uap 
nooit  and  ivarelXavTog  toO  ^illov  are  evidently 
made  by  the  common  reading  of  the  place,  to 
be  both  connected  with  the  same  verb,  e^/orTin  ; 
and  therefore  the  proposer  of  this  solution 
should  have  offered  one  important  amendment 
to  make  good  his  opinion.  What  this  is  may 
easily  be  seen  by  part  of  what  follows.  In 
the  most  ancient  MSS.  there  is  no  distinction  of 
words  ;  no  space  left  between  every  two  words. 


but  all  the  letters  in  one  line  are  close  together. 
This  being  the  case,  we  have  warranty  to  point 
the  text  so  as  to  exclude  out  of  it  the  sen- 
tence in  which  Uay  nomil  is,  which  may  be 
done  by  placing  a  period  or  full  stop  imme- 
diately afler  the  word  fu'rjfjetov.  This  would 
entirely  remove  the  difficulty ;  for  then  <ivu~ 
Tslluvzog  jov  i\Uov  would  have  no  connection 
with  lluv  TiQwi,  and  it  would  clearly  appear, 
that  the  two  descriptive  phrases  related  to 
different  times,  for  which,  in  all  probability,  the 
Evangelist  intended  them  both,  &.c. 


Note  12.— Part  VIII. 

Looking  up  they  saw  with  surprise,  v^ccopoiio-ij', 
that  the  stone  was  rolled  away,  r^v  yd^  ^iyag 
acpodQa,  "  for  it  was  very  great."  This  was 
the  cause  of  their  surprise. — See  Bowyer,  p. 
181. 


Note  13.— Part  VIII. 

ON     THE     FORM     AND     DIMENSIONS     OF    JEWISH 
SEPULCHRES. 

The  distance  of  the  holy  sepulchre  from 
Jerusalem  was  not  one  mile.  It  is  necessary  to 
remember  this  fact  to  account  for  the  rapid 
going  and  coming  of  the  agitated  and  anxious 
followers  of  Christ. 

Mary  Magdalene,  as  soon  as  she  discovers 
the  stone  is  rolled  away,  leaves  her  companions, 
without  approaching  to  examine  the  sepulchre,  to 
inform  St.  Peter  and  St.  John  of  this  unexpected 
occurrence  ;  no  doubt  hoping  to  receive  some 
explanation  from  them,  or  to  have  the  benefit  of 
their  exertions  in  this  unlooked-for  event. 

Other  difficulties  in  the  account  of  the  resur- 
rection arise  from  our  not  sufficiently  under- 
standing the  form  of  the  sepulchres  which  were 
used  by  the  Jews. 

The  form  of  the  sepulchres  among  the  Jews 
is  thus  prescribed  by  the  rabbis" — "He  that 
selleth  his  neighbour  a  place  of  burial,  and  he 
that  takes  of  his  neighbour  a  place  of  burial,  let 
him  make  the  inner  parts  of  the  cave  four 
cubits,  and  six  cubits  ;  and  let  him  open  within 
it  [013  'n  eight  sepulchres.  They  were 
accustomed,  says  the  gloss,  to  bury  the  same 
family  in  the  same  cave  ;  whence  if  any  one 
sold  his  neighbour  a  place  for  burial,  he  sells 
him  room  for  two  caves,  and  a  floor  in  the 
middle.  "jID  is  the  very  place  where  the  body 
is  laid." 

It  cannot,  however,  be   supposed  that  every 


"'  Bishop  Newcome's  Harmony  of  the  Gospels,  "  Bava  Bat  lira,  cap.  vi.  Hal.  ult.  ap.  Liglitfoot 
notos,  p.  .')4  ;  Benson  on  1  TJicss.  ii.  7.  note  N.  and  Cliomir.  Crntury,  Works,  vol.  ii.  p.  8'J,  i)0.  Dr 
2  Thess.  ii.  13.  Bright's  edition. 


Note  13.] 


NOTES  ON  THE  GOSPELS. 


*205 


person  who  might  wish  to  purchase  a  burial 
place,  if  he  desired  it  for  himself  alone,  was 
compelled  to  conform  to  this  law.  It  will  be 
observed,  that  nothing  is  said  of  Joseph  of 
Arimathea  requiring  this  sepulchre  for  his 
family,  it  seems  indeed  to  have  been  peculiarly 
his  own  for  his  own  use. 

The  rabbins  (says  Dr.  Townson)  prescribe 
that  a  Hebrew  sepulchre  should  have  a  court 
before  it,  through  which  you  are  to  pass  to  the 
door  tliat  leads  into  the  cave  or  proper  place  of 
sepulture.  They  direct  the  court  to  be  made 
of  six  cubits,  or  nine  feet  square". 

There  is  an  area  or  portico  of  the  prescribed 
dimensions  before  that  which  is  now  called  the 
holy  sepulchre,  and  which  seems  not  ill  entitled 
to  the  name  wliicli  it  has  long  borne.  For 
though  in  the  reign  of  the  Emperor  Adrian 
the  sepulchre  of  Christ  was  buried  under  a  vast 
mount  of  earth,  and  on  this  mount  was  set  up 
an  object  of  pagan  worship  in  despite  to  the 
Christians,  yet  the  place  was  pointed  out  to 
them  by  these  very  signs  of  idolatry  standing 
over  it ;  and  when  this  mountain  of  earth,  with 
all  that  had  been  erected  over  it,  was  about 
two  centuries  after  cleared  away,  by  order  of 
Constantine  the  Great,  then,  as  Eusebius 
expresses  it,  "  the  cave,  the  Holy  of  Holies, 
obtained  a  similitude  of  our  Saviour's  resurrec- 
tion ;"  which  words  allude  not  only  to  tlie 
burial  and  resurrection  of  the  blessed  body 
that  had  lain  in  this  sepulchre,  but  also  to  the 
form  of  the  Jewish  sanctuary.  For  the  title  of 
Holy  of  Holies  given  to  the  cave  imports,  that 
it  had  a  holy  place  before  it,  and  was  divided 
into  two,  like  the  sanctuary.  It  is  therefore  an 
indirect  testimony  of  Eusebius,  a  native  of  Pal- 
estine, where  he  lived  many  years,  concerning 
the  platfonn  of  our  Lord's  sepulchre. 

Let  us  now  examine  the  form  of  it  by  the 
Evangelists.  St.  Matthew  tells  us  that  the 
angel  "rolled  back  the  stone  from  the  door, 
and  sat  upon  it,"  (Matt,  xxviii.  2.);  St.  Mark, 
that  tlie  women  saw  this  angel,  or  "young  man 
clothed  in  a  long  white  garment  (xvi.  5.)  sitting 
on  the  right  side."  But  they  did  not  perceive 
him  till  they  were  entered  into  the  sepulchre. 
He  had  therefore  not  rolled  the  stone  out  of  it, 
but  to  one  side  of  it ;  yet  he  had  rolled  it  from 
the  door.  The  door  therefore  was  in  a  partition 
tliat  divided  the  sepulchre  in  two  ;  and  the 
whole  of  the  inward  division  was  not  visible  to 
those  who  stood  in  the  outer.  The  angel  said 
to  the  women,  "Come,  see  the  place  where  tlie 
Lord  lay,"  (Matt,  xxviii.  6.)  They  were  there- 
fore standing  where  they  did  not  command  a 
sight  of  that  place ;  yet  they  were  within  the 
sepulchre  ;  for  as  soon  as  he  had  finished  his 
speech  to  them,  they  went  out  quickly,  and  fled 
from  the  sepulchre.  Mark  xvi.  8.     So  St  Mark 

"  Nicolai  de  Srpulchris  Hehraorum,  lib.  ill.  cap. 
ii.  p.  178. 

VOL.    II. 


says  ;  and  so  also  St.  Matthew,  rightly  under- 
stood ;  for  his  words  are,  "  they  departed  quickly 
from  the  sepulchre,"  (Matthew  xxviii.  8.), 
means  evidently  they  departed  quickly  out  of 
the  sepulchre  ;  as  the  same  mode  of  expression 
is  translated  in  other  passages.  Thus  the  real, 
as  the  reputed  sepulchre,  consisted  of  a  place 
of  sepulture,  and  an  enclosed  court  or  area, 
as  did  often  the  sepulchres  of  the  Greeks. 
Mrrifiu,  or  ^vrjfiflor,  is  tlie  general  name  given 
by  the  Evangelists  to  the  tomb  ;  but  T6i.cfog  is 
the  word  used  by  St.  Matthew.  The  fiitj/neTov, 
or  whole  of  the  sepulchre,  consisted  of  the 
rdqpoc,  or  place  where  the  body  was  deposited, 
and  the  axinrj,  or  outer  court''. 

The  sepulchre  is  called  in  tlie  original  Mne- 
ma,  or  Mnemeion,  by  all  the  Evangelists  ;  but 
St.  Matthew  has  besides  another  word  on  this 
occasion  in  Greek,  Taphos ;  and  his  use  of  this 
word  carries  such  marks  of  discrimination,  and 
he  is  so  little  apt  to  deal  in  a  variety  of  terms, 
when  one  will  precisely  answer  his  intent,  that 
it  may  be  justly  concluded  that  St.  Matthew  em- 
ploys two  words,  because  one  of  them  some- 
times expresses  his  meaning  more  exactly  than 
the  other,  and  that  they  are  distinct  in  his  accep- 
tation of  them,  as  much  as  with  us  a  "  church  " 
and  its  "  chancel."  What  was  in  the  Taphos 
was  within  the  Mnemeion  ;  but  what  was  in  the 
Mnemeion  was  not  therefore  within  the  Taphos. 
The  Jewish  rulers,  who  would  take  what  they 
judged  the  most  certain  measures  to  retain  the 
body  of  Christ  in  their  possession,  requested  a 
guard  for  tlie  Taphos,  (Matt,  xxvii.  64.)  The 
Taphos  they  secured  by  sealing  the  stone,  (ver. 
6G.)  The  two  Marys  sat  over  against  the  Ta- 
phos on  Friday  evening,  (ver.  61.)  The  women 
went  to  visit  tlie  Taphos,  as  the  great  object  of 
their  care,  early  on  Saturday  morning,  (Matt, 
xxviii.  1.)  In  this  therefore  the  body  had  been 
laid  ;  but  because  they  had  not  been  in  it,  when 
they  saw  the  angel,  and  as  soon  as  he  had  done 
speaking  to  them  fled  away,  they  are  said  to 
have  "  departed  quickly  out  of  tlie  Mnemeion." 
(ver.  8.)  Now  if  the  two  words  are  of  different 
application  in  St.  Matthew,  it  is  plain  there 
was  a  difference  in  the  places  to  which  they  are 
applied'. 

Mr.  Cranfield  objects  to  this  opinion  of  Dr. 
Townson,  that  tlie  angel  appeared  to  the  first 
party  of  women,  in  the  outer  couit,  sitting  on 
the  stone,  on  the  right  side.  He  endeavours  to 
prove  at  some  length,  that  the  angel  was  witliin, 
in  the  inner  part  of  the  tomb.  As  this  question, 
however,  does  not  appear  of  much  importance 

^  Potter's  .Antiquities,  vol.  ii.  book  iv.  chap.  vii. 
p.  221 .  tliird  edition. 

'  The  inner  part  of  the  tut;tifior  was  also  called 
/M>;iifror,  thus  xal.  To  ut>;iifror  r'o  jov  ^ vy 01  se  ar to- 
iiaTor  uyoix^^r*.^  phrase  wJiich  evidently  restrains 
1/ ii;i(f ror  to  the  signification  of  nothinjr  more  than 
the  mere  tomb,  in  which  the  body  of  Augustus  was 
laid. 

♦  Xiphilini  Epitome  DionU,  p.  523.  ap.  Cranfield. 


206* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII. 


to  the  history,  I  shall  merely  refer  to  the  dis- 
cussion of  the  point — it  will  be  found  in  p.  548, 
observations  on  section  i. 


Note  14.— Part  VIII. 

Their  emotion  and  agitation  were  so  great 
that  they  were  confused  and  overpowered  with 
the  mingled  sentiments  of  astonishment,  incre- 
dulity, fear,  and  delight.  What  will  be  our  own 
overpowering  emotions  when  we  shall  behold 
the  same  Saviour  in  glory,  on  our  own  resur- 
rection from  the  dead ! 


Note  15.— Part  VIII. 

I  HAVE  preferred  the  decision  of  Townson 
and  West,  to  that  of  Dr.  Lardner  and  Mr.  Cran- 
ficld,  with  respect  to  the  insertion  of  Luke  xxiv. 
12.  as  parallel  with  this  passage  of  St.  John. 
West's  arguments  on  this  point  induced  both 
Pilkington  and  Doddridge  to  alter  their  harmo- 
nies according  to  his  arrangement.  There  is 
reason  to  believe  that  the  Evangelists  have  ob- 
served, in  the  events  they  severally  record  on 
the  subject  of  the  resurrection,  an  exact  order 
of  time.  But  this  is  an  exception,  if  St.  Luke 
and  St.  John  botli  describe  the  same  going  of 
St.  Peter  to  the  sepulchre :  for  that  in  which 
St.  Peter  and  St.  John  went  together  was  be- 
fore any  report  of  the  women  concerning  a 
vision  of  angels.  Wlien  St.  Peter  went  with 
St.  John,  it  was  in  consequence  of  his  interview 
with  Mary  Magdalene  ;  it  is  expressly  asserted 
that  he  descended  into  the  sepulchre,  and  saw 
the  linen  clothes  lie ;  he  went  at  this  time  to 
be  satisfied  that  the  body  was  actually  removed. 
In  the  visit  mentioned  by  St.  Luke,  it  appears 
that  his  object  was  to  ascertain  if  he  also  could 
see  the  angels  who  had  been  visible  to  the 
women,  mentioned  Matt,  xxviii.  8.  The  two 
visits  of  St.  Peter  are  represented  as  proceed- 
ing from  different  motives,  and  the  circum- 
stances attending  them  are  related  as  having 
taken  place  at  separate  parts  of  the  tomb.  See 
Townson,  Cranfield,  West,  and  theu-  references. 


Note  16.— Part  VIIL 

The  disciple  whom  Jesus  loved  came  first  to 
the  sepulchre,  and  whei.  he  had  stooped  (stand- 
ing on  the  floor  of  the  outer  apartment,  that  lie 
might  look  into  the  burying-place),  saw  the 
linen  clothes  lie  ;  yet  went  ho  not  in.  But 
Peter  went  in,  &c.  that  is,  from  the  floor  he 
went  down  into  the  cave  itself,  where  the  rows 


of  graves  were,  TDID,  in  which,  however,  the 
body  of  Jesus  only  had  been  deposited. 

St.  Peter  entered  and  examined  the  tomb, 
St.  John  went  in  also  ;  and  he  says  of  himself, 
"  And  he  saw  and  believed''."  What  he  saw 
was  the  same  that  St.  Peter  did :  but  what  did 
he  believe  ?  An  answer  to  this,  I  trust,  we 
shall  be  able  to  collect  from  some  circum- 
stances in  the  history.  When  Peter  went  into 
the  tomb  he  saw  the  linen  clothes,  xElfisroc,  lying 
at  full  length,  as  when  the  body  was  in  them ; 
and  the  napkin,  h'TEivXiyfiivov,  folded  up  in 
wreathes  in  the  form  of  a  cap",  as  it  had  been 
when  it  was  upon  our  Lord's  head.  The  Apostle, 
&sutQET,  accurately  viewed,  with  some  degree 
of  contemplation,  the  burial  clothes  lying  thus 
in  such  remarkable  order :  and  it  is  no  wonder 
he  was  astonished  at  this  state  of  the  tomb, 
which  he  could  not  account  for ;  and  though  it 
might  have  seemed  to  him  to  border  somewhat 
on  the  miraculous,  yet  it  does  not  appear, 
from  this  part  of  the  history,  that  he  had  any 
idea  of  the  reality  of  our  Lord's  resiu-rection'. 
The  astonishment  of  Peter  excited  the  atten- 
tion of  John,  who  then  went  down  into  the  sepul- 
chre, and  on  seing  that  the  body  must  have 
miraculously  slipped  out  of  its  grave  clothes, 
wliich  lay  in  their  right  order,  he  saw  and  be- 
lieved. 

St.  John's  belief,  then,  of  the  resurrection 
arose  from  what  he  saw ;  "  He  saw  and  be- 
lieved :"  but,  at  the  same  time,  he  honestly  and 
candidly  acknowledges  his  "  slowness  of  heart 
to  believe  the  sure  word  of  prophecy ;"  and 
seems  in  a  manner  to  reprehend  himself  for 
grounding  his  belief  merely  on  what  he  saw, 
when  he  should  have  founded  it  rather  on  the 
unerring  prophecies  of  Scripture,  which  were 
written  for  his  learning;  but  he  adds,  as  an 
apparent  apology,  "that  they  knew  not  the 
Scripture,  that  he  must  rise  again  from  the 
dead."  The  interpretation  contended  for 
seems  to  flow  in  a  natural  and  easy  manner 
from  the  context  of  the  Evangelist,  and  shows 
the  inutility  of  ^k  before  inlaTsvaev  in  the 
Cambridge  MS.  or  version ;  the  Latin  transla- 
tion of  which  has  no  negative  particle".  But 
however  we  must  be  allowed  to  assert,  that 
neither  a  report  nor  insinuation  of  the  resurrec- 
tion was  necessary  to  John's  believing  it;  he 
might  have  believed  the  resurrection,  and  did 
believe  it,  as  the  context  of  the  Evangelist 
shows,  without  any  prior  report ;  and  he  in- 
ferred it,  as  he  reasonably  might,  from  the  state 
of  the  tomb,  which  afforded  to  an  impartial  and 
tlioughtful  mind,  a  very  strong  presumptive 
argument  of  the  reality  of  that  miracle.  When 
St.  John  therefore  entered  the  tomb,  and 
accurately    examined  the  linen  clothes,  a  new 

''  John  XX.  8. 

'   Luke  xxiv.  12. 

'  Luko  xxiv.  25,  26. 

"  See  Doddridge's  Family  Expositor. 


Note  17,  18.] 


NOTES  ON  THE  GOSPELS. 


*20T 


combination  of  ideas  must  have  extorted  from 
iiim  a  belief  which  he  could  not  have  had 
before  ;  a  belief  of  something  more  momentous 
than  the  report  that  the  body  had  been  taken 
away :  and  what  belief  could  this  have  been 
but  of  the  resurrection  ?  We  may  observe  also, 
that  St  John's  believing  the  resurrection  from 
what  he  saw  is  contrasted  witli  his  not  knowing, 
and  therefore  not  believing,  it  from  Scripture. 

If  it  be  said,  that  when  the  women  told  the 
eleven  of  the  resurrection,  the  apostles  disbe- 
lieved -them,  and  received  their  report  as  idle 
tales,  and  that  this  account  therefore  is  incon- 
sistent with  St.  John's  believing  the  resurrec- 
tion, it  may  be  answered,  it  is  not  necessary  to 
suppose  that  St.  John  made  a  public  declaration 
of  his  belief;  he  might  have  thought  it  prudent 
to  keep  it  inwardly  to  himself;  for,  "  he  might 
have  believed  that  Christ  had  risen  again, 
though  this  faith  or  belief  was  yet  weak,  and 
stood  in  need  of  some  further  proof  to  confirm 
it."  Therefore,  while  the  women  were  report- 
ing their  glad  tidings,  and  most  of  the  Apostles 
scoffing  at  them  as  idle  tales,  St.  John,  who  had 
no  positive  certainty  of  the  truth  of  what  they 
asserted,  might  have  held  his  peace,  and  said 
nothing  either  for  or  against  them ;  in  which 
case,  it  might  have  been  then  presumed,  that  he 
was  in  the  same  mood  of  thinking  as  the  others, 
though  he  takes  care  himself  to  tell  us,  that  he 
was  not". 


Note  17.— Part  VIII. 

"  Mart,"  says  Lightfoot,  "  stood  at  the  sep- 
ulchre without;  that  is,  within  tlie  cave,  on 
the  floor,  but  without  that  deeper  cave,  where 
the  lOID,  or  'places  for  the  bodies,'  were 
deposited."  She  had  followed  the  disciples,  but 
they  had  left  the  sepulchre  immediately  after 
they  had  satisfied  themselves  of  the  absence  of 
the  body.  She  now  arrived  tlie  second  time  at 
the  tomb,  and  disappointed  at  finding  they  had 
left  it  without  communicating  the  result  of  their 
inquiry,  she  weeps  at  the  supposed  profanation 
of  the  sepulchre  by  the  unknown  hands  which 
had  removed  the  body  of  her  Lord,  and  at  the 
scene  of  misery,  anguish,  and  death,  to  which 
she  had  been  witness.  That  Mary  was  now 
alone  is  evident  from  the  manner  in  which  St. 
Mark,  xvi.  9.,  describes  the  appearance  of  our 
Lord  to  her,  as  well  as  from  the  way  in  which 
the  same  narrative  is  told  at  greater  length  by 
John,  XX.  11-14. 


Note  18.— Part  VIII. 

The  doctrine  of  the  ministry  of  angels,  so 

"  See  on  this  verse   Archbishop  Newcome,  ap. 
Bowyer's  Conjectures,  p.  329. 


much  esteemed  by  the  primitive  Church,  as 
well  as  by  the  most  eminent  and  pious  Chris- 
tians of  all  ages,  has  now  become  one  of  those 
which,  without  any  one  well-founded  argument, 
is  to  be  reasoned  away.  The  repeated  appear- 
ances of  angels,  both  in  the  old  and  new  dis- 
pensations, seem  designed  to  point  out  to  us 
the  near,  though  mysterious,  connexion  of  the 
invisible  state  with  that  which  we  now  inhabit. 
And  what  can  be  more  consolatory  to  the  be- 
liever than  the  idea  which  this  and  other  pas- 
sages of  Scripture  appear  so  much  to  corrobo- 
rate, than  the  belief  that  the  angels  of  heaven 
are  around  us,  the  ministering  spirits  of  God, 
for  our  good,  watching  over  us,  and  fulfilling 
the  wisdom  of  his  providence  7  Why  should 
this  opinion  be  disclaimed  ?  Angels  were 
present  at  the  creation  ;  they  have  been  repeat- 
edly manifested  to  man.  To  Isaiah  the  sera- 
phim appeared  veiling  their  faces  with  wide- 
spreading  wings.  The  fonn  that  was  visible  to 
Ezekiel  had  the  semblance  of  a  lambent  flame, 
enveloping  what  seemed  its  body.  To  the 
women  they  appeared  in  shining  garments,  and 
to  the  keepers  at  the  sepulchre  as  lightning, 
with  raiment  white  as  snow.  They  are  the 
happy  possessors  of  that  blessedness  to  which 
the  spirits  of  the  departed  hope  to  be  admitted. 
And  tliey  shall  be  again  visible  in  their  thou- 
sands of  thousands,  at  that  magnificent  and 
glorious  triumph,  when  the  Ancient  of  Days 
shall  sit  on  the  throne  of  his  glory,  and  the 
assembled  universe  be  summoned  before  his 
high  tribunal.  Is  it  impossible,  then,  that  they 
are  the  invisible,  yet  efficient  agents,  in  many 
of  those  innumerable  events  which  are  attended 
witli  moral  and  religious  benefit  to  individuals 
and  to  tlie  world  ;  which  are  but  too  generally 
ascribed  to  incidental  circumstances,  or  to  the 
well-laid  plans  of  human  policy  ? 

The  soul  of  man  is  gifted  with  powers  and 
properties  which  are  distinct  from  the  human 
body,  and  which  it  possesses  in  common  with 
superior  beings.  I  cannot  believe,  therefore, 
that  idea  to  be  irrational,  which  represents  the 
manner  of  our  present  union  with  the  invisible 
world  by  the  following  ingenious  and  curious 
image.  Suppose  a  number  of  lighted  lamps 
were  placed  in  a  room,  one  of  which  only  was 
covered  with  an  earthen  vessel,  the  lamp  so 
encumbered,  as  soon  as  the  covering  was  either 
broken  or  removed,  would  find  itself  in  the 
same  state  and  condition  Avith  the  other  lamps. 
So  it  may  be  with  the  accountable  spirit  of 
man.  The  earthen  vessel  of  the  body  may  be 
broken  by  violence,  or  silently  destroyed  by 
sickness  or  age,  but,  as  soon  as  the  veil  or  the 
covering  of  the  body  is  removed,  tlie  unfettered 
spirit  finds  itself  the  companion  of  kindred 
spirits,  which,  though  now  unseen,  are  continu- 
ally surrounding  it.  The  time  is  not  far  hence, 
when  we  shall  know,  even  as  we  are  known;  in 


208* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII. 


the  mean  time,  the  very  attempt  to  speculate 
upon  these  things,  elevates  and  purifies  the 
mind'". 


Note  19.— Part  VIII. 

ON    THE    RESURRECTION. 

As  woman  brought  death  into  the  world,  a 
woman  was  made  the  first  witness  of  the  resur- 
rection of  life.  Of  the  manner  of  Christ's 
existence  after  he  arose  from  the  dead  Ave  can 
form  no  adequate  conception.  The  manner  of 
the  resurrection  of  the  same  body  was,  and  is, 
one  of  the  most  mcomprehensible  difficulties  of 
Christianity ;  and  our  Lord  therefore  has  con- 
descended to  teach  the  doctrine,  not,  like  the 
generality  of  his  other  doctrines,  by  arguments 
and  reasoning,  but  by  repeated  facts,  and  those 
of  the  most  undeniable  nature.  And  he  taught 
it,  lastly,  by  his  appearing  to  his  disciples  after 
his  resurrection. 

Before  that  time  our  Lord  had  lived  among 
his  disciples  as  a  man  among  his  companions. 
He  was  in  all  points  like  unto  them,  sin  only 
excepted.  After  that  event  his  body,  though  to 
appearance  the  same  as  it  had  ever  been,  as- 
sumed various  properties  and  powers  which  it 
had  not  before  possessed.  We  read,  that  when 
the  disciples  had  assembled  in  a  room,  the  doors 
of  which  were  shut  for  fear  of  the  Jews,  Jesus 
suddenly  stood  in  the  midst.  On  tlie  evening 
of  the  day  of  his  resurrection,  he  joins  himself 
to  two  of  his  disciples  as  they  were  going  to 
Emmaus.  He  enters  into  conversation  with 
them.  He  talks  of  the  Scriptures  and  of  him- 
self till  their  hearts  burn  within  them.  But  their 
eyes  were  holden  and  they  did  not  know  him. 
When  they  came  to  their  own  home,  he  sat 
down  with  them,  and  then  it  was,  in  breaking 
the  bread,  that  he  made  himself  known ;  but  at 
the  very  instant,  when  they  were  filled  with 
joy,  he  became  invisible  :  he  vanished  out  of 
their  sight.  Before  his  resurrection  our  Lord 
had  conversed  familiarly  with  his  disciples ; 
after  that  event  he  was  seen  only  occasionally 
among  them,  in  a  more  solemn  and  mysterious 
manner.  His  great  object  on  these  occasions 
seems  to  have  been,  to  increase  their  faith,  and 
to  convince  them  that  the  same  body  they  had 
beheld  committed  to  the  ground,  was  now  raised 
to  life  again  in  a  glorified  form.  He  proves  to 
them  that  a  door,  or  a  wall,  or  the  sides  of  a 
grave,  could  not  oppose  his  progress.  He 
passes  through  solid  matter  as  through  the 
yielding  air,  yet  he  had  still  a  body  which  they 
could   touch    and   handle,   bearing   tiie   marks 

"  On  the  subject  of  angels,  see  Whoatley's  Ser- 
mons ;  Haiiunond  On  the  Angelic  Life,  a  very 
curious  and  valuable  work  ;  a  Sermon  of  Bishop 
Bull's,  «&c. 


of  the  spear  and  the  prints  of  the  nails.  The 
day  of  his  ascension  arrives,  Christ  ascends  by 
his  own  power.  No  horses  of  fire,  no  chariots 
of  fire  elevated  him.  Of  himself,  he  raised 
himself,  a  Divine  and  Glorious  Being,  into  the 
blue  firmament  of  heaven ;  and  he  ascended 
where  he  still  remains,  with  his  Father,  and  our 
Father,  with  his  God,  and  our  God. 

This  doctrine  of  the  resurrection  of  the  body, 
which  our  Lord  and  Saviour  thus  taught  by 
action,  is  explained  in  the  Epistles  of  St.  Paul, 
by  the  most  powerful  and  eloquent  reasoning. 
"  Some  man  will  say,  how  are  the  dead  raised 
up,  and  with  what  body  do  they  come  ?  That 
which  thou  sowest  is  not  quickened  except  it 
die ;  and  that  which  thou  sowest,  thou  sowest 
not  tlaat  body  that  shall  be,  but  bare  grain." 
That  is,  as  the  laborer  may  commit  to  the 
ground,  in  the  winter  or  in  the  spring,  the  seed 
of  a  flower,  or  a  grain  of  wheat,  which  in  the 
course  of  its  appointed  time  rises  from  the 
ground  in  a  different  and  superior  form,  with 
the  beautiful  blossom,  and  the  fragrant  flower ; 
so  also  the  mouldering  body,  which  is  commit- 
ted to  the  ground,  may  be  called  the  seed  of 
that  body  which  shall  be  raised  from  the  grave 
in  glory.  We  are  removed  from  the  sight  of 
our  nearest  kindred  and  our  dearest  friends. 
"  Earth  to  earth,  ashes  to  ashes,  dust  to  dust." 
But  the  pale  and  corrupting  corse,  the  cold 
clay,  the  fading  features,  and  the  icy  limbs 
shall  burst  from  the  tomb  of  earth,  and  be 
clothed  with  the  beauty  of  holiness !  "  It  is 
sown  a  natural  body,  it  is  raised  a  spiritual 
body ;  it  is  sown  in  corruption,  it  is  raised  in 
incorruption  ;  it  is  sown  in  dishonor,  it  is  raised 
in  glory  ;  it  is  sown  in  weakness,  it  is  raised  in 
power."  It  is  sown  as  the  bare  grain,  and  the 
worthless  seed ;  but  after  the  winter  of  the 
grave  is  over,  when  the  dead,  small  and  great, 
shall  stand  before  God,  the  bodies  of  men  shall 
be  raised  in  the  same  form,  and  invested  with 
the  same  nature  and  properties,  as  that  with 
which  their  Divine  Master  arose  from  the  tomb. 
"  Our  vile  bodies  shall  be  made  like  unto  his 
glorious  body."  More  than  tliis  the  Scripture 
does  not  reveal.  Why  it  was  that  neither 
Mary  Magdalene,  nor  the  other  disciples  going 
to  Emmaus,  nor  his  own  apostles  at  the  sea  of 
Tiberias,  were  not  at  first  able  to  recognise  our 
Lord,  tliough  they  afterwards  knew  him,  is 
among  those  mysteries  which  we  shall  under- 
stand hereafter,  when  we  ourselves  shall  arise 
from  the  errave,  and  renew  our  former  friend- 
ships  in  our  glorified  bodies. 


Note  20.— Part  VIII. 

"Mary    Magdat.exe    is   here  said   to   have 
turned  herself  back;    and  afterwards,  in  ver. 


Note  21.-23.] 


NOTES  ON  THE  GOSPELS. 


*209 


IG,  again  to  liave  turned  herself.  Schacht,  in 
his  Harmony  of  the  Resurrection,  proposes,  as 
a  solution  of  the  difficulty,  the  supposition,  that 
in  the  first  instance  she  only  turned  her  liead, 
and  in  the  second  her  whole  body.  Or,  he 
adds,  after  her  address  to  Jesus  as  the  gardener, 
slie  may  again  naturally  enough  have  directed 
her  attention  to  the  sepulchre.  This  is  from 
Koecher.  I  prefer  the  former  solution." — Dr. 
F.  Laurence's  Remarks  on  Scripture,  p.  73. 


Note  21.— Part  VIIL 
on  the  words,  "  touch  me  not." 

M-^i  fiov  U7TT0V.  Mr.  Chandler  would  trans- 
late this,  "  Embrace  me  not, — hold  me  not." 
And  he  produces  many  examples  from  Horner, 
Xenophon,  and  Euripides,  Hec.  ver.  339,  aipat- 
fU]TQd;,  "  embrace  thy  mother."  '  AvaSi6rjxa 
he  would  translate  as  a  present  tense,  as  it 
must  mean,  he  says,  John  iii.  13.,  when  Christ 
had  certainly  not  ascended.  He  quotes  Homer 
also  in  tlie  first  Iliad,  ver.  37,  for  the  similar 
use  of  another  compound  from  the  same  primi- 
tive verb,  0?  Xqvai]v  dfjcpi6i6r]xug :  he  would 
then  join  this,  not  with  the  preceding,  but  with 
the  following  sentence ;  and  the  whole  sense 
will  be,  "  Hold  me  not ;  for  I  am  not  yet  going 
to  ascend  to  my  Father:  but  go  unto  my 
brethren,  and  say  unto  them,  I  do  ascend  (for  I 
sliall  shortly  ascend)  unto  my  Father  and  your 
Father,  unto  my  God  and  your  God." 

He  brings  many  instances  of  the  present 
tense  (as  (xradalrut  here)  being  used  to  signify 
what  is  shortly  to  be  done. 

Vogelius  has  here  a  very  ingenious  conjec- 
ture of  ^1^  00  nioov,  "be  not  afraid,"  for  ,«?]  fiov 
uniov,  "  touch  me  not."  This  approaches  so 
near  to  the  traces  of  the  letters,  and,  besides, 
so  resembles  the  first  address  of  Christ  to  the 
women  in  Matthew,  and  of  the  angel  to  the 
women  in  Matthew  and  Mark,  "Fear  ye  not, 
be  not  affrighted  ;"  that,  if  it  were  supported  by 
any  manuscript  authority,  I  should  willingly 
adopt  it.  But  the  Sacred  Text  should  not  be 
altered  on  conjecture  only. 

Bowyer,  in  his  Conjectures,  proposes  ,«»],  /[iov 
ciTTTOv.  "  No  ;  (I  am  not  the  gardener,  as  you 
suppose  ;)  touch  me."  And  for  this  he  quotes 
Paulus  Bauldrius,  in  Neoceri  Bibliotheca.  But 
it  seems  to  me  too  farfetched  a  reading,  and 
inconsistent  with  Mary's  previous  recognition 
of  Christ,  in  the  appellation  of  Rabboni. 

Koecher  observes,  that  Michaelis  proposes  to 
make  it  an  interrogation,  "  Do  you  not  touch 
me  ? "  as  inviting  that  test  of  his  real  appear- 
ance. Kypke,  in  his  Observations  (he  says) 
explains  the  passage  as  a  prohibition  of  adora- 
tion until  after  his  ascension. 

On  the  whole,  I  continue  to  adhere  to  Chand- 
voL.  II.  *27 


ler's  explanation;  to  which  I  would  add,  that 
uu(f)ifjif)ijX(xg  is  explained  by  the  Pseudo  Didy- 
mus,  as  7TSQi6i()tjxag,  vnsQUu^FTg,  clearly  givino" 
it  a  present  signification,  and  showing  that  the 
other  compounds  of  the  same  verb  are  used  in 
the  same  manner.  Thus  too  the  preterpluper- 
fect  tense  of  the  simple  verb  is  used  by  Homer 
to  denote  merely  past  time,  as  equivalent  to  the 
aorist  of  other  verbs,  d'  Oljkvfjin^i'Sis  ^eGrixei, 
Iliail  u.  221 ;  which  the  same  scholiast  interprets 
by  dLuelTjlvOei,  inoQEidrj.  Aristophanes  has 
(Jfffrjxwc  tifqI  axvfxvolg,  which  the  scholiast 
explains  by  insQUux^v  arxvfirolc. 

St.  John  has  a  similar  form  of  another  com- 
pound of  (iali'b),  used  for  the  present  tense, 
chap.  V.  ver.  24.  dnd  /usTuGiStjxei'  iy.  rod  Onrdi.- 
rov  elg  ji\p  tw^jf.  Some  of  the  Latin  MSS.  in 
this  place  translate  fiSTctGiSrixEv  by  "  transit ;" 
and  some  Greek  MSS.  of  inferior  note  and 
modern  date,  feeling  a  supposed  incongruity, 
read  ;Me^«ff^jo•eT«^,  as  thinking  the  future  more 
consistent  with  the  rest  of  the  context. 

Homer  has  fie&rjxe,  or  f?fj?rjxfr,  in  the  sense 
of  a  simple,  present,  or  past,  and  that  in  a  con  - 
nexion,  which  so  marks  it,  six  or  seven  times, 
and  never  otherwise. — Dr.  Laurence's  Remarks 
on  Scripture,  p.  73-75. 


Note  22.— Part  VIH. 

That  Mary  Magdalene  rejoined  her  two 
friends  when  Christ  appeared  to  them  seems  to 
be  most  probable,  from  comparing  Matt,  xxvii'i. 
9.  with  John  xx.  18.  Dr.  Townson  translates 
St.  Matthew's  words,  they  were  going  to  tell 
[to  report]  to  the  disciples ;  and  St.  John,  Mary 
Magdalene  cometh  to  tell  [to  report]  to  the 
disciples.  He  speaks  of  her,  not  as  arrived 
among  them,  but  on  her  way  to  tliem. 

It  may  be  made  probable  too  by  the  behaviour 
of  the  women.  Mary  would  have  told  them,  if 
she  thus  rejoined  them,  that  Clirist  had  actually 
appeared  to  her ;  and  they  would  have  been 
thereby  prepared  to  meet  him,  with  that  com- 
posure which  they  seem  to  have  done.  Imme- 
diately on  seeing  him,  they  embraced  his  feet 
and  worshipped  him.  Wlien  the  others  saw 
him,  they  did  not  know  him,  and  were  terrified. 
This  conduct  appears  to  be  the  result  of  some 
preparatory  disclosure. 


Note   23.— Part  VIII. 

The  absurdity  and  folly  of  this  story  are 
admirably  displayed  in  Mr.  West's  treatise. 
No  complaint  was  made  against  the  soldiers, 
no  punishment  inflicted  on  the  disciples,  no 
alarm  had  been  given  when  the  poor,  dispirited 
disciples  came  to  roll  away  the  stone,  and  break 


210* 


NOTES  ON    THE   GOSPELS. 


[Paut  virr. 


the  seal,  and  profane  the  sepulchre;  all  the 
sixty  soldiers  and  their  commander  were  with 
one  accord  asleep,  although  at  the  same  time 
the  penalty  of  sleep  was  death  ;  and  the  noise 
of  rolling  away  the  stone  could  not  awake  even 
one  of  the  party.  And  this  overpowering  sleep 
had  seized  them,  when  they  had  been  placed 
here  for  one  night  only,  for  the  special  purpose 
of  securing  the  very  tomb  which  was  thus  pro- 
faned !  But  it  was  in  this  instance,  as  it  is  in 
the  general  conduct  of  men  :  reasoning,  which 
would  disgrace  an  idiot  in  the  common  occur- 
rences of  life,  is  amply  suiBcient  to  excuse  us 
to  ourselves,  for  denying  or  disbelieving  the 
solemn  truths  of  Christianity. 


Note  24.— Part  VIII. 

The  reasons  which  have  induced  West, 
Townson,  Cranfield,  Doddridge,  Horsley,  New- 
come,  Gleig,  Pilkington,  and  I  believe  every 
Avriter  since  the  time  of  West,  to  conclude  that 
two  parties  of  women  came  to  the  sepulchre  at 
different  times  have  been  already  noticed.  At 
present  let  us  inquire,  according  to  this  hypo- 
thesis. When  the  second  company  arrived  at  the 
tomb ;  whether  between  the  two  visits  of  Mary 
Magdalene  to  it,  or  after  the  second  ?  For  the 
following  reasons,  their  arrival  seems  rightly 
placed  after  she  left  the  sepulchre  the  second 
time :  it  is  certain  that  no  one  was  there  earlier 
than  she  was,  and  therefore  they  who  did  ac- 
company her,  but  made  a  distinct  visit  thither, 
and  as  the  case  requires,  neither  saw  her  nor 
her  friends,  nor  was  seen  by  them,  must  have 
come  during  her  absence.  Her  first  absence 
was  when  she  ran  to  tell  Peter  and  John :  but 
then  she  left  the  other  Mary  and  Salom6  be- 
hind, Avho  went  into  the  sepulchre  and  saw 
and  heard  the  angel.  When  they  were  fled 
away,  came  the  two  apostles ;  and  these  were 
followed  by  Mary  Magdalene  returning.  The 
time,  therefore,  between  the  departure  of  the 
other  Mary  and  Salom6  from  the  sepulchre,  and 
the  coming  of  John  and  Peter  to  it,  seems  too 
short  an  interval  for  the  arrival  and  departure 
of  the  other  women  in  such  manner,  that  both 
parties  might  keep  clear  of  all  sight  of  each 
other.  And  the  more  we  prolong  this  interval, 
the  less  probable  we  make  it  that  Mary  Magda- 
lene, after  she  had  seen  the  Lord,  should  have 
rejoined  her  two  friends,  when  he  showed  him- 
self to  them  also.  And  yet  it  appears  so  much 
the  sense  of  St.  Matthew,  and  I  think  of  St. 
John,  that  she  was  with  them,  tliat  it  is  a  point 
by  which  we  ought  to  abide,  unless  there  are 
cogent  reasons  to  the  contrary.  As  I  am  not 
aware  of  any  such,  I  espouse  the  opinion  which 
seems  the  most  likely,  that  Mary  was  gone  the 
second  time  from  the  sepulchre  before  Joanna 
and  her  company  got  to  it. 


Note  25.— Part  VIII. 

A  great  difficulty  has  been  found  in  this 
passage  of  St.  Luke  xxiv.  9,  10.  by  those  com- 
mentators who  consider  the  tenth  verse  to  be 
explanatory  of  the  preceding  verse.  The  five 
verses  preceding  tlie  ninth  give  an  account  of 
the  appearance  and  speech  of  the  angels  to  the 
women  of  whom  St.  Luke  has  been  speaking. 
The  ninth  informs  us,  that  these  women  came 
and  reported  all  "these  things  "  to  the  apostles, 
and  all  the  disciples.  The  tenth  is  supposed  to 
be  explanatory  of  the  ninth  ;  and  therefore  that 
the  women  named  in  it  had  been  at  the  sepul- 
chre together,  had  there  seen  the  vision  of  the 
angels,  and  then  had  come  as  one  company  to 
the  apostles  and  all  the  disciples. 

On  a  larger  view  however  of  this  history, 
another  construction  may  be  judged  necessary. 

Gerhard"^,  Benson^,  Macknight",  Lardner", 
Pilkington',  and  Dijddridge",  have  all  concluded 
that  "  these  things  are  to  be  taken  distribu- 
tively ;  that  Mary  Magdalene  reported  some 
things,  and  the  other  women  reported  the  rest. 
They  believe  that,  though  St.  Luke  has,  in  the 
tenth  verse,  put  the  v/hole  account  of  what 
the  women  related  together,  the  Evangelist 
refers  to  that  which  was  related  by  Mary 
Magdalene,  as  well  as  by  the  second  party  of 
women." 

The  evidences  of  the  resurrection,  then, 
which  the  women  could  produce  were  these : — 

1.  The  appearance  of  the  angel  to  Mary  the 
mother  of  Joses — of  two  to  Mary  Magdalene — 
of  Christ  to  Mary  Magdalene — liis  second  ap- 
pearance to  the  women — the  two  angels  who 
stood  by  the  women,  when  they  had  been  in 
the  tomb  and  found  not  the  body  of  the  Lord 
Jesus. 

It  will  be  observed,  from  this  statement,  that 
each  of  the  women  had  something  different  to 
relate.  The  expression  of  St.  Luke,  "  these 
things,"  must  be  referred  to  the  various  col- 
lected reports  they  had  all  brought.  Tlie 
expression  therefore  in  the  ninth  verse,  UTrTJj'- 
yedap  jama  tkxvtu,  must  refer  to  the  report  of 
Joanna,  whose  account  he  had  been  immediate- 
ly relating,  and  ul  eleyov — tuvtu,  to  the  whole 
company.  See  this  point  discussed  at  length 
by  Townson,  Cranfield,  and  others. 


Note  26.— Part   VIII. 

I  HAVE  not  discussed  the  question  whether 
the  16th  of  Mark,  after  ver.  !),  is  genuine.     It 

^  Harmon.  Hi  star.  EvanrrrL  de  Rcs^irrectione 
Christi,  cap.  i.  p.  240.  col.  1,  Ac. 

V  Summarij  View  of  tlir.  Eridetices  of  Christ's 
Resurrection.  Lond.  174.5,  8vo.  p.  25. 

"  Hannoiuj  of  the  Four  Go.<!pcIs,  sect.  150,  p.  663, 
second  edition. 

'^   Ohscrvtitioii.s-  071  Macknight,  4to.  p.  44. 

*  Notes,  p.  61.  *■  In  loc. 


Note  27.-30.] 


NOTES  ON  THE  GOSPELS. 


*211 


is  certainly  omitted  in  many  manuscripts  of 
great  authority,  or  it  is  marked  with  an  asterisk, 
or  separated  from  the  preceding  part  of  the 
Gospel.  It  relates  nothing  inconsistent  with 
the  accounts  of  the  other  Evangelists,  and 
appears  to  have  been  drawn  up  as  an  epitome 
of  the  various  appearances  of  our  Lord. 

Mr.  Cranfield  has  labored  much  to  prove  that 
this  verse  refers  to  the  first  visit  of  St.  Peter 
mentioned  by  St.  John.  Dr.  Townson,  on  the 
contrary,  has  defended  the  present  order  of  St. 
Luke,  and  concludes  that  the  Evangelist  here 
relates  the  second  visit  of  St.  Peter  to  the 
sepulchre,  when  our  Lord  manifested  himself 
to  him.  It  is  certain  that  Christ  appeared  to 
Peter  about  this  time ;  for  when  the  two  dis- 
ciples came  from  Emmaus  to  the  other  disciples, 
this  very  circumstance  was  the  subject  of  their 
conversation.  This  fact  is  further  confirmed 
by  St.  Paul,  1  Cor.  xv.  5.  He  was  afterwards 
seen  by  the  other  apostles. 


into  another  state,  and  that  our  bodies  shall  be 
made  like  his  at  the  day  of  the  resurrection. 
Philip,  iv.  ad  fin"*. 


Note  27.— Part  VIIL 

I  HAVE  placed  this  clause  by  itself,  as  it  was 
most  probably  on  his  return  from  the  sepulchre, 
after  he  had  received  the  accounts  of  the  women 
that  our  Lord  appeared  to  St.  Peter.  His 
desire  to  see  our  Lord,  and  perhaps  to  implore 
his  forffiveness,  as  well  as  that  characteristic 
eagerness  and  ardor,  by  which  he  was  on  all 
occasions  distinguished,  excited  in  him  the 
desire  to  make  his  second  visit  to  the  sepulchre 
to  examine  it,  to  be  again  convinced  that  the 
body  was  removed ;  and  in  the  hopes  of  meet- 
ing our  Lord,  if  Christ  would  condescend  to 
meet  him.  Cranfield  very  beautifully  observes, 
"  St.  Peter  had  denied  his  Master,  and  had  his 
Master  showed  himself  to  any  other  of  the  men 
before  he  showed  himself  to  him,  might  he  not 
have  thought  his  repentance  ineffectual,  his 
reconciliation  impossible,  and  consequently  be 
plunged  into  despair  ?  Though  his  fall  was 
attended  with  inconceivable  aggravation,  yet 
the  magnanimity  and  mercy  of  his  Saviour  was 
still  greater,  and  knew  no  bounds." 


Note  28.— Part  VIIl. 

These  sections  are  arranged  in  their  present 
order  upon  the  concurrent  testimony  of  all  the 
harmonizers,  as  well  as  the  internal  evidence. 
Every  thing  recorded  in  them  affords  a  new 
source  of  wonder.  Christ,  in  his  glorified  form, 
passes  through  the  folded  or  barred-up  doors, 
as  if  his  body  were  like  the  light,  or  the  air, 
and  yet  he  appeals  to  his  disciples  to  satisfy 
themselves  that  he  was  not  a  spirit,  but  pos- 
sessed of  material  and  solid  flesh.  We  are 
assured  that  with  this  same  body   he  ascended 


Note  29.— Part  VIII. 

This  desponding  sentiment,  "  We  trusted 
that  it  had  been  he  that  should  have  redeemed 
Israel,"  &c.  must  have  been  the  general  opinion 
of  our  Lord's  disciples.  All  their  hopes  were 
buried  with  him  in  the  sepirichre.  They 
thought  it  impossible  that  he  whom  they  had 
lately  seen  bleeding,  and  expiring  on  the  cross, 
"  the  very  scorn  of  men,  and  the  outcast  of  the 
people,"  should  by  his  own  power  break  the 
bands  of  death,  and  rise  again  in  greater  beauty 
and  perfection,  "  For  as  yet  they  knew  not  the 
Scriptures." 

The  Scriptures  represent,  in  many  passages, 
that  "it  behoved  Christ  to  suffer."  This  was 
typified  in  the  patriarchal  age,  by  the  offering 
up  of  Isaac — in  the  Law,  by  the  brazen  serpent 
— by  the  sacrifice  of  the  animals,  particularly 
by  that  of  the  paschal  lamb.  In  the  prophets : 
— 1.  Isa.  liii.  5,  7,  8. — 2.  Daniel's  prophecy, 
Dan.  ix.  25,  26.  "  the  Messiah  shall  be  cut  off." 
— -3.  Zech.  xii.  10.  "  they  shall  look  on  me 
whom  they  have  pierced." — In  the  Psalms  ;  Ps. 
ii.  1-3.  XX.  1-18.  xvi.  10. 

"  Thou  wilt  not  leave  my  soul  in  hell ; 
Neither  wilt  thou  suffer  thine   Holy   One 
to  see  corruption." 

It  was  intimated  that  he  should  rise  again 
the  third  day — Isaac  the  third  day  was  released 
— sacrifices  eaten  the  third  day.  The  resurrec- 
tion does  not  seem  to  be  alluded  to  in  the 
Prophets,  except  in  the  type  of  Jonah,  and  in 
Isa.  liii.  and  Zech.  xii,  10.  But  on  the  prophe- 
cies and  types  fulfilled  in  the  sufferings  of 
Christ,  see  the  sermon  of  Joseph  Mede  on  Luke 
xxiv.  32.  Hales's  Analysis,  vol.  ii.  part  2  ;  and 
West  On  the  Resurrection. 


Note  30.— Part   VIIL 

It  has  been  supposed  that  this  verse  ought 
to  be  read  interrogatively,  for,  in  Mark  xvi.  13., 
we  learn  that  the  apostles  did  not  believe  the 
testimony  of  the  two  disciples  from  Emmavis, 
wliile  it  is  here  asserted  that  they  were  saying, 

^  See  Kuinoel,  where  the  different  opinions  con- 
cerning the  body  of  Christ  are  briefly  summed  up. 
See  also  Bishop  Horsley's  Sermons  on  the  Resur- 
rection. Sermon  Fourth.  I  am  contented  with  the 
facts  of  Scripture,  and  dare  not  indulge  in  the 
various  conjectures  which  present  themselves  on 
these  subjects.  The  reader  who  is  fond  of  such 
sjioculations  on  these  points,  may  peruse  the  works 
of  King  (Aforsels  of  Critin'sm),  More,  Fleming, 
Flavel  (On  the  Soul),  Thomas  Aquinas,  Prima  Pars, 
Question  50,  to  the  end  of  Question  tio. 


212* 


NOTES  ON  THE  GOSPELS. 


[Part  VIII 


at  the  very  time  when  the  disciples  from  Em- 
maus  came  into  the  room,  "  The  Lord  has  risen," 
&c.  This  difficulty  is  removed,  if  we  suppose 
that  our  Lord  had  appeared  to  St.  Peter,  and 
they  were  expressing  their  incredulity  at  the 
moment  the  disciples  arrived  from  Emmaus,  in 
the  language  of  this  passage,  "  Has  the  Lord 
risen,  and  has  he  indeed  appeared  unto  Simon  ^  " 


Note  31.— Part  VIII. 

This  verse  of  St.  Mark  has  generally  been 
supposed  to  refer  to  our  Lord's  appearance  to 
his  disciples  on  the  evening  of  his  resurrection. 
But  St.  Luke  and  St.  John  both  describe  the 
first  appearance  of  Christ  to  his  disciples,  and 
neither  of  them  gives  the  least  intimation  of  any 
thing  like  reproof,  which  they  then  heard  from 
the  mouth  of  their  affectionate  Lord.  The 
whole  of  his  discourse  and  behaviour  to  them 
was  directed  at  that  time  to  the  composing  of 
their  troubles,  and  the  satisfying  of  their  doubts. 
Reprehension  was  reserved  for  the  following 
Sunday,  when  a  whole  week  having  been  al- 
lowed them  to  examine  and  compare  the  proofs 
of  his  resurrection,  and  to  call  to  mind  his  own 
predictions  and  promises  concerning  it,  they 
who  continued  incredulous  were  become  more 
worthy  of  blame.  Then  if  he  said  no  more  by 
way  of  reproof  than  what  he  said  to  St.  Thomas, 
it  was  a  reprehension  of  the  rest  of  the  com- 
pany who  were  in  the  same  state  of  mind  :  and  it 
is  sufficient  to  justify  St.  Mark's  expression, 
"  He  upbraided  them  with  their  unbelief  and 
hardness  of  heart."  St.  Mark  says,  "He  ap- 
peared unto  the  eleven,"  and  it  was  of  conse- 
quence to  inform  us  that  he  was  seen  by  the 
apostles  ;  but  when  he  adds,  "  And  he  upbraided 
them  with  their  unbelief,"  lie  extends  his  view 
to  all  those  whom  he  had  spoken  of  as  incred- 
ulous in  the  preceding  verse 


Note  32.— Part  VIII. 

The  first  appearances  of  our  Lord  to  his 
apostles  appear  to  have  taken  place  uniformly 
on  the  first  day  of  the  week ;  and  from  their 
consequent  observance  of  that  day,  originated 
the  Christian  Sabbath. 


Note  33.— Part  VIII. 

ON  THE  exclamation  OF  ST.  THOMAS,  AND 

ON  THE  WORD  nPO^KYNER. 

The  disbelief  of  the  apostles  is  the  means  of 
furnishing  us  with  full  and  satisfactory  demon- 


stration of  the  resurrection  of  Christ.  Through- 
out the  divine  dispensations,  it  is  to  be  observed, 
that  every  doctrine,  and  every  important  truth, 
is  gradually  revealed ;  and  here  we  have  a 
conspicuous  instance  of  this  progressive  sys- 
tem. An  angel  first  declares  the  glorious 
event!  The  empty  sepulchre  confirms  the 
women's  report.  Christ's  appearance  to  Mary 
Magdalene  showed  that  ho  was  alive — that  to 
the  disciples  at  Emmaus  proved  that  it  was  at 
least  the  spirit  of  Christ,  by  his  expounding  the 
prophecies,  and  breaking  of  bread — that  to  the 
eleven  showed  the  reality  of  his  body,  and  the 
conviction  given  to  St.  Thomas,  proved  it  the 
self-same  body  that  had  been  crucified.  The 
resurrection  was  testified  by  the  conviction  of 
the  senses.  The  ear  heard  it,  and  blessed — ■ 
the  eye  saw  it,  and  gave  witness — the  hand 
was  satisfied  with  feeling — the  intellect  was 
fed  upon  the  heavenly  teaching — and  the  Holy 
,  Ghost  descended  in  confirmation  of  the  holy 
truth.  The  miracle  of  the  draught  of  fishes 
gave  evidence  of  the  continued  existence  of 
the  same  divine  and  almighty  nature,  which 
had  been  displayed  before  the  crucifixion,  and 
the  Spirit  of  God  was  manifested  in  opening  the 
Scriptures,  till  their  hearts  burned  within  them. 
Every  possible  demonstration  was  vouchsafed 
that  man  could  receive,  or  God  bestow.  The 
wounds  which  had  been  inflicted  upon  the  body 
of  Christ  were  still  visible,  bearing  testimony 
to  his  identity,  unclosed,  yet  free  from  corrup- 
tion. Incredulity  itself  was  satisfied,  and  the 
convinced  Apostle  exclaims,  in  the  joy  of  his 
heart,  "  My  Lord  and  my  God." 

The  question  whether  St.  Thomas,  at  the 
moment  of  his  conviction,  intended  his  address 
to  our  Lord  as  an  act  of  religious  worship,  must 
be  decided  by  a  consideration  of  the  conclusions 
from  which  it  must  have  originated.  St. 
Thomas  had  denied  the  possibility  of  tlie  resur- 
rection. Our  Lord  convinced  him  of  his  error ; 
then  he  expressed  himself  in  these  remarkable 
words,  "My  Lord  and  my  God."  "So  far," 
says  Bishop  Horsley,  "as  the  disciples  be- 
lieved in  Jesus  as  the  Messiah,  in  the  same 
degree  they  understood  and  acknowledged  his 
Divinity.  In  the  first  interview  of  Nathanael 
witli  our  Lord,  when  he  proved  to  him  his 
omniscience,  he  exclaimed,  '  Thou  art  the  Son 
of  God,'  thou  art  the  Divine  and  expected 
King  of  Israel.  When  the  miraculous  draught 
of  fishes  convinced  St.  Peter  of  the  power  of 
Christ,  he  addressed  him  as  liis  '  Lord.'  When 
the  Angel  Jehovah  appeared  to  tlie  pntriarchs 
of  old,  tliey  all  worslnppcd  and  paid  their 
homage  in  tlie  same  manner,  and  witli  similar 
expressions  to  those  used  by  tlie  Evangelists. 
It  was  some  sudden  proof  of  divinity  in  the 
mysterious  Personage  wlio  addressed  them, 
which  elicited  tlie  langnaj^-e  of  homage  and 
adoration." 

The    exclamation   of    tlie    Apostle    was,   '0 


Note  34.-37.] 


NOTES  ON  THE  GOSPELS. 


*-213 


KuQio;  unv,  y.ul  6  f)s6i  fiov,  in  the  nominative, 
which  is  frequently  put  for  the  vocative,  in  pure 
as  well  as  in  Hellenistic  Greek.  It  seems, 
however,  preferable  to  read  the  passage,  av  el 
understood,  "Thou  art  my  Lord,  even  my 
God;"  or,  as  the  word  Kvoioz  corresponds  to 
the  principal  names  given  in  the  Old  Testa- 
ment to  the  manifested  God  of  Israel,  it  would  be 
better  to  interpret  the  exclamation  accordingly, 
as  if  he  had  said  l^'hSx  nin%  or,  as  the  Jews 
were  accustomed  to  omit  the  ineffable  name,  and 
substitute  'jnx  in  its  place,  he  might  have 
used  only  the  latter  a'nb«  'jnx.  It  seems, 
however,  more  probable,  that  on  the  present 
occasion  he  would  omit  the  substituted  term, 
and  express  himself  in  the  very  language  of  the 
Scriptures,  rLZJ^nSx  mn*.  Tliis  was  the  name 
given  to  the  manifested  God  of  the  Old  Testa- 
ment,  and  the  exclamation  of  the  Apostle,  there- 
fore, may  be  more  fully  rendered,  "  Thou  art 
the  Lord  Jehovah,  the  manifested  God  of  my 
fathers." 

It  is  true  that  the  word  nQoaxwiot,  in  the 
original,  which  is  rendered  by  our  translators 
by  the  term  "worship,"  is  used  by  the  Evange- 
list to  denote  civil  respect,  or  the  homage  due 
to  persons  of  rank  and  dignity.  But  the  word 
is  one  of  general  import;  and  the  cases  in 
which  it  must  be  understood  of  religious  adora- 
tion on  the  one  hand,  or  of  civil  homage  on  the 
other,  can  be  discriminated  only  by  attending 
to  the  circumstances  in  each  instance.  To 
assist  in  determining  the  true  sense  in  the  ex- 
amples under  consideration,  let  the  following 
remarks  be  considered  : — 

L  Out  of  sixty  places  in  which  this  word 
occurs  in  the  New  Testament,  there  are  only 
two  or  three  in  which  it  indisputably  bears  the 
inferior  sense  ;  there  are  forty-three  in  which 
it  is  manifestly  to  be  understood  of  religious 
worship;  and  the  remaining  instances  are  those 
of  application  to  Christ,  the  genuine  import  of 
which  we  are  desirous  of  ascertaining. 

2.  Our  Lord,  during  the  whole  of  his  public 
ministry,  evidently  made  it  a  principle  of  his 
conduct,  to  disavow  and  refuse  all  earthly 
eminence.  The  repeated  attempts  which  were 
made  to  invest  him  witli  the  regal  dignity  he 
inflexibly  discountenanced.  Even  when  he 
was  accosted  with  an  epithet  which  he  might 
have  accepted  very  inoffensively,  he  rebuked 
the  person  who  gave  it,  because  he  perceived 
it  was  the  language  of  adulation  rather  than  of 
sincere  conviction — "Why  callest  thou  me 
good?"  On  tlie  contrary,  he  never  refused 
acknowledgments  of  spiritual  supremacy.  He 
openly  claimed  to  be  called  Lord  and  Master, 
the  Son  of  God,  and  the  King  of  his  Church. 

A  translation  of  the  New  Testament  into 
Hebrew  has  been  lately  published  by  tlie 
London  Society  for  Promoting  the  Conversion 
of  the  Jews ;  in  this  translation  the  words  of 
St.  Thomas  are  rendered  literally  'hSni  'Jnx. 


This  Hebrew  translation,  so  far  as  I  am  able  to 
judge,  appears  to  be  executed  with  ability  and 
faithfulness* 


Note  34.— Part  VIII. 

Beza  reads  this  passage,  oiSt  idlcxTaaav, 
"  they  did  not  doubt  any  longer."  The  Prus- 
sian version  reads,  ngoaexcvi/auv  avT(^,  ol  ds 
idtuTaaav,  "they  worshipped  him,  even  those 
who  had  doubted."  In  which  sense  it  should 
be  ol  Tf .  Grotius  interprets  it,  "  but  some  had 
heretofore  doubted."  Bishop  Pearce  conjec- 
tures, that  those  who  doubted  did  so  because 
they  might  be  at  a  greater  distance  from  him 
than  others,  and  therefore  could  not  so  well 
distinguish. 


Note  35.— Part  VIII. 

St.  Matthew's  words  are,  teal  rfQoaeMwv 
6  'Iijoovg  iliilijaBv  avrolg ;  implying,  that  when 
our  Lord  first  appeared  to  them  it  was  at  a 
distance :  nqoaeWiav  is  rendered  by  Grotius, 
"  accedens." — See  Townson,  p.  1G7,  and  Bow- 
yer,  p.  136. 


Note  36.— Part   VIII. 

The  contents  of  this  section  are  very  curious 
and  important.  So  little  did  the  apostles  an- 
ticipate their  future  elevation,  as  the  reformers 
of  the  religion  of  the  world,  that  they  had  abso- 
lutely returned  to  their  former  occupation  as 
fishermen  of  Galilee.  Humble  and  unambitious, 
they  appear  to  have  as  much  forgotten  all  the 
splendid  hopes  and  expectations  of  the  past,  as 
they  were  ignorant  of  their  future  high  destinies. 


Note  37.— Part  VIIL 

These  words  may  either  refer  to  the  third 
appearance  which  St.  John  relates,  or  the  tliird 
appearance  Christ  made  to  the  apostles,  when 
all,  or  most  of  them,  were  together.  He  mani- 
fested himself  to  ten  of  them  (John  xx.  1!).)  ; 
again  to  eleven  of  tlicm  (ver.  26.) ;  and  at 
this  time  to  seven  (see  ch.  xxi.  2.)  But  when 
tlie  accounts  of  all  tlie  Evangelists  are  collated, 
we  shall  find   that  our  Saviour  distinctly   re- 


•  Horsley's  Letters  in  rephj  to  Dr.  PriestJnj,  p. 
239.  Sermon  on  the  Adoration  nf  our  Lord  Jesus 
Christ,  vindicated  from  the  charge  of  Idolatry.  By 
Dr.  Pye  Smith.  8vo.  1811. 


214* 


NOTES  ON   THE   GOSPELS. 


[Part  VIII. 


vealed  himself  eleven    times  after   his  resur- 
rection. 


Note  38.— Part  VIII. 

Peter  was  now  in  the  act  of  girding  on  his 
dry  clothes,  and  our  Lord,  according  to  his 
custom,  spoke  from  the  object  before  him. 


Note  39.— Part  VIII. 

This  command  was  given  for  the  fulfilment 
of  the  prophecy  of  Isaiah  (ch.  ii.  3.) — 

"  For  out  of  Sion  shall  go  forth  the  Law, 
And  the  Word  of  the  Lord  from  Jerusalem." 

On  the  feast  of  Pentecost  the  publication  of 
the  Law  on  Mount  Sinai  took  place  ;  and  on  its 
approaching  anniversary  a  New  Dispensation 
was  to  be  delivered  to  the  world,  the  substance 
and  substitute  of  the  former  figurative  economy. 
The  injunction  of  our  Lord  evidently  shows  an 
appointed  analogy  between  the  Old  and  New 
Dispensations.  The  time  when  this  address 
was  spoken  by  our  Lord  cannot  be  exactly  as- 
certained. There  is  reason,  however,  to  believe 
that  what  is  related  in  this  and  the  following 
section  took  place  when  the  apostles  were  re- 
turned to  Jerusalem,  after  they  had  seen  Christ 
in  Galilee,  with  this  order,  "  to  tarry  in  Jerusa- 
lem:" the  instructions  contained  in  the  last 
chapter  of  St.  Luke,  from  the  end  of  the  43d 
verse,  are  considered  as  more  nearly  connected, 
in  point  of  time,  than  with  the  transactions 
which  immediately  precede  them,  as  given  by 
that  Evangelist.  The  harmonists  likewise 
refer  to  this  period  (the  latter  part  of  the  forty 
days),  and  all  that  is  related  by  St.  Matthew, 
in  his  last  chapter,  from  the  18th  verse ;  and 
also  what  is  mentioned  by  St.  Mark  in  his 
concluding  chapter,  from  the  end  of  the  14th 
verse. 


Note  40.— Part   VIII. 

The  arrangement  of  the  contents  of  this 
section  has  been  principally  made  on  the  plan 
proposed  by  Mr.  Cranfield,  which  appears  to 
me  to  be  preferable  to  that  of  Dr.  Townson. 


Note  41.— Part  VIII. 

Cranfield  is  of  opinion,  that  from  ver.  18. 
of  Matt,  xxviii. — from  ver.  1.5  to  19  of  Mark 
xvi. — and  from  ver.  50  to  52  of  Luke  xxii. 
must  be  referred  to  the  address  of  our  Lord  to 
his   disciples,   on    the  occasion   of  his   ascen- 


sion into  heaven.  The  speech  of  our  Lord  in 
St.  Matthew,  he  observes,  begins  thus  :  "  All 
power  is  given  to  me  in  heaven  and  on  earth." 
Some  harmonists  have  made  this  clause  to  have 
been  spoken  on  the  mountain  in  Galilee,  separat- 
ing it  from  the  remaining  part  of  the  speech  ;  but, 
whenever  it  was  uttered,  the  rest  of  the  speech 
must  have  been  spoken  on  the  same  occasion, 
by  reason  of  the  connective  particle  oiiv.  Our 
Lord  here  declares  all  power  in  heaven  and  on 
earth  to  be  given  to  him  at  his  resurrection ;  in 
consequence  of  which  power,  he  proceeds  to 
tell  his  disciples,  that  he  had  the  authority  and 
right  to  commission  them  to  convert,  baptize, 
and  instruct  the  world  :  "  Go  ye  therefore,"  that 
is,  in  consequence  of  this  power,  or  absolute 
authority.  On  the  above  clause  our  Lord 
founds  his  authority  to  commission  his  disciples : 
it  was,  therefore,  rather  unskilful  to  destroy  the 
force  of  the  argument  by  dismembering  the 
speech.  Now,  as  we  learn  from  St.  Mark,  that 
our  Lord  did  not  commission  his  disciples  till 
he  led  them  out  to  his  ascension,  so,  as  we  are 
not  aware  of  any  reasons  to  the  contrary,  we 
think  it  best  to  assign  this  passage  in  St.  Mat- 
thew to  the  time  of  the  ascension.  Indeed,  the 
passage  itself  furnishes  internal  evidence  that 
it  was  spoken  on  this  occasion :  it  implies  that 
the  disciples  were  fully  instructed,  and  that  our 
Lord  was  now  going  to  take  his  final  leave  of 
them.  We  say,  final  leave ;  for  the  words, 
"  Lo,  I  am  with  you  always,  even  unto  the  end 
of  the  world,"  can  have  no  other  meaning  than 
this,  "Though  I  am  going  now  to  ascend  with 
my  body  into  heaven,  and  therefore  shall  be  no 
longer  visibly  upon  earth  ;  yet  will  I  always  be 
spiritually  with  you,  and  your  successors,  and 
direct  the  Church,  even  unto  the  end  of  the 
world."  This  seems  to  me  a  strong  indication 
that  the  passage  in  question  can  have  been 
spoken  on  no  other  occasion  than  that  of  the 
ascension. 

It  is  observable,  that  the  Evangelists  were 
more  careful  in  giving  us  the  words  of  our 
Lord,  than  in  noting  on  what  particular  occa- 
sions they  were  spoken.  The  speech  in  St. 
Matthew,  for  instance,  one  might  think,  at  first 
view,  was  given  on  the  mountain  in  Galilee. 
He  indeed  says,  that  our  Lord  spoke  then  unto 
his  disciples  ;  but  I  cannot  apprehend  that  he 
would  commission  them  so  soon,  and  give  them 
to  understand  that  he  was  then  about  to  take 
his  final  leave  of  them,  and  ascend  into  heaven. 
For  the  ascension  did  not  take  place  till  what 
we  may  call  long  after  the  appearance  on  the 
Galilean  mountain.  St.  Matthew,  then,  not 
thinking  it  material  to  notice  what  particular 
words  our  liord  ?.poke  on  the  mountain  in  Gali- 
lee, only  says,  "That  Jesus  came  up  and  spake 
unto  his  disciples."  This  was  enough  to  show 
us,  that  he  of  consequence  removed  the  doubts 
of  those  of  his  disciples  who  had  not  beheld 
him  till  then  after  his  resurrection.     We  may 


Note  42.-44.] 


NOTES   ON   THE  GOSPELS. 


*215 


render  and  point  tlie  18th  verse  in  the  following 
manner:  "Then  Jesus  came  up,  and  spake 
unto  them." 

We  may  understand  this  clause  as  the  ending 
of  the  transaction  on  the  mountain  in  Galilee, 
so  far  as  we  have  it  recorded.  And  as  our 
translators  have  rendered,  in  innumerable  in- 
stances, the  participle  as  if  it  were  a  verb,  so 
we  may  be  allowed  the  same  liberty  here,  es- 
pecially when  the  true  meaning  of  the  Evange- 
list and  the  just  method  of  harmonizing  seem 
to  require  it:  and  render  Is-/o)p,  not  literally, 
"saying,"  but,  "he  saith."  This  therefore 
may  begin  a  new  paragraph  continued  on  till 
the  end  of  his  Gospel ;  which  paragraph  we  are 
under  the  necessity  of  supposing  was  meant  by 
St.  Matthew  to  relate  to  the  ascension.  Had 
the  Evangelist  written  xal  liyei,  the  matter 
would  not  be  capable  of  dispute.  But,  on  the 
other  hand,  when  we  discover  sufBcient  reasons 
to  assure  us  that  this  paragraph  refers  to  our 
Lord's  last  appearance  to  his  disciples,  and, 
consequently,  that  its  place  should  not  be  regu- 
lated by  the  word  Xiyoif ;  and  when  we  also 
take  into  account  the  manner  of  the  Evangelists 
in  several  instances,  how  they,  by  reason  of 
their  close  adherence  to  brevity,  seem  to  bring 
into  one  view,  as  belonging  to  one  and  the 
same  transaction,  things  whicli,  on  a  minuter 
inspection,  we  find  to  relate  to  different  trans- 
actions ;  the  liberty  may  be  allowed  to  the 
harmonist  of  departing  from  the  usual  transla- 
tion of  the  original  reading,  so  far  as  he  may 
judge  it  necessary.  The  passage  in  St.  Luke 
contains  internal  evidence  that  it  must  be  under- 
stood of  no  other  than  our  Lord's  last  appear- 
ance to  his  disciples  on  Mount  Olivet-'^. 


Note  42.— Part  VHL 

We  must  not  understand  Sivafiig,  which 
we  translate  "  power,"  in  this  verse,  as  we 
do  i^oua[a,  which  is  translated  by  the  same 
word  in  the  preceding  verse.  In  the  former, 
the  infinite  authority  of  God  over  all  times  and 
seasons  is  particularly  pointed  out:  in  the  other, 
the  energy  communicated  by  him  to  his  dis- 
ciples, through  which  they  were  enabled  to 
Avork  miracles,  is  particularly  intended. 


Note  43.— Part  VHl. 

The  difficulty  of  this  verse,  when  collated 
with  tlie  accounts  given  by  the  other  Evange- 
lists, is  thus  removed  by  Dr.  Lightfoot. 

L  In  Luke  xxiv.  50.  we  read,  "  He  led  them  out 
as  far  as  Bethany,"  and  in  this  passage  (Acts  i. 
12.)  that  when  the  disciples  came  back  from 
the  place  where  our  Lord  had  ascended,  "they 

/  Cranfield's  Observations  on  Toicnson,&c.  sect, 
xii.  p.  75,  76. 


returned  from  Mount  Olivet,  distant  from  Jeru- 
salem a  Sabbath-day's  journey."  But  now  the 
town  of  Bethany  was  about  fifteen  furlongs 
from  Jerusalem  (John  xi.  18.),  and  that  is 
double  a  Sabbath-day's  journey. 

2.  Josophus  tells  us,  that  Mount  Olivet  was 
but  five  furlongs  from  the  city,  and  a  Sabbath- 
day's  journey  was  seven  furlongs  and  a  half. — 
Antiq.  lib.  xx.  cap.  vi.  "O  aul  t^j  tiuIfio; 
&vTiicqvg  i(£lf.iEvo>',  itnixfi'  oidcdiu  Ti^jre  .""which 
being  situated  in  front  of  the  city  is  distant 
five  furlongs." 

These  things  are  all  true : — 1.  That  the 
Mount  of  Olives  lay  but  five  furlongs  distant 
from  Jerusalem.  2.  That  the  town  of  Bethany 
was  fifteen  furlongs.  3.  That  the  disciples 
were  brought  by  Christ  as  far  as  Bethany.  4. 
That  when  they  returned  from  the  Mount  of 
Olives,  they  travelled  more  tlian  five  furlongs. 
And,  5.  Returning  from  Bethany,  they  travelled 
but  a  Sabbath-day's  journey.  All  which  may 
be  easily  reconciled,  if  we  would  observe,  that 
the  first  space  from  the  city  was  called  Beth- 
phage,  which  part  of  the  amount  was  known  by 
the  name  "to  the  length  of  about  a  Sabbath- 
day's  journey,"  till  it  came  to  that  part  wliich  is 
called  Bethany.  There  was  a  Bethany,  a  tract 
of  the  mount,  and  also  the  town  of  Bethany. 
The  town  was  distant  from  the  city  about  fifteen 
furlongs,  i.  e.  about  two  miles,  or  double  a  Sab- 
bath-day's journey  :  but  the  first  border  of  this 
tract  (which  also  bore  the  name  of  Bethany) 
was  distant  but  one  mile,  or  a  single  Sabbath- 
day's  journey. 

Our  Saviour  led  out  his  disciples,  when  he 
was  about  to  ascend,  to  the  very  first  region  or 
tract  of  Mount  Olivet,  which  was  called  Beth- 
any, and  was  distant  from  the  city  a  Sabbath- 
day's  journey.  And  so  far  also  from  the  city 
itself  did  that  tract  extend  itself  which  was 
called  Bethphage:  and  when  he  was  come  to 
that  place  where  the  bounds  of  Bethphage  and 
Bethany  met,  and  touched  one  another,  he  then 
ascended ;  in  that  very  place  where  he  got  upon 
the  ass  when  he  rode  into  Jerusalem,  Mark  xi. 
1.  Whereas,  therefore,  Josephus  saith,  "  that 
Mount  Ohvet  was  but  five  furlongs  from  the 
city,"  he  means  the  first  brink  and  border  of  it. 
But  our  Evangelist  must  be  understood  of  the 
place  where  Christ  ascended,  where  the  name 
of  Olivet  began,  as  it  was  distinguished  from 
Betiiphage. 


Note  44.— Part  VIII. 

ox    THE    VISIBLE    ASCE>SIO.\    IN    EACH    OF    THE 
THREE      DISPE>'SATI0>'S. 

It  has  been  supposed  by  Grotius,  that  the 
Gospel  of  St.  John  was  originally  terminated  at 
the  end  of  the  23  verse  of  chapter  xx.,  and  the 
remainder   of  the    Gospel   was    added   by  the 


216* 


NOTES  ON  THE  ACTS. 


[Part  VIII. 


Church  at  Ephesiis.     This  opinion,  however,  is 
rejected  by  Wetstein,  Michaelis,  and  Whitby. 

It  is  remarkable,  that  in  each  of  the  three 
Dispensations  a  visible  ascension  of  the  body 
has  taken  place, — some  holy  personage  has 
been  visibly  taken  up  into  heaven.  In  the  first 
of  these  periods,  between  the  Creation  and 
the  Deluge,  Enoch  was  translated:  "He  was 
not,"  say  the  Scriptures,  "  he  did  not  die  ;"  for 
"he  walked  with  God,  and  God  took  him." 
During  the  second  period,  from  the  Deluge  to 
the  Advent  of  our  Saviour,  Elijah  was  visibly 
taken  up  into  heaven : — "  It  came  to  pass  as  he 
and  Elisha  still  went  on  and  talked,  that,  behold ! 
there  appeared  a  chariot  of  fire,  and  horses  of 
fire,  and  parted  them  both  asunder;  and  Elijah 
went  up  by  a  whirlwind  into  heaven."  During 
the  third  period,  which  has  continued  nearly 
two  thousand  years,  in  which  we  and  the  whole 
Christian  Church  now  live,  and  which  will  be 
concluded  only  by  the  day  of  judgment,  Christ, 
our  Lord,  while  in  the  act  of  blessing  his  dis- 
ciples— "  and  while  they  beheld,  was  taken  up, 
and  a  cloud  received  him  out  of  their  sight." 
He  ascended  into  heaven,  and  he  now  sitteth, 
till  he  shall  again  come  to  judge  the  living  and 
the  dead,  at  the  right  hand  of  God.  Whatever 
were  the  sundry  ways  and  divers  manners  in 
which  God,  by  his  Prophets,  appealed  to  the 
Jewish  world ;  whatever  reception  we  ourselves 
may  give  to  the  precepts  and  the  sanctions  of 
his  Evangelists  and  Apostles,  who  have  more 
especially  written  for  the  Christian  Dispensa- 
tion, this  is  undeniable,  that  God,  in  every  age, 
has  made  most  abundant  provision  to  demon- 
strate to  all  the  certainty  of  another  life  and 
another  state  of  being.  In  the  great  mercy  of 
our  Almighty  Creator,  this  solemn  truth  has 
been  enforced  by  three  visible  ascensions  into 
heaven,  an  earnest  to  the  world  of  the  certainty 
of  that  great  day,  when  all  the  Church  of  God, 
from  the  days  of  Adam,  till  the  sounding  of  the 
trumpet  of  the  Archangel,  shall  assemble  before 
the  judgment-scat  of  Christ.  As  surely  as 
Enoch,  and  Elijah,  and  our  Lord  Jesus  Christ 
ascended  into  heaven,  so  also  shall  we  ascend 
from  our  graves,  to  give  an  account  of  the  deeds 
done  in  the  body,  whether  they  be  good  or  bad. 

Where  is  now  tlie  body  of  Christ,  which 
ascended  in  a  visible  and  tangible  shape  ? 
Wherever  body  exists,  it  must  exist  in  refer- 


ence to  place,  and  heaven  cannot  therefore  be 
merely  a  state  or  condition.  There  must  be, 
then,  in  some  part  of  the  universe  of  God,  a 
place  in  Avhich  the  glory  of  the  Deity  is  more 
immediately  and  peculiarly  manifest,  where 
the  body  of  Christ  now  is,  the  real  "  Holy  of 
Holies."  There  is  the  seat  of  that  liappiness 
which  is  peculiarly  prepared  and  destined  for 
the  faithful  followers  of  Christ.  There  is  the 
abode  of  angels ;  there  are  the  spirits  of  the 
just  made  perfect;  there  is  God,  the  Judge  of 
all.  To  that  place,  and  to  the  state  and  con- 
dition of  happiness  which  is  enjoyed  there, 
every  son  of  man  may  arrive,  to  whom  the  in- 
vitation of  divine  mercy  has  been  extended, 
Tliere  is  our  home — here  is  our  pilgrimage. 
There  is  our  Father — here  we  are  pilgrims  and 
strangers.  There  is  the  Son  of  God,  our 
Brother,  and  our  Friend — here  we  live  among 
fallen  creatures,  a  cold  and  selfish  world. 
There  is  peace,  and  repose,  and  rest — here  is 
vexation,  turbulence,  and  sorrow.  Frail  indeed 
is  the  veil  of  mortality  which  separates  us  from 
that  holy  mansion  of  God  our  Father ;  and  poor 
and  contemptible  are  the  toys  and  follies  that 
bind  us  to  earth,  and  prevent  us  from  anticipat- 
ing, with  serene  and  rational  confidence,  the 
summons  to  the  invisible  Avorld  that  most 
assuredly  awaits  us.  He  that  numbers  the 
very  hairs  of  our  head,  in  whose  book  all  our 
members  are  written,  will  not  leave  us  nor 
forsake  us  in  the  grave.  He  shall  separate  our 
corrupted  and  mouldering  bodies  from  the  con- 
fused mass  of  atoms,  by  which  they  may  be 
surrounded,  with  as  much  faithfulness  and  truth 
as  the  loadstone  will  draw  to  itself  the  smallest 
filing  of  steel  from  the  innumerable  grains  of 
sand  by  which  it  may  be  encompassed.  Why 
then  should  it  seem  a  thing  impossible  to  you 
that  Christ  should  raise  the  dead  ?  The  voice 
of  inspiration  has  declared, — 

"  Thy  dead  men  shall  live. 
Together  with  my  dead  body  shall  they  arise, — 
And  the  earth  shall  cast  out  the  dead." 

(Isa.  xxvi.  19.)  And  that  same  glorified  body, 
which  the  disciples  saw  ascend,  shall  at  the  last 
day  descend,  and  conduct  us  from  the  grave  and 
gate  of  death  to  the  glorious  home  of  holiness 
and  purity,  to  the  new  Jerusalem,  the  city  of 
the  living  God. 


Note  1,2.] 


NOTES  ON  THE  ACTS. 


*217 


PART    IX. 


Note  1.— Part  IX. 


This   JVbfe   is  the   "Preliminary    Observa- 
tions "  to  Part  IX.     See   page  199. 


Note  2.— Part  IX. 

ON    THE    appointment    OF    MATTHIAS. 

From  this  event  many  have  inferred  the 
right  of  popular  interference  in  the  election  of 
ministers.  He  indeed  must  be  a  superficial 
reader  who  draws  this  conclusion,  which  an 
accurate  consideration  of  the  history  directly 
invalidates.  The  election  was  made  under 
peculiar  circumstances  which  can  never  recur  ; 
before  the  platform  of  the  Church  was  decisive- 
ly established  ;  before  the  apostles  had  received 
power  from  on  high ;  and  when  their  number 
was  confessedly  incomplete.  If  the  number  of 
names,  which  were  together  about  an  hundred 
and  twenty,  had  been  designed  to  comprehend 
the  whole  Church  of  that  period,  and  the  women, 
who  followed  Christ  from  Galileo  (and  for  whose 
exclusion  on  tliis  occasion  there  is  no  satisfac- 
tory reason),  are  included  in  the  number,  the 
eleven  apostles  and  the  seventy  disciples,  who 
would  not  separate  before  Pentecost,  will  form 
a  very  considerable  part  of  the  congregation. 
But  in  the  interval  between  the  resurrection 
and  the  ascension  ol'  our  Lord,  the  Church  was 
so  numerous,  that  above  five  hundred  brethren 
(1  Cor.  XV.  6.)  could  be  collected  at  one  time 
and  place  to  see  him ;  and  the  circumstances 
of  his  appearance  to  his  disciples  were  not  such 
as  to  afford  an  opportunity  of  assembling  them 
for  a  particular  purpose,  nor  Avould  they  at  this 
crisis  be  forward  in  declaring  themselves  ;  nor 
is  it  probable  that  any  of  them  would  return  to 
his  home  before  the  feast,  which  he  came  to 
celebrate  at  Jerusalem.  St.  Peter,  however, 
standing  up  in  the  midst  of  the  hundred  and 
twenty  disciples,  that  is,  to  less  tlian  a  fourtli 
part  of  the  brethren,  addressed  himself  only  to 
the  men  and  brethren,  an  exclusive  salutation 
of  the  apostolic  college,  as  some  have  supposed, 
but  which  appears  to  be  an  indiscriminate  man- 
ner of  addressing  an  audience,  whether  of 
ministerial  persons  specifically,  of  disciples 
generally,  or  even  of  Jews  and  heathens.  Its 
precise  application  must  be  determined  from 
other  relative  expressions  in  the  apostle's  dis- 
course. Now  the  repeated  use  of  the  pronoun 
VOL.  II.  *28 


us  (Acts  i.  17,  21,  22.),  in  speaking  of  Judas, 
who  was  numbered  with  us ;  of  the  men,  who 
have  companied  with  us ;  of  the  Lord  Jesus 
going  in  and  out  among  us,  and  of  his  being 
taken  from  us,  and  of  the  new  candidate's  being 
a  witness  with  us  of  his  resurrection,  seems  to 
imply  in  the  speaker  a  peculiar  connexion  and 
identity  of  office  with  the  persons  whom  he  was 
addressing ;  and  indeed  the  allusion  to  the 
ascension  exclusively  confines  his  meaning  to 
the  apostles.  It  is  also  worthy  of  remark,  that 
in  the  address  of  the  apostles  to  the  multitude 
of  the  disciples  on  the  day  of  Pentecost,  this 
particularity  of  persons  is  actually  observed : 
"Look  \E  out  seven  men,  whom  we  may 
appoint  over  this  business,"  (Acts  vi.  3.) 
Again,  the  apostle  speaks  of  Judas  as  having 
obtained  part  of  this  ministry,  of  this  ministry 
with  which  you  and  I  are  entrusted,  and  which 
in  the  subjoined  prayer  is  described  as  the 
ministry  and  apostleship,  or  ministry  of  the 
apostleship,  (Acts  i.  17,  21.)  He  speaks  like- 
wise in  a  demonstrative  manner  of  certain 
persons,  who  were  present  (ver.  21.),  and  out 
of  whom  the  election  was  to  be  made,  as  dis- 
tinguished from  those  whom  he  was  addressing, 
and  who  were  to  make  the  election ;  and  whom 
he  supposes  to  be  acquainted  with  the  circum- 
stances which  rendered  it  necessary  to  supply 
the  place  of  Judas  from  among  those  who  had 
been  their  constant  companions  from  the  begin- 
ning, (Acts  i.  22.)  To  be  a  witness  of  the 
resurrection  is  an  expression  frequently  appro- 
priated in  the  Scriptures  to  the  apostles,  and 
to  them  alone ;  and  to  be  made  a  witness  of 
the  resurrection  with  us  is  to  be  raised  to  the 
apostolate  with  us.  It  may  also  be  supposed, 
tliat  the  electors  were  possessed  of  equal 
authority  with  St.  Peter,  and  placed  the  same 
reliance  on  their  own  judgment  as  on  his  recom- 
mendation ;  he  maintained  the  necessity  of 
substituting  one  for  Judas ;  they  nominated  two 
candidates,  and  left  tlie  ultimate  choice  to  the 
Searcher  of  hearts  ;  while  in  the  election  of 
the  deacons  seven  men  were  required  by  the 
apostles,  and  seven  men  were  accordingly 
elected.  Hence  it  may  be  concluded,  that  tlie 
persons  whom  St.  Peter  addressed,  and  who 
were  to  elect  the  candidates,  were  the  apostles 
themselves.  The  choice  of  tlie  electors  was 
however  limited;  they  were  not  to  elect  any 
new  and  inexperienced  convert,  but  one  of 
those  who  had  companied  witli  them  all  the  time 
that  the  Lord  Jesus  had  gone  in  and  out  among 
them,  a  description  highly  appropriate  to  the 
seventy  ;  and  if  the  application  to  them  be  ad- 


218* 


NOTES  ON  THE  ACTS. 


[Part  IX 


mitted,  and  if  it  be  maintained,  in  opposition  to 
the  preceding  argument,  that  St.  Peter's  dis- 
course was  addressed  to  them  in  connexion 
with  the  apostles,  the  natural  conclusion  will 
be,  that  the  seventy  nominated,  and  the  apos- 
tles approved ;  and  Barsabas  and  Matthias 
nmst  both  be  included  in  the  number  of  the 
seventy.  But  whatever  was  the  capacity  of 
the  electors,  whether  apostles  or  the  seventy, 
or  both  acting  in  concert,  they  appointed  two ; 
they  did  not  presume  to  supply  the  vacancy  by 
the  nomination  of  an  individual  successor ;  they 
did  not  before  the  effusion  of  the  Spirit  esteem 
themselves  competent  to  judge  of  the  respec- 
tive merits  of  the  candidates,  whom  they  pro- 
posed ;  they  commended  their  case  in  earnest 
prayer  to  God,  and  left  the  matter  to  his  arbi- 
tration and  decision  ;  and  with  this  diffidence 
in  their  own  judgment,  and  this  reference  of 
the  whole  affair  to  the  divine  pleasure,  it  is 
most  inconsistent  to  suppose  that  they  would 
appeal  to  the  opinion  of  an  indiscriminate  mul- 
titude. The  election  was  concluded  by  lots, 
and  the  lot  fell  upon  Matthias,  and  in  devout 
acquiescence  in  the  divine  preference,  without 
any  imposition  of  hands,  which  on  other  occa- 
sions was  the  form  of  ministerial  ordination,  he 
was  numbered  with  the  eleven  apostles.  The 
inferences  from  this  history  must  be  drawn 
with  care  and  deliberation  ;  the  circumstances 
of  the  Church  were  peculiar :  St.  Peter's  dis- 
course was  not  addressed  indiscriminately  to 
the  people ;  the  powers  of  the  electors  were 
limited,  and  they  were  exercised  in  dependence 
on  the  divine  will ;  the  persons  elected  were 
persons  of  experience  in  the  service  of  the 
Lord ;  the  choice  was  decided  by  God,  who 
may  have  ruled  the  votes  of  the  electors  not 
less  than  the  fall  of  the  lots.  Matthias  there- 
fore became  an  apostle  by  the  will  not  of  man, 
but  of  God  ;  he  was  translated  from  an  inferior 
condition,  which  was  therefore  distinct  from  the 
superior  one  to  which  he  was  admitted  ;  he 
was  numbered  with  the  eleven  by  virtue  of  the 
divine  preference ;  and  every  trace  of  popular 
election  and  of  ministerial  ordination  is  ex- 
cluded*. 

Mosheim'"  concludes,  from  the  mode  of  ex- 
pression here  adopted  by  St.  Luke,  that  the 
successor  of  Judas  was  not  chosen  by  lot,  as  is 
generally  supposed,  but  by  the  suffrages  of  the 
people.  St.  Luke  says,  xul  e8u)xuv  ylif^Qovg 
aiiwv  ;  but  Mosheim  thinks,  that  if  the  Evange- 
list wished  to  say  they  cast  lots,  he  would  have 
written  xal  eSnXof  j^Arjooj',  or  xh]QHC.  But  as 
it  is  impossible  to  reason  from  what  the  Evan- 
gelist ought  to  have  written,  rather  than  from 
what  he  has  written,  we  cannot  place  much 
confidence  in  his  remarks,  particularly   when 

"  Morgan's  Platform  of  the  Christian  Church,  p. 
29,  &c. 

*  Vidal's  Translation  of  Mosheim,  note,  p.  13G, 
vol.  i. 


we  consider  the  manner  in  which  the  Jews 
usually  express  this  idea  ;  their  phrase  being 
(see  Levit.  xvi.  8.)  ^TIJ  tnj,  which  corresponds 
to  the  Greek  word  xP.Tjoot:,  used  by  the  Evange- 
list ;  they  gave,  or  cast  forth  the  lot.  As  the  foun- 
dation of  Mosheim's  argument  is  thus  removed, 
it  cannot  be  necessary  to  examine  his  infer- 
ences. The  correct  interpretation  of  a  passage 
of  Scripture  destroys  a  whole  legion  of  errors". 


Note  3.— Part  IX. 

This  passage.  Acts  i,  19.,  ought  to  be  in  a 
parenthesis,  as  being  spoken  by  St.  Luke. 
"  Esse  hunc  versum  pro  additamento  Lucse 
habendum,  satis  dilucide  verba  ipsa  decent. 
Q,uorsum  enim  Petrus  Apostolis  dixisset,  Judse 
triste  fatum  omnibus  Hierosolymitanis  inno- 
tuisse  ?  quam  absona  fuisset  etiam  vocis  Akel- 
dama,  omnibus  prsesentibus  satis  notse,  inter- 
pretatio !  Accedit  etiam  quod  ager  ille  baud 
dubie  hoc  nomen  successu  demum  temporis 
accepit.  Est  igitur  hie  versus  parentheseos 
nota  a  reliquis  sejungendus.  (ixeWa^d,  Syr. 
Chald.  xm  bpn  ager  csdis,  scil.  cruentus, 
diy^bs  ouixnrog,  Matt,  xxvii.  S"^. 


Note  4, — Part  IX. 

The  word  EnavliQ,  hahitaiion,  in  this  pas- 
sage corresponds  with  the  Hebrew  m'D,  which 
signifies  the  house  appointed  for  the  shepherd 
who  is  commissioned  to  take  charge  of  the  fold. 
Hence  it  is  rendered  in  the  authorized  transla- 
tion by  a  secondary  meaning:  the  original 
sense  of  the  word,  however,  would  have  better 
expressed  the  idea  of  the  office  and  authority 
which  Judas  had  abdicated.  The  first  part  of 
the  verse  is  quoted  by  St.  Peter  from  Ps.  Ixii. 
26.  and  in  the  Alexandrine  version  we  find  the 
same  word,  ysi'ijdr'iTM  i]  irruvhg  nvrwi'  i^^rjuir)- 
fiivi^  xal  iv  TOig  axTjvw/nuaii'  uinihv  firi  iuro)  6 
xuTOixwv.  Hesycliius,  Enuvhg — /ndrdQu  ^oCot', 
TJ  oXxrjfm,  TJ  AvX^,  ?)  uiQaTone8ta,  xul  -r)  noi/ueti.- 
xij  aiX-q. 

The  word  i7Tiaxom]v,  therefore,  ought  to  be 
so  interpreted,  as  to  correspond  with  the 
former  part  of  tlie  verse :  it  implies  an  office  in 
which  the  possessor  exercises  authority  and 
control  over  those  subject  to  his  charge. 

°  See  Kuinoel,  Com.  in  Lib.  Hist.  JV.  T.,  sect.  2. 
in  loc.  and  Sclilousner  in  voc.  yXroos. 

''  Kuinoel,  Comment,  in  Lib.  Hist.  JV.  T.  vol.  iv. 
p.  18.  See  also  Pfciffer,  Diihia  Vnata,  Cent.  4.  on 
the  word  Jiceldama.  Doddridge,  also,  with  otlier 
critics,  places  this  verse  in  a  parenthesis. 


Note  5.] 


NOTES  ON  THE   ACTS. 


*219 


Note  5.— Part  IX. 

ON    the    divinity    of    CHRIST. 

That  our  blessed  Redeemer  was  here  ad- 
dressed in  the  words  "  Thou,  Lord !  who 
searchest  the  heart,"  may  be  inferred  from  the 
fact,  that  St.  Peter  had  used  the  term  "  Lord  " 
(ver.  21,  22.)  immediately  before  this  invoca- 
tion, when  he  assuredly  spoke  of  the  Messiah. 
In  the  election  of  presbyters  afterwards,  in  the 
several  churches,  the  apostles  commended 
them  "  unto  the  Lord,  in  whom  they  had  be- 
lieved," (Acts  xiv.  23.)  That  Lord  was  unques- 
tionably Christ.  In  the  Apocalypse,  (ii.  23.), 
our  Saviour  expressly  and  formally  assumed  the 
title — "  All  the  Churches  shall  know,  that  I  am 
He  which  searcheth  the  reins  and  hearts." 
Upon  this  passage  of  Scripture  alone  we  should 
be  justified  in  offering  up  our  prayers  to  Christ, 
as  "  our  God,  and  our  Lord,"  as  our  only  Medi- 
ator, and  our  only  Saviour. 

The  Divinity  of  Christ  appears  to  me  to  rest 
upon  this  solid  and  unchangeable  foundation — 
that  the  inspired  writers  seem  throughout  the 
whole  of  their  pages  to  take  it  for  granted. 
They  are  only  anxious  to  prove  Jesus  of  Naza- 
reth to  be  the  expected  Messiah,  which  title 
implies  his  Divinity ;  and  this  point  being 
gained,  they  consider  it  as  a  truth  which  re- 
quired no  additional  argument.  Whenever  the 
course  of  their  reasoning  led  them  to  touch 
upon  the  subject  of  the  real  nature  of  the  Mes- 
siah, their  very  inspiration  seems  to  be  insuffi- 
cient to  clothe  in  adequate  language  their 
exalted  ideas  of  his  glory.  When  they  attempt 
to  describe  Him,  it  is  in  the  same  words  as  they 
use  when  they  speak  of  the  Supreme  Being. 
When  they  address  Jesus  the  Christ,  the  Mes- 
siah of  the  prophets,  the  same  humble  adoration 
is  observed  as  when  they  worship  God  the 
Father  Almighty.  The  truth  of  this  mode  of 
representing  the  argument  will  appear  from 
the  following  very  brief  statement  of  the  as- 
criptions of  glory  which  are  alike  applied  to 
the  Father  Almighty,  and  his  only  Son,  our 
liord. 

The  comparison  may  be  illustrated  by  the 
following  table,  given  us  in  a  late  learned  and 
elaborate  work: — 

To  God.  To  Christ. 

1.  Evloyla,     Evloyla,     Blessing;    the    utter- 

ance of  gratitude 
from  the  universe 
of  holy  and  happy 
beings,  for  all  the 
divine  bestowments. 

2.  dd^cc,  ^6^tt,         Glory;  the  manifesta- 

tion to  intelligent 
beings  of  supreme 
excellence. 


3.  2o(pltt,         Soqtlu,       Wisdom ;     the     most 

perfect  knowledge 
combined  with  holi- 
ness and  efficient 
power  in  ordaining, 
disposing,  and  ac- 
tuating all  beings 
and  events  to  the 
best  end ;  and  this 
especially  with  re- 
spect to  the  salva- 
tion of  mankind. 

4.  Tifiri,  TiM,         Honor,    worth,    valve, 

dignity,  irdrinsic  ex- 
cellence, supremeper- 
fection. 

5.  ^vvttfiig,     ^vfttfiig,    Potver ;  ability  to  ef- 

fect completely  and 
infallibly  all  tlie 
purposes  of  rectitude 
and  wisdom. 

6.  'Taxvg,        ''laxv?,      JW?"g-?i<,- power  brought 

into  action. 

7.  Sbntjqltt,      SoiXTjqlu,  Salvation;       deliver- 

ance from  sin,  and 
all  evil,  and  bestow- 
ment  of  all  possible 
good. 

8.  Ei%aQt,axlay  TVianksgiving ;  the  tri- 

bute from  those  who 
have  received  the 
highest  blessingSj 
to  the  Author  of  all 
their  enjoyments. 
9-  IJlovtog,    Riches ;  the  fulness  of 

all  good ;  the  posses- 
sion of  all  the  means 
of  making  happy. 
10.  KQ&Tog,      Dominion;      supreme 

power  and  goodness 
triumphing  over  all 
enmity  and  opposi- 
tion. 

The  seven  principal  perfections  are  attributed 
to  each.  The  eighth  thanksgiving  is  given  to 
God,  and  not  to  Christ ;  yet  there  is  evidently 
nothing  in  this  ascription  more  peculiarly  divine 
than  in  the  preceding,  and  the  same  is  applied  to 
Christ  in  other  words,  the  most  full  and  expres- 
sive that  can  be  conceived.  The  remaining 
two  are  attributed  to  Christ  and  not  to  God  ;  a  ' 
plain  proof  that  the  inspired  writer  was  under 
no  apprehension  that  he  might  be  dishonoring 
the  Father,  while  ascribing  infinite  possessions 
and  supreme  empire  to  the  Son. 

On  comparison  with  another  passagp ,  we  find 
the  very  same  notation  of  worthiness,  or  digni- 
ty, attached  to  the  Father  and  to  the  Saviour ; 
in  tlie  one  case  it  is,  "Worthy  art  Thou,  O 
Lord !  to  receive  the  glory  and  the  honor  and 
the  power;"  and  in  the  other,  "Worthy  is  the 
Lamb  that  was  slain,  to  receive  the  power  and 


220* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


riches  and  wisdom  and  strength  and  honor  and 
glory  and  blessings." — See  Smith's  Messiah, 
vol.  ii.  part  ii.  p.  565. 


Note  6.— Part  IX. 

El;  juv  idnop  ibv  I'diov.  If  we  are  right  in  in- 
terpreting the  language  of  the  New  Testament 
in  the  same  sense  as  it  was  understood  by  those 
to  wliom  it  was  addressed,  and  no  canon  of 
criticism  seems  more  certain,  we  must  adopt  the 
common  rendering  of  this  passage — "  That  he 
might  go  to  his  own  place."  It  was  a  common 
sentiment  among  the  Jews,  that  "  He  that  be- 
trayeth  an  Israelite  shall  have  no  part  in  the 
world  to  come."  And  Lightfoot quotes  another 
similar  expression  from  Baal  Turim,  in  Num. 
xxiv.  25.  "  Balaam  went  to  his  own  place,  that 
is,  into  hell ; "  and  from  Midrash  Coheleih,  fol. 
100.  4.  It  is  not  said  of  the  friends  of  Job, 
that  they,  each  of  them,  came  from  liis  own 
house,  or  his  own  city,  or  his  own  country,  but 
from  his  own  place,  tz:rnjD  lS  Ti^HJi:'  aipOD, 
that  is,  "  from  the  place  provided  for  them  in 
hell."  The  gloss  is,  "  from  his  own  place," 
that  is,  "  from  hell,  appointed  for  idolaters." 

The  Alex.  MS.  reads  dixaloy,  instead  of 
i'diof,  which  would  strengthen  this  interpreta- 
tion. 

Many  passages  from  the  apostolic  fathers  are 
quoted  by  Whitby,  Benson,  and  Kuinoel,  to 
prove  that  this  expression  was  used  by  them 
also  in  this  sense.  'EttsI  ovv  tHoq  t«  nQ6.- 
yUaxtt  e/si,  inlxELTUi  lu  dvo,  o/uov  o  je  S'd- 
vuTog,  Kid  ''I'Qon^^,  teal  axaarog  elg  ruv  \'diov  jonov 
fiillei.  xMQEli',  quia  igitur  res  Jinem  habeiit,  in- 
cumbent duo  simul,  mors,  et  vita,  et  unusquisque 
in  proprium  locum  iturus  est. — Ignatius  in  Ep. 
ad  Magnes.  c.  5.  and  Clemens  Rom.  Ep.  1.  ad 
Corinth,  p.  24.  ed.  Wottoni. — Poly  carp  in  Ep. 
ad  Philip,  c.  9. — Epist.  Barnab.  sect.  19.  After 
such  evidence  we  may  agree  with  Dr.  Dod- 
dridge, that  the  interpretation  of  Hammond, 
Le  Clerc,  and  Q^cumenius,  is  very  unnatural, 
when  they  explain  it  of  a  successor  going  into 
the  place  of  Judas. 


Note  7.— Part  IX. 

ON  THE  DESCENT  OF  THE  HOLY  GHOST  ON  THE 
DAY  OF  PENTECOST. 

The  sins  of  man  and  their  evil  designs  occa- 
sioned the  confusion  of  tongues ;  tiie  redemp- 
tion of  man  brought  with  it  the  revocation  of 
that  judgment  in  the  wonderful  gifts  of  tlie 
Holy  Ghost,  which  are  recorded  in  this  section. 
In  the  former  instance  men  were  leagued  to- 
gether for  the  purpose  of  propagating  a  false 


religion,  but  were  miraculously  frustrated  in 
their  plans  by  the  interposition  of  Almighty 
God,  who  rendered  them  suddenly  unintelligi- 
ble to  each  other :  in  the  latter  case,  when  the 
true  religion  was  to  be  delivered  to  the  world, 
and  its  appointed  ministers  were  assembled  in 
obedience  to  a  divine  command,  at  Jerusalem, 
the  sentence  of  condemnation  Avas  revoked  :  the 
Holy  Spirit  descended  in  testimony  of  the 
divine  truth ;  and,  by  a  miraculous  diffusion  of 
tongues,  empowered  the  meek  and  lowly  of 
the  earth  to  communicate  the  glad  tidings  of 
salvation  "  to  every  nation  under  heaven." 
The  same  miracle  that  first  separated  mankind, 
was  now  made  the  means  of  their  reunion.  All 
were  invited  to  acknowledge  the  same  God, 
and  again  to  become  members  of  the  One  True 
Religion.  A  sensible  demonstration  was  given 
of  the  presence  of  the  Holy  Spirit.  It  took 
place  before  a  mixed  multitude  assembled  from 
every  part  of  the  civilized  globe,  who  by  this 
providential  arrangement  became  witnesses  of 
the  fact,  and  spectators  of  the  divine  commis- 
sion given  to  the  apostles.  Fire  had  always 
been  considered  by  the  Jews  as  an  emblem  of 
the  visible  presence  of  the  Deity ;  the  people 
of  Israel  now  saw  it  descend  in  the  form  of 
cloven  tongues  upon  the  despised  followers  of 
the  crucified  Jesus.  They  saw  it  descend  upon 
them  on  the  anniversary  of  the  same  day,  when 
the  Law  which  was  to  bring  them  to  Christ 
was  first  delivered  to  them :  nor  could  any  out- 
ward form  be  more  appropriate  or  figurative  to 
represent  the  gift  and  powers  it  was  intended  to 
convey. 

It  likewise  intimated  to  the  Jews  that  God 
had  now  appointed  the  day  of  Pentecost  to  be 
commemorated  for  the  introduction  of  a  New 
Law,  and  a  New  Dispensation,  which  was 
solemnly  ratified  by  the  eflfusion  of  the  Spirit 
of  God.  The  glorious  covenant  of  redeeming 
grace  was  fully  and  finally  disclosed,  the  Holy 
Ghost  testifying  the  exaltation  and  Divinity  of 
Christ,  by  the  accomplishment  of  the  promise 
which  our  Lord  had  given.  "This  is  He  that 
shall  testify  of  me."  In  his  Godhead,  Christ 
could  only  be  known  by  the  evidence  of  the 
Holy  Spirit — in  his  manhood,  the  knowledge  of 
Him  was  imparted  by  the  testimony  of  the 
apostles.  "When  we  consider  (to  use  the 
language  of  an  eminent  modern  divine)  the 
magnitude  of  the  commission  intrusted  to 
the  apostles  to  teach  all  nations,  and  their 
acknowledged  incompetency  to  carry  it  into 
effect,  we  can  thus  only  be  struck  with  tlie 
immense  disparity  between  the  end  to  be  at- 
tained, and  the  means  by  which  it  was  to  be 
accomplished." 

The  previous  conduct  of  the  apostles,  during 
the  last  trying  scenes  of  our  Saviour's  life, 
shows  tliat  they  were  by  nature  eminently  unfit 
to  fulfil  the  important  duties  to  wliicli  they 
were  now  called  ;    tlie  selection  therefore  of 


Note  7.] 


NOTES  ON  THE  ACTS. 


*221 


these  ignorant  and  timid  men  was  the  best  evi- 
dence that  all  human  aid  was  laid  aside,  and 
that  the  Gospel  was  to  be  established,  not  by 
the  "  wisdom  of  men,  but  of  God."  Natural 
means  were  rejected,  that  spiritual  things  might 
be  made  manifest  by  the  Spirit.  He,  the  most 
energetic  of  our  Saviour's  apostles,  who  on 
the  first  appearance  of  danger  shrank  from  the 
scrutinizing  glance  of  a  maid-servant,  and  three 
times,  even  with  oaths  and  curses,  denied  the 
Holy  One  of  Israel,  now,  armed  with  the  Spirit 
of  truth  and  of  power,  speaks  before  the  aston- 
ished multitude  as  the  ambassador  of  God,  and 
was  the  instrument  of  adding  in  one  day  to  the 
newly- formed  Church  three  thousand  souls. 
"  Is  this,"  says  Dr.  Hoylin,  "  the  illiterate  fisher- 
man.' Is  this  the  carnal  disciple,  who  pre- 
sumed to  rebuke  his  Lord,  when  he  first  men- 
tioned the  cross  to  him.'  Is  this  the  fugitive, 
apostate,  abjuring  Peter .'  " 

Nor  were  the  other  disciples  in  any  way 
more  distinguished  for  their  courage  and  firm- 
ness. By  one,  Christ  was  betrayed,  and  by  all 
he  was  deserted  and  abandoned ;  yet  such  were 
the  men  ordained  of  God  to  "  go  into  all  the 
world,  and  to  preach  the  Gospel  to  every  crea- 
ture." But  God's  strength  was  to  be  made 
perfect  in  weakness,  and  the  ordinary  and 
extraordinary  influences  of  the  Holy  Ghost 
descended  to  supply  all  the  natural  deficiencies 
of  the  chosen  followers  of  Christ.  As  men, 
they  were  commissioned  to  bear  their  human 
testimony  to  the  truth  of  those  facts,  of  which 
they  themselves  had  been  the  eyewitnesses ; 
but  of  spiritual  things,  the  Holy  Ghost  was  to 
testify,  cooperating  with  them  in  their  labors, 
and  supplying  them  with  those  graces  which 
were  then  only  necessary  in,  and  therefore 
limited  to,  the  apostolic  age. 

Under  the  different  titles  ascribed  to  the 
Holy  Ghost,  they  were  qualified  and  prepared 
to  undertake  the  great  Avork  to  which  they 
were  devoted.  "The  Comforter"  administered 
to  their  fearful  and  pusillanimous  nature  super- 
natural strength,  fortitude,  perseverance,  and 
consolation — "  As  the  Spirit  of  Truth,"  he  illu- 
minated their  dark  and  uncultivated  minds,  and 
gave  repaired  energy  to  their  slow  comprehen- 
sions, "  teaching  them  all  things,  and  bringing 
all  things  to  their  remembrance."  As  "the 
Witness "  he  was  continually  with  them,  re- 
newing their  corrupt  hearts  and  aifections,  and 
disposing  them  to  holiness  and  purity  of  life. 
He  endowed  them  with  spiritual  gifts,  with  the 
word  of  wisdom,  of  knowledge,  and  of  faith, 
and  "  worked  with  them,  to  confirm  their  word 
with  signs  following"  (Mark  xvi.  20.)  These 
signs  may  be  considered  as  the  more  visible 
and  extraordinary  gifts  of  the  Holy  Spirit,  and 
were,  if  we  may  be  allowed  to  say  so,  necessary 
to  distinguish  the  divine  wisdom  and  knowl- 
edge of  tlie  apostles  from  human  acquirements, 
VOL.    II. 


and  from  human  superiority.  In  Judaea  only, 
their  low  origin  and  neglected  education  would 
either  be  known  or  believed;  in  other  countries 
some  further  testimony  was  requisite  to  confirm 
their  important  declarations,  than  that  which 
had  wrought  such  a  miraculous  change  on  them 
at  the  day  of  Pentecost.  For  this  purpose, 
therefore,  the  "  gifts  of  healing  and  working  of 
miracles  "  were  added  to  the  word  of  wisdom 
and  knowledge.  They  possessed  the  power  of 
restormg  the  dead  to  life,  and  by  a  word  con- 
signed the  living  to  the  grave  (Acts  v.  9,  10, 
&c.),  their  very  shadows  had  virtue  in  them, 
the  sick  were  recovered  from  handkerchiefs 
that  had  only  touched  their  persons.  Thus 
was  the  Gospel  established  as  far  as  related  to 
the  human  nature  and  actions  of  Christ,  by 
the  testimony  of  man ;  but  to  his  Godhead  by 
the  "testimony  of  God"  (1  Cor.  ii.  1.),  and  by 
"the  demonstration  of  the  Spirit  and  power." 
The  former  was  demonstrated  by  holiness  of 
life,  by  unrepining  martyrdom  and  patient 
suffering;  the  other  by  miracle  and  inspiration. 

These  were  the  great  credentials  of  our  faith, 
and  the  hallowed  evidences  on  which  our  holy 
religion  rests.  When,  however,  the  Church 
through  these  means  was  established,  and  the 
canon  of  Scripture,  through  divine  knowledge 
and  prophecy,  was  completed,  the  necessity 
for  inspiration  and  miracle  gradually  ceased. 
"  But,"  observes  Mr.  Nolan,  "  from  these  lively 
oracles,  the  Spirit  still  speaks  the  same  lan- 
guage which  it  dictated  to  the  Prophets  and  the 
Evangelists,  wliile  the  Sacred  Text  still  perpet- 
uates the  remembrance  of  those  miracles  which 
were  openly  wrought  by  the  apostle  and  saint, 
to  evince  the  divinity  of  our  religion.  To  those 
who  still  require  inspiration  and  miracles  as 
evidences  of  its  truth,  the  word  of  revelation 
lies  open ;  and  the  religion  which  it  details 
affords  the  most  convincing  proofs  of  super- 
natural intervention ;  prophecy,  of  itself,  suffi- 
ciently proclaims  the  source  from  whence  it 
sprang ;  and  Christianity  exhibits  in  its  estab- 
lishment a  standing  miracle."  In  the  present 
day  the  gifts  of  tongues  would  be  disregarded, 
and  considered  as  useless  when  languages  may 
be  so  easily  acquired. 

Those  infidels  who  now  scorn  the  evidence 
of  prophecy  which  has  declared  the  glorious 
triumph  of  Christianity  over  all  the  persecuting 
opposition  of  its  powerful  opponents,  and  who 
see  it  progressively  extending  over  the  uncon- 
verted world,  would  in  all  probability  doubt 
even  if  a  miracle  were  wrought  in  their  favor. 
What  indeed  can  be  a  greater  evidence  of  the 
truth  of  Revelation  than  the  living  miracle  of 
the  perpetual  preservation  of  the  Jews,  as  a 
distinct  body,  separated  from  their  fellow-men, 
holding  in  their  hands  the  Hebrew  Scriptures, 
and  bearing  testimony  of  their  divine  origin, 
and  of  their  own  perverse  blindness  and  con- 


222* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


demnation  !  Of  such  men  1  would  say,  "Though 
one  rose  from  the  dead,  yet  will  they  not  be 
persuaded." 

The  extraordinary  gifts  of  the  Holy  Spirit, 
being  vouchsafed  for  one  especial  purpose  only 
— the  benefit  of  the  Christian  Church,  as  soon 
as  that  Church  was  estabhshed,  and  the  canon 
of  Scripture  completed,  were  gradually  with- 
drawn ;  though  the  ordinary  operations,  with- 
out which  no  child  of  Adam  can  "  be  renewed 
unto  holiness,"  are  to  be  continued  for  ever, 
«'  even  unto  the  end  of  the  world."  This  was 
the  consoling  and  gracious  promise  our  Lord 
gave  to  his  disciples  before  he  was  visibly 
parted  from  them.  He  informs  them  of  his  de- 
parture, and  at  the  same  time  declares,  "  I  will 
not  leave  you  comfortless,  I  will  come  to  you : " 
and  again  in  another  Evangelist,  "  Lo  !  I  am 
with  you  always,  even  unto  the  end  of  the 
world."  This  most  merciful  promise  was  at 
first  given  to  the  apostles,  and  through  their 
ministry  to  the  universal  Church ;  Christ  him- 
self having  appointed  outward  means  of  grace, 
by  which  he  has  engaged  to  maintain  a  con- 
stant communion  with  his  Church,  through  the 
operations  of  the  Holy  Ghost. 

The  spirit  of  Christ  through  the  Holy  Ghost 
still  acts  in  the  administration  of  holy  orders, 
in  the  study  of  the  revealed  word,  in  public  and 
private  worship,  and  in  the  sacraments  (1  Cor. 
vi.  11.  John  vi.  5i5,  63.  2  Tliess.  ii.  13.  Ephes. 
V.  25,  26,  &.C.)  These  are  the  means  of  grace 
by  which  the  ordinary  operations  of  the  Holy 
Ghost  are  imparted ;  and  these  are  the  sources 
from  which  alone  we  have  reason  to  expect 
those  continued  and  spiritual  gifts  which  are 
essentially  necessary  to  the  renovation  of 
fallen  man,  and  his  reconciliation  with  God. 
Every  amiable  feeling  and  affection,  every 
virtue,  and  every  grace,  are  the  fruits  of  the 
Holy  Spirit.  He  alone,  by  a  secret  and  inter- 
nal operation,  changes  and  transforms  the 
"spirit  of  our  mind,"  and  enlarges  and  improves 
every  faculty  of  our  soul,  healing  all  its  sick- 
nesses. He  checks  the  solicitations  of  sense, 
counteracts  our  natural  propensities,  arms  us 
against  the  flatteries  and  allurements  of  the 
world,  and  against  those  spiritual  enemies 
which  are  ever  on  the  watch  to  assail  our  weak- 
nesses, and  to  tempt  our  virtue.  "  He,"  to  use 
the  words  of  the  eloquent  Barrow,  "  sweetly 
warmeth  our  cold  affections,  inflaming  our 
hearts  with  devotion  towards  God  ;  he  qualifieth 
us,  and  encourageth  us  to  approach  the  throne 
of  grace,  breeding  in  us  faith  and  humble  con- 
fidence, prompting  in  us  fit  matter  of  request, 
becoming  our  Advocate  and  Intercessor  for  the 
good  success  of  our  prayers."  He  is  our  only 
Comforter  and  Intercessor  on  earth — through 
Him  alone  we  can  attain  to  "  that  most  excel- 
lent gift  of  charity  Avhich  never  faileth,  which 
believeth  all  things,  and  hopeth  all  things,"  sur- 


viving the  wreck  of  time,  the  perfection  of  man 
here,  and  his  happiness  hereafter^. 

A  variety  of  opinions  have  been  advanced 
respecting  this  miracle  of  Pentecost.  The  most 
rational  and  the  most  general  is,  that  the  gift  of 
tongues  lasted  during  the  ministry  of  the  apos- 
tles ;  and  that  as  soon  as  the  purpose  for  which 
it  was  given  was  accomplished,  it  was  gradually 
withdrawn. 

Others  contend  tliat  it  was  but  temporary,  and 
intended  to  answer  only  an  immediate  purpose  ; 
that  the  miracle  was  not  wrought  upon  the 
apostles  themselves,  but  upon  the  people  only, 
who  were  suddenly  enabled  to  understand  in 
their  own  various  dialects,  the  words  which 
were  spoken  by  the  apostles  in  the  Galilean 
language. 

Others  attempt  to  do  away  the  miracle  alto- 
gether. Eichhorn  suggests,  that  to  speak  with 
tongues,  means  only,  that  some  of  the  apostles 
uttered  indistinct  and  inarticulate  sounds ;  and 
those  who  uttered  foreign,  or  new,  or  other 
words,  were  Jews  who  had  come  to  Jerusalem, 
from  the  remote  provinces  of  the  empire,  and 
being  excited  by  the  general  fervor  of  the 
people,  united  with  them  in  praising  God  in 
their  own  languages.  Herder  is  of  opinion  that 
the  word  yXwaau  is  used  to  express  only  obso- 
lete, foreign,  or  unusual  words.  Paulus  conjec- 
tures, that  those  who  spoke  with  different 
tongues  were  foreign  Jews,  the  hearers  Gali- 
leans. Meyer,  that  they  either  spoke  in  terms 
or  language  not  before  used ;  in  an  enthusiastic 
manner,  or  united  Hebrew  modes  of  expression, 
with  Greek  or  Latin  words.  Heinrichsius,  or 
Heinrich,  that  the  apostles  suddenly  spoke  the 
pure  Hebrew  language,  in  a  sublime  and  ele- 
vated style.  Kleinius,  that  the  apostles,  excited 
by  an  extraordinary  enthusiasm,  expressed  their 
feelings  with  more  than  usual  warmth  and  elo- 
quence.  Such  are  the  ways  in  which  the 
modern  German  theologians  endeavour  to  remove 
the  primitive  and  ancient  belief  in  the  literal 
interpretation  of  Scripture.  "  Thinking  them- 
selves wise,  they  become  fools."  Learning,  so 
perverted  by  the  inventions  of  paradoxes,  which 
can  tend  only  to  darken  the  light  of  Scripture 
under  the  pretence  of  illustrating  its  sacred 
contents,  becomes  more  injurious  to  the  conse- 
crated cause  of  truth  than  the  most  despicable 
ignorance,  or  the  most  wilful  blindness.  The 
errors  of  ignorance,  the  fancies  of  a  disordered 
imagination,  the  misinterpretations  of  well- 
intending  theories,  are  comparatively  harmless, 
when  contrasted  with  the  baleful  light  which 
renders  the  Scripture  useless,  by  producing 
doubt  in  the  attempt  to  overthrow  facts. 

Byroin  of  Manchester,  also,  and  others,  have 

'  See  Nolan's  Sermons  on  the  Operations  of  the 
Holif  Ghost ;  also  Faber  On  the  ordinary  Operations 
of  the  Hohf  Spirit,  being  Evidences  to  the  Authen- 
ticitij  of  their  oinn  Prophecies. 


JSOTE    8.] 


NOTES  ON  THE   ACTS, 


*223 


endeavoured  to  lessen  the  force  of  this  miracle, 
by  representing  that  the  influence  of  the  Spirit 
was  not  so  imparted  to  the  apostles  as  to  enable 
them  to  speak  in  various  languages,  but  that 
when  the  apostles  addressed  the  multitude  in 
their  native  Galilean  dialect,  the  Parthians, 
Medians,  &c  vi^ho  were  present,  understood 
them  each  severally  in  their  own  language.  It 
is  well  remarked  by  Thilo,  that  if  this  had  been 
the  case,  the  words  of  St.  Luke  would  have 
been  ^«A,5o-f*'  uvrol,  uxovot'Tuit'  >)/(Coi',  TuTg  iifie- 
ji^aig  ylwaauig,  whereas  his  expression  is, 
lalovfiotv  uvTWv  TixTc  r)fiFTiQutc  ylutaautc,  uncle 
ctiain  patel,  miraadum  hoc  nonfuisse  in  audien- 
tibus,  sed  in  apostolis  loquentibus.  He  then  goes 
on  to  prove  that  they  spoke  successively  the 
various  languages  of  the  hearers  and  spectators 
of  the  miracle — they  began  to  speak  with  other 
tongues,  as  the  Spirit  gave  them  utterance, 
icadih:  TO  nvEvfJu  tdldov  avTolg  [unoGToloig] 
unocfStyyeadai,  non  idldov  uvioTg  {uxQOUTalg) 
fiattxuuai.  B.  Schmidius — Syrus,  loquebantur 
lingua,  et  lingua,  i.  e.  pluribus  Unguis^. 


Note  8.— Part  IX. 

The  words  here  used  by  St.  Luke,  xal  Iv 
Tc5  crvfinXijQiiodiu  tj)»'  rj/itiQuv  ttji,-  nevrexoairig, 
are  thus  happily  translated  by  B.  Dn.  Erasmus 
Schmidt  (in  not.  ad  loc.)  et  cum  compldum  esset 
tempus  usque  ad  diem  festum  Pentecostes : — 
"  And  when  the  time  was  fulfilled,  even  up  to 
the  day  of  Pentecost."  The  Jews  reckoned  the 
day  of  Pentecost  to  begin  fifty  days  after  the 
first  of  Unleavened  Bread,  which  was  observed 
the  day  after  the  paschal  lamb  was  offered. 
The  law  relative  to  this  feast  is  found  in  Levit. 
xxiii.  15,  16.  Perhaps  the  Evangelist  is  thus 
particular  in  pointing  out  the  time,  on  account 
of  the  striking  analogy  that  exists  between  the 
Old  and  New  Dispensations  in  this  and  other 
great  events.  In  the  former,  tlie  paschal  lamb 
of  the  Passover  was  broken  and  fed  upon,  in 
remembrance  of  the  great  deliverance  of  the 
children  of  God  from  the  hands  of  their  tempo- 
ral enemies,  by  whom  they  were  detained  in 
bondage  and  subjection.  In  the  latter,  at  the 
celebration  of  this  figurative  feast,  Christ  our 
Passover  was  slain  to  deliver  all  that  would  be- 
lieve on  Him  from  the  great  enemies  of  their 
salvation,  Satan,  sin,  and  death,  and  to  rescue 
their  spirits  from  the  unhappy  thraldom  of  these 
cruel  taskmasters.  He  died  for  us  that  we 
might  be  spiritually  fed  by  his  body  and  blood. 


/  Salmasius  was  of  opinion  that  the  miraculous 
gifts  lasted  but  for  one  day. — See  the  Dissertations 
on  this  event  in  the  Critici  Sacri — Kuinoel,  Comm. 
in  Lib.  Hist.  JV.  T.  vol.  iv.— Nolan  On  the  Holy 
Ghost — and  Faber  On  the  ordinary  Operations, 
&c. 


In  the  former  Dispensation,  at  the  day  of  Pente- 
cost, God  gave  his  Law  on  Mount  Sinai,  with 
thunder  and  lightning,  fire,  storm,  and  tempest, 
with  all  the  awful  demonstrations  of  an  off'ended 
Deity.  In  the  fulness  of  time,  at  the  feast  of 
Pentecost,  God  again  manifested  himself,  and 
revealed  a  more  perfect  Law — on  both  occa- 
sions circumstances  characteristic  of  the  pecu- 
liar nature  of  the  Law  were  observed — the  same 
divine  power  was  demonstrated,  but  in  the  latter 
instance  divested  of  its  terrors.  On  both  occa- 
sions tiie  presence  of  God  was  manifested  by  the 
sound  of  rushing  winds  supernaturally  excited, 
by  fire  descending  from  heaven,  and,  as  some 
suppose,  by  the  sudden  thunder  which  accompa- 
nied the  Bath  Col.  The  account  of  St.  Luke  is 
so  very  brief,  that  we  cannot  be  certain  whether 
the  latter  proof  of  the  presence  of  God  was 
given  ;  but  it  is  the  most  probable  opinion,  and 
is  very  strenuously  defended  by  Haronburgh,  in 
the  13th  volume  of  the  Critici  Sacri'.  At  the 
Passover,  Christ  proved  his  human  nature  by 
submitting  to  the  most  ignominious  death  to 
which  that  nature  could  be  exposed :  at  the  day 
of  Pentecost  he  gave  evidence  of  his  divine 
nature  and  exaltation,  by  miracle,  and  by  power, 
and  by  fulfilling  to  the  utmost  the  promise  he 
made  to  his  disciples  while  with  them  upon 
earth  (John  xiv.  16-18.),  "  He  liumbled  himself 
that  he  might  be  exalted." 

In  the  Jewish  tabernacle  God  testified  his 
acceptance  of  the  first  sacrifice  that  was  of- 
fered on  the  holy  altar  by  the  descent  of  fire 
from  heaven.  When  Christ  made  a  sacrifice  of 
his  body  on  tlie  altar  of  the  cross,  thereby  abol- 
ishing all  burnt  offerings  of  bulls  and  of  goats, 
the  apostles,  as  priests  and  ministers  of  his  new 
covenant,  as  the  living  sacrifices  acceptable  to 
God,  received  a  similar  token  of  divine  appro- 
bation, by  fire  from  heaven  resting  upon  them 
in  the  form  of  fiery  tongues.  Thus  are  all 
the  mysteries  of  Omnipotence  shadowed  out  as 
"  through  a  glass  darkly,"  and  thus,  may  we  not 
suppose,  that  the  last  revelation  given  to  man 
by  St.  John  typifies,  in  like  manner,  those  eter- 
nal realities  of  the  New  Jerusalem,  of  which  we 
can  form  no  higher  idea  than  the  Jews  of  old 
entertained  of  the  glorious  privileges  and  bless- 
ings, of  which  we  are  now  the  happy  partakers 
in  the  Christian  dispensation  ? 

'  The  opinion  is  principally  founded  on  the 
words  in  Acts  ii.  6.  r'tvoufi  »;c  (?*  tPc  (foirf,?  rwrr^c, 
which  both  Harenburgh  and  Schoetgen  would 
render  in  tliis  manner,  (fmu;?  rertc  tonitru.  Sx 
scBpe  vox  l-,lp  in  Hcbmo ,  et  vox  Graca,  Apoc.  i.  15. — 
X.  3.  Schoetgen  refers  also  to  Heinsius.  in  Aristarcho 
Sacro,  c.  14? and  25.  Doddridge  defends  the  com- 
mon translation  by  observino-r that  it  was  not  the 
sound  of  thunder  or  rushing  wind  which  collected 
the  people  together,  but  the  miraculous  effusion 
of  tongues.  This,  however,  must  still  remain  a 
matter  of  doubt,  as  we  are  only  informed  in  the 
sacred  narrative,  that  when  the  multitude  came 
together,  they  were  confounded  to  hear  every  man 
speak  in  his  own  language. 


224* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


NoTK  9.— Part  IX. 

Various  opinions  have  prevailed  respecting 
the  place  where  this  miracle  occurred.  The 
temple,  the  house  of  Mary  the  mother  of  John, 
of  Simon  the  Leper,  of  Joseph  of  Arimathea,  of 
Nicodemus,  have  each  been  alternately  fixed 
upon.  Tliis  point  must  ever  remain  in  a  great 
degree  a  matter  of  doubt ;  I  am,  however,  in- 
duced, by  the  arguments  of  the  celebrated 
Joseph  Mede,  to  think  that  tliis  miracle  took 
place  in  an  upper  room  of  some  private  house, 
set  apart  for  religious  services,  rather  than  in  the 
temple  which  was  so  soon  to  be  destroyed,  and 
its  figurative  service  superseded  by  a  spiritual 
worship  and  purer  discipline. 

It  is  not  probable  that  the  despised  followers 
of  the  crucilieJ  Jesus  should  be  allowed,  as  an 
associated  body,  to  assemble  together  in  the 
temple,  for  the  purpose  of  joining  in  a  new  act 
of  devotion,  by  those  priests  who  had  so  short 
a  time  before  been  the  persecuting  instruments 
of  their  blessed  Master's  condemnation  and 
crucifixion'^. 


Note  JO.— Part  IX. 

Markjland  supposes  that  instead  of  "  these 
men  are  full  of  new  wine,"  the  passage  should 
be  read,  "these  men  are,  without  doubt,  under 
the  strong  inspiration  of  the  goddess  rlevxd." 
He  would  read  yleuxovg  as  derived  from  jlevKog, 
"  must."  For  the  sake  of  ridicule,  the  person 
or  goddess  I'levxd)  (Gen.  60s,  ovg.),  formed  as 
C-)ulloj,  .^ijf  0)  (Poll.  viii.  9.  Segm.  10.)  is  used. 
So  likewise  \4eiEanit,  and  Evaaro),  DecE  Politiccc. 
Those  who  opposed  the  apostles  intended  by 
this  expression  to  sneer  at  the  mean  appearance 
and  obvious  poverty  of  the  fishermen  of  Galilee, 
as  no  one  opened  their  vessels  of  last  year's 
yleiixog,  so  early  as  June,  unless  impelled  by 
necessity'. 

This,  however,  seems  to  be  a  strange  re- 
mark :  the  witnesses  of  the  miracle  at  Pentecost 
were  Jews ;  and,  though  some  of  them  who 
were  Hellenists  had  resided  in  Greece  or  Rome, 
it  does  not  appear  probable  that  tliey  would 
make  an  allusion  to  the  mythology  of  the  hea- 
thens in  preference  to  their  own  traditions ;  in 
which  they  read  that  tliere  was  a  demon  called 
Dlp'Tip  which  possessed  those  who  were  drunk 
with  new  wine,  wliich  gave  the  drinker  not  only 
wit  and  gayety,  but  the  power  of  speaking  other 
languages-';  and  to  this  agent  we  may  justly 
suppose  the  Jews  would  have  ascribed  the  elo- 
quence and  fluency  of  the  apostles,  if  they  had 

'^  See  Schoetgen  ;  and  Mede's  Dissertation  on 
the  CInirches  of  the  Apostolic  Jige. 

'  Bowyer  in  loo. 

i  See  Lightfoot,  Pitman's  edition,  vol.  viii.  p. 
377;  fol.  ed.  ii.  644. 


attempted  to  account  for  the  effects  of  the  Holy 
Spirit  by  any  supernatural  influence.  But  as 
we  find  that  this  was  not  the  case,  and  as  the 
conjecture,  that  a  reference  was  made  to  the 
heathen  mythology,  can  only  be  derived  from 
the  word  ylevxog,  the  present  translation  of  the 
passage  may  be  considered  as  giving  its  genu- 
ine signification*. 


Note  11.— Part  IX. 

St.  Peter  here  particularly  addresses  himself 
to  these  heqov  (ver.  13.)  who  represented  the 
apostles  as  drunkards  to  the  Jews  of  Judsea  and 
Jerusalem,  because  those  who  were  assembled 
from  distant  parts  might  not  have  been  so  well 
acquainted  with  the  prophecy  of  Joel  (ii.  28.), 
which  he  now  declares  to  have  been  fuUy  ac- 
complished on  tliis  occasion.  And  he  urges 
upon  those  who  hear  him  this  predicted  promise 
of  the  Holy  Spirit,  as  a  glorious  evidence  of 
the  exaltation  and  resurrection  of  the  crucified 
Jesus,  who  was  "  both  Lord  and  Christ."  Let 
those  who  doubt  the  inspiration  of  Peter,  com- 
pare what  he  now  is  with  what  he  formerly 
was,  the  weak  and  timid  disciple,  who  deserted 
and  denied  his  best  Friend  and  gracious  Master. 

The  prophecy  of  Joel  was  not  applied  to  the 
great  effusion  of  the  Holy  Spirit  by  St.  Peter 
only;  the  traditions  of  tlie  Jews  record  its 
reference  to  the  same  event,  in  the  days  of  the 
Messiah.  Schoetgen  quotes  on  this  subject 
the  following  paragraphs  from  Tanchuma,  fol. 
65.  3.  and  Bammidbar  Rabba,  sect.  15.  When 
Moses  placed  his  hand  upon  Joshua,  the  holy 
and  blessed  God  said  nin  CdSu'I,  that  is,  in 
the  days  of  the  Old  Testament — one  prophet 
prophesies  at  one  time,  but  N3n  aSi;^'?,  in  the 
days  of  the  Messiah,  all  the  house  of  Israel 
shall  prophesy,  as  is  said  in  Joel  ii.  48. 

Likewise  from  Midrasch  Schochaiiof  in  Jalkut 
Simeoni,  part  i.  fol.  221.  2.  and  fol.  265.  4.  on 
Numb.  xi.  29. 

The  people  assembled  therefore  at  the  fes- 
tival of  Pentecost,  who  were  acquainted  with 
this  prediction  and  its  traditional  interpretation, 
were  now  the  spectators  of  its  actual  fulfilment, 
and  were  appealed  to  by  tradition,  by  prophecy, 
and  miracle,  to  acknowledge  the  Divinity  of 
Christ,  and  the  real  nature  of  liis  mission.  The 
words  "last  days,"  in  ver.  17,  is  shown  by 
Schoetgen  to  refer  to  the  days  of  tlie  Messiah, 
by  two  references  to  the  Book  Zohar,  ri'inxj 
"'Xn^nty  lDVI  O'DTI  Diebus  postremis,  die  sex- 
to, qui  est  millenarius  Septimus,  nn^^in  Tl'"'  TD 
quando  Messias  veniet ;  nam  dies  Dei  S.  B.  sunt 

*  Hesychius  ap.  Schoetgen,  rXtvxoq  to  anu- 
CTuyuaxiiC  riTLKiwkfjg,  77(i/r  xar>i^  >i,  iUud.iptod  ah  uva 
distillat,  untrquum  calcctiir.  See  Schoetgen,  Mora 
HehraiccB,  vol.  i.  p.  411,  and  the  Dissertation  on  the 
word  rXtvyui,  in  the  Critici  Sacri. 


Note  12.-15.] 


NOTES  ON  THE  ACTS. 


*225 


milk  annV.  Genes,  xlix.  1.  where  Jacob  said, 
"  I  will  tell  you  what  shall  take  place  in  the 
latter  clays" — iZD""D'n  nnnx*?  vocavitipsos,  quia 
voluit  ipsis  revelare  xn'tyo  ypjinem  MessicE"". 


frequent  exhortations  to  the  wealthy  to  be  rich 
in  good  works ;  but  not  the  least  intimation 
that  they  were  required  to  sell  their  possessions. 
It  must  have  been  a  voluntary  sacrifice  to  have 
made  the  offering  acceptable. 


Note  12.— Part  IX. 

ScnoETGEN  remarks  on  this  passage,  that  in 
all  the  rabbinical  writers  he  has  never  met  with 
the  application  of  this  passage  to  the  Messiah. 
We  have  reason,  therefore,  to  suppose  it  was 
applied  now  for  the  tirst  time.  The  Apostle  at 
the  moment  of  inspiration,  when  the  remem- 
brance of  Christ's  wonderful  resurrection  was 
still  fresh  in  the  memory  of  the  people,  asserts, 
by  that  strongest  and  most  irrefragable  argu- 
ment, that  this  prophecy  also  related  to  Christ, 
and  was  by  him  alone  fulfilled,  for  "  his  soul  was 
not  left  in  hell,  neither  his  flesh  did  see  corrup- 
tion." The  veil",  that  had  been  for  so  long  a 
period  spread  over  the  face  of  Moses,  was  now 
to  be  gradually  withdrawn,  and  through  the 
Spirit  of  God  spiritual  tilings  were  to  be  com- 
pared with  spiritual. 

The  expression  i^  yXCoaaa  fiy,  in  ver.  26,  in 
the  original  is  rendered  by  ^•^^2D,  my  glory — 
this  word  is  often  used  for  ""tyaj,  my  soid. 


Note  13.— Part  IX. 

Bishop  Horsley  was  of  opinion  that  the 
cloven  tongues  remained  upon  the  apostles 
after  they  went  down  among  the  people.  This 
he  tliinks  is  alluded  to  in  the  expression,  "  that 
which  ye  now  see  and  hear,"  ver.  33.  If  so, 
another  beautiful  analogy  exists  between  the 
giving  of  the  Law  to  Moses,  when  "  the  skin  of 
his  face  shone,  while  he  talked  with  him," 
(Exod.  xxxiv.  29,  30.),  and  the  communication 
of  the  Law  to  the  apostles,  when  the  fire  of 
heaven  again  rested  upon  man. 


Note  14.— Part  IX. 

That  this  unbounded  liberality  was  not  com- 
manded by  St.  Peter  is  evident  from  his  address 
to  Ananias,  Acts  v.  4.  And  that  it  was  not  in- 
tended as  a  precedent  is  equally  clear  from  all 
the  Epistles,  in  which  frequent  mention  is  made 
of  a  distinction  between  the  rich  and  poor,  and 

>■  Sohar    Genes,  fol.  13.  col.  52. 

^  Ibidem,  fol.  12G.col.  499.  ap.  Schoetgen,  vol.  i. 
p.  413. 

"  "  Auditores  apostoli  docuerant,  accedenle  jam 
teslnnonio  Spiritus  Sancti,  quod  hue  usque,  vela- 
men  Mosis  habentes  obtectum,  nonduni  perspexe- 
rant."' — Schoetgen,  vol.  i.  p.  414. 

VOL.  II.  *29 


Note  15.— Part  IX. 

In  the  opinion  of  the  learned  Joseph  Mede, 
the  words  here  translated  "from  house  to 
house,"  would  have  been  better  rendered  "  on 
the  house."  In  his  curious  Dissertation  on  the 
Churches  for  Christian  Worship  in  the  Apostles' 
Times,  he  observes,  that  the  early  Christians,  not 
having  stately  structures  as  the  Church  had 
after  the  empire  became  Christian,  were  accus- 
tomed to  assemble  in  some  convenient  upper 
room,  set  apart  for  the  purpose,  dedicated  per- 
haps by  the  religious  bounty  of  the  owner  to 
the  use  of  the  Church.  They  were  distinguished 
by  the  name  'Avdysov,  or '  YtieqQop,  (an  upper 
room,)  and  by  the  Latins  Ccenaculum,  and  were 
generally  the  most  capacious  and  highest  part 
of  the  dwelling,  retired,  and  next  to  heaven,  as 
having  no  other  room  above  it.  Such  upper- 
most places  were  chosen  even  for  private  devo- 
tions (Acts  X.  9.)  There  is  a  tradition  in  the 
Church  that  the  room  in  which  the  apostles 
were  in  the  habit  of  assembling  was  tlie  same 
apartment  as  tliat  in  which  their  blessed  Lord 
celebrated  with  them  the  last  Passover,  and  in- 
stituted the  mystical  supper  of  his  body  and 
blood  for  the  sacred  rite  of  the  Gospel.  The 
same  room  in  which  on  the  day  of  his  resur- 
rection he  came  and  stood  in  the  midst  of  his 
disciples,  the  doors  being  shut,  and  having 
shown  them  his  hands  and  his  feet,  said, 
"Peace  be  unto  you,"  &c.  (John  xx.  21.)  The 
same  in  which  eight  days  (or  the  Sunday  after), 
he  appeared  in  a  similar  manner  to  them  being 
together,  to  satisfy  the  incredulity  of  Thomas, 
and  to  show  him  his  hands  and  his  feet.  The 
same  hallowed  spot  where  the  Holy  Ghost  de- 
scended, imparting  to  them  wisdom,  faith,  and 
power.  The  place  where  James,  the  brother 
of  our  Lord,  was  created  by  the  apostles  Bishop 
of  Jerusalem :  tlie  place  where  the  seven  dea- 
cons, whereof  St.  Steplien  was  one,  were  elect- 
ed and  ordained :  the  place  where  the  apostles 
and  elders  of  the  Church  at  Jerusalem  held  that 
council,  the  pattern  of  all  councils,  where  the 
first  controverted  point  was  decided :  and  after- 
wards the  place  of  tJiis  Comacvbim  was  en- 
closed with  a  goodly  Church,  known  by  the  name 
of  the  Church  of  Sion,  upon  whose  top  it  stood, 
to  which  St.  Jerome,  in  his  Epitaphium  Paulce 
(Epist.27.)  applies  those  words  of  the  Psalmist, — 

"  Her  foundations  are  in  the  holy  mountains  ; 
The  Lord  lovetli  the  gates  of  Sion 
More  than  all  the  dwellings  of  Jacob." 

Ps.  Ixxxvii.  1,  2. 


^26* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


St,  Cyril,  bishop  of  Jerusalem,  calls  it  the 
Upper  Church  of  the  Apostles,  and  he  states, 
"the  Holy  Ghost  descended  upon  the  apostles 
in  the  likeness  of  fiery  tongues,  here  in  Jerusa- 
lem, in  tlie  Upper  Church  of  the  Apostles," — 
Cyril,  Hierosol.  Cat.  16.  Should  the  tradition 
be  true,  it  is  evident  that  this  Canaculum,  from 
the  time  that  our  blessed  Saviour  first  hallowed 
it,  by  the  institution  and  celebration  of  his  mys- 
tical supper,  was  devoted  to  a  place  of  prayer 
and  holy  assemblies.  And  thus,  perhaps,  should 
that  tradition,  which  the  venerable  Bede  men- 
tions, be  understood  ;  that  this  Church  of  Sion 
was  founded  by  the  apostles  ;  not  that  they 
erected  the  structure,  but  that  the  building-, 
from  the  time  it  was  made  a  Ccenaculum  by  our 
Saviour,  was  by  his  apostles  dedicated  to  a 
house  of  prayer. 

The  Greek  words  xar'  o?xo>',  used  in  this  pas- 
sage (ver.  46.),  and  rendered  in  our  translation 
"house  to  house,"  may  be  interpreted  like  if 
oi'xa,  "  in  the  house  ;"  and  Ave  find  it  is  so  ren- 
dered both  by  the  Syriac  and  Arabic,  and  like- 
wise by  the  New  Testament  in  other  places, 
Rom.  xvi,  3-5.  1  Cor.  xvi.  19.  Coloss.  iv.  15. 
Philemon  i.  2.  And  we,  moreover,  find  this 
Ccsnaculiim  called  Oixoc,  in  the  second  verse 
of  this  chapter.  And  the  same  phrase,  breaking 
of  bread,  is  used  a  little  before  in  the  42d  verse, 
which  is  wont  to  be  understood  of  the  commu- 
nion of  the  Eucharist ;  and  by  the  Syriac  inter- 
preter is  expressly  rendered  by  the  Greek  word 
fr actio  euchansticB ;  and  again  at  chap.  xx.  ver. 
7,  according  to  that  of  St.  Paul,  the  bread  lohich 
loe  break,  &.c.  Why  should  it  not  then  be  so 
used  here  ?  And  if  this  interpretation  is  admit- 
ted, it  follows  that  the  passage  in  question 
must  be  intended  to  signify,  that  when  the 
apostles  had  performed  their  daily  devotions  in 
the  temple,  at  the  accustomed  times  of  prayer, 
they  immediately  retired  to  this  Canacvlum,  or 
upper  room,  where,  after  having  celebrated  the 
mystical  banquet  of  the  holy  Eucharist,  they 
afterwards  took  their  ordinary  and  necessary 
repast  with  gladness  and  singleness  of  heart. 
It  further  proves,  that  the  custom  of  the  Church 
to  participate  the  Eucharist  fasting,  and  before 
dinner,  liad  its  beginning  from  the  first  consti- 
tution of  the  Christian  Church. 

When  we  consider  even  to  our  own  day  how 
many  spots  tradition  has  transmitted  to  us  as 
the  scene  of  some  eventful  history,  I  cannot 
but  receive  the  hypothesis  of  the  excellent 
Mede  as  probable,  and  consistent  with  reason 
and  Scripture.  We  know  that  the  oak  of 
Mamre  was  venerated  till  the  days  of  Constan- 
tino, and  can  we  say  it  is  not  probable  that  the 
sepulchre  of  the  Son  of  God — ^the  last  room 
that  he  visited — which  he  consecrated  by  his 
presence  after  the  resurrection,  asd  by  the 
descent  of  the  Holy  Spirit,  in  testimony  of  his 
exaltation,  should  not  be  commemorated  by  his 
devout  and  faithful  followers?      Who  doubts 


that  Edgar  was  killed  at  Corfe  Castle,  or  Wil- 
liam Rufus  in  the  New  Forest?  The  particular 
spots  where  the  martyrs  were  burnt  in  Canter- 
bury, in  Smithfield,  and  at  Oxford,  are  still  pointed 
out  by  tradition :  and  many  instances  of  a  simi- 
lar nature  might  be  collected  from  the  histories 
of  every  country.  Whence  then  arises  the 
supposed  improbability,  that  the  early  Chris- 
tians would  cherish  the  memory  of  the  wonder- 
ful events  in  which  they  were  so  deeply  inter- 
ested"? 


Note  16.— Part  IX. 

It  seems  difficult  to  intei-pret  these  words 
in  their  literal  sense,  when  we  remember  the 
numerous  miracles  of  our  Lord,  and  the  abund- 
ant proofs  the  Jews  received  that  he  was  their 
promised  Messiah.  The  uyvolu,  here  referred 
to,  would  be  better  rendered  by  the  word  error, 
or  prejudice,  as  Whitby  proposes,  Lightfoot 
again  endeavours  to  show  that  the  ignorance 
here  spoken  of,  consisted  in  their  mistake  of 
the  place  of  our  Lord's  birth,  and  in  their  ex- 
pectations of  a  temporal,  instead  of  a  spiritual, 
kingdom.  Wolfius  would  point  the  passage 
differently  ;  he  thinks  the  expression  Skjttsq  xnl 
ol  ao/oi'Tsg  iiiwr,  refers  not  to  ayvoiav,  but  to 
inQdS:uTe,  and  the  meaning  is,  therefore,  scio  vos 
ignorantia  adductos,  ut  faceretis,  sicut  duces 
vcstn,  scil. :  sn^aSav.  It  is  my  opinion  that  St. 
Peter,  in  this  passage,  intended  to  intimate  to 
the  Jews  that  their  conduct  and  condemnation 
of  the  Holy  Jesus  proceeded  from  their  igno- 
ranee  of  their  own  prophets,  with  whom  they 
ought  to  have  been  better  acquainted.  The 
sense  of  the  passage  appears  to  be  this  :  "  Ye 
did  it  without  knowing  what  ye  were  about." 
The  following  verse  corroborates  this  interpre- 
tation^. 


Note    17.— Part  IX. 

The  words,  "  when  the  times  of  refreshing 
shall  come,"  commentators  suppose  should  be 
rendered,  "that  the  times  of  refreshing  may 
come."  This  opinion  is  defended  by  the  follow- 
ing parallel  passages,  where  the  same  word 
OTTMg  fxv  is  used :  Ps.  ix.  14.  o5;to)»  &v  i^utyj'e/iw 
— the  Hebrew  is,  mDDN  j^^'oS.  "That  I  may 
show  forth,"  &c.  Psa.  xcii.  7.  oixMg  ixv  i^oko- 
dQSvdwai.  Heb.  tDnDtynS,  "That  they  may 
be  destroyed  for  ever."     Ps.  cxix.  101.  S)nb)g  &f 

°  Sco  the  whole  Dissertation  in  Mode's  Works, 
p.  321,  &c. 

P  Wolfius,  ap.  Kiiinoel.  Vommrnt  in  Lib.  Hist. 
vol.  iv.  p.  121.  Other  explanations  are  given  by 
Kuinoel ;  but  as  they  appear  very  forced,  they  are 
omitted. 


Note  18.-20.] 


NOTES  ON  THE  ACTS. 


*227 


q,v).dSi<i.  Heb.  mOK/N  tJ^'^S,  "  That  I  might 
keep."  Acts  xv.  17.  onwg  &v  ix'Qijn^^imtvi, 
"  That  they  mijjht  seek,"  &c.  So  in  the  same 
verse,  "  Repent  and  be  converted,  that  your 
sins  may  he  blotted  out,  otimq  fxv  eldwai,  that  the 
times  of  re  freshing //iflfT/  come''"  &c.  Markland 
has  made  the  same  remark,  but  proposes  to 
connect  onMg  Av  with  inl/iQbioey,  ver.  18. 
putting  [jueTuforiaaTS  &fAUQiluc)  in  a  parenthe- 
sis : — "  Those  times  which  God  before  liad 
showed,  he  hath  so  fulfilled — that  times  of 
refreshment  may  come  :  onMg  &v  for  ?>'«''."  Tiie 
times  of  refreshing  appear  here  primarily  to 
refer  to  the  blessings  which  should  accompany 
the  extension  of  the  dominion  of  the  Messiah, 
if  he  were  at  lengtli  acknowledged  by  his  people. 
The  words  have  been  severally  applied  to  the 
preachers  of  the  Gospel — the  influences  of  the 
Spirit — and  the  intervening  period  between  this 
time  and  the  destruction  of  Jerusalem,  which 
was  allotted  to  the  Jews  for  repentance  and 
conversion. 

From  the  arguments  of  the  Apostle,  compare 
ver.  16  with  19,  20,  and  2(5,  the  cure  of  the 
lame  man  may,  I  think,  be  considered  as  a  sig- 
nificant action,  or  miracle ;  whereby  St.  Peter 
■wishes  to  demonstrate  to  the  Jews,  while  their 
first  impression  of  surprise  and  astonishment 
lasted,  that  the  same  faith  in  the  Holy  One  and 
the  Just,  which  "  hath  made  this  man  strong," 
and  recovered  him  to  "  perfect  soundness "  of 
body  in  the  presence  of  them  all,  was  only  a 
shadow  or  figure  of  its  efficacious  power  in 
healing  the  diseases  of  that  nation,  and  restoring 
it  to  its  former  spiritual  elevation  and  dignity, 
if  they  would  be  persuaded,  even  now,  to  ac- 
knowledge as  their  Messiah  the  Prince  of  Life, 
whom  God  raised  from  the  dead. 


Note  18.— Part   IX. 

The  Greek  word  nqoxe^i^qvyfiivov,  here 
translated,  "  which  before  was  preached,"  is 
rendered  in  nearly  forty  MSS.  as  if  it  signified 
TTQOxexeiQKTfth'ov  i^mr,  "who  was  before  or- 
dained for  you,  or  foredesigned  " — i5/<i/'  being 
read  with  an  emphasis.  The  meaning  there- 
fore of  the  expression  is,  "That  God  may 
send  Jesus  Christ,  who  was  before  designed  for 
you,  in  the  predictions  of  the  Law  and  the 
Prophets'." 


Note  19.— Part  IX. 

L\  the  unpublished  papers  of  the  first  Lord 
Barrington,    tlie    noble    author   endeavours  to 

'  Lightfoot's  Exerc.  on  the  Acts.     Pitman's  edit, 
vol.  viii.  p.  388  ;  fol.  ed.  ii.  G51. 
'  Markland  ap.  Bowyer  in  loo. 
*  Markland  ap.  Bowyer,  and  Whitby  in  loc. 


prove,  at  great  length,  that  the  earliest  notion 
which  men  had  of  immortality,  was  their  resur- 
rection and  restoration  to  the  paradisiacal 
state.  The  notion  of  immortality  entertained 
by  the  patriarchs  was  their  resurrection  in 
the  land  of  Canaan,  and  eternal  possession 
of  that  land  in  a  glorified  condition.  He  sup- 
poses that  the  expression  of  St.  Peter  in  this 
passage  is  an  allusion  to  the  anticipated  re- 
storation of  mankind  to  their  former  condition 
of  innocence  and  happiness :  and  his  opinion 
is  confirmed  by  the  peculiar  metaphors  under 
which  St.  John,  in  the  Apocalypse,  describes 
the  future  state.  Lightfoot  would  render  the 
word  d.7ioxaxttaT6.aig,  by  "accomplishment," 
instead  of  "restitution."  By  whatever  word 
we  express  the  idea,  it  is  still  the  same.  St. 
Peter  refers  to  the  eventual  completion  of 
the  happiness  of  mankind,  by  the  universal  es- 
tablishment of  Christianity,  and  the  blessings 
of  its  influence ;  a  period  which  all  tlie  prophets 
have  anticipated  in  their  sublimest  visions, 
which  the  best  men,  in  all  ages,  have  delighted 
to  contemplate,  and  which,  in  our  own  day,  we 
have  reason  to  hope,  is  progressively  advancing. 


Note   20.— Part  IX. 


ON      THE 


PARALLEL       BETWEEN      MOSES      AND 
CHRIST. 


As  St.  Peter  has  applied  this  passage  to  our 
Lord,  it  will  be  unnecessary  to  examine  the 
arguments  by  which  some  writers  would  apply 
the  prediction  of  Moses  to  the  long  line  of 
prophets  that  came  after  him'.  It  is  sufficient 
for  us  to  know,  that  even  when  taken  collec- 
tively, tliey  were  not  like  unto  him  in  so  many 
points  as  Jesus  of  Nazareth". 

Jortin  gives  the  following  parallel : — 

The  resemblance  between  Moses  and  Christ 
is  so  great  and  striking,  it  is  impossible  to  con- 
sider it  fairly  and  carefully,  without  seeing  and 
acknowledging  that  He  must  be  foretold  where 
he  is  so  well  described. 

First,  and  which  is  the  principal  of  all,  Moses 
was  a  lawgiver  and  the  mediator  of  a  covenant 
between  God  and  man.  So  was  Christ  Here 
the  resemblance  is  the  more  considerable,  be- 
cause no  other  prophet  beside  them  executed 
this  high  office. 

The  other  prophets  were   only  interpreters 

'  "  Hunc  locum  quidam  de  Josna,  alii  de  pro- 
phetis  in  genere  enarrant.  Sed  prophetje  non 
erant  Mosi  per  omnia  similes.  Nam  Moses  vide- 
bat  Deum  in  speculari  lucido ;  prophetre.  in  non 
lucido.  Pra;terea  Moses  videbat  Deum  facie  ad 
faciem,  loquebatur  cum  eo  ore  ad  os  :  non  sic  reli- 
qui  propheta;.  Debet  igitur  peculiariter  accipi  de 
Christo,  qui  fuit  scopus  omnium  prophctarum," 
&c. — Drusius  in  Deut.  xviii.  15.  Crit.  Sacri.  vol. 
ii.  p.  131. 

"  Jortin's  Remarks  on  Ecclesiastical  History, 
vol.  i.  p.  282,  et  seq. 


y28* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


and  enforcers  of  the  Law,  and  in  this  respect 
were  greatly  inferior  to  Moses.  The  Messias 
could  not  be  like  to  Moses  in  a  strict  sense, 
unless  he  were  a  legislator.  He  must  give  a 
Law  to  men,  consequently  a  more  excellent 
Law,  and  a  better  covenant  than  the  first.  For 
if  the  first  had  been  perfect  (as  the  Author  of 
the  Epistle  to  the  HebreAvs  argues)  there  could 
have  been  no  room  for  a  second. 

2.  Other  prophets  had  revelations  in  dreams 
and  visions,  but  Moses  talked  with  God,  with 
the  A6yog,  face  to  face.  So  Christ  spake  that 
which  he  had  seen  with  the  Father,  Num.  xii. 
6-8. 

All  the  prophets  of  the  Old  Testament  saw 
visions  and  dreamed  dreams — all  the  prophets 
of  the  New  were  in  the  same  state.  St.  Peter 
had  a  vision ;  St.  John  saw  visions  ;  St.  Paul 
had  visions  and  dreams.  But  Christ  neither 
saw  visions,  nor  dreamed  a  dream,  but  had  an 
intimate  and  immediate  communication  with 
the  Father — he  was  in  the  Father's  bosom — and 
He,  and  no  man  else,  had  seen  the  Father. 
Moses  and  Christ  are  the  only  two  in  all  the 
sacred  history  who  had  this  communication 
with  God. — Bishop  Sherlock,  Disc.  6. 

3.  Moses  in  his  infancy  was  wonderfully 
preserved  from  the  cruelty  of  a  tyrant — so  was 
Christ. 

4.  Moses  fled  from  his  country  to  escape  the 
hands  of  the  king — so  did  Christ,  when  his 
parents  carried  him  into  Egypt.  Afterwards, 
"  The  Lord  said  to  Moses  in  Midian,  '  Go,  re- 
turn into  Egypt;  for  all  the  men  are  dead 
which  sought  thy  hfe,'"  Exod.  iv.  19.  So  the 
angel  of  the  Lord  said  to  Joseph  in  almost  the 
same  words,  "  Arise,  and  take  the  young  child, 
and  go  into  the  land  of  Israel,  for  they  are  dead 
which  sought  the  young  child's  life,"  Matt.  ii. 
20.  pointing  him  out,  as  it  were,  for  that  prophet 
which  should  arise  like  unto  Moses. 

5.  Moses  refused  to  be  called  the  son  of 
Pharaoh's  daughter,  choosing  rather  to  sufl^er 
affliction — Christ  had  all  the  kingdoms  of  the 
world  offered  him  by  Satan,  and  rejected  them  ; 
and  when  the  people  would  have  made  him  a 
king,  he  hid  himself,  choosing  rather  to  suffer 
affliction. 

6.  "  Moses,"  says  St.  Stephen,  "  was  learned, 
InHiSeiidr],  in  all  the  Avisdom  of  the  Egyptians, 
and  was  mighty  in  words  and  in  deeds  ; "  and 
Josephus,  Ant.  Jud.  2.  9.  says,  that  he  was  a 
very  forward  and  accomplished  youth,  and  had 
Avisdom  and  knoAvledge  beyond  his  years ; 
Aviiich  is  taken  from  Jewisli  tradition,  and 
which  of  itself  is  highly  probable.  St.  Luke 
observes  of  Christ,  that  "he  increased  (betimes) 
in  Avisdom  and  stature,  and  in  favor  with  God 
and  man ; "  and  his  discourses  in  the  temple 
Avith  the  doctors,  Avhen  he  was  tAvelve  years 
old,  were  a  proof  of  it.  The  difference  Avas, 
that  Moses  acejuired  his  knoAvledge  by  iunnan 
instruction,  and  Christ  by  a  divine  afflnlus.     To 


both   of  them  might  be  applied  Avhat  Callima- 
chus  elegantly  feigns  of  Jupiter, — 

'OSi;  d'  av>l(itina?,  xaxivoi  Si  rot   j}A5-ov  lovXoi, 
'AXX'  in  nutSvb?  icov  iffOaaauo  tcuvtu  zikcia. 

7  Moses  delivered  liis  people  from  cruel 
oppression  and  heavy  bondage — so  did  Christ 
from  the  worst  tyranny  of  sin  and  Satan. 

8.  Moses  contended  Avith  the  magicians,  and 
had  the  advantage  over  them  so  manifestly,  that 
they  could  no  longer  Avithstand  him,  but  were 
forced  to  acknowledge  the  divine  power  by 
which  he  Avas  assisted — Christ  ejected  evil 
spirits,  and  received  the  same  acknowledo-- 
ments  from  them. 

9.  Moses  assured  the  people  Avhom  he  con- 
ducted, that  if  they  Avould  be  obedient,  they 
should  enter  into  tlie  happy  land  of  promise  ; — 
Avhich  land  was  usually  understood,  by  the 
Aviser  JeAvs,  to  be  an  emblem  and  a  figure  of 
that  eternal  and  celestial  kingdom  to  which 
Christ  first  opened  an  entrance. 

10.  Moses  reformed  the  nation,  corrupted 
Avith  Egyptian  superstition  and  idolatry — Christ 
restored  true  religion. 

11.  Moses  Avrought  a  variety  of  miracles — 
so  did  Christ ;  and  in  this  the  parallel  is  remark- 
able, since  beside  Christ  "there  arose  not  a 
prophet  in  Israel  like  unto  Moses,  Avhom  the 
Lord  knew  face  to  face,  in  all  the  signs  and 
Avonders  Avhich  the  Lord  sent  him  to  do." 

12.  Moses  Avas  not  only  a  laAvgiver,  a  prophet, 
and  a  worker  of  miracles,  but  a  king  and  a 
priest.  He  is  called  a  king,  Deut.  xxxiii.  5., 
and  he  had  indeed,  though  not  the  pomp,  and 
the  crown,  and  the  sceptre,  yet  the  authority  of 
a  king,  and  was  the  supreme  magistrate ;  and 
the  office  of  priest  he  often  exercised — In  all 
these  offices  the  resemblance  betAveen  Moses 
and  Christ  Avas  singular.  In  the  interpretation 
of  Deut.  xxxiii.  5.  I  prefer  the  sense  of  Grotius 
and  Selden  to  Le  Clerc's.  The  parallel  be- 
tAA-een  Moses  and  Christ  requires  it,  and  no 
objection  can  be  made  to  it.  The  apostolical 
constitutions  also,  if  their  judgment  be  of  any 
Aveight,  call  Moses  "  High  Priest  and  King;" 
T0»'  uo/iFQiu  yul  ScxaiX^a,  vi.  3. 

13.  Moses,  says  Theodoret,  married  an  Ethi- 
opian woman,  at  which  his  relations  Avere  much 
offended  ;  and  in  this  he  Avas  a  type  of  Christ, 
Avho  espoused  the  Church  of  the  Gentiles, 
whom  the  Jcavs  were  very  unAvilling  to  admit 
to  the  same  favors  and  privileges  with  them- 
selves. But  T  should  not  choose  to  lay  a  groat 
stress  upon  this  typical  similitude,  thougli  it  be 
ingenious. 

14.  Moses  fasted  in  the  desert  forty  days  and 
forty  nights,  before  he  gave  tlie  LaAV :  so  did 
Elias,  the  restorer  of  the  Law :  and  so  did 
Christ  before  he  entered  into  his  ministry. 

15.  Moses  fed  the  people  miraculously  in  tiie 
Avilderness — so  did  Christ  vvitli  bread  and  with 
doctrine ;  and    the    manna    Avliicih    descended 


Note  20.] 


NOTES  ON  THE  ACTS. 


*229 


from  heaven,  and  the  loaves  which  Christ  mul- 
tiplied, were  proper  images  of  the  spiritual  food 
Avhich  the  Saviour  of  the  world  bestowed  upon 
his  disciples.     John  vi.  31,  &ic. 

16.  Moses  led  the  people  through  the  sea — 
Christ  walked  upon  it,  and  enabled  Peter  to 
do  so. 

17.  Moses  commanded  the  sea  to  retire  and 
give  away — Christ  commanded  the  winds  and 
waves  to  be  still. 

18.  Moses  brought  darkness  over  the  land — 
The  sun  withdrew  his  light  at  Christ's  crucifix- 
ion. And  as  the  darkness  which  was  spread 
over  Egypt  was  followed  by  the  destruction  of 
the  firstborn,  and  of  Pharaoh  and  his  host — so  the 
darkness  at  Christ's  death  was  the  forerunner 
of  the  destruction  of  the  Jews,  when,  in  the 
metaphorical  and  proplietic  style,  and  accord- 
ing to  Christ's  express  prediction,  "  the  sun 
was  darkened,  and  the  moon  refused  to  give 
her  light,  and  tlie  stars  fell  from  heaven,"  the 
ecclesiastical  and  the  civil  state  of  the  Jews 
was  overturned,  and  the  rulers  of  both  were 
destroyed. 

19.  The  face  of  Moses  shone  when  he  de- 
scended from  tlie  mountain — the  same  happened 
to  Christ  at  his  transfiguration  on  the  mountain. 
Moses  and  Elias  appeared  then  with  him ; 
to  show  that  the  Law  and  Prophets  bare  wit- 
ness of  him  ;  and  the  Divine  Voice  said,  "  This 
is  my  beloved  Son,  hear  ye  him  !"  alluding  most 
evidently  to  the  prediction  of  Moses,  "  Unto  him 
shall  ye  liearken." 

20.  Moses  cleansed  one  leper — Christ  many. 

21.  Moses  foretold  the  calamities  which 
would  befal  the  nation  for  their  disobedience — 
so  did  Christ. 

22.  Moses  chose  and  appointed  seventy 
elders  to  be  over  the  people — Christ  chose  such 
a  number  of  disciples. 

23.  The  Spirit  wliich  was  in  Moses  was  con- 
ferred in  some  degree  on  the  seventy  elders, 
they  prophesied — and  Christ  conferred  miracu- 
lous powers  on  his  seventy  disciples. 

24.  Moses  sent  twelve  men  to  spy  out  the 
land  which  was  to  be  conquered — Christ  sent 
his  apostles  into  the  Avorld,  to  subdue  it  by  a 
more  glorious  and  miraculous  conquest. 

25.  Moses  was  victorious  over  powerful  kings 
and  great  nations — so  was  Christ,  by  the  effects 
of  his  religion,  and  by  the  fall  of  those  who 
persecuted  the  Church. 

26.  Moses  conquered  Amalek  by  lifting  and 
holding  up  both  his  hands  all  tlie  day — Christ 
overcame  his  and  our  enemies  when  his  hands 
were  fastened  to  the  cross.  This  resemblance 
has  been  observed  by  some  of  the  ancient 
Christians,  and  ridiculed  by  some  of  the  mod- 
erns, but  without  sufficient  reason  I  think. 

27.  Moses  interceded  for  transgressions,  and 
caused  an  atonement  to  be  made  for  tliem,  and 
stopped  the  wrath  of  God — so  did  Christ. 

28.  Moses  ratified  a  covenant  between  God 
vol,.    II. 


and  the  people,  by  sprinkling  them  with  blood 
— Christ  with  his  own  blood. 

29.  Moses  desired  to  die  for  the  people,  and 
prayed  that  God  would  forgive  them,  or  blot 
him  out  of  his  book — Christ  did  more,  he  died 
for  sinners. 

30.  Moses  instituted  the  Passover,  when  a 
lamb  was  sacrificed,  none  of  whose  bones  were 
to  be  broken,  and  whose  blood  protected  the 
people  from  destruction — Christ  was  that  Pas- 
chal Lamb. 

31.  Moses  lifted  up  the  serpent,  that  they 
who  looked  upon  him  might  be  healed  of  their 
mortal  wounds — Christ  was  that  serpent.  "  As 
Moses  lifted  up  the  serpent  in  the  wilderness, 
even  so  must  the  Son  of  Man  be  lifted  up,  that 
whosoever  believeth  in  him  sliould  not  perish, 
but  have  eternal  life."  The  serpent,  being  an 
emblem  of  Satan,  may  not  be  thought  a  fit  em- 
blem to  represent  Christ;  but  the  serpents 
which  bit  the  children  of  Israel  are  called  Jieiy 
serpents,  seraphim.  Now,  "sunt  boni  angeli 
seraphim,  simt  mali  angeli  seraphim,  quos  nulla 

figura  melius  quam  prestare  exprimas.  Et  tali 
usum  primum  humani  generis  seductorem  putat 
Bachai.^^ — Grotius.  Therefore  Clirist,  as  he 
was  the  great  and  good  Angel,  the  Angel  of 
God's  presence,  the  Angel,  y.ai'  i^o/i^r,  might 
be  represented  as  a  kind  of  seraphim,  a  bene- 
ficent healing  serpent,  who  should  abolish  the 
evil  introduced  by  the  seducing  lying  serpent ; 
and  who,  hke  the  serpent  of  Moses,  should 
destroy  the  serpents  of  the  magicians :  as  one 
of  those  gentle  serpents  who  are  friends  to 
mankind. 

"  Nunc  quoque  nee  fugiunt  hominem  nee   vulncre 
ca'dunt, 
Quidque    prius    fuerint,    placidi    meminere    dra- 
cones." 

Elo'i  Si  TieQi  0f,'j?aj    iQo'l    Z(fitg,   ur&QwTl tov    ovdauoig 

Herodotus,  ii.  74. 

32.  All  the  affection  which  Moses  showed 
towards  the  people,  all  the  cares  and  toils 
which  he  underwent  on  their  account,  were 
repaid  by  them  with  ingratitude,  murmuring, 
and  rebellion,  and  sometimes  they  threatened 
to  stone  him — the  same  returns  the  Jews  made 
to  Christ  for  all  his  benefits. 

33.  Moses  was  ill  used  by  his  own  family  ; 
his  brotlier  and  sister  rebelled  against  him — 
there  was  a  time  when  Christ's  own  brethren 
behoved  not  in  him. 

34.  Moses  had  a  very  wicked  and  per\'erse 
generation  committed  to  his  care  and  conduct ; 
and,  to  enable  him  to  rule  them,  iniracidous 
powers  were  given  to  him,  and  he  used  hia 
utmost  endeavour  to  make  the  people  obedient 
to  God,  and  to  save  them  from  ruin ;  but  in 
vain:  in  the  space  of  forty  years  they  all  fell  in 
the  wilderness  except  two — Christ  was  given 
to  a  generation  not  less  wicked  and  perverse ; 


230* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


his  instructions  and  his  miracles  were  lost  upon 
them ;  and  in  about  the  same  space  of  time, 
after  they  had  rejected  him,  they  were  de- 
stroyed. 

35.  Moses  was  very  meek,  above  all  the  men 
that  were  on  the  face  of  the  earth — so  was 
Christ. 

36.  The  people  could  not  enter  into  the  land 
of  promise  until  Moses  was  dead — by  the  death 
of  Christ  the  kingdom  of  heaven  was  opened  to 
all  believers. 

37.  In  the  death  of  Moses  and  Christ  there  is 
also  a  resemblance  of  some  circumstances. 
Moses  died,  in  one  sense,  for  the  iniquities  of 
the  people ;  it  was  their  rebellion  which  was 
the  occasion  of  it,  which  drew  down  the  dis- 
pleasure of  God  upon  them,  and  upon  him 
(Deut.  i.  37).  Moses  therefore  went  up  in  tlie 
sight  of  the  people,  to  the  top  of  Mount  Nebo, 
and  there  he  died  when  he  was  in  perfect  vigor, 
when  his  eye  was  not  dim,  nor  Avas  his  natural 
force  abated — ^Christ  suffered  for  the  sins  of 
men,  and  was  led  up,  in  the  presence  of  the 
people,  to  Mount  Calvary,  where  he  died  in  the 
flower  of  his  age,  and  when  he  was  in  his  full 
natural  strength.  Neither  Moses,  nor  Christ, 
as  far  as  we  can  collect  from  sacred  history, 
was  ever  sick,  or  felt  any  bodily  decay  or  infir- 
mities, which  would  have  rendered  them  unfit 
for  the  toils  they  underwent;  their  sufferings 
were  of  another  kind. 

38.  Moses  was  buried,  and  no  man  knew 
where  his  body  lay — nor  could  the  Jews  find 
the  body  of  Christ. 

39.  Lastly,  as  Moses,  a  little  before  his  death, 
promised  the  people  "that  God  would  raise 
them  up  a  prophet  like  unto  him  " — so  Christ, 
taking  leave  of  his  afflicted  disciples,  told  them, 
"  I  will  not  leave  you  comfortless ;  I  will  pray 
the  Father,  and  he  shall  give  you  another 
Comforter." 

It  is  only  necessary  to  add,  in  the  words  of 
an  eminent  divine,  (see  Clarke's  Evidences  of 
JVatural  and  Revealed  Religion),  that  the  cor- 
respondencies of  types  and  antitypes,  though 
they  be  not  of  themselves  proper  proofs  of  the 
truth  of  a  doctrine,  yet  they  may  be  very  reas- 
onable confirmations  of  the  foreknowledge  of 
God ;  of  the  uniform  view  of  Providence  under 
different  Dispensations ;  of  the  analogy,  har- 
mony, and  agreement  between  the  Old  Testa- 
ment and  the  New.  The  analogies  cannot, 
without  the  force  of  strong  prejudice,  be  con- 
ceived to  have  happened  by  mere  chance,  with- 
out any  foresight  or  design.  There  are  no 
such  analogies,  much  less  such  series  of  analo- 
gies, found  in  the  books  of  mere  enthusiastic 
writers  living  in  such  remote  ages  from  each 
other.  It  is  much  more  credible  and  reason- 
able to  stippose  what  St.  Paul  affirms,  that, 
in  the  uniform  course  of  God's  government 
of  the  world,  "  all  these  things  happened  unto 
them   of    old    for    examples,   jin(x,   or    types. 


1  Cor.  X.  11.,  and  they  are  written  for  our  admo- 
nition, upon  whom  the  ends  of  the  world  are 
come."  And  hence  arises  that  aptness  of 
similitude  in  the  application  of  several  legal 
performances  to  the  morality  of  the  Gospel, 
that  it  can  very  hardly  be  supposed  not  to  have 
been  originally  intended. 

Bishop  Horsley"  has  proposed  a  criticism, 
which  may  add  another  circumstance  to  the 
parallel  between  Christ  and  Moses. 

We  read  in  Numb.  xii.  3.  "that  the  man 
Moses  was  very  meek."  With  what  truth  this 
character  might  be  ascribed  to  Moses,  see  Exod. 
xii.  11-14.  V.  22.  xi.  8.  xxxii.  19-22.  Numb.  xi. 
11-15.  xvi.  15.  and  xx.  10-12.  Schultens 
renders  the  passage  ;  "  Now  the  man  Moses 
gave  forth  more  answers  than,"  &c.  i.  e.  more 
oracular  answers :  "  erat  responsor  eximius  prcB 
omni  hoviiner 

If  this  remark  is  just,  our  Lord  would  be  like 
unto  Moses  in  this  point  also :  Christ  being 
himself  the  divine  oracle  by  whom  Moses  had 
spoken  to  the  people'". 


Note  21.— Part  IX. 

The  names  of  the  pastors  here  mentioned 
show  us  the  powerful  opposition  against  which 
the  infant  Church  had  to  contend.  The  San- 
hedrin — the  aged  Ananus,  or  Annas,  who  by  his 
influence  secretly  directed  every  public  meas- 
ure, and  as  many  as  were  of  his  kindred — were 
gathered  together  against  them.  The  John 
and  Alexander  here  spoken  of  appear  to  have 
been,  next  to  Annas  and  Caiaphas,  the  princi- 
pal and  most  eminent  persons  in  Jerusalem. 

John,  according  to  Lightfoot,  is  probably  no 
other  than  Rabban  Johanan,  the  son  of  Zaccai, 
frequently  mentioned  in  the  talmuds.  It  is  said 
of  him,  that  he  had  been  tlie  scholar  of  Hillel, 
and  was  president  of  the  council  after  Simeon, 
the  son  of  Gamaliel,  who  perished  in  the  de- 
struction of  the  city,  and  that  he  lived  to  be  a 
hundred  and  twenty-three  years  old.  A  re- 
markable saying  of  his,  spoken  by  him  not  long 
before  his  assembling  with  the  rulers  and  elders, 
mentioned  Acts  iv.,  is  related  in  the  Jerusalem 
Talmud  thus :  Forty  years  before  the  destruc- 
tion of  the  city,  when  the  gates  of  the  temple 
flew  open  of  their  own  accord,  Rabban  Joha- 
nan, the  son  of  Zaccai,  said,  "  O  temple,  tem- 
ple, why  dost  thou  disturb  thyself?  I  know 
tliy  end,  that  thou  shalt  be  destroyed ;  for  so 


"  Horsley's  Bihiical  Criticisms,  vol.  i.  j).  160. 
He  refers  to  Kennit-ott's  Remarks,  p.  57. 

"  See  the  treatise  on  tiic  passage  in  the  i:]tli  vol. 
of  the  Crltici  Sarri.  p.  4'.VJ,  &c.,  to  Fagius's  Rc- 
7n(irf;s,  vol.  ii.  p.  V2'^,  and  to  the  frequent  notices 
of  tlie  same  te-ttin  himhorv.h's  Jlinica  Collatio  cum 
erud.     Judffio. 


Note  22.-25.] 


NOTES  ON  THE  ACTS. 


*23l 


the  prophet  Zechariah  has  spoken  concerning 
thee, — 

'  Open  thy  doors,  O  Lebanon, 
That  the  fire  may  devour  thy  cedars.' " 

He    hved  to   see   the   truth   of  what  he    had 
foretold^ 

The  Alexander  here  mentioned  is  supposed 
by  some  learned  men''  to  be  Alexander  the  ala- 
barch,  or  governor  of  the  Jews  who  dwelt  in 
Egypt ;  and  were  he  at  Jerusalem  at  the  time, 
nothing  would  be  more  probable.  For  the 
assembly  here  spoken  of  does  not  seem  to  be 
the  ordinary  council  of  the  seventy-one,  but  an 
extraordinary  council,  composed  of  all  the  chief 
men  of  the  Jewish  nation,  from  every  part  of 
the  world,  who  happened  thou  to  be  at  Jerusa- 
lem ;  and  several  such,  it  is  likely,  there  might 
be  upon  the  account  of  some  feast.  Josephus 
says  of  this  Alexander,  that  he  was  the  noblest 
and  richest  of  all  the  Jews  in  Alexandria  of  his 
time,  and  that  he  adorned  the  nine  gates  of  the 
temple  at  Jerusalem  with  plates  of  gold  and 
silver". 


Note  24.— Part  IX. 

This  section  presents  ua  with  a  picture  of  what 
every  Christian  Church  ought  to  be,  and  what 
every  Christian  Church  will  probably  be,  when 
the  fulness  of  the  Spirit  shall  be  poured  out  in 
tlie  last  days,  and  the  consummation  of  all 
things  arrive.  Here  we  meet  with  no  factions 
or  divisions  on  tlie  part  of  the  people — no  jeal- 
ousy— no  party  spirit — no  desire  of  distinction 
disturbed  the  pure  harmony  of  the  primitive 
Church.  The  apostles,  as  the  spiritual  fathers 
of  God's  household,  without  opposition,  superin- 
tended all  things,  and  directed  the  disposal  of  the 
extensive  and  benevolent  contributions  of  the 
faithful.  The  first  law  of  their  divine  Master 
was  fulfilled — mutual  and  holy  love  was  the 
sacred  bond  of  tlieir  union,  the  ruling  principle 
of  their  life  and  actions.  But  in  these  days  ot 
luxury  and  refinement,  self  engages  all  our 
thoughts,  and  all  our  cares — no  other  interest 
can  be  admitted,  and  the  exploded  doctrine  ot 
Christian  love  is  alike  ridiculed  and  despised. 


Note  32.— Part  IX. 


Note  25.— Part  IX. 


See  the  Dissertation  on  this  text  among  the 
tracts  bound  up  in  the  13th  vol.  of  the  Critici 
Sacri.  De  LAmitibus  Obsequii  Humani.  By 
Samuel  Andreas,  or  Andre,  or  Andrews,  p. 
595-604. 


Note  23.— Part  IX. 

2vvTfi^dtj(Tav — TTQOWQias  yBviadai,  this  ought 
to  be  in  a  parenthesis,  the  construction  being 
suspended  through  several  verses,  and  not 
being  resumed  till  ver.  29.  The  construction 
lies  thus:  dianoia,  aii  6  0sdg,  v.  24.  av  6 
(noT^)  elnlbi',  ver.  25.  x«i  t&  vvv,  IHqie,  Mntds 
inl  rdc  dcneddi;,  ver.  29. 

"  Lord,  thou  art  God,  who  hast  made,  &c. — 
who  [formerly]  by  the  mouth  of  thy  servant 
David  hast  said,  &c.  and  now,  Lord,  behold 
tlieir  threatenings"." 

The  beauty  and  truth  of  this  affecting  appli- 
cation of  the  prophecy  must  strike  every  reader. 


^  Vid.  Lightfoot,  vol.  i.  p.  209,  and  p.  277,  282, 
vol.  ii.  p.  6.52. 

y  Baron.  ^Irinal.  xxxiv.  p.  224.  Liorhtfoot,  vol. 
i.  p.  277,  and  760. 

'  jintiq.  1.  xviii.  c.  7.  §  3.  fin.  1.  xix.  c.  5.  §  1. 
fin.  1.  XX.  c.  4.  §  2.,  and  De  Bell.  1.  v.  c.  5.  §  3. 
See  Biscoe  On  the  Jlcts,  and  Schoetgen,  vol.  i. 
p.  420. 

"  Markland  ap.  Bowyer. 


From  these  words  it  is  evident  that  the  crime 
of  Ananias  was  something  more  than  an  ordi- 
nary act  of  deception.  It  was  a  direct  sin 
against  the  Holy  Ghost.  It  was  a  distrust  ot 
his  power.  It  was  an  attempt  to  impose  upon 
the  Holy  Spirit  himself,  an  endeavour  to  dis- 
cover if  the  secret  things  of  the  heart  were 
manifest  to  Him.  It  was  therefore  necessary 
that  a  severe  and  exemplary  punishment  should 
be  inflicted  on  the  first  offending  person,  to 
convince  others  of  tlie  continued  presence,  and 
of  the  divine  power  of  that  Holy  Spirit  under 
whose  influence  the  apostles  acted,  and  who 
worked  with  them  for  the  dissemination  of  the 
Gospel.  Ananias  is  here  said  to  lie  to  God, 
because  he  lied  to  the  Holy  Spirit,  which  had 
descended  upon  the  apostles  ;  hence  it  is  clear, 
that  if  he  that  lieth  to  the  Spirit  lieth  to  God — 
the  Holy  Spirit  must  be  God.  Ananias  ap- 
pears to  have  been  further  tempted  to  this  sin 
in  the  expectation  that  as  he  insisted  it  was  the 
whole  of  the  purchase  money,  both  he  and  his 
wife  for  the  future  would  be  provided  for  from 
the  common  funds  of  the  Church  ;  while  at  the 
same  time  they  retained  a  portion  for  their 
private  purposes.  Doddridge  calls  it  an  affront 
directly  levelled  at  the  Holy  Ghost  himself  in 
the  midst  of  his  astonishing  train  of  extraordi- 
nary operations.  This  display  of  divine  power 
had  its  intended  effect  (Acts  v.  11,  14,  15.),  it 
preserved  tlie  Church  pure,  and  protected  it 
from  those  hypocritical  professors,  who,  had  it 
not  been  for  fear  of  a  similar  punishment,  might 


232* 


NOTES  ON    THE   ACTS. 


[Part  IX. 


have  been  induced  to  join  the  apostles,  in  the 
hope  of  those  temporal  advantages  which  the 
contributions  of  the  primitive  converts  afforded. 


Note  26.— Part  IX. 

These  verses,  from  12  to  17,  as  they  stand 
in  our  Bibles,  are  considered  as  intermingled 
and  confused,  and  as  such  have  been  variously 
arranged  by  commentators.  In  their  present  dis- 
position I  have  adopted  the  plan  of  Dr.  Adam 
Clarke,  as  the  most  natural  and  the  most  con- 
sistent with  the  intention  of  the  previous  mira- 
cle, and  the  effects  which  it  produced. 

Bishop  Sherlock,  however,  is  of  a  different 
opinion,  and,  in  a  communication  which  he 
made  to  Bowyer,  states  that  they  ought  to  be 
divided  tlius — 

After  verse  11,  go  on  to  ver. 

14  "  And  believers  were  the  more  added  to 

the  Lord,  multitudes  both  of  men  and 
women. 

12  And  they  were  all  witli  one  accord  in 

Solomon's  porch. 

13  And  of  the  rest  durst  no   man  join  him- 

self to  them  ;  but  the  people  magni- 
fied them. 
12  And  by  the  hands  of  the  apostles  were 
many    signs    and    wonders    wrought 
among  the  people. 

15  Insomuch  that  they  brought  fortJi,"  &c. 
By  the  ol  uTtuvTsg,  ver.  12,  Bishop  Sherlock 

would  understand  "  the  new  converts  ; "  by  the 
ol  loiTtol,  ver.  13,  "the  unconverted." — See 
Bowyer. 


the  name  of  Rabban,  a  title  of  the  highest  emi- 
nency  and  note  of  any  among  their  doctors; 
and  concerning  him  is  this  saying,  "  From  the 
time  that  Rabban  Gamaliel  the  Old  died,  the 
honor  of  the  Law  failed,  and  purity  and  Phari- 
saism died."  He  is  called  Rabban  Gamaliel 
the  Old,  to  distinguish  him  from  his  grandson, 
who  was  also  called  Rabban  Gamaliel,  and  the 
great-grandson  of  this  grandson,  who  was  also 
called  by  the  same  name,  and  had  the  same 
title,  and  were  both  of  them,  as  the  talmudists 
say,  presidents  also  of  the  Council. 

They  tell  us  that  Rabban  Gamaliel  the  Old 
died  eighteen  years  before  the  destruction  of 
Jerusalem',  that  is,  in  the  year  of  our  Lord  52, 
about  eighteen  years  after  the  convention  of 
the  council,  before  whom  the  apostles  were 
brought,  as  related  in  the  Acts.  We  read  also 
in  Josephus,  of  Simeon,  the  son  of  this  Gama- 
liel, as  being  one  of  the  principal  persons  of 
the  Jewish  nation  about  three  years  before  the 
destruction  of  Jerusalem. 


Note  29.— Part  IX. 
It  was  a  common  saying  among  tlie  Jews, 

□•''pnn'?  HDiD  CD'nty    OB'S  a'^rw  n^i?  Sd 

owme  consilium,  quod  ad  gloriam  Dei  suscipitur, 
prospero  cventu  gaudebit. — Schoetgen,  Hor.  Heb. 
vol.  i.  p.  424. 


Note  30.— Part  IX. 


ON    THE    ORIGIN    AND    NATURE    OF    THE    OFFICE 
OF    DEACON. 


Note  27.— Part   IX. 

Tov  ivdQibnov  TOVTOv — tyxn  iniX.  Few  cir- 
cumstances more  fully  display  to  us  tlie  utter 
contempt  in  which  the  Jews  held  our  Lord  and 
his  followers  than  this  expression.  They  would 
not  even  pronounce  his  name. 


Note  28.— Part  IX. 

We  read.  Acts  v.  34.,  that  a  Pharisee  named 
Gamaliel,  a  doctor  of  the  law,  had  in  great 
reputation  among  all  the  people,  was  one  of 
the  Jewish  Council,  or  Sanhedrin.  This  agrees 
exactly  witli  what  is  delivered  in  the  Jewish 
talmuds.  We  are  informed  by  them,  that 
Gamaliel,  the  son  of  Simeon,  and  grandson  of 
Hillel,  was  president  of  the  Council ;  that  lie 
was  a  Pharisee  ;  that  he  was  so  well  skilled  in 
the  Law,  that  he  was  the  second  who  obtained 


We  now  read  the  first  account  of  the  elec- 
tion of  any  order  of  men  in  the  Christian 
Church  from  among  its  own  members.  The 
apostles  and  the  seventy  had  been  ordained  to 
their  sacred  work  by  their  Divine  Master  him- 
self. The  increased  number  of  converts  now 
made  additional  assistance  necessary,  and  the 
manner  in  which  the  Seven  were  set  apart  de- 
serves both  the  attention  and  imitation  of  every 
society  united  together  in  the  name  of  Christ. 

It  is  the  misfortune  of  tlie  Christian  Church, 
that  every,  even  the  most  minute  point,  has 
been  made  the  subject  of  controversy  ;  we  must 
therefore  begin  our  inquiry  into  the  nature  of 
the  office  to  which  the  Seven  were  appointed, 
by  endeavouring  to  ascertain  from  what  body 
of  men  they  were  selected,  before  they  were 
set  apart  by  the  apostles.  It  has  been  ques- 
tioned whether  they  were  of  the  seventy — of 

'  The  talmudists  say,  he  succeeded  his  father, 
and  was  president  of  the  Council.  See  Biscoe  On 
the  Acts,  vol.  ii.  p.  5i20. 


Note  30.] 


NOTES  ON  THE  ACTS. 


*233 


the  hundred  and  eight,  who,  together  with  the 
apostles,  composed  the  number  of  the  hundred 
and  twenty  upon  whom  the  Spirit  fell  at  the 
day  of  Pentecost — or,  of  the  general  mass  of 
converts,  now  added  to  the  Church.  Lightfoot" 
supposes  them  to  have  been  of  the  hundred 
and  twenty.  These,  he  observes,  were  they 
that  were  of  Christ's  constant  retinue,  and 
"  companied  with  him  all  the  time  that  he  went 
in  and  out  among  them  ; "  and  who,  being  con- 
stant witnesses  of  his  actions,  and  auditors  of 
his  doctrine,  were  appointed  by  him  for  the 
ministry.  These  are  they  that  the  story  mean- 
eth  all  along  in  these  passages,  "  They  were 
all  together  " — "  They  went  to  their  company  " — 
"Look  ye  out  among  yourselves" — "They 
were  all  scattered  abroad,  except  the  apostles  " 
— "They  whicli  were  scattered  abroad  preach- 
ed," &c.  The  Jews  say,  "  Ezra's  great  syna- 
gogue was  of  a  hundred  and  twenty  men." 
And  their  canons  allow  not  the  setting  up  of  a 
Sanhedrin  of  three  and  twenty  judges  in  any 
city,  but  where  there  were  a  hundred  and 
twenty  men  fit,  some  for  one  office  and  employ- 
ment, some  for  another"^. 

If  we  may  give  credit  to  Epiphanius,  the  seven 
deacons  were  of  the  number  of  the  seventy.  If 
this  was  the  case,  and  if  they  had  been  made 
partakers  of  the  miraculous  gifts,  they  were 
already  invested  with  the  power  both  of  preach- 
ing and  administering  the  sacraments.  No  im- 
position of  hands,  therefore,  was  necessary  to 
set  them  apart  for  this  office.  Tlie  fact  seems 
to  be,  that  the  difficulties  and  embarrassments 
arising  from  the  incipient  disputes  between  the 
widows  of  the  Hellenists  and  of  the  Hebrews, 
mio'ht  have  increased  so  much,  and  excited  so 
much  dissension  and  unkindness,  that  it  became 
necessary  to  select  some  of  the  next  rank  to  the 
apostles,  and  appoint  tliem  for  this  express 
purpose.  Tlie  general  opinion  however  is,  that 
the  deacons  were  chosen  from  among  the  gen- 
eral mass  of  believers. 

The  second  and  the  following  verses  are  thus 
paraphrased  by  Hammond — "  And  the  twelve 
apostles,  calling  the  Church  together,  said  unto 
them.  We  have  resolved,  or  decreed,  that  it  is 
no  way  fit  or  reasonable,  that  we  should  neglect 
the  preaching  of  the  Gospel,  and  undertake  the 
care  of  looking  to  the  poor. 

"Therefore  do  you  nominate  to  us  seven  men, 
faithful  and  trusty  persons,  the  most  eminent 
of  the  believers  among  you  ;  that  we  may  con- 
secrate or  ordain  them  to  this  office  of  deacons 
in  the  Church,  and  intrust  them  with  the  task 
of  distributing  to  them  that  want  out  of  tlie 
stock  of  the  Church  ;  and  in  the  choice  of  them 
let  it  be  also  observed,  that  they  be  persons  of 
eminent  gifts  and  knowledge  in  divine  matters 
(soever.  10.),  who  consequently  may  be  fit  to  be 

"^  Lightfoot's  Works,  vol.  iii.  p.  182.  Pitman's 
edition. 

<*  Hares,  p.  50.  sect.  4.  ap.  Whitby. 

VOL.  II.  *30 


employed  by  us  in  preaching  the  word,  and 
receiving  proselytes  to  the  faith  by  baptism. 
(Chap.  viii.  5.  12.) 

"  And  by  that  means  we  shall  be  less  dis- 
turbed, or  interrupted,  in  our  daily  employment 
of  praying  and  preaching  the  Gospel." 

The  general  opinion,  as  it  is  here  expressed 
by  Hammond,  certainly  is,  that  the  deacons 
were  selected  from  among  the  mass  of  believ- 
ers ;  and  that  the  Greek  words  to  ttITiBo;  rSr 
fiitOtjTai',  here  rendered  "the  multitude  of  the 
disciples,"  refers  to  the  community  or  society 
of  Christians,  called  sometimes  Ttdrreg,  the  all 
(1  Tim.  v.  20.),  nkelovFc,  the  many  (2  Cor.  ii.  G.) 
and  sometimes  XgidTidvoi,  Christians,  or  Fol- 
lowers of  Christ ;  and  also  Matt,  xviii.  17. 
' Exyth]uUt,  the  Church. 

From  whatever  body  of  men  the  deacons 
were  selected,  the  narrative  before  us  informs 
us  of  two  important  facts.  The  utmost  caution 
was  used  on  the  part  of  the  apostles  to  prevent 
the  admission  of  inferior  or  unworthy  men  into 
the  offices  of  the  Christian  Church.  The  apos- 
tles, the  heads  of  the  Church,  prescribed  v  tlie 
qualifications  for  the  office,  the  people  chose 
the  persons  who  were  thus  worthy,  and  the 
apostles  ordained  them  to  the  appointed  office. 
Every  Clmrch  we  infer,  therefore,  is  entitled, 
and  is  bound  to  follow  this  plan  of  conduct.  Its 
ecclesiastical  heads  are  the  sole  judges  and 
directors  of  the  qualifications  required  for  the 
fulfilment  of  any  sacred  office ;  the  persons 
who  are  to  fill  those  offices  must  be  taken  from 
the  general  mass  of  the  people,  and  they  are  then, 
when  thus  known  and  approved,  to  be  set  apart 
by  prayer,  and  laying  on  of  the  hands  of  those 
to  whom  that  power  is  rightly  committed.  Till 
they  are  thus  set  apart,  their  own  qualifications 
and  the  general  approbation  of  the  people  do 
not  constitute  their  right  of  admission  to  the 
offices  of  the  Christian  Church.  If  Scripture  is 
to  be  our  guide  in  matters  which  concern 
Christian  societies,  as  well  as  in  those  which 
interest  us  as  individuals,  these  are  the  direc- 
tions it  has  for  ever  given  to  the  Churches  of 
Christ,  in  every  nation,  wherever  its  sacred 
pages  have  been  imparted.  The  apostles 
alone  called  the  Church  together,  and  gave 
them  directions  to  look  out  from  among  them 
seven  men  of  good  report,  specifying  at  the 
same  time  their  necessary  endowments  and 
numbers ;  and  reserving  to  themselves  the 
power  of  appointing  them  to  the  sacred  office. 
And  when  we  consider  that  the  gifts  of  the 
Holy  Ghost  were  one  indispensable  qualifica- 
tion, and  may  be  regarded  as  the  preelection 
to  some  sacred  function ;  no  possible  authority 
can  be  derived  from  this  portion  of  Scripture  to 
sanction  the  laity  in  taking  upon  themselves 
the  choice  and  appointment  of  their  respective 
ministers.  The  same  rules  wiiich  were  on  the 
present  occasion  prescribed,  we  have  reason  to 
suppose,  were  observed  likewise  in  the  nomina- 


*T* 


234* 


NOTES  ON  THE  ACTS 


[Part  IX. 


tton  of  bishops  and  deacons  in  other  Churches. 
For  in  St.  Paul's  Epistles  to  Timothy  and  Titus, 
we  read  that  he  desires  the  bishop  who  ordains, 
to  inquire  most  particularly  into  the  character  of 
those  who  were  admitted  into  the  high  sacred 
functions.  In  Titus  (i.  6.),  for  a  bishop,  seventeen 
necessary  qualifications  are  enumerated  ;  and  in 
Timothy  (iii.  2.),  fifteen.  The  same  inquiries 
and  the  same  discipline  (compare  ver.  6.  and  10.), 
although  the  former  are  not  so  particularly  spe- 
cified are  also  required  before  the  election  of 
deacons,  ( 1  Tim.  iii.  8.) "  They,"  says  the  Apostle, 
"that  have  used  the  office  of  a  deacon  well, 
purchase  to  themselves  a  good  degree,"  that  is, 
a  degree  towards  the  order  of  presbyter. 

We  are  now  to  inquire  into  the  nature  and 
extent  of  the  diaconal  office.  If  we  refer  to 
the  Scripture  on  this  subject,  we  shall  find  that 
Philip,  one  of  the  deacons,  preached  and  bap- 
tized, (Acts  xxi.  8.  and  viii.  12.  29.  40.) ;  and 
that  St.  Stephen  also,  who  was  another, 
preached,  and  did  great  wonders  and  miracles 
among  the  people,  (Acts  vi.  8.  10.) ;  "  and  they 
were  not  able  to  resist  the  wisdom  and  the 
spirit  by  which  he  spake."  Whether  PJiilip 
and  others  of  these  deacons  preached  and  bap- 
tized, not  in  their  character  of  deacons,  but  as 
Evangelists,  or  as  belonging  to  the  Seventy, 
has  been  a  subject  of  dispute.  It  is  clear  that 
before  their  ordination,  the  apostles  themselves 
were  engaged  in  the  ministry  of  the  tables ;  for 
the  treasure  of  the  Church  being  laid  at  the 
apostles'  feet,  distribution  of  it  was  made  to 
every  man  according  as  he  had  need,  (Acts  iv. 
35.)  That  work,  therefore,  which  the  apostles 
themselves  performed,  till  an  increase  of  duties 
compelled  them  to  appoint  others  to  officiate 
for  them,  cannot  in  any  way  be  regarded  as 
inconsistent  Avith  the  high  commission  which 
they  received  to  teach  and  to  baptize  all  nations. 
The  office  of  the  deacon  is  mentioned  by  St. 
Paul  in  his  Epistle  to  the  Philippians,  as  a 
spiritual  and  perpetual  office,  then  settled  in 
the  Church,  they  being  the  appointed  attend- 
ants on  the  bishop,  as  we  read  in  Epiphanius\ 
A  bishop  cannot  be  without  a  deacon.  Through- 
out the  whole  history  of  the  Acts  of  the  Apostles 
they  are  never  once  called  Ministers  of  the  Ta- 
bles, although  thoy  are  said  to  be  appointed  for 
that  work — no  other  name  is  given  to  them  but 
that  of  deacons;  and  St.  Jerome  (To.  5.  F.  251. 
K.)  speaks  of  them  as  the  ministers  not  only  of 
the  priests,  but  also  of  the  widows  and  tables. 
And  when  it  is  remembered  that  the  gifts  of 
the  Holy  Spirit  were  particularly  conferred 
upon  them,  the  order  of  deacons,  like  that  of 
the  apostles,  may  be  considered  of  divine  insti- 
tution, and  decidedly  ecclesiastical,  established 
for  ever  in  the  Christian  Church. 

Tlie  evidence  of  the  fathers  is  no  less  clear ; 
their  writings  are  to  be   valued   not  only  for 

'  Hares,  p.  50.  sect.  4.  ap.  Whitby. 


their  testimony  to  the  opinions  of  the  primitive 
Church,  but  for  their  statements  of  facts.  The 
customs  of  the  contemporaries  of  the  apostles, 
or  their  successors  in  the  next  age,  when  those 
customs  were  universal  in  every  country  where 
Christianity  was  established,  are  related  by  the 
fathers ;  and  they  have  ever  been  esteemed, 
therefore,  as  useful  chroniclers,  and  as  our  best 
guides  in  all  questions  concerning  the  faith 
or  discipline  of  the  early  Cluirch.  When  the 
fathers  are  unanimous  in  asserting  the  preva- 
lence of  a  custom  in  the  day  in  which  they 
lived ;  when  they  describe  it  as  universal ; 
when  they  declare  it  to  have  prevailed  in  the 
age  of  the  apostles  ;  and  when  their  testimony 
is  confirmed  either  by  the  positive  affirmation 
of  Scripture,  or  is  alluded  to  in  Scripture,  or  is 
supported  by  rational  inference  from  the  lan- 
guage of  Scripture,  we  are  justified  in  pronoun- 
cing such  opinion,  custom,  or  practice  to  have 
been  either  instituted,  or  at  least  sanctioned  by 
the  apostles.  If  there  be  any  thing  of  a  doubtful 
nature  in  the  passages  of  Scripture,  which  relate 
the  opinion  or  practice  in  question,  the  corrobo- 
rating evidence  of  the  fathers  must  be  considered 
as  decisive  of  any  discussion  arising  from  the 
subject.  This  authority  of  the  primitive  fathers 
will  enable  us  to  ascertain  the  real  nature  of  the 
diaconate  which  was  now  instituted,  and  became 
an  ordinance  for  ever  in  the  Christian  Church. 

In  answer  to  those  Avho  consider  that  the 
order  of  deacons  is  only  a  temporary  or  civil 
office,  instituted  for  the  serving  of  tables,  it 
must  be  urged,  as  Bishop  Pearson'^  rightly 
observes,  that  the  tables  of  the  apostles  were 
common  and  sacred.  Justin  Martyr^  mentions 
them  as  attendants  on  the  bishops  at  the  Agapa 
or  Love  Feasts,  when  the  Eucharist  was  also 
celebrated  ;  and  that  they  distributed  the  bread 
and  wine  (after  its  consecration  by  the  bishop) 
to  the  communicants.  St.  Polycarp'',  in  his 
Epistle  to  the   Philippians,  (p.   17.   edit.  Oxon. 

/  "  [tu  or  do  quidam  in  Erdesin  singular  is  jam 
turn  inipositione  vmnuum  instiiutus  est.  Actus  qui- 
dem,  ad  qucm  instituti  sunt,  nihil  aliud  est,  quain 
dtuxorur  Toa^ctLUig,  ct  constituti  sunt  iniTut'Tti?  Tt;g 
y()f[a:,qu(B  consistebat  iv  ti^  Siunov'trc  rt^i  z«^f;,i(Foni). 
Offici.um  taincn  non  ftiit  mere  civile,  ant  aconorni- 
cum,  sed  sacrum  ctiam,  sive  Ecdesiastlcu.m.  Mensie 
enim  Discipulnrum  tunc  temporis  communes,  et 
S'lcriB  ctiam  fuerc;  hoc  est  in  commnni  comHcfti 
Sacrnmcntum  Eacharist/m  celebrabant,"  &c. — Pear- 
soni  in  Jlcta  .^postal.  Lcctione,  p.  '^'.i.  Schoi'tgcn 
has  decided  in  iavor  of  the  opinion  which  is  appar- 
ently best  supported  by  Scripture,  that  tlie  deacons 
were  of  two  khids,  of  tables,  and  of  the  word. 
The  deaconship  or  ministry  of  tables  ceased  after 
the  first  dispersion,  and  Philip  then  resumed  the 
deaconship  of  the  word.  '•  Post  (hamnxj'uv  vi ro 
ccssabat  <hu>;ijita  T//?  rua:ii':>ic,  ct  Pliil//)]ius  postra 
rrsinncbat  Sntxuriar  roti  Ad/oi,'." — Schoetgen,  llonc 
Hcbniiccc,  vol.  i.  p.  42S. 

^  El' YuntaTi-nnyTtK  Tov  7ri>oictTMToi  ui  xu^.ui'tifyoi 
/iiilixoroi  fiiStiitnir  '/.y.anTioTi'n:  .i  uouiTi'ir  fieraXa^iCr. — 
Justin  Martyr,  .■?/*r'/.  2.  p.  07.  ed.  Paris. 

''  Polycarp  exhorts  the  deacons,  that  they  con- 
duct themselves  blameless,  ' S2g  Giuxi  it  XotnrcZ 
JiLiXoroi  y.iii  oi'x  aidQi'/jtuiy. 


Note  30.] 


MOTES  ON  THE  ACTS. 


*23: 


1G44.)  exliorts  the  deacons  to  beliavo  themselves 
unblameably  as  the  deacons  or  ministers  of 
God  in  Christ,  and  not  of  men,  St.  Ignatius' 
also,  in  his  Epistle  to  Vie  Trallians,  has  these 
words — "  AxiA  deacons,  being  the  ministers  of 
the  mystery,  or  rather  of  tlie  mysteries,  of  Jesus 
Christ,  ought  by  all  means  to  please  all  men, 
for  they  are  not  dispensers  of  meat  and  drink, 
but  ministers  of  tlie  Church  of  God."  St. 
Cyprian-'  writes  {Epist.  65.  Ord.  Pamd.)  "But 
deacons  ought  to  remember,  that  the  Lord 
chose  apostles,  that  is,  bishops  and  governors ; 
but  after  the  Lord's  ascension  into  heaven,  the 
apostles  constituted  deacons  for  themselves,  to 
be  attendants  upon  tiiem  as  bishops,  and  upon 
the  Church." 

Many  similar  references  might  be  given ; 
but  it  is  only  necessary  here  to  add,  that  tliey 
were  ordained  by  the  imposition  of  hands  by 
the  apostles,  in  the  very  same  manner  as  priests 
were  ordained ;  and  that  this  solemn  ceremony 
could  not  have  been  used,  had  the  deacons  been 
designed  only  for  civil  and  temporary  purposes. 

Mosheim  has  endeavoured  to  show  tliat  the 
seven  deacons  were  not  the  only  persons  ap- 
pointed by  the  apostles  to  take  charge  of  the 
poor,  as  there  must  have  been  curators  for  that 
office  long  before  tliis  period,  in  consequence 
of  the  increasing  numbers  of  the  Church ;  and 
there  must,  therefore,  in  fact,  have  been  dea- 
cons before  there  v/ere  any  such  by  name.  He 
argues,  that  these  ministers  having  been  select- 
ed from  amongst  the  indigenous  Jews,  who  in 
number  far  exceeded  the  foreign  ones,  it  was 
found  that  they  were  not  strictly  impartial,  but 
were  apt  to  lean  a  little  more  than  was  right 
in  favor  of  their  fellow-citizens,  and  those  of 
their  own  country,  and  discovered  a  greater 
readiness  in  relieving  the  widows  of  native 
Jews  than  the  others.  The  foreign  Jews, 
whom  St.  Luke  terms  Greeks,  being  much  dis- 
satisfied at  this,  and  murmuring  greatly  against 

'  /til  5i  y.al  Tuv:  Siaxuvovg  liirac  uvdrtjOiutv 
Xoiarov  '/(;rto{i,  xaTtc  narra  rqurruv  o:(jfOx(tv.  oi' y<^Q 
fiuinroir  y.ai  noX(ov  ilai  Sucxoroi,  af./.  fxx?.>jnlixg  (^sov 
t'm^Qirat.  Sior  ovr  atiTi^tv  tu  i'/y.XiliiaTu  <f!v/.uTTiO-9ai 
w!  jivo  (f'/Jyc^'-  -^P-  Crit/ci  Sacri,  vol.  viii.  nnnot. 
Scipionis  Gentilis,  In  Philem.  p.  846.  Hughes,  in 
his  learned  preface  to  Chrysostom  On  the  Priest- 
hood, reads  here  uxax,]{iiov,  but  he  prefers  the  present 
reading,  which  is  defended  on  the  authority  of  tlie 
old  interpreters  of  the  passage,  p.  6L  Bishop 
Pearson  reads  uvaxti'Hvn-,  Lectiones  in  Act.  p.  54. 

•'  Cyprian  thus  speaks  concerning  deacons — 
"  Mcminisse  autem  diaconi  dcbent,  quoniam  .jpos- 
tolos,  id  cM,  Episcopos  ct  Prcepusitos  Doiniiius 
elfgit :  Diaconos  autcm  post  ascensum  Domini  in 
caliis  Aposloli  sibi  constitucrunt,  Episcopatus  sui, 
ct  Ecclesite  Ministros."  In  the  Constitutions  of 
Clemens  are  prayers  for  the  deacon,  in  which  these 
words  occur — y.araiiwaov  avrov  ttciQiOToK  ijiTot'y- 
yi;rTuir«  T/, )'  iyxttQi'^Sii^ffav  avT'oy  /tiaxoviar  ccroln- 
Toj;  auiunriat,  aifyxAi^'ruic,  jititoioe  aitoifii'^rui 
Sal^ttov.  The  deacons  being  accustomed  to  be 
advanced  from  the  diaconate  to  the  presbyteral 
office,  which  was  thus  called  a  degree,  from  the 
passage  I  Tim.  iii.  18. — ui  xaXr'ig  .^/luzuiiVuiTfc 
paSuor  suuror?  xu'/.uv  .1  fOiTroiovvTat. 


the  Hebrews  on  account  thereof,  the   apostles 
convoked  the  members  of  the  Church,  and  com- 
manded them  to  nominate  seven  men  of  approved 
faith  and  integrity,  to  whom  tlie  management  of 
the  concerns  of  the  people  might  without  appre- 
hension be  committed.     The  people  complied 
witli  these  directions,  and  chose   by  their  suf- 
frages  the    appointed   number  of  men,  six  of 
them  being  Jews  by  birth,  and  one  a  proselyte 
of  the  name  of  Nicolaus.     These  seven  deacons, 
as  we  commonly  call  them,  were  all  of  them 
chosen  from  amongst  the  foreign  Jews.     This 
ho  thinks  is  sufficiently   evident,    from  the  cir- 
cumstance of  tlieir  names  being  all   of  tliem 
Greek;   for  the   Jews  of  Palestine    were  not 
accustomed  to  adopt  names  for  their  children 
from  the  Greek,  but  from  the  Hebrew  or  Syriac 
languages.  From  these  circumstances  Mosheim 
believes  that  these  seven  men  were  not  entrust- 
ed with  the  care  of  tlie  whole  of  the  poor  at 
Jerusalem ;  for  can  any   one  suppose,  he  con- 
tinues, that  the  Hebrews  would  have  consented 
that  the  relief  of  tlieir  own  widows   and  poor 
should  be  thus  committed  to  the  discretion  of 
the  Jews  of  the  foreign  class  ?     The  native 
Jews  would  in  this  case  have    been  liable  to 
experience  tlie  same  injustice  from  the  foreign 
brethren,    as  the    latter   had  to   complain    of, 
whilst  the  alms  were  at  the  disposal  of  the 
Hebrews ;    and  instead,  therefore,  of  at  once 
striking  at  the  root  of  the  evil  which  they  pro- 
posed to  cure,  the  Apostle  would,  by  such  an 
arrangement,  have  merely  applied  to  it  a   very 
uncertain  kind  of  remedy.     Besides,  the  indi- 
genous Jews   made  no  complaint  against  those 
who  had  hitherto  managed  the  concerns  of  the 
poor ;  and  consequently  there  could  be  no  neces- 
sity for  their  dismissal  from  office.     It  appears, 
therefore,    clear    beyond   a    doubt,   that  those 
seven  men  were  not  invested  with  the  care  of 
the  poor  in  general,  but  were  appointed  merely 
as   curators   of  the    widows   and  poor   of  the 
foreigners  or  Greeks  ;  and  that  the  others  con- 
tinued, under  the   guardianship   of  those,  who, 
prior  to  the  appointment  of  the   seven,  Avere 
entrusted  with  the  superintendence  and  discre- 
tionary relief  of  the  whole.     Champ.  Vitringa 
saw  the  matter  evidently  in  this  light,  as   is 
plain  from  his  work,  De  Synagoga,  lib,  iii.  part 
ii.  cap.  5.   p.  928.      As  to  the  reason   which 
caused  the  number  of  these  men  to  be  fixed  at 
seven,  I  conceive  that  it  is  to  be  found  in  the 
state  of  the  Cliurch  at  Jerusalem,  at  the  time  of 
their  appointment.     The  Christians  in  that  city 
were  most  likely  divided  into  seven  classes ;  the 
members  of  each  of  these  divisions  having  a 
separate  place  of  assembly.     It  was  therefore 
deemed   expedient  that  seven  curators  should 
be    appointed,    in    order   that   every    division 
might  be  furnished  with  an  officer  or  superin- 
tendent of  its  own,  whose  immediate   duty   it 
should  be  to  take  care  that  the  widows  and  tlie 
poor  of  the   foreigners  should  come  in  for  an 


236* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


equitable  share  of  the  alms  and  benefactions, 
and  to  see  that  due  relief  was  administered 
according  to  the  necessities  of  the  different 
individuals'^. 

Lightfoot',  Dr.  Clarke,  and  many  others,  have 
attempted  to  assimilate  the  rDJ3£3  of  the  Jew- 
ish synagogue  with  the  Christian  deacons,  now 
appointed.  There  does  not  appear  to  be  any 
other  resemblance  than  this,  that  one  part  of 
their  duty  Avas  common  to  both — the  charge  of 
the  poor.  That  the  office  of  deacons  among 
the  Christians  was  more  than  this,  has  been 
shown  both  from  Scripture,  and  its  only  right 
interpreters  on  these  matters,  the  early  fathers. 


Note  31.— Part  IX. 

LiGHTFOOT  remarks  on  this  verse, "It is  so 
constant  an  opinion  of  the  ancients,  that  the 
most  impure  sect  of  the  Nicolaitans  derived 
their  name  and  filthy  doctrines  from  the 
'  Nicolas '  here  mentioned  (see  Rev.  ii.  15.),  that 
so  much  as  to  distrust  the  thing  would  look  like 
contradicting  antiquity.  But  if  it  were  lawful 
in  this  matter  freely  to  speak  one's  thoughts,  I 
should  conjecture  (for  the  honor  of  our  Nicolas), 
that  the  sect  might  rather  take  its  derivation 
from  xSl3''J  JVecola,  'Let  us  eat  together;' 
those  brutes  animating  one  another  to  eat 
things  offered  to  idols.  Like  those  in  Isa.  xxu. 
13.  i-Dn  THyJl'-iiyj  Sn'J.  'Let  us  eat  flesh 
and  drink  wine"'." ' 

As  the  Nicolas  here  spoken  of  was  a  deacon 
appointed  by  the  apostles,  and  therefore  must 
have  been  filled  with  the  Holy  Ghost,  it  is  not 
probable  he  should  have  apostatized  so  far  from 
the  true  faith,  as  to  have  become  the  founder  of 
a  sect  whose  doctrines  were  so  disgusting  in 
their  nature,  and  so  repugnant  to  truth,  as  to 
bring  down  the  strong  condemnation  of  our 
Lord  in  the  book  of  Revelation  already  re- 
ferred to. 


*  Mosheim  on  the  affairs  of  the  Christians  be- 
fore Constantine. — Vidal's  Translation,  vol.  i.  p. 
'203,  &c. 

'  Lightfoot,  vol.  iii.  p.  ISO,  Pitman's  edition  ; 
and  Dr.  Clarke  in  loc.  They  appoint,  says  Liijht- 
foot,  quoting  from  talmudical  authority,  not  less 
than  tliree  Parnasin  ;  for  if  judgment  about  pecu- 
niary matters  were  judged  by  three,  much  more 
this  matter  which  concerneth  life  is  to  be  managed 
by  tliree  :  and  in  each,  doctrine  and  wisdom  were 
required,  that  tliey  miglit  be  able  to  discern,  and 
give  right  judgment  in  things  both  sacred  and 
civil.  The  |Tn  chazan,  and  t.vnti'  shamash,  were 
also  a  sort  of  deacons.  The  fir.st  was  the  priest's 
deputy  ;  and  the  last  was  in  some  cases  the  deputy 
of  this  deputy,  or  the  sub-deacon.  See  on  the 
subject  of  tiiis  note,  Whitby,  Hammond,  Arch- 
bisliop  Potter's  TreAitisc  on  Church  Government, 
and  tlieir  numerous  references  to  the  fathers,  in 
addition  to  those  here  selected. 

'"  Lightfoot,  vol.  viii.  p.  434. 


Note   32.— Part  IX. 

ON    THE    DATE    OF    THE    MARTYRDOM    OF 
ST,     STEPHEN. 

The  chronologers  of  the  New  Testament 
have  generally  assigned  the  martyrdom  of  St. 
Stephen  to  the  year  33  or  34  of  the  vulgar 
sera,  from  the  supposition  that  our  Lord  was 
crucified  in  the  year  33.  In  this  arrangement 
the  opinion  of  Benson  has  been  adopted,  which 
places  the  death  of  Christ  in  the  year  of  the 
vulgar  seta  29,  and  of  the  Julian  period  4742. 
This  hypothesis  will,  I  trust,  be  found  consis- 
tent with  the  general  opinion  respecting  the 
date  of  the  martyrdom  of  Stephen.  St.  Luke 
not  having  given  us  in  the  Acts  of  the  Apostles 
express  data  for  the  chronology  of  either  of 
these  great  events,  several  arguments  seem  to 
warrant  and  justify  the  dates  here  affixed  to 
the  different  portions  of  the  Sacred  History, 
from  the  ascension,  29,  to  the  martyrdom  of  St. 
Stephen,  33. 

It  will  be  observed  tiiat  these  dates  are  as 
follow : — 

The  establishment  of  the  Christian  Church, 
by  the  miracle  at  Pentecost,  and  first  ac- 
cession of  converts 29 

The  increasing  prosperity   of  the   Church, 

after  the  healing  of  the  cripple 30 

The  increase  of  the  Church,  in  consequence 

of  the  death  of  Ananias  and  Sapphira. ...   31 
The  increase  of  the  Church,  in  consequence 
of  the  imprisonment  and  release  of  the 

apostles   33 

Persecution  and  death  of  Stephen 33 

It  must  be  remembered  that  St.  Luke,  who 
was  the  author  of  the  Acts  of  the  Apostles,  was 
principally  anxious  to  relate  the  chief  circum- 
stances of  the  life  of  St.  Paul,  and  those  actions 
of  St.  Peter,  which  were  introductory  to  the 
preaching  of  the  Gospel  among  the  Gentiles. 
In  many  instances,  tlierefore,  he  has  not  only 
studied  brevity,  but  has  passed  over  a  variety 
of  important  journeys  and  circumstances  famil- 
iarly alluded  to  in  St.  Paul's  Epistles.  He 
almost  wholly  omits  what  passed  among  the 
Jews  after  St.  Paul's  conversion — the  dispersion 
of  Christianity  in  the  East — the  lives  and  deaths 
of  the  apostles — the  foundation  of  the  Church 
at  Rome — St.  Paul's  journey  into  Arabia  and 
other  events.  It  may  therefore  excite  surprise 
that  the  Evangelist,  who  is  in  general  so  emi- 
nently concise,  should  so  frequently  repeat 
similar  expressions,  unless  we  consider  them 
as  relating  to  distinct  occurrences  in  the  Church. 
We  find  for  instance  in  Acts  ii.  47.  after  the 
feast  of  Pentecost,  "the  Lord  added  to  the 
Churcii  daily  such  as  should  be  saved." 

Acts  iv.  32.  after  the  healing  of  the  cripple — 
the  nuiltitude  of  them  that  "  believed  were  of 
one  heart  and  of  one  soul." 
In  Acts  v.  14.  after  the  death  of  Ananias — 


Note  ^2.] 


NOTES  ON  THE  ACTS. 


*237 


"  believers  were  tlie  more  added  to  tlie  Lord, 
multitudes  both  of  men  and  women." 

And,  after  the  release  of  the  apostles.  Acts 
vi.  7. — "the  word  of  God  increased,  and  the 
number  of  the  disciples  multiplied  in  Jerusalem 
greatly ;  and  a  great  company  of  the  priests 
were  obedient  to  the  faith  ; "  all  whicli  expres- 
sions and  different  events  seem  to  imply,  that 
a  much  longer  period  than  one  year  elapsed 
before  the  dispersion  of  the  Church  at  Jerusa- 
lem and  the  martyrdom  of  St.  Stephen  ;  and  this 
supposition  has  induced  me  to  place  the  latter 
with  the  generality  of  commentators  in  the 
year  33. 

I  cannot  but  think  that  Daniel's  celebrated 
prophecy  of  the  seventy  weeks  describes  with 
much  accuracy  the  gradual  establishment  of 
Christianity  at  Jerusalem,  in  the  progressive 
manner  apparently  related  by  St.  Luke.  I'ri- 
deaux  makes  the  seventy  weeks,  or  four  hun- 
dred and  ninety  years,  which  were  to  elapse 
between  the  going  forth  of  the  decree  to  build 
the  city,  and  the  confirming  of  the  covenant,  to 
commence  with  the  year  of  the  Julian  period 
4256,  which  he  considers  as  correspondent  with 
the  year  458  before  Christ,  the  first  seven  weeks 
tenninating  with  the  complete  establishment  of 
the  Jewish  Church  and  state,  forty-nine  years 
after.  Threescore  and  two  weeks  were  then  to 
elapse,  after  which  Messiah  was  to  be  cut  off, 
Dan.  ix.  26.,  and  this  brings  us  to  the  year  4739 
of  the  Julian  period,  and  26  A.D.  Thus  far 
we  are  agreed. 

There  now  remains  to  conclude  the  prophecy, 
the  One  week,  or  seven  years.  In  this  week 
(see  Dan.  ix.  27.)  the  covenant  is  to  be  confirmed 
— "  and  in  the  midst  of  it  he  shall  cause  the 
sacrifice  and  the  oblation  to  cease."  Prideaux 
assigns  to  these  seven  days,  or  years,  the  fol- 
lowing events : — 

J.  P. 

4739  The  first  day  of  the  week — the  ministry 
of  John  begins  to  confirm  the  cove- 
nant. 

4742  The  middle  of  the  week — the  ministry 
of  Clirist. 

4746  End  of  the  seventieth  week — Christ  is 
crucified. 

Highly  as  I  respect  the  authority  of  Prideaux, 
I  cannot  coincide  in  this  arrangement  of  events, 
by  which  he  would  interpret  this  wonderful 
prophecy.  Daniel  appears  to  me  to  assert,  in 
the  most  express  manner,  tJiat  the  sacrifice 
shall  be  caused  to  cease  in  the  midst  of  the 
week,  and  it  could  not  possibly  cease  till  our 
Lord,  tlie  typified  Sacrifice,  was  offered  up.  It 
is  further  declared,  that  the  covenant  shall  be 
confirmed  through  the  whole  week.  These 
considerations  have  induced  me  to  give  a  more 
literal  interpretation  of  the  passage,  which 
seems  to  me  also  corroborated  by  other  chro- 
nological calculations.  I  consider,  then,  tlie 
prophecy  to  be  fulfilled  by  the  following  ar- 


rangement of  events,  which  I  would  substitute 
for  those  given  by  Prideaux ;  and  by  which  his 
hypothesis  is  made   to  harmonize  with  that  of 
Benson,  Hales,  and  others  : — 
J.  P.  A.D. 

4739  26  First  day  of  the  week— Christ's 
ministry  begins,  and  the  cove- 
nant is  confirmed. 

4742  29  In  the  half-part  or  middle  of  the 

week — the  Messiah  is  cut  off, 
and  the  sacrifice  is  caused  to 
cease  by  the  death  of  Christ. 
He  confirms  his  covenant  by 
sending  down  the  Holy  Spirit. 

4743  30  The  covenant  is  further  confirmed 

by  the  second  great  efi'usion  of 
the  Holy  Spirit. 

4744  31  The   death   of  Ananias    and    the 

rapid  increase  of  tlie  Church 
prove  the  truth  of  the  covenant. 

4745  32  The  covenant  is  more  fully  con- 

firmed by  the  complete  establish- 
ment of  the  Church,  the  conver- 
sion of  the  priests,  &c. 

4746  33  The  last  year  of  the  seventy  weeks 

begins,  and  the  covenant  is  rati- 
fied  by   the  blood  of  the    first 
martyr.     Then,   and  then  only, 
the   Jews   began   to  fill  up  the 
measure  of  the  iniquities  of  their 
fathers,  by  resisting  the  testimony 
of  the  Holy  Ghost.     The  seven- 
ty weeks  having    now  expired, 
they  are  permitted  to  persecute 
the  Church  of  Christ  even  unto 
death,  drawing  down  upon  them 
by  their  abominations  and  cruel- 
ty, the  destruction  of  their  city 
and    sanctuary,    the    desolation 
predicted  both  by   our  Lord  and 
his  prophet;?. 
In  addition  to  the  arguments  already  given  in 
favor  of  the  present  arrangement,  which  makes 
nearly  four  years  intervene  between  the  death 
of  Christ  and  the  martyrdom  of  Stephen,  I  must 
add  the  authority  of  Tacitus  ;  who  states  that 
after  the  death  of  Christ  his  religion  was   for  a 
time  suppressed,  but  that  it  afterwards  broke 
out,  not  only  in  Judsea,  but  through  the  whole 
world.     This  latter  clause  seems  to  me  evident- 
ly to  refer  to  the  first  persecution  of  the  disci- 
ples, when  they  were  obliged  to  fly  from  Jeru- 
salem, and  carried  with  them  tlie   Gospel  in 
every  direction.     Some  time  must  have  elapsed 
before  the  Church  could    have  been  so  fully 
established,   as  to  have  become  obnoxious  to 
the  Jewish  rulers,   its  founders  being  tlie  most 
despised  and  humble  of  men.    The  passage  from 
Tacitus  refers  to  the  persecution  of  the  Chris- 
tians by  Nero — "  Quos,  vulgus  Christianos  appel- 
labat.    Auctor  nominis  ejus  Christus,  qui  Tiberio 
imperitante,  per  Procuratorem  Pontium  Pilatum, 
supplicio   affectus  erat.     Repressaque  in  prse- 


238* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


sens,  exitiabilis  superstitio  rursus  erumpebat, 
non  modo  per  Judeam,  originem  ejus  mali,  sed 
per  urbem  etiam,  quo,"  &c. 


Note  33.— Part  IX. 

ON  THE  SYNAGOGUE  OF  THE  LIBERTINES. 

Various  opinions  have  been  entertained 
respecting  the  synagogue  of  the  Libertines 
here  mentioned.  Mr.  Horne  supposes,  and  so 
likewise  do  Bishop  Marsh  and  Michaelis,  that 
the  word  AiSeQiiPoc  is  evidently  the  same  as 
the  Latin  Libertini.  "  Whatever  meaning  Ave 
affix  to  this  word,"  says  Bishop  Marsli,  "  (for  it 
is  variously  explained),  whether  we  understand 
emancipated  slaves,  or  the  sons  of  emancipated 
slaves,  they  must  have  been  the  slaves,  or  the 
sons  of  slaves,  to  Roman  masters ;  otherwise 
the  Latin  word  Libertiiii  would  not  apply  to 
them.  That  among  persons  of  tliis  description 
there  were  many  at  Rome,  who  professed  the 
Jewish  religion,  whether  slaves  of  Jewish 
origin,  or  proselytes  after  manumission,  is 
nothing  very  extraordinary.  But  that  they 
should  have  been  so  numerous  at  Jerusalem  as 
to  have  a  synagogue  in  that  city,  built  for  tlieir 
particular  use,  appears  at  least  to  be  more  than 
might  be  expected.  Some  commentators,  there- 
fore, have  supposed  that  the  term  in  question, 
instead  of  denoting  emancipated  Roman  slaves, 
or  the  sons  of  such  persons,  was  an  adjective 
belonging  to  the  name  of  some  city  or  district ; 
while  others,  on  mere  conjecture,  have  proposed 
to  alter  the  term  itself  But  the  whole  difficulty 
is  removed  by  a  passage  in  the  second  book  of 
the  Annals  of  Tacitus,  from  which  it  appears 
that  the  persons,  whom  that  historian  describes 
as  being  libertini  generis,  and  infected  (as  he 
calls  it)  with  foreign,  that  is,  with  Jewish  super- 
stition, were  so  numerous  in  the  time  of  the 
Emperor  Tiberius,  tliat  four  thousand  of  them, 
who  were  of  age  to  carry  arms,  were  sent  to 
the  island  of  Sardinia;  and  that  all  the  rest  of 
them  were  ordered,  either  to  renounce  their 
religion,  or  to  depart  from  Italy  before  a  day 
appointed.  This  statement  of  Tacitus  is  con- 
firmed by  Suetonius,  who  relates  that  Tiberius 
disposed  of  the  young  men  among  the  Jews 
then  at  Rome  (under  pretence  of  their  serving 
in  the  wars),  in  provinces  of  an  unhealthy 
climate  ;  and  that  he  banished  from  the  city  all 
the  rest  of  that  nation,  or  proselytes  to  that 
reli'non,  under  penalty  of  being  condemned  to 
slavery  for  life,  if  they  did  not  comply  witli  his 
commands.  We  can  now  therefore  account  for 
the  number  of  Libertini  in  Judaea,  at  the  period 
of  which  Luke  was  speaking,  wliich  was  about 
fifteen  years  after  their  banisiiment  from  Italy." 
Bishop  Marsh  has,  however,  omitted  to  observe 
that  these  four  thousand  TAbcHini  were  sent  to 


the  island  of  Sardinia  as  soldiers — coerce7idis 
illic  latrociniis ;  and  they  were  not  expected  to 
escape  from  that  place — et  si  ob  gravitatem  cceli 
interissent,  vile  damnum. 

Bishop  Pearce  looks  for  the  Libertines  in 
Africa.  He  observes  that  the  Libertines,  the 
Cyrenians,  and  Alexandrians,  are  here  joined, 
as  having  one  and  tlie  same  synagogue  for  their 
public  worship.  And  it  being  known  that  the 
Cyrenians  (chap.  ii.  10.)  lived  in  Lybia,  and  tlie 
Alexandrians  in  the  neighbourliood  of  it,  it  is 
most  natural  to  look  for  the  Libertines  also  in 
that  part  of  the  world.  Accordingly  we  find 
Suidas,  in  his  Lexicon,  saying  upon  the  word 
AtSsQilvoi,  tliat  it  is  ovofxa  tov  Wvovg,  the  name 
of  a  people.  And  in  Gest.  Collationis  Cartha- 
gini  halritcB  inter  Catholicos  et  Donatistas,  pub- 
lished with  Optatus's  Works,  Paris,  1679  (No. 
201,  and  p.  57.),  we  have  these  words : — ''  Victor 
episcopus  Ecclesise  Catholicaj  Libertinensis 
dixit,  '  Unitas  est  illic  ;  publicam  non  latet  con- 
scientiam.' "  From  these  two  passages  Bishop 
Pearce  thinks  that  there  was  in  Lybia  a  town 
or  district  called  Libertina,  whose  inhabitants 
bore  the  name  of  AiSeqjlvoi,  Libertines,  when 
Christianity  prevailed  tliere.  They  had  an 
episcopal  see  among  them,  and  the  above-men- 
tioned Victor  was  their  bishop  at  the  council  of 
Carthage,  in  the  reign  of  the  Emperor  Honorius. 
And  from  hence  it  seems  probable  that  the 
town  or  district,  and  the  people,  existed  in  the 
time  of  which  Luke  is  here  speaking.  They 
were  Jews,  no  doubt,  and  came  up,  as  the 
Cyrenian  and  Alexandrian  Jews  did,  to  bring 
their  oflferings  to  Jerusalem,  and  to  worship  in 
the  temple  there.  Cunseus,  in  his  Rep.  Heb.  ii. 
23.,  says,  that  the  Jews  who  lived  in  Alexandria 
and  liybia,  and  all  other  Jews  who  lived  out  of 
the  Holy  Land,  except  those  of  Babylon  and  its 
neighbourhood,  were  held  in  great  contempt  by 
tlie  Jews  who  inhabited  Jerusalem  and  Judaea, 
partly  on  account  of  their  quitting  their  proper 
country,  and  partly  on  account  of  their  using  the 
Greek  language,  and  being  (^uite  ignorant  of  the 
other.  For  these  reasons  it  seems  probable  that 
the  Libertines,  Cyrenians,  and  Alexandrians  had 
a  separate  synagogue  (as  perhaps  the  Cilicians 
and  those  of  Asia  had),  the  Jews  of  Jerusalem 
not  suffering  them  to  be  present  in  tlieir  syna- 
gogues, or  they  not  choosing  to  perform  their 
public  service  in  synagogues  where  a  language 
was  used  which  they  did  not  understand. — 
Annal.  lib.  ii.  c.  85.  Marsh's  Led.  part  vi.  p.  70. 
In  Tiberio,  c.  36.  Home's  Addenda  to  the  2d 
edit.  p.  743,  and  Dr.  A.  Clarke  in  loc. 


Note  34.— Part  IX. 

ON  ST.  Stephen's  apology  before  the 
sanhedrin. 

In  this  address  of  St.  Stephen  to  the  Jews, 
lie  seems  desirous  to  prove  to  them  by  a  refer- 


NOTK  34.] 


Nv.TES  ON  THE  ACTS. 


*239 


once  to  tiic  lives  of  their  venerated  ancestors, 
the  error  of  their  prevailing  expectations  and 
opinions.  From  the  promise  given  to  Abraham 
(Gen.  xvii.  8.),  they  expected  that  God  would 
put  them  in  possession  of  the  land  of  Canaan, 
that  is,  the   enjoyment  of  this  present  world. 

As  this  prediction  had  never  been  entirely 
fuliiUed  (Numb,  xxxiii.  55,  5G.),  the  .lews  were 
led  to  suppose  it  would  receive  its  full  completion 
in  the  person  of  the  Messiah  ;  and  to  this  notion 
perhaps  may  be  attributed  tlieir  deep-rooted 
and  preconceived  ideas  of  the  temporal  nature  of 
Christ's  kingdom.  When  our  blessed  Lord, 
tlierefore,  rejected  all  eartlily  power  and  dis- 
tinction, and  left  tliem  still  under  the  dominion 
of  the  Romans,  they  concluded  he  could  not  be 
the  predicted  Son  of  David. 

St.  Stephen  begins  by  endeavouring  to  con- 
vince them  of  their  misapprehension  on  this 
point  of  the  sacred  promise,  by  demonstrating 
to  them  tiirough  a  recapitulation  of  the  history 
of  the  patriarchs,  that  such  could  not  liave  been 
the  meaning  of  tlie  Drcdiction :  for  even  their 
father  Abraliam  (he  argues)  to  whom  the  land 
was  first  promised,  "  had  none  inheritance  in  it, 
no,  not  so  much  as  to  set  his  foot  on."  The  other 
patriarchs  in  the  same  manner  passed  a  life  of 
pilgrimage  and  affliction,  and  never  attained  to 
the  blessed  inheritance.  Abraham,  the  father 
of  the  faithful,  and  the  friend  of  God,  had  no 
possession  till  his  death  ;  tlicn  only  he  began  to 
take  possession  of  his  purchase,  clearly  intimat- 
ing the  spiritual  signification  of  the  promised 
Canaan.  Moses  had  a  prospect  of  that  land, 
but  he  died  before  he  could  attain  to  it,  and  all 
those  who  came  out  of  Egypt  with  him,  without 
even  a  glimpse  of  it,  fell  through  unbelief  in 
the  wilderness.  The  righteous  only  hath  liope 
in  his  death.  The  eminent  characters  here 
brought  forth  by  Stephen,  may  be  considered 
(as  Mr.  Jones  of  Nayland  remarks)  as  signs  so 
exactly  suited  to  the  thing  signified,  as  if  the 
truth  itself  had  been  acted  beforehand.  In 
Josepli  we  see  a  man,  wise,  innocent,  and  great, 
hated  by  his  brethren,  and  sold  for  a  slave  to 
heathen  Egyptians.  In  his  humiliation  he  was 
exalted.  Heathens,  to  whom  he  had  been  given 
over,  bowed  the  knee  before  him — his  own 
family  were  preserved  from  perishing — he  be- 
came the  saviour  of  all — administering  to  them 
bread,  the  emblem  of  life — and  to  him  every 
knee  bowed,  both  of  his  own  kindred  and  stran- 
gers. He  was  tempted  and  triumphed ;  he 
was  persecuted  and  imprisoned  under  a  ma- 
licious and  false  accusation ;  he  was  not  ac- 
tuallv  crucified,  but  he  suffered  with  two 
malefactors,  and  promised  life  to  one  of  tliem, 
and  delivered  himself  by  the  Divine  Spirit  that 
was  given  to  him.  He  was  seen  twice  by  Jiis 
brethren ;  the  first  time  they  knew  hnn  not,  but 
the  second  he  was  made  known  unto  them. 
And  thus  we  trust  it  will  be  at  some  future  day, 
when  tlic  brethren  of  Jesus  Christ  shall  become 


like  the  brethren  of  Joseph,  sensible  of  their 
crime,  and  say  with  them  in  the  bitterness  of 
their  souls,  "  We  are  verily  guilty  concerning 
our  brother,  in  that  we  saw  the  anguish  of  his 
soul  when  he  besought  us,  and  we  would  not 
hear ;  therefore  have  all  our  evils  come  upon 
us." 

The  parallel  between  Moses  and  Christ  is  so 
exact,  and  has  been  so  fully  proved  (Note  20,  p. 
*227.)  even  from  their  very  birth,  that  it  is  here 
unnecessary  to  make  any  further  allusion  to  it. 
It  is  evident  the  Jews  considered  the  arguments 
of  St.  Stephen  in  this  light,  otherwise  they 
would  not  have  been  so  violently  exasperated 
against  the  speaker.  Having  thus  demonstrat- 
ed from  these  typical  characters,  that  thus  it 
behoved  Christ  to  suflfer,  and  having  accused 
the  Jews  of  following  the  same  persecuting  and 
rebellious  conduct  which  led  tlieir  ancestors  to 
refuse  Moses,  saying,  "  Who  made  thee  a  ruler 
and  a  judge  over  us  ? "  St.  Stephen,  in  the 
next  place,  notices  another  opinion,  of  which 
they  were  more  particularly  tenacious,  their 
own  exclusive  privileges,  which  persuaded  them 
into  the  belief  that  it  was  utterly  impossible 
that  the  Gentiles  should  ever  be  admitted  into 
the  same  covenant  with  themselves.  From  tJie 
history  of  the  past  the  inspired  Disciple  now 
deduces  the  possibility  of  the  event ;  and  illus- 
trates it  by  recalling  to  their  memory  the  fact 
that  the  tabernacle  of  witness,  the  first  Church 
of  the  Jews  which  was  appointed  in  the  wilder- 
ness, had  been  given  to  the  Gentiles,  for  Joshua 
had  carried  it  with  him  into  Canaan,  when  the 
latter  wei"e  in  possession  of  the  Holy  Land.  A 
significant  action,  testifying  that  both  Jew  and 
Gentile,  through  the  Captain  of  their  salvation, 
should  be  made  partakers  of  the  same  temporal 
and  spiritual  blessings.  Afterwards,  in  allusion 
to  the  idea  they  entertained,  that  their  temple 
and  Law  were  of  perpetual  duration,  to  continue 
even  unto  the  end  of  the  world,  St.  Stephen 
declares  to  them  that  God  does  not  dwell  in 
temples  made  with  hands,  and  immediately  re- 
proaches them  for  not  understanding  tlie  spirit- 
ual signification  of  their  appointed  worship  and 
ordinances. 

It  is  evident,  then,  througli  every  part  of  this 
discourse,  that  the  object  St.  Stephen  had  in 
view,  was  to  represent  to  his  countrymen  the 
nature  of  Christ's  religion,  and  to  set  before 
tliem,  in  the  most  touching  manner,  his  suffer- 
innfs  and  their  own  conduct,  which  was  an  aggra- 
vated completion  of  the  crimes  of  their  ancestors. 
"  For  which,"  says  tlie  Martyr,  v.-ith  indignant 
eloquence,  "  which  of  the  prophets  have  not 
your  fathers  persecuted  ?  and  t!iey  have  slain 
them  which  showed  before  of  the  coming  of  the 
Just  One  ;  of  whom  ye  have  been  now  the 
betrayers  and  murderers."  The  truth  and 
justice  of  the  dying  Stephen's  appeal  was  too 
severely  avenged,  and  too  bitterly  felt  for  the 
Jews  not  to  have  had  a  perfect  knowledge  of 


240* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


its  intention  and  individual  application ;  and 
unless  it  is  considered  in  this  light,  it  will  be 
difficult  to  account  for  the  powerful  sensation  it 
occasioned". 

The  destruction  of  the  Jewish  temple  imparts 
this  impressive  lesson  to  every  Christian  nation 
and  individual,  that  the  trueness  of  a  Church 
does  not  constitute  its  safety,  but  that  the  con- 
tinuance of  the  divine  blessing  is  only  secured 
by  the  maintenance  of  a  pure  faith  and  con- 
sistent conduct.  The  temple  itself  was  to  be 
esteemed  and  valued  as  the  habitation  of  the 
Divine  Presence,  making  the  building  holy — in 
the  same  way  that  our  bodies  are  sanctified  and 
purified,  and  are  made  the  temples  of  the  Holy 
Ghost,  by  the  indwelling  spirit  of  grace  within 
us.  If  with  the  Jews,  as  individuals,  we  resist 
the  holy  influences  of  God,  his  presence  will  be 
withdrawn  from  us,  and  we  shall  bring  down 
upon  our  earthly  tabernacle  the  same  fearful  and 
inevitable  destruction  which  was  poured  down 
upon  the  temple  of  Jerusalem.  We  shall  be 
delivered  over  to  the  hand  of  the  enemy. 


Note   -35.— Part  IX. 

In  Exodus  xii.  40.  it  is  said  the  Israelites 
were  to  be  sojourners  four  hundred  and  thirty 
years,  reckoning  from  Abraham's  leaving  Chal- 
dea,  when  the  sojourning  began ;  here  four 
hundred  years  is  mentioned,  reckoning  from 
the  birth  of  Isaac,  thirty  years  after  Abraham's 
departure  from  Chaldea. — See  Gen.  xv.  13,  and 
Josephus,  ,/lntiq.  ii.  152,  and  ix.  1. 

Markland  ap.  Bowyer  would  read  this  verse 
in  the  following  manner — that  his  seed  should 
sojourn  in  a  strange  land  (and  that  they  should 
bring  them  into  bondage,  and  entreat  them 
evil)  four  hundred  years.  He  observes,  it  seems 
to  be  St.  Stephen's  purpose  to  relate  how  long 
they  were  to  be  sojourners  and  in  a  foreign 
country,  rather  than  liow  long  they  were  to  be 
in  bondage  and  affliction,  which  they  were  not 
four  hundred  years :  they  were  in  Egypt  only 
two  hundred  and  fifteen.  The  parenthesis  is 
the  same  as  if  it  had  been  aul  uvxb  dovlo)6i\ae- 
int,  xul  nuyutOi'iaeTai,  which  is  very  common; 
doukwaovaiv  relates  to  the  Egyptian  treatment 
of  the  Israelites  ;  xuxiooovair,  to  that  they  met 
with  in  Canaan,  previous  to  the  famine  which 
compelled  them  to  go  into  Egypt.  The  dnvhb- 
uig  is  very  plainly  distinguished  from  the  xu- 
xutotg  in  the  next  versi>. 

Tliis  opinion  incidentally  corroborates  the 
interpretation  given  to  Stephen's  address.  See 
last  note. 


"  See  Jones's   admirable   Letter  to  Three  Con- 
verted Jews,  vol.  vi.  p.  212. 


Notf.  3G.— Part   IX. 

Of  the  two  burying-places  of  the  patriarchs, 
one  was  in  Hebron,  which  Abraham  bought  of 
Ephron,  Gen.  xxxiii.  16.  (not  as  here  said  of  the 
sons  of  Emmor) ;  the  other  in  Sychem,  which 
Jacob  (not  Abraham)  bought  of  the  children  ot 
Emmor,  Gen.  xxxiii.  19.  Jacob  was  buried  in 
the  former,  which  Abraham  bought ;  the  sons 
of  Jacob  in  the  latter,  which  Jacob  bouglit. 
There  are  many  ways  of  reconciling  these  dis- 
crepancies :  Bishop  Barrington  would  point  the 
15th  and  16th  verses  thus — x«i  tTslevTrjaei' 
uvTog  xocl  ol  nuT^oeg  rjfmi',  xal  f.iejeiidrjauv  elg 
^v/iiA-  xal  ^ridrjuuv  h'  tc5  fii^Tq/iuTi,  o  (bvTJffaro 
'A^Qaiin,  X.  T.  l.  Markland  is  also  of  the  same 
opinion.  Dr.  Owen  states,  the  Old-Testament 
history  leads  us  to  conclude  that  Stephen's 
account  was  originally  this — "So  Jacob  went 
down  into  Egypt,  and  there  died,  he  and  our 
fathers ;  and  our  fathers  were  carried  over  into 
Sychem,  and  laid  in  the  sepulchre,"  o  ^vriaocTo 
TtjMTJc,  uoyvQlov,  which  he  (Jacob)  had  bought 
for  a  sum  of  money  of  the  sons  of  Emmor,  the 
father  of  Sychem."  Markland  supposes,  that 
putting  a  comma  at  (jtQyvQiov,  and  ttoqu  being 
interpreted  from,  may  solve  the  difficulty,  and 
would  read — "  And  were  carried  over  to  Sy- 
chem: and  AFTERWARDS  FROM  among  the 
descendants  of  Emmor  the  father,  or  son  of 
Sychem,  they  were  laid  in  the  sepulchre  which 
Abraham  had  bouglit  for  a  sum  of  money." 
This  reconciles  St.  Stephen's  account  with  that 
which  Josephus  [Antiq.  ii.  8.)  relates  of  the 
patriarchs,  viz.  that  they  were  buried  in  Hebron, 
being  carried  out  of  Egypt,  where  they  died, 
first  to  Sychem,  and  from  Sychem  to  Hebron, 
to  the  sepulchre  which  Abraham  had  bought. 
,It  scarce  needs  proof  that  naou  with  a  Gen. 
expresses  motion  from,  as  (xnedrjuijactg  tihq' 
rifio)!',  peregre  a  nobis  profedus  es,  Lucian  Her- 
mot.  p.  528,  and  i^tiXOov  rnxQU  tov  TiuTQug,  John 
xvi.  28.  The  language  hints  that  the  transla- 
tion of  the  patriarchs  from  Sychem  to  Hebron 
was  made  after  the  time  of  Emmor,  under  some 
of  his  descendants,  nagu  twv  vlwy  ^E/n/nog. 
Sychem,  the  person  here  spoken  of,  might  per- 
haps have  his  name  from  the  city  near  which 
his  father  lived;  but  is  mentioned  here  only 
incidentally,  having  nothing  at  all  to  do  with 
the  narration. — See  Gen.  xlix.  29,  &c.  For  the 
other  illustrations  of  this  passage,  see  Bowyer's 
Crit.  Conjectures,  p.  345j  &c.  and  Elsley,  vol. 
iii.  p.  332. 


Note  37.— Part  IX. 

ON    TUE    star  OF    THE  GOD    REMPHAN. 

St.  Stephen  here  alludes  to  a  passage  in 
the  book  of  Amos,  chap.  v.  25,  26,  which  is 
rendered  with  some  variation  in  the  Septuagint. 


Note  37.] 


NOTES  ON  THE  ACTS. 


*241 


The    words    of  the    original   in    our   Hebrew 
Bibles  are — "i^TDa  ''S  ant^jH  nnjni  CD^nDTn 

They  are  tlnis  translated — 
"Have     ye    offered   unto    me    sacrifices    and 
offerings 
In  the  wilderness   forty   years,  O  house  of 

Israel  ? 
But  ye  have  borne   the  tabernacle   of  your 

Moloch, 
And  Chiun  your  images, 
The   star  of  your  God   which  ye   made  to 

yourselves." 
By  the  Septuagint — M>i  arpdyiu  xocl  &vcrl(tg 
nQOaiivbyxaii  /toi,  olxog  ^ la^u^^X,  TeaauQ&xovTa 
%TTi  iv  ttJ  i()^ifj(ii;  xul  lifsX&fieTe  xr^p  aKrjvrip  jov 
Mol-bx,  fwi  TO  aajQov  tov  ■&eov  ifiibp  'P(xiq)dci', 
TOvc  Tvnovg  uvidtv,  ovc  inoir^Gaxs  iuxnolg. 

The  quotation  in  the  Acts  is  evidently  from 
the  Septuagint,  from  the  original  in  which  it 
does  not  materially  differ.  The  words  olxog 
^Ia^ar]l  in  the  Acts,  are  placed  after  iv  ttj 
i^riufo,  and  in  the  Septuagint  after  nQoar/viy- 
xuti  /not.     In  tlie  Septuagint  we  read  'Palcpav, 

'Pef^(fiav,  rovg  rinovg, 

Ovg  ^noi'/iame  nqooKWElv  ctiroTg, 

The  Hebrew  word  jVD  (Chiun)  in  Amos,  is 
rendered  by  the  Septuagint  'Putcpap  (Raiphan), 
and  in  the  Acts 'Pf/<qp(i)^  (or  Remphan).  Various 
hypotheses  have  been  proposed,  to  account  for 
this  difference.  Some  have  supposed  that  the 
Hebrew  letter  D,  from  the  transcriber  having 
omitted  to  insert  the  lower  part  of  it,  has  been 
changed  into  r\,  consequently  the  word  Avith  the 
points  was  read  Rephan. 

Pfeiffer*^  has  discussed  the  subject,  and  col- 
lected from  various  authorities  much  informa- 
tion. I  learn  from  him  that  Drusius,  with  Justin 
and  Theodoret,  agree  with  the  opinion  already 
given,  and  tliink  that  the  word  'Pecpup  is  a  cor- 
ruption of  xeqpdr,  which  was  so  written  by  tlie 
error  of  the  transcribers,  who  mistook  3  for  i, 
and  read  (Amos  v.  26.)  pn  for  jVD. 

Grotius  would  read  Remphan,  and  Petit,  Re- 
phan ;  both  consider  it  as  a  name  of  Saturn. 

Pfeiffer  quotes  also  Kircher,  T.  1.  JEdip. 
JEgypt.  Synt.  4.  c.  22.  p.  .387.  who  considers 
that '  Pijcpup  was  the  Coptic  name  of  Saturn. 

Dr.  Hales  proposes  the  following  translation : 

"Did  ye  offer  unto  me  (alone)  sacrifices  and 
oblations,  pure  and  undivided  in  the  wilderness. 

For  forty  years,  O  house  of  Israel?  (Nay 
verily) 

But  ye  (then)  carried  in  procession  the  shrine 
of  (tlie  sun), 

Your  king,  and  of  the  dog-star,  your  god ; 

'  Vitringa,  Ohservationes  Sacra,  vol.  ii.  p.  6. 
'  Dubia  Vexata,  p.  948. 


and  in  Acts  'PBfxcpdp.  In  the  Septuagint  the 
remainder  of  the  clause  is  read — 'Palcpup,  jovg 
xvnovg  avribv  ovg  inoiriauTe  invToTg'  xal  fjejoixt^ 
vfiag  inixEiPu  ^a/:taaxov.  In  the  Acts — 'Pefi- 
q}&p  Tovg  xvnovg,  ovg  inoiriaaxe  ngoaxvpEiP 
uiroig-  xal  fie.roixiib  -bfiug  inixeipa  Baftvlm'og. 
Vitringa'  would  account  for  the  difference 
between  the  Hebrew  and  the  Septuagint  by 
supposing  tliat  the  copyists  of  the  Inspired 
Writings  frequently  placed  the  poetical  parts 
of  the  Old  Testament  in  the  proper  order  of 
their  clauses  ;  which  he  considers  to  have  been 
not  only  metrical,  but  frequently  rhythmical. 
Many  instances  might  be  found  to  support  this 
opinion,  and  to  prove  its  probability.  Vitringa 
arranges  the  second  Psalm  on  this  plan.  The 
145th  I  remember  liaving  seen  elsewhere  dis- 
posed in  a  similar  manner.  He  concludes  that 
the  verses  in  the  Hebrew  of  Amos  were  arranged 
in  their  poetic  order,  and  that  the  Septuagint 
translators  read  these  clauses  not  in  their  right 
order  from  right  to  left,  but  from  the  higher 
line  to  the  lower,  and  thus  caused  the  variation 
in  question.  He  would  thus  arrange  both  the 
original  and  the  translation  : — 

□ddSid  ni:)D  nx  anxtyji 

Kul  dpeldSexs  xr^p  axijpr^p  xov  Mold^ 

□  D'nSx  3DO 
Kul  xd  fxvxQOP  xov  ^eov  ifioyp. 

Your  images,  which  ye  made  for  yourselves 
to  worship,  and  ye  do  so  still. 

Wherefore  I  wOl  carry  you  away  beyond 
Damascus,  (nay  even)  beyond  Babylon."  Amos 
V.  21-27.  Acts  vii.  42,  43. 

Dr.  Kales'*  endeavours  to  prove  that  Chiun 
was  the  dog-star ;  and  that  the  Hebrew  words 
2D)3,  |VD,  ought  to  be  read  as  one  compound 
word,  corresponding  with  the  Greek  'Aaxowog 
xvwp,  or  Aaxq6xvpoQ,  the  dog-star:  whence 
he  supposes  that  the  Greek  xvwp  is  derived 
from  "  CJiiun."  He  then  wishes  to  show  that 
Chiun  and  Remphan,  or  Raiphan,  or  Rephan, 
were  the  same. 

Archbishop  Newcome''  thinks,  that  the  order 
of  the  words  in  the  Septuagint  is  preferable  to 
tliat  in  the  Hebrew.  Their  collocation  in  the 
Hebrew,  he  observes,  is  unnatural,  and  points 
out  a  mistake  in  the  copies.  He  would  render 
the  passage — "  Nay,  but  ye  bare  the  tabernacle 
of  your  Moloch  and  Chiun,  your  images,  the 
star  of  your  god,  whicii  ye  made  to  yourselves." 
Newcome  mentions  a  MS.  612,  wliich  places 
tlie  Avords  tlius : — "  Chiun,  your  god,  the  star 
[of]  your  images."  He  interprets  the  word 
Chiun,  after  Spencer^',  as  a  n^me  of  Saturn, 
and  remarks  the  reading  o^'Peutfup  in  o  and  of 
'  Pe/jqpEP,'  Pcucpar ,'  Pucpar,'  Pe(f(F(^r,'  Piq:a,  Acts 
vii.  43.  where  the  MSS.vary,  may  be  accounted 

"i  Hales's  .Analysis  of  Chronology,  vol.  ii.  p.  450. 
'    On  the  Minor  Prophets;  on  Amos,  v.  26. 
/  De  Legibus  Hebra-orum,  p-  666. 


VOL.    II. 


*3l 


242* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


for  two  ways;  rvD  ma)'  have  been  read  jr"i, 
there  being  a  similarity  in  the  two  initial 
letters :  or  Rephan,  the  Egyptian  name  for 
Saturn,  may  have  been  used  by  translators  who 
lived  in  Egypt,  as  an  equivalent  term  to  Chiun. 

Selden  supposes  this  god  Chiun  might  have 
been  represented  as  a  star  with  certain  symbols 
of  distinction'.  Lightfoot''  has  also  a  long 
criticism  upon  this  word.  Before  his  time  the 
word  Taiqp&p  had  been  generally  interpreted 
as  if  derived  from  the  Hebrew  XDl,  a  giant. 
Lightfoot  would  rather  derive  it  from  |VD"l  or 
nat,  tveak,  and  lueakness ;  after  giving  his 
reasons  for  so  doing  (see  Lightfoot,  vol.  viii.  p. 
434.),  he  proceeds  by  saying,  "  Be  it  therefore 
tliat  Moloch  is  the  sun,  or  Remplian  or  Chiun 
should  be  Saturn,  we  read  of  the  introduction 
of  Moloch  into  the  land  of  Israel,  but  of  Chiyun 
not  at  all,  only  in  the  prophet  Amos,  and  here 
in  the  mention  of  Remphan.  When  I  read  that 
in  1  Kings  xii.  30.  '  That  all  the  people  went  to 
worship  the  calf  in  Dan  ;'  and  observe  farther, 
that  Dan  was  called  Panias,  I  begin  to  think 
that  'I'ur,  Phan,  in  Puiqav,  Rephan,  and  'Pe/uiftav, 
Remphan,  may  have  some  relation  with  that 
name  ;  and  that  Dan  is  mentioned  rather  than 
Bethel,  because  the  idolatry,  or  calf  of  that 
place,  continued  longer  than  that  of  Bethel." 
Mr.  Faber',  the  last  author  who  has  treated  on 
these  subjects,  states,  we  are  told  by  Aben 
Ezra,  that  Saturn  or  Chronos  was  styled  by  the 
Arabs  and  Persians  Chivan  ;  which  is  palpably 
the  same  as  the  Chiun  of  Amos.  But  Chiun, 
or  Chivan,  seems  to  be  only  the  Buddhic  title 
Saca,  or  Sacya,  in  a  more  simple  shape:  for 
since  the  Chinese  distinguish  their  god  Fo,  or 
Buddha,  by  the  name  of  Che-Kya,  or  the  Great 
Kya,  Avriting  the  Indian  appellation  Sacya  in 
two  words  instead  of  one,  it  is  probable  that 
Sacya  is  a  compound  term,  denoting  the  illus- 
trious Cya  or  Chiun. 

Such  are  the  various  hypotheses  of  these 
learned  men  to  reconcile  the  apparent  discrep- 
ancy between  the  Hebrew,  the  Se])fuagint,  and 
St.  Luke.  The  conclusion  to  which  we  may 
most  safely  come  seems  to  be,  that  Rephan, 
Remphan,  and  Chiyun,  were  all  well-known 
names  given  to  the  same  idol-deity ;  it  was 
consequently  a  matter  of  indifference  which 
St.  Stephen  mentioned  in  his  address.  There 
is  no  greater  variation  between  his  account, 
timt  of  tlie  Septuagint,  and  the  Hebrew,  than 
tliere  would  be  between  three  writers  who 
severally  asserted  that  the  Duke  of  Wellington, 
the  Prince  of  Waterloo,  and  the  Duke  of  Ciu- 
dad  Rodrigo,  gained  the  battle  of  Waterloo. 

It  is  almost  impossible  to  believe  that  the 
people  of  Israel,  wliile  their  God  was  among 
them,   leading   them   through  tlie    wilderness, 


^  Selden,  ii.  :J4. 

''  Lightfoot's  Works,  vol.  viii.  p.  434. 

'   Origin  of  Pagan  Idolatry,  vol.  viii.  p.  491. 


could  have  fallen  down  to  images  or  idols, 
unless  they  had  believed  in  some  common  prin- 
ciples, which  alike  prevailed  both  among  them- 
selves and  the  idolaters.  It  is  well  known  to 
every  reader  of  Scripture  and  primitive  history, 
that  there  were  many  doctrines,  rites,  observ- 
ances, and  ceremonies,  regarded  with  equal 
veneration  by  the  Jews  and  pagans.  It  appears 
from  the  testimony  of  antiquity  and  the  re- 
searches of  Bochart,  Gale,  Stillingfleet,  Bryant, 
and  Faber,  that  the  leading  doctrines  of  all  the 
ancient  religions  were  the  same ;  and  the 
several  rites  thus  common  to  all,  are  to  be 
traced  to  that  period  when  mankind  were  few 
in  number,  and  the  primitive  religion  conse- 
quently but  little  corrupted.  Among  the  ob- 
servances which  appear  to  have  been  thus 
common  to  the  earliest  inhabitants  of  the  earth, 
were  the  general  adoption  of  moveable  arks, 
and  of  the  cherubic  emblems.  These  were 
preserved  by  the  idolaters,  who  added  to  them 
in  proportion  as  their  innovations  multiplied 
upon  the  patriarchal  religion,  till  at  last  they 
resorted  to  rites,  which  are  described  at  large 
by  various  authors.  The  worship  of  the  golden 
calf  was  the  first  act  of  idolatry  on  the  part  of 
the  Israelites ;  this  they  Avould  perhaps  have 
justified  to  themselves,  on  the  plea  that  the  calf 
to  which  they  bowed  down  was  only  the  repre- 
sentation of  their  own  cherubim.  Probably  the 
next  act  of  idolatry  was  this  here  mentioned  by 
St.  Stephen.  Moloch,  or  Remphan,  or  Chiun, 
(for  they  are  all  the  same  personage,)  was  the 
compound  idol,  originally  designed  to  represent 
the  great  father,  or  Noah,  which  was  after- 
wards made  the  emblem  of  the  sun,  the  god  of 
Tsabaism.  Without  professedly  forsaking  the 
worship  of  Jehovah,  the  Israelites  hoped  to  unite 
another  god  witli  hmi,  and  by  so  doing  gave 
his  glory  to  another.  This  was  the  beginning 
of  their  idolatry,  and  turning  to  worship  the  host 
of  heaven ;  and  was  the  cause  of  their  not  offer- 
ing those  sacrifices  which  their  Law  required. 

Mr.  Faber  has  endeavoured  to  prove  that  the 
star  of  Remphan,  or  Moloch,  was  the  diluvian 
star  of  the  Persic  Mithras,  or  Tashhter,  Astarte, 
Typhon,  and  Dardanus.  He  attempts,  in  his 
learned  and  most  interesting  work  on  the  origin 
of  that  idolatry,  to  show  that  "  in  the  theology 
of  the  Gentiles  all  tliose  deities  whose  history 
traces  them,  in  tlieir  human  capacity,  to  the 
great  father,  or  Noah,  were  venerated  in  their 
celestial  character  as  the  sun.  The  compound 
word  Remphan,  or  Ram-phan,  may  either  (he 
observes)  signify  the  lofly  Phanes,  or  may  pos- 
sibly be  the  name  of  the  Indo-Scythic  Rama, 
united  with  that  of  Plumes,  or  Pan."  This 
deity  is  rightly  judged,  by  Seldon  and  Beger, 
either  to  be  the  same  as  Saturn,  or  to  be  imme- 
diately connected  witli  iiim,  under  the  appellation 
of  Chiun-''.     He  believes  the  origin  of  the  notion 

.'  Fabor  ut  su]).  vol.  ii.  p.  86. 


Note  38.] 


NOTES  ON  THE  ACTS. 


*243 


of  this  star,  whicli  was  nearly  tlie  same  as  that 
of  tlie  Dioscuri,  or  Cabiri,  had  its  beginning 
from  the  traditional  opinion  that  a  star  shone 
during  the  deluge,  thirty  days  and  nights,  while 
the  waters  were  increasing :  for  which  he  gives 
many  authorities.  If  Mr.  Faber's  hypothesis 
be  well  founded,  the  Israelites,  in  venerating  tlie 
god  Moloch,  or  Remphan,  imagined  they  were 
commemorating  their  ancestors,  and  the  event 
of  the  deluge.  The  fact  perhaps  may  be  as  he 
supposes ;  but  the  motive  of  their  conduct  can 
be  attributed  only  to  their  carnal  nature.  They 
thrust  Moses  from  them,  and  in  their  hearts 
turned  back  again  into  Egypt.  Idolatry  not 
only  permitted  but  countenanced  vice  ;  and  the 
Israelites  were  pleased  with  the  first  apology 
they  could  discover  for  the  gratification  of  their 
passions. 

I  have  already,  in  another  place*  remarked 
the  apparent  difficulty  respecting  the  conduct 
of  the  Israelites  in  worshipping  the  golden  calf 
immediately  after  they  had  left  Egypt,  when 
the  wonderful  miracles  which  their  tutelar  God 
had  wrought  must  have  been  still  impressed  on 
their  minds.  We  learn,  from  this  quotation  of 
St.  Stephen,  that  they  worshipped  also  the  host 
of  heaven,  and  adopted  many  of  tlie  idolatrous 
rites  and  emblems  of  the  Sabianism  of  the 
Egyptians. 


Note  38.— Part  IX. 

ON    THE  MEANING  OF  THE    WORDS  "  EI£   ^lA- 

TArA2  ArrEARN." 

Schoetgen',  Whitby"',  Grotius",  and  others 
would  consider  this  passage  as  referring  to  the 
attendance  of  the  angels  at  the  promulgation  of 
the  Law  on  Mount  Sinai.  The  Jews  founded 
this  opinion  on  the  use  of  the  word  O'n^X  in 
the  Pentateuch,  instead  of  nUT  ;  which  word, 
though  it  is  a  common  name  for  God,  is  applied 
to  the  angels.  Compare  Ps.  xcvii.  7.  with 
Heb.  i.  6.,  and  Ps.  viii.  6.  with  Heb.  ii.  8.  The 
Jews  were  also  accustomed  to  say  of  Moses, 
O'DxSon  Si*N  nS;r — "He  ascended  to  the 
angels,  who  neither  eat  nor  drink,  and  with 
whom  therefore  he  neither  ate  nor  drank"." 

Parkhurst  would  interpret  the  passage  with 
reference  to  the  fire  and  lightning  and  thunder, 
^hich  attended  the  giving  of  the  Law.  The 
learned  Lightfoot,  however,  would  interpret  the 
phrase  with  reference  to  the  succession  of 
angels,  i.  e.  messengers,  or  prophets,  who  suc- 
cessively   appealed   to  the  Jewish   Church.     I 

*  ^Irran^cmcnt  of  the  Old  Testament.  JJote  1,  On 
the  Idolatry  of  Jeroboam.  Period  VI.  Part  I.  Sect.  i. 

'  HoriB  Hehraicce.  vol.  i.   p.  738. 

"*   Whitby  in  loc. 

"  Ap.  Critici  Sacri,  vol.  viii.  in  loc. 

"  Midraseh  in  Jalkut  Simeoni.  Part  II.  fol.  11^.. 
— '2  ap.  Snhoptgen. 


would  not,  he  observes^,  render  this  'AyYilujy, 
by  the  Hebrew  word  Q'DNbo,  "angels,"  as 
the  Syriac  and  Arabic  interpreters  have  done ; 
but  by  CD'niSli',  "messengers;"  so  T3V  H'Siy 
is  "Ayyelo;  'Eyxhjcrln;,  "the  angel,"  or  "mes- 
senger of  the  Church."  The  Jews  have  a 
trifling  fiction,  that  those  Israelites  that  were 
present  at  Mount  Sinai,  and  heard  the  Law 
pronounced  tiiere  by  God  himself,  sliould  have 
been  like  angels ;  that  they  should  never  have 
begot  children  nor  died ;  but,  for  the  time  to 
come,  should  have  been  like  to  angels,  had  it 
not  been  for  that  fatal  and  unfortunate  crime  of 
theirs  in  the  matter  of  tlie  golden  calf  If  elg 
Siantyiig  'AyyO-mv  might  admit  of  this  passive 
construction,  "  that  men  migiit  be  disposed  in 
the  same  predicament  or  state  with  the  angels ;" 
then  I  should  think  our  blessed  martyr  might, 
in  this  passage,  remind  them  of  their  own  opin- 
ion, and  the  more  smartly  convince  tlieni  of 
their  ^I'ofiiu,  "  transgression  of  the  Law,"  even 
from  what  they  themselves  granted.  As  though 
he  had  said,  "  Ye  have  received  a  Law,  which 
you  yourselves  confess  would  have  put  men 
into  an  angelical  state  ;  and  yet  you  have  not 
observed  it." 

But  if  this  clause  will  not  bear  that  interpre- 
tation, it  is  doubtful  in  what  sense  the  word 
'Ay'/Bl(x)v  must  be  taken  ;  and  whether  elg  dia- 
raydcg,  "  unto  the  dispositions,"  be  the  same 
with  (Jfd  diaxuym',  or  dta  diarayrig,  "by  the  dis- 
positions, or  disposition."  That  expression  in 
Gal.  iii.  19.  agrees  with  this;  diuTuyelg  (Ji' 
dyyikoy,  "  ordained  by  angels ;"  and  in  both 
these  places  it  would  be  something  harsh  to 
understand  by  angels  those  heavenly  spirits 
strictly  and  properly  so  taken ;  for  what  had 
they  to  do  in  the  disposition  of  the  Law.? 
They  were  present  indeed  at  Mount  Sinai, 
when  the  Law  was  given,  as  many  places  of  the 
Holy  Scriptures  do  witness  ;  but  then  they  were 
but  present  there ;  for  we  do  not  find  that  any 
thing  farther  was  done  or  performed  by  them. 
So  that  the  thing  itself  makes  it  necessary,  that 
in  both  places  we  should  understand  by  angels 
the  "  messengers  "  of  God's  word  ;  liis  prophets 
and  ministers.  And  the  particle  elg  may  retain 
its  own  proper  force  and  virtue,  that  the  sense 
may  come  to  thus  much  ;  viz.  "ye  have  received 
the  Law  unto  the  dispositions  of  messengers," 
i,  e.  that  it  should  be  propounded  and  published 
by  ministers,  prophets,  and  others :  and  that 
according  to  your  own  desire  and  wish,  Exod. 
XX.  19.  Deut.  V.  25.  and  xviii.  15,  16.,  and  yet 
)'e  have  not  kept  the  Law,  Ye  desired  proph- 
ets, and  ye  had  them,  yet  which  of  those  proph- 
ets have  not  you  persecuted  ? 

If  the  severe  language  of  the  martyred  Ste- 
phen was  justly  applicable  to  the  Jews,  because 
they  rejected  the  testimony  of  tiieir  prophets 
or  the  Law,  which  had  been  preached  to  tliem 

P    Works,  vol.  viii.  p.  4.%. 


244* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


by  the  angels  of  heaven;  how  much  more 
deserving  of  condemnation  must  the  Christian 
be,  who  rejects  not  only  all  these  evidences, 
but  the  teaching  of  the  promised  Redeemer, 
and  his  holy  apostles !  Resisting  the  Holy 
Ghost  was  the  crime  of  the  Jews ;  they  refused 
to  believe  upon  sufficient  evidence,  and  perse- 
vered in  evil  against  reason  and  conscience.  If 
we  look  upon  the  Christian  world,  on  every  side 
is  presented  to  us  the  same  fatal  conduct.  All 
are  blessed  with  the  knowledge  of  the  Gospel, 
and  the  divine  evidences  by  which  it  has  been 
established.  The  grace  of  God  is  given  to  us. 
The  Spirit  of  God  has  come  down  to  us  and 
upon  us.  It  is  within  and  around  us  appealing, 
warning,  reminding,  entreating  us,  as  a  kind 
and  affectionate  friend,  to  obey  its  power,  to 
submit  to  its  influence. 


Note   S9.— Part  IX. 

The  Great  High  Priest,  who  had  passed  into 
the  holy  of  holies  to  intercede  for  man,  looked 
down  from  heaven,  and  opened  the  veil  of  the 
firmament,  that  his  first  martyr  might  gaze  on 
his  exaltation  and  glory.  The  bystanders  were 
too  much  engaged  with  the  work  of  destruction 
upon  earth  to  look  up  to  heaven ;  and  even  if 
they  had  so  done,  it  is  by  no  means  certain 
that  the  appearance  of  the  Shechinah  would 
have  been  manifested  to  them  also.  It  is  re- 
lated by  St.  Luke  as  a  fact,  and  not  as  a  vision  ; 
neither  is  it  unphilosophical  to  believe  that  He 
who  had  visibly  ascended  into  heaven,  and  had 
promised  to  prepare  a  place  there  for  those  who 
love  him,  should  impart  to  his  holy  and  suffering 
servant,  in  his  hour  of  martyrdom,  a  prospect  of 
those  celestial  scenes  to  which  his  spirit  would 
soon  be  admitted — the  exceeding  great  reward 
of  the  righteous. 

We  do  not  yet  understand  the  nature  of  the 
universe  of  God.  The  blue  expanse  that  encir- 
cles our  planet  on  all  sides  prevents  us  from  see- 
ing much  of  space  in  the  day  time.  Our  view 
is  then  limited  to  the  sun,  whose  distance  is 
comparatively  small.  In  the  night  our  view  is 
bounded  by  the  magnificent  fretwork,  with 
which  the  God  of  Cliristianity  and  of  creation 
has  spangled  the  beautiful  arch  above  us.  The 
distance  of  the  visible  stars  is  so  great,  that  the 
intellect  of  man  is  bewildered  in  the  attempt  to 
comprehend  it.  If  we  call  in  the  assistance  of 
the  telescope,  we  add  to  our  wonder  and  em- 
barrassment, and  when  we  seem  to  have  arrived 
at  the  very  verge  of  the  visible  creation,  our 
reason  still  convinces  us,  tliat  the  telescope  of 
the  greatest  power  has  taught  us  but  little. 
The  wildest  flight  of  imagination,  which  delights 
itself  with  the  theories  of  stars  whose  light  has 
not  yet  arrived  at  the  solar  system ;  and  of  in- 
numerable clusters  of  constellations,  invisible 


to  man,  which  extend  to  infinity,  appears  but 
the  calm  and  sober  effort  of  reason,  when  the 
subject  of  its  thoughts  is  "  so  great  a  God,  as 
our  God'^" 

The  Christian,  however,  must  propose  these 
questions  to  himself:  "  Amidst  all  this  waste  or 
worlds'",  where  is  the  heaven  of  his  religion  ? 
Where  is  the  abode  of  the  body  of  Christ,  which 
visibly  ascended  into  another  place  through  the 
firmament  above  us  ?  "  The  Christian  cannot  be 
defrauded  of  his  consolations  by  the  powers  or 
the  telescope,  nor  the  loftiest  flights  of  imagin- 
ation. The  God  who  made  the  noble  universe, 
gave  also  Christianity  to  man,  to  direct  him  to 
an  existence  in  a  state  of  immortality.  But  if 
there  is  a  state,  or  condition,  there  must  also 
be  a  place  in  which  we  shall  dwell ;  and  that 
place,  we  are  repeatedly  assured,  is  the  same 
which  the  body  of  Christ  now  possesses.  It 
St.  Stephen  was  permitted  to  see  the  Shechi- 
nah in  that  place,  his  visual  faculties  must  have 
been  so  strengthened  that  the  inconceivable 
distance  between  earth  and  heaven  was,  as 
it  were,  annihilated.  St  Stephen,  filled  with 
the  Holy  Ghost,  saw,  in  the  flesh,  his  blessed 
Redeemer.  The  heaven  of  heavens  was 
brought  near  to  man,  and  the  first  Christian 
martyr  was  enabled  to  behold  it,  as  a  pledge 
and  earnest  of  his  own  immortal  happiness  ;  and 
through  him  a  pledge  to  all  those  who  by  the 
same  faith  shall  offer  themselves  living  and 
acceptable  sacrifices  to  God.  When  we  con- 
sider the  sublime  and  glorious  realities  to  which 
we  are  destined,  and  the  manner  in  which  life 
and  immortality  have  been  secured  to  us  by  the 
crucified  Saviour,  the  manifested  God  of  man- 
kind, surely  we  lose  sight  of  our  great  and  in- 
valuable privileges  when  we  permit  ourselves 
to  be  enthralled  by  the  pleasures  and  attractions 
of  this  evil  world.  The  faith  of  a  Christian  has 
done  very  little  for  man,  if  it  does  not  enable 
him  to  break  the  chains  which  kept  the  heathen 
in  bondage,  and  deliver  him  from  the  galling 
tyranny  of  unrestrained  passions. 

Witsius,  who  has  permitted  few  points  of 
theology  entirely  to  escape  him,  has  remarked 
on  the  circumstance  of  St.  Stephen  seeing  the 
heavens  opened*. 


Note  40.— Part  IX. 

Many  commentators  have  attempted,  from  a 
comparison  of  this  expression  with  that  in  St. 


'  Psalm  Ixxvii.  13. 

'■  "  Look  down — thro'  this  wide  waste  of  worlds, 
On  a  poor  breathing  particle  of  dust — 
Or  lower — an  immortal  in  his  crimes,"  »fcc. 
Young's  JVight  Thoughts. 
*  "  Neque   incredibilo   vidcri   debet,   quod  is  qui 
dcdit  homini  solertiani  et  artem  longinquatanquani 
propiora,  ct  parva  tanquam  longe  majora,  telesco- 


Note  41,  42.] 


NOTES  ON  THE  ACTS. 


*245 


Paul's  Epistle  to  Philemon,  in  which  he  stylos 
himself  Paul  the  Aged,  to  discover  the  probable 
age  of  that  Apostle  at  this  time.  Otliers  again 
think,  that  tlie  latter  passage  ouglit  to  be 
rendered  Paul  the  Jlmhassador.  No  argument 
for  the  former  supposition  can  be  safely  de- 
duced from  the  expression  here  referred  to,  as 
vE&piog,  or  ve&vicncog,  is  used  with  great  lati- 
tude. In  the  Septuagint,  which  is  the  best 
lexicon  for  the  signification  of  words  in  the 
New  Testament,  the  Greek  word  vsdiPiaxog  is 
used  for  soldiers,  2  Mace.  xii.  27.,  or  men  of 
mature  age.  It  corresponds  also  with  O'ti'JX, 
men,  Josh.  ii.  1.  and  2S ;  and,  among  tlie  clas- 
sical writers,  it  is  used  in  the  same  manner. 
Kuinoel  quotes  Piiavorinus  to  prove  that  it 
described  any  age  between  twenty-three  and 
forty ;  and  his  authority  is  confirmed  by  Dio- 
genes Laertius,  8-10.  and  Xenophon,  Q/r.  viii. 
3,  &c.  where  the  word  ve/xviaxog  occurs,  and 
<ii'))o,  §  11.  is  immediately  after  used  as  an 
equivalent  expression. 


Note  41.— Part  IX. 

That  the  exclamation  of  Stephen  is  sufficient 
to  prove  his  belief,  and  the  belief  therefore  of 
the  early  Church  in  the  Divinity  of  Christ, 
appears  further  from  the  manner  in  which  the 
Jews  were  accustomed  to  speak  of  death. 
Their  common  saying  was,  "That  was  the 
most  easy  death,  when  the  Shechinah  received 
the  spirit  of  the  just  man."  Schoetgen  quotes 
Jalkut  Ruheni,  fol.  86.  2.  "  Justi  perfect!  non 
moriuntur  ab  angelo  mortis,  sed  tantum  per 
np'l^'V  osculum;  nam  nzityaj  Snpo  nj'O'.i'n 
ipsa  Shechinah  animas  eorum  suscipit'." 

"  I  shall  always  insist,"  says  Bisliop  Horsley, 
in  his  answer  to  Priestley,  "that  the  blessed 
Stephen  died  a  martyr  to  the  Deity  of  Christ. 
The  accusation  against  him  was  '  his  speaking 
blasphemous  things  against  the  temple  and  the 
Law.'  You  have  forgotten  to  add  the  charge 
of  blasphemy  against  Moses  and  against  God.' 
The  blasphemy  against  the  temple  and  the 
Law,  probably,  consisted  in  a  prediction,  that 
the  temple  was  to  be  destroyed,  and  the  ritual 
Law  of  course  abolished.  The  blasphemy 
against  Moses  was,  probably,  his  assertion  that 
the  authority  of  Moses  was  inferior  to  that  of 
Christ.  But  what  could  be  the  blasphemy 
against  God  ?  what  was  there  in  the  doctrine 

piorum  ct  microscopiorum  ope,  ocuHs  sistendi, 
Stcphano  earn  oculorum  aciem  dederit,  ut  e  terra 
prospicere  potuerit  ea  quae  gererentur  in  cqeHs. 
Vidit  autem  Jesum  ad  dexteram  Dei  constitutum  ; 
id  est  ornatum  Rogia,  Deoque  proxima,  imo  et 
Divina,  Majestate  ac  Gloria;  et  fortassis  etiam 
localiter  ad  dextraiu  splendid!  illius  fulgoris.  qui 
oculis  ipsiusobjeclus  erat." — Witsius,  De  Proplutis 
in  Evang.  Luiidtitis. — Miscel.  Sac.  p.  322. 
'  HortB  HebraiccE,  vol.  I.  p.  442. 

VOL.   II. 


of  the  apostles  which  could  be  interpreted  as 
blasphemy  against  God,  except  it  was  this,  that 
they  ascribed  divinity  to  one  who  had  suffered 
publicly  as  a  malefactor  ?  That  this  was  the 
blessed  Stephen's  crime  none  can  doubt,  who 
attends  to  the  conclusion  of  the  story  :  '  He 
looked  up  steadfastly  into  heaven,'  says  the 
inspired  historian,  '  and  saw  the  glory  of  God,' 
(that  is,  he  saw  the  splendor  of  the  Shechinah  ;  for 
that  is  what  is  meant  when  the  glory  of  God  is 
mentioned,  as  something  to  be  seen),  'and 
Jesus  standing  on  the  right  hand  of  God.'  He 
saw  the  man  Jesus  in  the  midst  of  his  divine 
light.  His  declaring  what  he  saw,  the  Jewish 
rabble  understood  as  an  assertion  of  the  Divinity 
of  Jesus.  They  stopped  their  ears;  they  over- 
powered his  voice  with  their  own  clamors ; 
and  they  hurried  him  out  of  the  city,  to  inflict 
upon  him  the  death  which  the  Law  appointed 
for  blasphemers.  He  died  as  lie  had  lived, 
attesting  the  Deity  of  our  crucified  Master. 
His  last  breath  was  uttered  in  a  prayer  to 
Jesus ;  first  for  himself,  and  then  for  his  mur- 
derers. '  They  stoned  Stephen,  calling  upon 
God,  and  saying,  "  Lord  Jesus  receive  my 
spirit ; "  and  he  cried  witli  a  loud  voice,  "  Lord, 
lay  not  this  sin  to  their  charge." '  It  is  to  be 
noted,  that  the  word,  God,  is  not  in  the  original 
text,  which  might  be  better  rendered  thus : — 
'  They  stoned  Stephen,  invocating,  and  saying,' 
&c.  Jesus  therefore  was  tlie  God  whom  the 
dying  martyr  invocated  in  his  last  agonies, 
when  men  are  apt  to  pray,  with  the  utmost 
seriousness,  to  him  whom  tliey  conceive  the 
mightiest  to  save"." 

It  is  well  observed  by  Kuinoel,  that  if  St. 
Stephen  had  invoked  God  the  Father,  the 
Evangelist  would  have  written  xvqis  tov  'Itjctov. 
A  similar  expression  to  that  of  the  dying  martyr 
is  found  Apoc.  xxii.  20.  where  we  read  tg/o^ 
xvQie  'Irjaov.  We  ought  not  therefore  to  read 
QfO!'  after  inixaXoii/nevor,  but  to  understand  the 
former  words  t6»'  xvqiov  '  iTjaovf". 


Note  42.— Part  IX. 

These  chapters  are  most  carelessly  divided 
in  our  Bibles.  The  first  clause  of  ver.  1.  evi- 
dently belongs  to  the  preceding  verse.  The 
account  of  the  burial  of  Stephen  seems  to  be 
more  appropriately  introduced  immediately  after 
the  narrative  of  his  martyrdom,  rather  than 
parenthetically,  in  tlie  history  of  the  subsequent 
persecution"". 

"  Horsley's  Letters  in  reply  to  Dr.  Priestley — 
Lett.  xii.  p.  232,  8vo.  edit. 

"  Kuinoel,  In  Lib.  Hist,  vol  iv.p.2nO.  See  also 
Dr.  Pye  Smith's  excellent  ciiticism  on  this  passage. 

'"  See  Bishop  Barrinoton,  Beza.  and  Markland's 
observations,  ap.  Bowyer. 


246* 


NOTES  ON  THE   ACTS. 


[Part  IX. 


Note  43.— Part   IX. 

The  apostles  were  protected  by  the  especial 
providence  of  God,  to  continue  to  build  up  the 
Church  at  Jerusalem  till  the  time  arrived  for  the 
general  dispersion  of  Christianity  throughout 
the  world.  The  secondary  causes  of  their 
safety  during  the  heat  of  the  present  persecu- 
tion are  unknown.  They  were  not,  as  some 
have  imagined,  too  obscure  to  be  noticed,  for 
they  had  already  repeatedly  incurred  the  public 
censure  of  their  rulers :  nor  can  we  suppose 
that  the  high  priest,  or  his  coadjutors,  were  afraid 
of  inflicting  the  same  punishment  on  them  as 
on  others.  They  seem  to  have  been  preserved 
by  an  Almighty  Providence,  to  promote  the 
unity  of  the  Cluirch,  by  directing  and  governing 
the  remnant  of  those  who  were  left  at  Jerusa- 
lem. For  unto  the  Jews  first  the  Gospel  was 
to  be  preached.  Lightfoot  endeavours  to  prove, 
that  those  who  were  obliged  to  fly  from  that 
city,  and  went  every  where  preaching  the  Gos- 
pel, were  the  hundred  and  eight  who  together 
with  the  apostles  made  up  the  hundred  and 
twenty  mentioned  at  the  beginning  of  the  Acts. 
His  reasons  are  : — 

That  tlie  Evangelist  commences  with  the 
history  of  the  hundred  and  twenty  and  pursues 
it  throughout. 

By  instancing  Philip,  he  shows  what  class  of 
men  is  understood,  when  he  says  "  they  were 
scattered." 

The  term  EvuyyeXi'iidfiei'ot.,  is  never  applied 
to  any  other  than  to  preachers  by  function. 

Persecution  would  first  look  to  the  preachers. 
Many  of  the  common  Christians  were  left  at 
Jerusalem"^. 


Note  44.— Part  IX. 

The  word  ilvi-ialvejo,  in  this  passage,  which 
our  translators  have  rendered  "  he  made  havoc 
of  the  church,"  properly  signifies,  to  ravage  as 
a  wild  beast,  to  destroy  as  a  beast  of  prey.  It 
is  used  in  this  sense  in  the  Septuagint,  Dan.  vi. 
2*2.  liovTSg  ovy.  ilv^ir^vavT6  /.le,  "the  lions  have 
not  devoured,  hurt,  or  torn  me,"  and  Psalm 
Ixxix.  13.  ^Xv^f^vuTO  air^v  avg  ix  dgv/uov, 
"  The  wild  boar  from  the  wood  hath  spoiled,  or 
laid  waste  this  vine."  For  quotations  to  the 
same  effect,  from  classical  authors,  see  a  pro- 
fusion in  Wetstein  in  loc. 

In  the  first  edition  of  this  Arrangement  I 
gave,  from  Vitringa,  a  concise  view  of  an  in- 
genious theory,  by  which  he  attempts  to  prove 
Uiat  there  are,  in  the  liistory  of  Samson,  several 
remarkable  typical  allusions  to  some  of  the 
leading  incidents  in  the  life  of  St.  Paul.  He 
arranges  his  imagined  resemblances  under 
three  heads.  The  events  of  Samson's  life 
which  preceded  the  encounter  Avith  tlie  lion — 
the  combat  itself — and  the  consequences  which 

*  liightfonfs  Wor/(s.  vol.  viii.  p.  122. 


followed.  The  numerous  coincidences  which 
the  ingenuity  of  this  writer  has  led  liim  to 
remark,  are  extremely  fanciful ;  and  as  I  find 
no  allusion  in  the  New  Testament  to  this  sup- 
posed type,  I  do  not  think  the  mere  ingenuity 
of  the  parallel  a  sufficient  reason  for  giving  a 
more  particular  account  of  it  in  tliese  pages. 

Vitringa  is  not  the  only  writer  who  has  dis- 
covered some  allusion  to  St.  Paul  in  the  Old 
Testament.  Witsius^  has  quoted  Cocceius,  who 
has  followed  with  some  variations  the  authority 
ofTertulhan,  Ambrose,  Jerome,  and  St.  Augus- 
tin,  in  applying  to  St.  Paul  (Gen.  xlix.  27.)  — 

"  Benjamin  shall  ravin  as  a  wolf: 
In  the  morning  he  shall  devour  the  prey, 
And  at  night  he  shall  divide  the  spoil." 

The  fathers  would  thus  explain  this  proph- 
ecy— Paul,  in  the  morning  of  his  life,  like  a 
wolf  devoured  the  Church;  and  in  the  evening, 
or  the  decline  or  latter  division  of  his  life, 
divided  the  spoils  of  the  Gentiles,  delivered 
from  the  dominion  of  Satan,  with  Christ  and 
his  Church.  The  interpretation  of  Cocceius  is 
more  elegant — He  observes  that  the  Israelites, 
as  a  nation,  had  their  rising  and  their  setting ; 
and  on  each  occasion  Benjamin  was  conspicu- 
ous. Saul  was  the  first  king  of  the  nation,  and 
defeated  their  enemies ;  another  Saul,  in  the 
decline  of  the  state,  divided  the  spoils  taken 
from  Satan,  the  Jews,  and  the  Gentiles.  Wit- 
sius,  however,  rejects  both  these  interpreta- 
tions, and  shows  that  the  predictions  were 
more  probably  fulfilled  in  the  history  of  the 
tribe  of  Benjamin.  The  wolf  also  is  used  as 
an  emblem  of  corrupt  and  erroneous  teachers 
rather  than  of  the  faithful  and  zealous. 

Though  Witsius  rejects  these  supposed  mean- 
ings of  the  passage,  he  inclines  to  the  opinion 
of  Jerome,  Theodoret,  Nicolaus  a  Lyra,  Pelli- 
canus,  and  others,  that  Psalm  Ixviii.  28.  is 
rightly  applied  to  the  Apostle  of  the  Gentiles. 
He  prefers  the  Junian  version — "  Illic  sic  Ben- 
jamin, parvus,  et  dominator  eorum ;  principes 
Jehudae,  et  ccetus  eorum  ;  principes  ZebuUonis 
principes  Naphtali."  The  first  part  of  this 
passage  may  refer  to  St.  Paul,  the  latter  to  the 
other  apostles,  who  belonged  to  the  districts  of 
Zabulon  and  Naphtali.  Altinguus,  in  his  Trea- 
tise De  Schiloh  Dominatore,  lib.  v.  cap.  20,  and 
in  his  Comment,  on  the  Psalm,  Oper.  tom.  ii. 
part  iii.  p.  Ill,  ap.  Witsi.,  has  revived  and  de- 
fended this  opinion.  It  is  not  impossible  that  the 
verse  ought  to  liave  been  thus  interpreted: 
Bishop  Home,  however,  has  not  noticed  it. 


Note  45. — Part  IX. 

The  apostles  (Acts  viii.  1.)  had  not  yet  left 
Jerusalem.     This  Philip,  therefore,  must  not  be 

"  See  VitrinrriB  Ohserv.  Sacra,  vol.  ii.  p.  479- 
492.  Witsius,  'be  Vitd  Pauli  Meletem.  Leiden,  cap. 
i.  sccl.  viii.  p.  5. 


Note  46,  47.] 


NOTES  ON  THE  ACTS. 


*247 


confounded  with  the  apostle.  It  was  the  dea- 
con, who,  after  his  mission  to  Samaria,  went  to 
his  own  house  at  Csesarea,  where  St.  Paul  was 
afterwards  received.     (Acts  xxi.  8.) 

The  first  effect  of  the  Gospel  of  Christ  was 
the  removal  of  hatred  and  jealousy,  and  all  the 
hateful  and  debasing  passions.  For  centuries 
the  Jews  had  refused  to  hold  any  intercourse 
with  the  Samaritans — for  centuries  they  had 
been  objects  of  detestation  to  each  other.  The 
Gospel  is  given  to  the  world — the  Jew  becomes 
the  friend  of  the  despised  Samaritan,  and  preach- 
es to  him  the  truth  of  God.  Odious  as  the 
Samaritans  were  to  the  Jews,  they  were  the 
offspring  of  common  ancestors  ;  and  perhaps  on 
this  account  they  were  the  first  invited  to  be- 
come members  of  the  Messiah's  kingdom.  The 
Gospel  is  preached  as  men  were  able  to  bear  it, 
first  to  the  Jew,  then  to  the  Samaritan — next  to 
the  Proselytes  of  Righteousness — tlien  to  the 
Proselytes  of  the  Gate — and  lastly,  to  the  idola- 
trous heathen. 


Note  46.— Part  IX. 

Simon  Magus  appears  to  have  been  one  of  the 
first  who  arrogated  to  himself  the  loftier  names 
which  were  appropriated  to  the  anticipated  mys- 
terious Being  who  was  at  this  time  universally 
expected  upon  earth.  In  several  MSS.  of  the 
greatest  authority,  as  well  as  in  the  principal  of 
the  ancient  versions,  is  this  remarkable  reading 
— ovTog  ioTiv  1^  dvvttfiig  lov  Qsov  i^  yalovfisri] 
^eydclr],  "  this  man  is  the  power  of  God,  which 
is  called,  or  which  is,  the  Great^."  And  the 
inspired  writer  here  informs  us,  that  he  con- 
founded and  astonished  the  people,  and  took 
advantajje  of  their  ignorant  wonder  to  assume 
these  extraordinary  honors.  He  deceived  the 
people  by  his  great  skill  in  various  tricks  and 
juggling",  assisted  probably  by  his  superior 
knowledge  oT  the  powers  of  nature.  Ecclesias- 
tical history  has  handed  down  to  us  a  large 
collection  of  improbable  stories  respecting  this 
man''.  Arnobius,  a  writer  of  the  third  century, 
relates  that  he  flew  into  the  air  by  the  assistance 
of  the  evil  spirit,  and  was  thrown  to  the  ground 
by  the  prayers  of  St.  Peter.  Others  tell  us 
that  he  pretended  to  be  the  Father,  who  gave  the 

"  "  Ceterum  in  codd.  ABODE,  al  verss.  Copt. 
if^th.Armen.  Syr.  post.  Vulg  Ital.  legitux;  i/ xa- 
Xoviiivt]  ufyidii  quae  vocatur,  i.  qute  est  {y.uXtinSai 
SBBpius  id.  qd.  lUui)  et  hanc  vocem  xaXfiviifi)j  in 
ordinem  recepit  Griesbachius.  Recte.  Facile  enini 
ea  a  librariis,  quibus  superflua  videretur,  omitti 
potuit.  Sensus,  sive  ea  addatur,  sive  omittatur, 
eodem  redit." — Kuinoel,  Com.  in  lib.  Hist.  JV.  T. 
vol.  iv.  p.  300. 

"  Vide  Kuinoel,  lit  sup.  p.  299. — Schleusner  in 
voc.  Ka/fi'Di.     RosenniLlller,  &c. 

*  See  Vidal's  notes  to  Mosheim,  on  the  Affairs 
of  the  Christians  before  Constantine,  vol.  i.  p.  328, 
and  Dr.  A.  Clarke  in  loc. 


Law  to  Moses ;  and  that  he  was  the  Messiah, 
the  Paraclete,  and  Jupiter,  and  that  the  woman 
who  accompanied  him,  who  was  named  Helena, 
was  Minerva,  or  the  First  Intelligence ;  with  many 
other  things  equally  absurd,  which  are  collected 
by  Calmet,  to  whom  the  reader  is  referred'. 

Justin,  and  after  him  Irenseus,  Tertullian, 
Eusebius,  Cyril,  and  others  of  the  fathers,  have 
asserted  that  Simon  Magus  was  honored  as  a 
deity  by  the  Romans,  and  by  the  senate  itself, 
who  decreed  a  statue  to  him  in  the  isle  of  Ty- 
ber,  where  a  statue  has  since  been  found  with 
this  inscription — "  Seinoni  Sanco  Deo  Fidco, 
Sacrum  Sext.  Pompeius  Sp.  F.  Mutianus  do- 
num  dedit."  Some  suppose  tliis  to  have  been 
the  statue  to  which  Justin  alluded  ;  but  as  it 
does  appear  to  have  been  erected  by  the 
senate,  the  most  able  critics  have  rejected  the 
idea  of  Magus'  deification  by  the  Romans. 
Dr.  Middleton,  not  perhaps  the  best  autliority, 
for  he  endeavoured  to  reject  all  he  could  find 
reason  to  discredit,  treats  the  story  witli  con- 
tempt ;  while  a  modern  author'',  who  is  no  less 
venturous,  espouses  the  opposite  opinion,  and 
defends  it  at  great  length.  This  ingenious 
speculatist  indeed  attempts  to  prove  that  Jose- 
phus  and  Philo  were  Christians,  and  that  primi- 
tive Christianity  was  a  system  of  Unitarianism. 
They  were  certainly  as  much  entitled  to  the 
name  of  Christians  as  the  modern  Unitarians ; 
both  disguising  their  Christianity  with  equal  skill. 

It  does  not  however  appear  necessary  to 
enter  further  into  the  subject,  nor  to  discuss 
the  conclusion  of  Vitringa,  that  there  were  two 
Simon  Magus'.  I  shall  only  add,  which  is  more 
to  the  purpose,  that  Wolfius,  Krebs,  Rosen- 
miiller,  and  others,  are  of  opinion  that  the 
Simon  here  mentioned  is  the  same  as  the 
person  spoken  of  by  Josephus  as  persuading 
Drusilla  to  leave  her  husband,  and  to  live  with 
Felix,  the  procurator  of  Judaea". 


Note  47.— Part  IX. 


ON    CONFIRMATION. 


It  is  the  custom  at  present  among  many  who 
profess  Christianity,  to  despise  every  ordinance 
of  which  they  do  not  perceive  the  evident  util- 
ity. They  must  comprehend  the  causes  and 
the  reasons  of  an  institution,  or  it  is  treated  with 
contempt.  In  all  enactments  of  merely  human 
origin  this  conduct  is  defensible,  because  expe- 
rience proves  to  us  that  human  laws  are  made 
to  accomplish  some  known  and  definite  benefit; 
and  if  they  fail  in  that  object,  they  are  consid- 
ered useless.     Yet  no  human  legislature  will 

'   Calmet's  Dictionary,  Art.  Simon  Magus. 

•^  Dr.  Jerem.  Jones's  Ecclesiastical  Researches, 
chap.  xii.  p.  310,  &c. 

'  Wolfius,  CiiriB  Philologica:,  vol.  ii.  p.  1125. 
Josephus.  Jlntiq.  xx.  5.  2. 


248* 


NOTES  ON  THE  ACTS. 


[Paut  IX. 


permit  its  laws  to  be  disobeyed  with  impunity, 
even  in  those  cases  where  they  have  evidently 
failed  in  their  purpose ;  for  the  will  of  an  indi- 
vidual is  required  to  submit  to  the  authority  of 
the  state :  and  there  are  few  cases  in  which  the 
resistance  of  an  individual  can  be  justified  upon 
the  plea  of  his  inability  to  discover  the  reason- 
ableness or  propriety  of  a  law. 

If  we  are  thus  required  to  act  in  matters  of 
common  life,  the  same  principles  of  conduct  are 
more  binding  when  applied  to  the  Divine  Law. 
We  are  in  jreneral  able  to  discover  the  causes 
for  which  it  pleased  God  to  appoint  to  the  Jew 
the  observances  of  the  Mosaic  Law,  and  to  the 
Gentile  the  lighter  yoke  of  the  Christian  code. 
TJie  divinity  of  both  covenants  was  ratified  and 
confirmed  by  miracle  and  prophecy,  and  man  in 
both  instances,  without  any  appeal  being  made 
to  his  reason,  was  required  to  yield  unreserved 
obedience,  because  it  was  the  will  of  God ;  for, 
as  the  Apostle  says,  "  we  walk  by  faith,  not  by 
sight." 

One  very  remarkable  characteristic  alike  dis- 
tinguishes the  Mosaic  and  Christian  institu- 
tions :  in  both  it  is  to  be  observed,  that  although 
on  any  peculiar  and  extraordinary  occasion  the 
supernatural  influences  of  the  Holy  Spirit  might 
be  imparted  to  some  favored  individuals ;  they 
were  never  bestowed  in  ordinary  cases,  unless 
the  appointed  means  of  grace  were  observed  on 
the  part  of  the  worsliipper:  thereby  affording 
the  highest  sanction  in  favor  of  the  outward 
ordinances,  both  of  the  Jewish  and  Christian 
religion.  If  in  the  former  dispensation  the  pen- 
itent would  entreat  for  pardon,  he  brought  his 
sacrifice.  If  a  child  desired  admittance  into  the 
Church  of  God,  it  must  be  either  by  circumcision 
or  by  baptism ;  if  he  would  renew  in  his  youth 
the  promises  which  had  been  made  for  him  in 
his  childhood,  he  feasted  on  the  sacrifice  of  the 
pasclial  lamb,  or  on  the  body  and  blood  of  Christ, 
in  the  feast  of  the  Christian  sacrament.  The 
means  of  grace  are  attended  with  the  influences 
of  the  Spirit  of  God,  and  he  who  obeys  the  will 
of  God  always  partakes  of  the  blessing. 

The  passage  of  Scripture  which  is  contained 
in  this  section  is  the  first  account  in  the  Chris- 
tian covenant  of  a  new  means  of  grace,  wliich 
was  sanctioned  by  an  evident  impartation  of  the 
divine  influences.  Peter  and  John  went  down  to 
Samaria  to  impart  to  the  new  proselytes  the 
gifts  of  the  Holy  Spirit;  the  evangelists  who 
converted  them,  not  having  authority  to  perform 
the  higher  functions  of  the  apostolic  order.  The 
same  Almighty  Being  who  instituted  the  out- 
ward means  of  grace,  withheld  the  gifts  of  his 
Holy  Spirit  till  they  could  be  communicated  by 
his  chosen  servants  in  his  own  appointed  way. 

If  we  are  required  to  deduce  moral  inferences 
from  other  passages  of  Scripture  ;  if  the  con- 
duct of  God  to  his  ancient  Church  be  still  justly 
made  a  source  of  encouragement,  and  a  motive 
to  perseverance   to  Christians   at  present,  on 


what  grounds  are  we  to  reject  the  inferences 
that  naturally  arise  from  such  facts  as  those 
now  before  us  ?  Are  we  not  right  in  conclud 
ing  that  this  action  was  intended  not  only  for 
the  peculiar  benefit  of  the  Samaritan  converts, 
but  for  an  example  to  all  the  Christian  Churches, 
from  that  age  to  the  present  ?  The  enactments 
of  Christianity  are  to  be  found  in  the  conduct  of 
Christ  and  his  apostles  ;  their  practice  is  the 
best  model  for  the  right  government  of  the 
Churches. 

From  this  conduct  of  th^apostles  the  ancient 
primitive  Church  has  uniformly  required,  that 
those  who  are  admitted  as  infants  into  the 
Christian  Church  by  baptism,  should  in  maturer 
years  be  confirmed  in  their  Christian  profession 
by  prayer  and  imposition  of  hands.  Though  the 
extraordinary  gifts  of  the  Spirit  were  conferred 
only  by  extraordinary  men,  appointed  for  that 
especial  purpose,  it  was  believed  that  liis  ordi- 
nary gifts  might  be  imparted  by  the  authorized 
ministers  who  were  set  apart  for  the  service  of 
the  sanctuary.  As  the  miraculous  gifts  were 
requisite  at  the  first  formation  of  the  Christian 
Church,  so  now,  when  the  Christian  religion  is 
fully  established,  its  ordinary  influences  are 
equally  necessary  to  enable  man  to  recover  the 
lost  image  of  God,  of  which  he  had  been  de- 
prived by  the  fall.  It  is  but  too  usual  with  a 
certain  class  of  religionists  to  undervalue  the 
external  rites  of  Christianity  :  but  it  is  our  duty 
to  examine  whether  any,  and  what  rites  were 
observed  by  the  apostles,  and  to  follow  their 
authority  ;  rather  than  to  inquire  into  the  rea- 
sonableness or  propriety  of  the  apostolic  insti- 
tutions. The  Roman  Church  has  erred  by 
adding  to  the  enactments  of  Scripture  ;  the  op- 
posite extreme  is  to  be  no  less  avoided,  of  de- 
preciating or  neglecting  its  commands.  That 
Church  is  most  pure  whose  discipline  approaches 
the  nearest  to  that  which  was  practised  by  its 
divinely-appointed  founders,  and  is  recorded  for 
our  example  in  the  New  Testament. 

I  conclude  this  subject  by  availing  myself  of 
the  high  authority  of  the  pious  and  eloquent 
Bishop  Home,  who  observes,  speaking  of  Mr. 
Law,  (vol.  i.  p.  214,)  that  although  "the  govern- 
ment and  discipline  of  the  Church  will  not  save 
a  man,  yet  it  is  absolutely  necessary  to  preserve 
those  doctrines  that  will.  A  hedge  round  a 
vineyard  is  a  poor  paltry  thing,  but  break  it 
down,  and  all  they  that  go  by  will  pluck  oflT  her 
grapes.  And  no  sin  has  been  punished  with 
heavier  punishments  for  that  reason,  than  throw- 
ing down  fences,  and  making  it  indifferent 
whether  a  Christian  be  of  any  Churcli  or  none, 
so  he  be  but  a  Christian,  and  have  the  birth  of 
the  inspoken  word.  But  if  Christ  left  a  Churcli 
upon  earth,  and  ordered  submission  to  the  ap- 
pointed governors  of  it,  so  far  as  a  man  resists, 
or  undervalues  this  ordinance  of  Christ,  so  far 
he  acts  not  like  a  Christian,  let  his  inward  light 
bo  what  it  will." 


Note  48.-50.] 


NOTES   ON   THE   ACTS. 


*24^ 


Note  48.— Part  IX. 

The  expression  "which  is  desert,"  in  the 
opinion  of  Glassius^  and  Sclioetgen^,  refers  to 
the  way  and  not  to  the  Gaza  itself.  Kuinoel'' 
approves  of  the  opinion  of  Heinrich  and  Was- 
senburgh,  that  the  clause  was  not  found  in  the 
original  text,  but  was  subsequently  introduced. 


Note  49.— Part  IX. 

The  name  of  the  eunuch  is  supposed  to  have 
been  Indicli\  It  is  probable  he  had  but  lately 
embraced  the  Jewish  faith.  Candace  is  a  name 
common  to  the  female  sovereigns  of  that  part 
of  the  country.  A  passage  from  Pliny  is  quot- 
ed by  Benson  and  others  to  prove  this — "  Reg- 
nare  fceminam  Candacen,  quod  nomen  multis 
jam  annis  ad  reginas  transit ." 

If  this  remark  of  Pliny  be  just,  and  it  is  con- 
firmed by  a  passage  of  Dio  Cassius,  quoted  by 
Kuinoel,  the  authority  of  Strabo  may  be  admit- 
ted to  strengthen  the  Scripture  account.  He 
tells  us — TovTbtv  8h  ^(t«»'  K(d  nl  ttjc  (iaaillaarjs 
OTQcmjYol  Trig  Kuvdikxrjg,  i^  xaO'  7)/Ltug  -fjQ^e  xwr 
Jldi6n(x)i'  (i)'(5^<x7j  Tig  yvvrj,  lib.  17.  Pearson, 
however,  is  of  opinion  that  this  authority  is  of 
little  weight*. 


Note  50.— Part  IX. 

ON  THE  DIFFERENT  READINGS  OF  ISAIAH  Uii.  7,  8. 

This  quotation  has  been  usually  classed 
among  those  which  are  taken  from  the  Septua- 
gint,  and  not  from  the  original  Hebrew.  The 
difference  between  the  Hebrew  and  the  Sep- 
tuagint  appears  at  first  sight  to  be  considerable  ; 
that  between  the  Septiiagint  and  the  Acts  is 
very  slight.  It  is  indeed  most  probable  that 
the  Ethiopian  would  be  reading  that  version 
which  was  in  the  most  frequent  or  general  use 
among  the  Hellenistic  Jews  in  Egypt,  a  coun- 


/  Glassius,  Grammat.  Sac.  Tract.  2,  de  Prono- 
mine.  p.  712,  of  his  collected  works,  and  190  of  the 
separate  work —  "  i:il  tij  u(V>r  r^v  xaraliaivovnav 
fV/fo  '  Iinovaalui  it;  raiixv,  uvTrj  inrlr  '^(iijuoc — ad 
viam,  qufe  a  Jerusalem  descendit  Gazam ;  airtj 
h;RC,  seu  (\ivv  est  deserta.  Quse  scil.  via,  vocatur 
deserta.quia  noii  fuit  admoduni  trita,  ob  intercur- 
rcntes  Casii  montis  solitudines,  secundum  Stra- 
bonem,  lib.  xvi.  Hujus  autem  admoneri  Pliillp- 
pum  necesse  fuit,  alioqui  communem  et  magis 
tritain  viam  alteram  ingressuruin." 

^  Schoetcren,  Hor(E  Hebr.  vol.  i.  p.  442. 

h   Lib.  Hist.  jV.  T.  vol.  iv.  p.  311. 

i  See  Kuinoel,  In  Lib  Hist.  JV.  T.  vol.  iv.  p. 
313,  and  Pfeiffer,  Dub/a  Vexatn,  p.  930. 

J    Plin.  lib.  vi.  c.  29.  ap.  Benson,  Pfeiffer,  &c. 

*  P*>arson,  section  in  Act.  Apost.  p.  72. 

VOL.  II.  *3-2 


try  which  bordered  so  nearly  upon  his  own; 
and  where  the  Septuagint  version  had  been 
sanctioned  by  the  Alexandrian  Jews,  and 
originally  made  under  royal  authority. 

Pezronius'  thinks  the  present  reading  is 
corrupt  in  the  Hebrew,  and  the  Greek  version 
rigiit.  Alex.  Morus"*  is  of  opinion  that  the 
original  reading  of  the  Hebrew  was  npS  1~  j,"V3 
lOStyn — "in  his  aflliction  he  was  taken  from  liis 
judgment:"  to  which  reading  Wolfius  would 
as.sont,  altering  only  the  position  of  the  two 
last  words.  The  latter  critic  supposes  that  n  was 
read  for  3 ,  and  the  1  should  be  joined  to  the 
preceding  word.  "  Sic  enim  reddi,"  he  observes, 
"  Ebraja  possunt:  propter  angustiam  et  a  judicio 
sublatus  est,  sive  sublatum  est  judicium,  quod 
idem  plane  est:  nam  cujus  toUitur  judicium, 
ille  judicio  seu  condemnationi  eximitur." 

Doddridge  conjectures  that  there  must  have 
been  another  reading  in  the  copy  used  by  the 
Septuagint  translators.  He  considers  this  read- 
ing to  have  been  not  npS  DDt^OOl  li'^'D  as  the 
original  now  stands,  but  npS  LJiJtyo  ni'V-— 
this  supposition,  however,  'is  unsupported  by 
manuscripts. 

After  a  careful  examination  of  these  autliori- 
tics,  I  cannot  but  think  that  the  only  alteration 
requisite  is  in  the  pointing  of  the  first  clause  ; 
and  that  the  Septuagint  have  properly  expressed 
the  moaning  of  the  Hebrew.  If  a  pause  is 
placed  after  the  words  ^v  t-;]  TUTTEtrdiost,  and 
after  -!YJ;D,  the  Greek  would  read  thus,  "He 
opened  not  his  mouth  in  his  humiliation."  With 
respect  to  the  Hebrew,  it  may  be  observed  that 
the  prefix  d  is  sometimes  used  in  the  sense  of 
"because  of,"  "by  reason  of,"  Exod.  vi.  0.,  and 
the  proper  interpretation  of  -)':;■%  from  the  same 
root  is  "  to  restrain,"  «  confine,"  &c.  The  word 
therefore  implies  affliction  or  humiliation,  and 
may  be  rendered  "because  of  restraint,"  or 
"because  of  affliction  or  humiliation."  With 
respect  to  the  second  clause,  "  and  from  judg- 
ment," it  is  evident  that  the  sense  is  the  same 
even  as  the  passages  now  stand.  "And  he 
was  taken  from  judgment,"  is  the  Hebrew 
phrase,  signifying,  "he  was  removed  from,  or 
deprived  of,  a  just  judgment."  "His  judgment 
was  taken  away"  is  the  translation  of  the  New 
Testament  and  Septuagint,  that  is,  "  His  just 
judgment  was  not  allowed  him."  The  same 
circumstance  is  expressed  whether  we  say  that 
a  criminal  Avas  deprived  of  a  fair  trial,  or  a  fair 
trial  was  not  allowed  him :  nor  would  the  varia- 
tion in  tiie  language  justify  tlie  charge  of  inac- 
curacy, if  the  two  phrases  were  indiscriminately- 
used.  If  these  remarks  shall  be  thought  cor- 
rect, we  may  avoid  all  recourse  to  the  unwar- 
rantable mode  of  inventing  a  various  reading  to 
reconcile  a  supposed  discrepancy. 

'  JIntiq.  Tempor.  restit.  p.  107.  ap.  Wolfii.  Cur. 
Philolocr.  vol.  ii.  p.  1134. 
*"  Ap.  Wolfium  ut  supra. 


250* 


NOTES  ON  THE  ACTS. 


[Part  IX, 


Hebrew. 

npS  M3tynni  nyjrn  V3  nna-  nS 

English  Translation  of  the  Hebrew. 
He  was  taken     and  from  judgment     from  prison  his  mouth  he  opened      not. 

Septuagint. 
^qOjj  •^  xglaig  uvtov         if  rrj  jans^vdmst  to  ardjua  dcvoiyst  ovx. 

Greek  Testament, 
^qdri  ■^  XQlaig  avrov     iv  rij  xanEivibaei  cxviov     to  arSfta  uvioCi     dvolyst  oix. 

English  Translation  of  the  JV.  T.  ^  LXX. 
was  taken  away      his  judgment         in  his  humiliation        his  mouth  he  opened      not. 


Proposed  mode  of  reading  the  above,  so  as 
not  to  alter  either  the  Hebrew  or  the  Sep- 
tuagint:— place  the  pause  after  li'^ro,  and  tk- 
neuvijiaei,  rendering  the  former  phrase  by  the 
words  "  because  of  restraint  or  affliction  ; "  or 
"  humiliation  ;"  giving  the  full  signification  in 
the  second  clause  of  the  word  DDiya,  in  which 
case  it  will  appear  evident,  that  the  meaning  of 
both  expressions  will  be  the  same. 

Hebreiv — He  opened  not  his  mouth,  because 

of<    Ai\-      ? '-,   and  from  a  just  judgment  he 
I  affliction  ^  '  J       J     & 

was  taken  away. 

Sept.  and  JV.  T. — He  opened  not  his  mouth 

in  his  humiliation  ;  and  his  just  judgment  was 

taken  away. 


Note    51. — Part    IX. 

Bishop  Lowth  remarks  on  the  parallel  pas- 
sage of  Isaiah  liii.  8. — "  My  learned  friend  Dr. 
Kennicott  has  communicated  to  me  the  follow- 
ing passages  from  the  Mishna,  and  the  Gemara 
of  Babylon,  as  leading  to  a  satisfactory  explica- 
tion of  this  difficult  place.  It  is  said  in  the 
former,  before  any  one  was  punished  for  a 
capital  crime,  proclamation  was  made  before 
the  prisoner  by  the  public  crier  in  these  words 
— rV  noVi  xn'  nor  ^h  ]}-\v^  'n  So— 'qui- 
cunque  noverit  aliquid  de  ejus  innocentia, 
veniat  et  doceat  de  eo.' — Tract.  Sanhednn. 
Surenlms.  par.  iv.  p.  2-33.  On  which  passage 
the  Gemara  of  Babylon  adds,  that  '  before  the 
death  of  Jesus,  this  proclamation  was  made  for 
forty  days  ;  but  no  defence  could  be  found.' 
On  which  words  Lardner  observes,  '  It  is  truly 
surprising  to  see  such  falsities,  contrary  to  well- 
known  facts.' — Testimonies,  vol.  i.  p.  198.  The 
report  is  certainly  false  :  but  this  false  report  is 
founded  on  the  supposition  that  there  was  such 
a  custom,  and  so  far  confirms  the  account  above 
given  from  the  Mishna.  The  Mishna  was 
composed  in  the  middle  of  the  second  century, 
according  to  Prideaux;  Lardner  ascribes  it  to 
the  year  of  Christ  180." 

Casaubon  has  a  quotation  Iroin  Maimonides, 
which  further  confirms  this  account ;  Exercit.  in 
Baronii  Annates,   Art.  86.   Ann.  34.   Num.  119. 


"  Auctor  est  Maimonides  in  Pirck  13.  ejus 
Libri  ex  opere  Jad,  solitum  fieri,  ut  cum  Reus, 
sententiam  mortis  passus,  a  loco  judicii  exibat 
ducendus  ad  supplicium,  praecederet  ipsum  p'^.D'ri 
xriQv^,  prseco ;  et  hsec  verba  diceret.  llle  exit 
occidendus  morte  ilia,  quid  transgressus  est 
transgressione  ilia,  in  loco  illo,  tempore  illo,  et 
sunt  ejus  rei  testes  ille  et  ille.  Qui  noverit 
aliquid  ad  ejus  innocentiam  probandam,  veniat, 
et  loquatur  pro  eo." 

Now  it  is  plain  from  the  history  of  the  four 
Evangelists,  that  in  the  trial  and  condemnation 
of  Jesus  no  such  rule  was  ^observed,  (though, 
according  to  the  account  of  the  Mishna,  it  must 
have  been  in  practice  at  that  time  :)  no  procla- 
mation was  made  for  any  person  to  bear  witness 
to  the  innocence  and  character  of  Jesus  ;  nor 
did  any  one  voluntarily  step  forth  to  give  his 
attestation  to  it.  And  our  Saviour  seems  to  refer 
to  such  a  custom,  and  to  claim  the  benefit  of  it, 
by  his  answer  to  the  high  priest,  when  he  asked 
him  of  his  disciples,  and  of  his  doctrine — "  I 
spake  openly  to  the  world ;  I  ever  taught  in  the 
synagogue,  and  in  the  temple,  whither  the  Jews 
always  resort ;  and  in  secret  have  I  said  nothing. 
Why  askest  thou  me  ?  ask  them  which  heard 
me,  what  I  have  said  unto  them  :  behold  !  they 
know  what  I  said."  John  xviii.  20,  21.  This, 
therefore,  was  one  remarkable  instance  of 
hardship  and  injustice,  among  others,  predicted 
by  the  propliet,  which  our  Saviour  underwent 
in  his  trial  and  sufferings. 

St.  Paul,  likewise,  in  similar  circumstances, 
standing  before  the  judgment-seat  of  Festus, 
seems  to  complain  of  the  same  unjust  treat- 
ment ;  that  no  one  was  called,  or  would  appear 
to  vindicate  his  character.  "  My  manner  of 
life  [riif  ^nhair  fwv,  nn)  from  my  youth, 
which  was  at  first  among  my  own  nation  at 
Jerusalem,  know  all  the  Jews  :  which  knew 
me  from  the  beginning,  if  they  would  testify ; 
that  after  the  straitest  sect  of  our  religion  1 
lived  a  Pharisee."  Acts  xxvi.  4,  5.  Tn  signifies 
age,  duration,  the  time,  which  one  man,  or 
many  together,  pass  in  this  world ;  in  tliis 
place,  the  course,  tenor,  or  manner  of  life.  The 
verb  -y)-\  signifies,  according  to  Castell,  "  Ordi- 
natam  vitam  sive  ietatom  egit,  ordinavit,  ordine 
constituit."  In  Arabic,  "  Curavit,  administra- 
vit." — Lowth's  Isaiah,  notes,  p.  240. 


Note  52.-55.] 


NOTES  ON  THE  GOSPELS. 


*251 


Note  52.— Part  IX. 

We  have  been  so  accustomed,  and  that 
rightly,  both  on  the  internal  evidence,  and  on 
the  testimony  of  the  Jewish  and  Christian 
Churches,  as  well  as  on  that  of  the  contents  of 
tliis  section,  to  apply  the  words  of  Isaiah  to  our 
Lord,  that  many  readers  will  be  much  surprised 
to  hear  that  various  other  interpretations  have 
been  given,  even  by  Christian  theologians. 
There  is  a  long  list  of  names  of  authors  men- 
tioned by  Kuinoel,  with  the  opinions  they  have 
espoused.  Doederlein,  by  the  "servant"  of 
Jehovah  (Isai.  lii.  13.),  of  whom  the  prophet 
conthmes  to  speak  in  the  ensuing  chapter, 
understands  the  Jewish  people.  Others,  the 
pious  Jews ;  others,  the  converted  Gentiles ; 
and  others,  the  prophets  after  the  captivity. 
Some  suppose  it  to  mean  Cyrus ;  Grotius 
imagines  Jeremiah  to  have  been  designed. 
Many  approve  the  decision  the  trcEisurer  of 
Candace  was  about  to  arrive  at,  and  conclude 
the  prophet  himself  to  have  been  meant.  Some 
refer  the  words  to  Hezekiali,  others  to  Uzziah. 
See  Kuinoel,  In  Lib.  Hist.  JV.  T.  p.  3J7.,  and 
Doddridge's  note  in  loc.  Dr.  Hammond  too 
has  intimated,  that  this  prophecy  might  have 
been  fulfilled  in  some  one  who  lived  shortly 
after  Isaiah.  The  Jews  interpret  it  "of  the 
afflictions  of  Israel ;"  but  see  Schoetgen,  vol.  ii. 


Note  53.— Part  IX. 

This  verse  is  wanting  in  a  great  number  of 
manuscripts.  Griesbach,  Matthsei,  Michaelis, 
and  others,  would  expunge  it  from  the  canon. 
In  the  manuscripts  where  it  is  found  it  is  read 
variously.  Whitby  would  retain  it ;  observing, 
that  the  verse  was  probably  omitted,  in  later 
times,  because  it  opposed  the  delay  of  baptism, 
which  the  catechumens  experienced  before  they 
were  admitted  into  the  early  Church. 


Note  54. — Part  IX. 

The  reading  in  the  Alexandrian  and  some 
otlier  manuscripts  is,  "  the  Holy  Spirit  fell  upon 
the  eunuch,  but  an  angel  of  the  Lord  took 
away  Philip,"  which  is  probably  the  true 
reading. 


Note  55. — Part  IX. 

ON  THE  date,  design,  AND  ORIGINAL  LANGUAGE 

OF   ST.  Matthew's  gospel. 

This  section  gives  an  account  of  the  state  of 
the  infant  Church  at  this  time,  and  may  be  con- 


sidered as  an  introduction  to  the  histoiy  of  St. 
Paul.  By  him  the  new  converts  had  been  com- 
pelled to  fly  from  Jerusalem,  and  he  was  now 
persecuting  them  even  to  strange  cities ;  not 
only  to  Damascus,  but  to  other  adjacent  towns. 

I  would  refer  to  this  period  the  publication 
of  St.  Matthew's  Gospel.  Both  the  fathers  and 
heretics  of  the  early  Church  have  unitedly 
acknowledged  that  the  first  Gospel  was  written 
by  this  Evangelist,  and  at  an  early  date.  It 
was  very  improbable  that  a  long  space  of  time 
should  be  allowed  to  elapse,  without  any  attempt 
on  the  part  of  the  apostles  to  supply  the  converts 
with  a  published  account  of  the  life  and  suffer- 
ings of  the  blessed  Jesus  ;  particularly  as  those 
converts  who  had  not  seen  the  miracles  of  our 
Lord,  or  of  his  apostles,  were  prevented  by  the 
furious  persecution  which  was  now  going  on, 
from  regularly  attending  the  Christian  assem- 
blies. Indeed,  there  seems  to  be  strong  ground 
for  believing  that  not  only  the  Gospel  of  St. 
Matthew,  but  also  those  of  St.  Mark  and  St. 
Luke  were  written  soon  after  the  commence- 
ment of  some  persecution  or  other  of  the  Chris- 
tian Church.  The  Church  consisted,  at  this 
time,  solely  of  Jewish  believers,  and  the  first 
Gospel  was  primarily  intended  for  the  instruc- 
tion of  the  Jews  in  Jerusalem  and  in  Judaea. 
This  purport  was  as  uniformly  asserted  and 
believed,  as  its  early  composition.  "  His  Gospel, 
doubtless,"  says  Dr.  Townson,  "  was  designed 
for  the  benefit  of  the  universal  Church,  as  well 
immediately  by  the  history  and  doctrine  of 
Christ,  as  mediately  by  a  right  institution  of 
the  Jewish  believers,  who  were  to  be  the  first 
teachers  of  the  Gentiles.  But  the  Holy  Spirit 
under  whose  influence  it  was  written,  seems  to 
have  guided,  or  left  St.  Matthew  to  recite  many 
particulars  more  directly  relative  and  interest- 
ing to  the  Jews.  This  is  meant  by  saying, 
that  he  wrote  for  their  instruction.  And  tliis 
was  the  sense  of  antiquity." 

We  read  in  Justin  Martyr's  Apology,  that 
the  Jews  circulated  among  their  brethren,  their 
own  invented  account  of  the  resurrection  (Matt. 
xxviii.  13.)  imputing  the  removal  of  the  body 
to  the  spoliation  of  the  tomb  by  the  apostles. 
This  circumstance  affords  an  additional  proof  of 
the  great  probability  that  St.  Matthew  would 
publish  his  Gospel  at  an  early  period,  and 
address  it  to  the  Jews,  to  counteract  the  errone- 
ous statement  of  the  authorities  at  Jerusalem. 
As  St.  Matthew  had  held  a  public  office  under 
the  government,  it  was  most  probable  that  he 
was  selected  to  write  the  history  of  his  blessed 
Lord's  life,  as  being  more  known  than  the  other 
disciples,  and  therefore  the  most  likely  to  excite 
attention. 

Bishop  Tomline  remarks,  that  the  apostles, 
immediately  after  the  descent  of  the  Holy  Ghost, 
which  took  place  only  ten  days  after  the  ascen- 
sion of  our  Saviour  into  heaven,  preached  the 
Gospel  to  the   Jews  with   great  success;   and 


252* 


NOTES  ON    THE   ACTS. 


[Part  IX. 


surely  it  is  reasonable  to  suppose  that  an  au- 
thentic account  of  our  Saviour's  doctrines  and 
miracles  would  very  soon  be  committed  to 
writing  for  the  confirmation  of  those  who  be- 
lieved in  his  divine  mission,  and  for  the  conver- 
sion of  others  ;  and  more  particularly  to  enable 
the  Jews  to  compare  the  circumstances  of  the 
birth,  death,  and  resurrection  of  Jesus,  with 
their  ancient  prophecies  relative  to  the  Messiah : 
and  we  may  conceive  that  the  apostles  would 
be  desirous  of  losing  no  time  in  writing  an  ac- 
count of  the  miracles  which  Jesus  performed, 
and  of  the  discourses  which  he  delivered,  be- 
cause, the  sooner  such  an  account  was  published, 
the  easier  it  would  be  to  inquire  into  its  truth 
and  accuracy ;  and  consequently  when  these 
points  were  satisfactorily  ascertained,  the  great- 
er would  be  its  weight  and  authority".  On 
these  accounts  the  learned  prelate  assigns  the 
date  of  St.  Matthew's  Gospel  to  the  year  38. 

"  The  sacred  writers,"  says  Mr.  Home,  from 
Avhom  I  extract  the  principal  part  of  the  remain- 
der of  this  note,  "  had  a  regard  to  the  circum- 
stances of  the  persons  for  whose  use  they  wrote, 
and  we  have  therefore  an  additional  evidence 
for  the  early  date  of  this  Gospel,  in  the  state  of 
persecution  in  which  the  Church  was  at  the 
time  when  it  was  written ;  for  it  contains  many 
obvious  references  to  such  a  state,  and  many 
very  apposite  addresses  botli  to  the  injuring  and 
to  the  injured  party".  During  this  calamity, 
the  members  of  the  Christian  Church  stood  in 
need  of  all  the  support,  consolation,  and  assist- 
ance, that  could  be  administered  to  them.  But 
what  comfort  could  they  possibly  receive,  in 
their  distressed  situation,  comparable  to  that 
which  resulted  from  the  example  of  their  suffer- 
ing Master,  and  the  promise  he  had  made  to  his 
faithful  followers  ?  This  example  and  those 
promises  St.  Matthew  seasonably  laid  before 
them,  towards  the  close  of  this  season  of  trial, 
for  their  imitation  and  encouragement,  and  de- 
livered it  to  them,  as  the  anchor  of  their  hope, 
to  keep  them  steadfast  in  this  violent  tempest. 
From  this  consideration  Dr.  Owen  was  led  to  fix 
the  date  of  St.  Matthew's  Gospel  to  the  year  38. 

"  Dr.  Lardner^,  however,  and  Bishop  Percy', 
think  that  they  discover  marks  of  a  lower  date 
in  St.  Matthew's  writings.  They  argue  from 
the  knowledge  which  he  shows  of  the  spirit- 
uality of  the  Gospel,  and  of  the  excellence 
of  the  moral  above  the  ceremonial  Law  ;  and 
from  the  great  clearness  with  which  the  com- 
prehensive design  of  the  Christian  dispensation, 
as  extending  to  the  Avhole  Gentile  word,  togeth- 
er with  the  rejection  of  the  Jews,  is  unfolded  in 
this  Gospel.     Of  these  topics  they  suppose  the 

"  Elem.  of  Christ.  Theol.  vol.  i.  p.  391. 

°  See  this  proved  at  length  in  Dr.  Owen's  Ohser- 
rations  on  the  Four  Gospels,  pp.  1.  '21.  8vo.  171)4. 

''  Works,  8vo.  vol.  vi.  pp.57,  58;  4to.  vol.  iii. 
pp.  163,  164. 

«  Keij  to  the  Neio  Test.  p.  55.  3d  edit. 


Evangelist  not  to  have  treated,  until  a  course  of 
years  had  developed  their  meaning,  removed  his 
Jewish  prejudices,  and  given  him  a  clearer  dis- 
cernment of  their  nature. 

"  This  objection,  however,  carries  but  little 
force  with  it.  For,  in  the  first  place,  as  Dr. 
Townson  has  justly  observed,  with  regard  to  tlie 
doctrinal  part  of  his  Gospel,  if  St.  Matthew  ex- 
hibits a  noble  idea  of  pure  religion  and  morality, 
he  teaches  no  more  than  he  had  heard  frequently 
taught,  and  often  opposed  to  the  maxims  of  the 
Jews,  by  his  Divine  Instructor.  And  when  tlie 
Holy  Spirit,  the  guide  into  all  truth,  had  de- 
scended upon  him,  it  seems  strange  to  imagine 
that  he  still  wanted  twenty  or  thirty  years  to 
enlighten  his  mind.  If  he  was  not  then  fur- 
nished with  knowledge  to  relate  these  things  as 
an  Evangelist,  how  was  he  qualified  to  preach 
them  to  the  Jews  as  an  apostle  ? 

"  In  the  next  place,  it  is  true  that  the  pro- 
phetic parts  of  his  Gospel  declare  the  extent  of 
Christ's  kingdom,  and  the  calling  and  acceptance 
of  the  Gentiles.  But  these  events  had  been 
plainly  foretold  by  the  ancient  prophets,  and 
were  expected  by  devout  Israelites  to  happen 
in  the  days  of  the  Messiah'' ;  and  in  those  pas- 
sages which  relate  to  the  universality  of  the 
Gospel  dispensation,  the  Evangelist  merely 
states  that  the  Gospel  would  be  successfidly 
preached  among  the  Gentiles  in  all  parts  of  the 
earth.  He  only  recites  the  words  of  our  Saviour 
without  any  explanation  or  remark ;  and  we 
know  it  was  promised  to  the  apostles,  that  after 
Christ's  ascension,  the  Holy  Spirit  should  bring 
all  things  to  their  remembrance,  and  guide  them 
into  all  truth.  Whether  St.  Matthew  was 
aware  of  the  call  of  the  Gentiles,  before  the 
Gospel  was  actually  embraced  by  them,  cannot 
be  ascertained ;  nor  is  it  material,  since  it  is 
generally  agreed,  that  the  inspired  penmen  often 
did  not  comprehend  the  full  meaning  of  their 
own  writings  when  they  referred  to  future 
events  ;  and  it  is  obvious  that  it  might  answer 
a  good  purpose  to  have  the  future  call  of  the 
Gentiles  intimated  in  an  authentic  history  of 
our  Saviour's  ministry,  to  which  the  believing 
Jews  might  refer,  when  that  extraordinary  and 
unexpected  event  should  take  place.  Their 
minds  would  thus  be  more  easily  satisfied  ;  and 
they  would  more  readily  admit  the  comprehen- 
sive design  of  the  Gospel,  when  they  found  it 
declared  in  a  book,  which  they  acknowledged 
as  the  rule  of  their  faith  and  practice^ 

"  Once  more,  with  respect  to  the   argument 
deduced    from    this    Evangelist's    mentioning 


'■  Thus  Zacharias,  the  father  of  the  Baptist, 
speaks  of  Clirist  as  coming  "  to  give  light  to  tliein 
that  sit  in  darkness  and  in  the  shadow  of  death," 
(Luke  i.  7!).)  wliich  description  includes  the  Gen- 
tiles ;  and  Simeon  expressly  calls  him  '•  a  light  to 
lighten  tlie  Gentiles,"  (Luke  ii.  3-2.) 

»  Bisliop  Tomline's  Eltmmts  of  Christ.  Theol. 
vol.  i.  p.  302. 


^•] 


NOTES   ON   THE   ACTS. 


*253 


prophecies  and  prophetic  parables,  wliich  speak 
of  the  rejection  and  overthrow  of  tlie  Jews,  it 
may  be  observed,  tliat  if  this  argument  means, 
that,  being  at  first  prejudiced  in  favor  of  a 
kinsfdora  to  be  restored  to  Israel,  he  could  not 
understand  these  prophecies,  and  therefore 
wouhl  not  tJiink  of  relating  them  if  he  wrote 
early ; — though  the  premises  should  be  admit- 
ted, we  may  justly  deny  the  conclusion.  St. 
Matthew  miglit  not  clearly  discern  in  what 
manner  the  predictions  were  to  be  accomplished, 
yet  he  must  see,  what  they  all  denounced,  that 
God  would  reject  those  who  rejected  the  Gospel : 
hence,  he  always  had  an  inducement  to  notify 
them  to  his  countrymen ;  and  the  sooner  he  ap- 
prised them  of  their  danger,  the  greater  charity 
he  showed  them'. 

"  Since,  tlierefore,  the  objections  to  the  early 
date  by  no  means  balance  the  weiglit  of  evi- 
dence in  its  favor,  we  are  justified  in  assigning 
the  date  of  this  Gospel  to  the  year  of  our  Lord 
37,  or  at  the  latest  to  the  year  38. 

"Tlie  next  subject  of  inquiry  respects  the 
language  in  which  St.  Matthew  wrote  his  Gos- 
pel, and  which  has  been  contested  among  critics 
with  no  small  degree  of  acrimony ;  Bellarmin, 
Grotius,  Casaubon,  Bishops  Walton  and  Tom- 
line,  Drs.  Cave,  Hammond,  Mill,  Harwood, 
Owen,  Campbell,  and  A.  Clarke,  Simon,  Tille- 
mont,  Pritius,  Du  Pin,  Calmet,  Michaelis,  and 
others,  having  supported  the  opinion  of  Papias 
as  cited  by  Irenacus,  Origen,  Cyril,  Epiphanius, 
Chrysostom,  Jerome,  and  other  early  writers, 
that  this  Gospel  was  written  in  Hebrew,  tliat 
is,  in  the  Syro-Chaldaic  dialect  then  spoken  by 
the  Jews.  On  the  other  hand,  Erasmus,  Pa- 
rasus,  Calvin,  Le  Clerc,  Fabricius,  Pfeiff'er,  Dr. 
Lightfoot,  Beausobre,  Basnage,  Wetstein, 
Rumpceus,  Whitby,  Edelman,  Hoffman,  Mol- 
denhawer,  Viser,  Harles,  Jones,  Drs.  Jortin, 
Lardner,  Hey,  and  Hales,  Mr.  Hewlett,  and 
others,  have  strenuously  vindicated  the  Greek 
original  of  St.  Matthew's  Gospel.  A  tliird 
opinion  has  been  offered  by  Dr.  Townson,  and 
some  few  modern  divines,  that  there  were  two 
originals,  one  in  Hebrew  and  the  other  in 
Greek.  He  thinks  that  there  seems  to  be  more 
reason  for  allowing  two  originals  than  for  con- 
testing  either ;  the  consent  of  antiquity  pleading 
strongly  for  the  Hebrew,  and  evident  marks  of 
originality  for  the  Greek. 

"The  presumption,  however,  is  unquestion- 
ably in  favor  of  the  opinion  that  St.  Matthew 
wrote  in  Greek ;  for  Greek  was  the  prevailing 
language  in  the  time  of  our  Saviour  and  his 
apostles.  Matthew,  too,  while  he  was  a  collec- 
tor of  customs,  and  before  he  was  called  to  be 
an  apostle,  would  have  frequent  occasions  both 
to  write  and  to  speak  Greek,  and  could  not  dis- 
cliarge  his  office    without  understanding    that 


language.  We  may  therefore  consider  it  as 
highly  probable,  or  even  certain,  that  he  under 
stood  Greek.  Besides,  as  all  the  other  Evange 
lists  and  Apostles  wrote  their  Gospels  and 
Epistles  in  tliat  language  for  the  use  of  Chris- 
tians (whether  Jews  or  Gentiles)  thoughout  the 
known  world ;  and  as  St.  Matthew's  Gospel, 
though  in  the  first  instance  written  for  the  use 
of  Jewish  and  Samaritan  converts,  was  ulti- 
mately designed  for  universal  dissemination,  it 
is  not  likely  that  it  was  written  in  any  other 
language  than  that  wliich  was  employed  by  all 
the  other  writers  of  the  New  Testament.  This 
presumption  is  corroborated  by  the  numerous 
and  remarkable  instances  of  verbal  agreement 
between  Matthew  and  the  otiicr  Evangelists ; 
which,  on  tlie  supposition  that  he  wrote  in 
Hebrew,  or  the  vernacular  Syro-Clialdaic  dia- 
lect, would  not  be  credible.  Even  those  who 
maintain  that  opinion  are  obliged  to  confess 
that  an  early  Greek  translation  of  this  Gospel 
was  in  existence  before  Mark  and  Luke  com- 
posed theirs,  which  they  saw  and  consulted. 
The  main  point  in  dispute  is,  whether  the 
present  Greek  copy  is  entitled  to  the  authority 
of  an  original  or  not:  and  as  this  is  a  question 
of  real  and  serious  importance,  we  shall  pro- 
ceed to  state  the  principal  arguments  on  botli 
sides. 

"The  modern  advocates  of  the  Hebrew- 
Gospel,  above  enumerated,  lay  most  stress  upon 
the  testimonies  of  Papias  (bishop  of  Ilierapolis, 
A.  D.  IIG),  of  Irenceus  (a.  d.  178),  and  of  Origen 
(a.  d.  230) ;  which  testimonies  have  been  fol- 
lowed by  Chrysostom,  Jerome,  and  others  of 
tlie  early  fathers  of  the  Christian  Church.  But 
these  good  men,  as  Wetstein  has  well  observed, 
do  not  so  properly  bear  testimony  as  deliver 
their  own  conjectures,  which  we  are  not  bound 
to  admit  unless  they  are  supported  by  good 
reasons.  Supposing,  and  talcing  it  for  granted, 
that  Matthew  wrote  for  the  Jews  in  Judaea, 
tliey  concluded  that  he  wrote  in  Hebrew"  :  and 
because  the  fathers  formed  this  conclusion, 
modern  writers,  relying  on  their  authority,  have 
also  inferred  that  Matthew  composed  his  Gos- 
pel in  that  language. 

"  It  only  remains  that  we  briefly  notice  the 
third  opinion  above  mentioned,  viz.  that  there 
were  two  originals — one  in  Hebrew,  the  other 
in  Greek,  but  both  written  by  St.  Matthew. 
This  opinion,  we  believe,  was  first  intimated  by 
Dr.  Whitby",  and  is  adopted  by  Dr.  Hey,  Dr. 
Townson,  Bishop  Gleig,  and  some  otiier  modern 
divines.  The  consent  of  antiquity  pleads 
strongly  for  the  Hebrew,  and  evident  marks  of 
originality  for  the  Greek.  Bishop  Gleig  thinks, 
that  St.  Matthew,  on  his  departure  to  preach  the 
Gospel  to  the  Gentiles,  left  with  tlie  Church  at 
Jerusalem,  or  at  least  with  some  of  its  membei-s, 


'   Dr.   Townson's  Dlscovrses, 
n-orl:^-,  vol.  i.  pp.  IIC,  117. 

VOL.    II. 


Disc.    iv.  sect.  4. 


"  Wetstenii  JVov.  Test.  tom.  i.  p.  224,  note. 
"  Preface  to  St.  Matthew's  Gospel,  vol.  i.  p.  1. 


254 


* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


the  Hebrew  or  Syriac  memorandums  of  our 
Lord's  doctrines  and  miracles,  which  he  had 
made  for  his  own  use  at  the  time  when  the  doc- 
trines were  taught,  and  the  miracles  performed ; 
and  that  the  Greek  Gospel  was  written  long 
after  the  apostles  had  quitted  Jerusalem,  and 
dispersed  themselves  in  the  discharge  of  the 
duties  of  their  office.  This  conjecture  receives 
some  countenance  from  the  terms  in  which 
Eusebius'",  when  giving  his  own  opinion,  men- 
tions St.  Matthew's  Gospel.  'Matthew,'  says 
that  historian,  'having  first  preached  to  the 
Hebrews,  delivered  to  them,  when  he  was  pre- 
paring to  depart  to  other  countries,  his  Gospel 
composed  in  their  native  language;  that  to 
those,  from  whom  he  was  sent  away,  he  might 
by  his  writings  supply  the  loss  of  his  presence"".' 
This  opinion  is  further  corroborated  by  the  fact, 
that  there  are  instances  on  record  of  authors 
who  have  themselves  publisJied  the  same  work 
in  two  languages.  Thus  Josephus  wrote  the 
History  of  the  Jewish  War  in  Hebrew  and 
Greek^.  In  like  manner,  we  have  two  origi- 
nals, one  in  Latin,  the  other  in  English,  of  the 
Thirty-nine  Articles  of  the  Anglican  Church, 
and  also  of  Sir  Isaac  Newton's  Optics.  As 
St.  Matthew  wanted  neither  ability  nor  dispo- 
sition, Ave  cannot  think  he  wanted  inducement 
to  "do  the  work  of  an  Evangelist"  for  his 
brethren  of  the  common  faith,  Hellenists  as 
well  as  Hebrews ;  to  both  of  whom  charity 
made  him  a  debtor.  The  popular  language  of 
the  first  believers  was  Hebrew,  or  what  is  called 
so  by  the  sacred  and  ancient  ecclesiastical  writ- 
ers :  but  those  who  spoke  Greek  quickly  became 
a  considerable  part  of  the  Church  of  Christ. 

"  From  a  review  of  all  the  arguments  adduced 
on  this  much-litigated  question,  I  cannot  but 
prefer  the  opinion  which,  indeed,  best  harmo- 
nizes with  the  consent  of  antiquity, — that  St. 
Matthew  wrote  first  a  Hebrew  Gospel  for  the 
use  of  the  first  Hebrew  converts.  Its  subse- 
quent disappearance  is  easily  accounted  for,  by 
its  being  so  corrupted  by  the  Ebionites  that  it 
lost  all  its  authority  in  the  Church,  and  was 
deemed  spurious,  and  also  by  the  prevalence  of 
the  Greek  language,  especially  after  the  de- 
struction of  Jerusalem,  when  the  Jewish  lan- 
guage, and  every  thing  belonging  to  the  Jews 
fell  into  the  utmost  contempt.  It  also  is  clear 
that  our  present  Greek  Gospel  is  an  authentic 
original,  and  consequently  an  inspired  produc- 
tion of  the  Evangelist  Matthew,  written  (not  as 
Bishop  Gleig  and  other  writers  suppose,  long 
after  our  Lord's  resurrection  and  ascension, 
but)  within  a  few  years  after  those  memorable 
and  important  events'"." 

""  Eusebius,  Eccl.  Hist.  lib.  iii.  c.  4. 

^  Lib.  i.  pref.  sect.  I,  2. 

y  Dr.  Hey's  JVorrisian.  Lectures,  vo].  i.  pp.  28, 
29.  Bishop  Glei;ff's  edit,  of  Slachhouse,  vol.  iii. 
p.  112,  Dr.  Townson's  Works,  vol.  i.  pp.  30-32. 

-  Home,  Crit.  hitrod.  vol.  ii.  pp.  238-243. 


This  view  of  the  probability  that  the  Gospel 
of  St.  Matthew  was  written  in  both  languages 
appears  to  me  to  be  most  correct.  It  is  possible 
that  the  real  state  of  the  case  might  be  this. 
When  the  persecution  began,  or  was  beginning, 
St.  Matthew,  who  perhaps  might  have  already 
committed  to  writing  the  memorable  events  of 
Christ's  history,  might  have  distributed  among 
his  own  countrymen,  the  converts  of  Jerusalem, 
an  account  of  the  transactions  and  teaching  ot 
our  Lord;  but  as  the  persecution  was  not  con- 
fined to  Judcea,  but  extended  to  Gentile  cities, 
the  converts  who  had  taken  refuge  in  them 
would  be  naturally  anxious  to  have  the  Gospel 
in  that  language  which  Avas  most  generally 
understood,  that  the  glorious  works  of  redemp- 
tion and  salvation  might  be  made  known  unto 
them  as  well  as  unto  us.  It  is  probable,  there- 
fore, that  the  Hebrew  Gospel  was  first  used, 
while  the  converts  remained  in  Judsea,  or  at 
least  during  the  continuance  of  the  Pauline 
persecution  ;  and  that  it  might  have  been  given 
about  six  years  after  the  ascension,  when  the 
persecution  was  beginning  ;  in  the  year  34  or 
35,  the  date  which  is  here  assigned  to  it.  The 
Greek  Gospel  might  have  been  given  about 
two  or  three  years  later,  when  the  converts 
returned  to  Jerusalem,  and  required  inspired 
histories  of  our  Lord  to  be  sent  to  their  breth- 
ren at  those  cities  in  which  their  safety  had 
been  secured. 

This  hypothesis  will  reconcile  some  few  of 
the  discrepancies  which  have  embarrassed 
many  inquirers  in  their  research  into  the  early 
history  of  the  Church.  It  accounts  for  the 
early  disuse,  and  non-appearance  of  the  He- 
brew Gospel — it  agrees  with  the  early  date 
assigned  by  Dr.  Townson,  Bishop  Tomline, 
and  Dr.  Owen,  who  refer  the  writing  of  St. 
Matthew's  Gospel  to  the  year  37,  or  38, — it 
corresponds  with  the  internal  testimony  in  favor 
of  a  very  early  date,  and  is  supported  by  the 
reasoning  of  Bishop  Tomline  and  Dr.  Owen. 


Note  56.— Part  IX. 

St.  Luke  not  having  specified  the  time  of 
Paul's  conversion,  and  the  apostle  himself  not 
having  done  it  in  his  Epistles,  the  opinions  upon 
it  vary  much.  Some  place  his  conversion  in 
the  year  of  the  crucifixion,  or  at  the  beginning 
of  the  following  year;  others  seven  or  eight 
years  after,  in  the  second  year  of  Claudius.  I 
have  preferred  the  opinion  which  steers  between 
these  two  extremes,  and  place  the  conversion 
of  St.  Paul  at  the  year  35,  about  the  time  that 
war  was  declared  between  Herod,  the  tetrarch 
of  Galilee,  and  Aretas,  king  of  the  Arabs". 


"  Spanheiin,    Dc   Conv.  Paul.  p.  197.     Pearson, 
Lardncr,  Hales,  Home,  and  olliers. 


Note  57.-60.] 


NOTES  ON  THE  ACTS. 


*255 


This  epoch  does  not  seem  attended  with  any 
difficulty.  It  agrees  very  well  with  "  the  four- 
teen years"  that  the  Apostle  reckons  between 
his  conversion  and  the  third  voyage  that  he 
afterwards  made  to  Jerusalem.  It  furnishes, 
moreover,  some  very  natural  reasons,  why 
being  at  Damascus  he  was  immediately  in  safe- 
ty there,  and  why  he  afterwards  retired  into 
Arabia,  rather  than  into  any  other  place,  and 
why  upon  his  return  from  Arabia  he  no  longer 
found  protection  at  Damascus ;  and  it  is  the 
date  which  is  generally  adopted. 

Herod  and  Aretas  quarrelled,  for  the  reasons 
mentioned  by  Josephus,  Jlntiq.  lib.  18.  cap.  7, 
and  they  came  to  an  open  war  in  the  year  .30. 
Herod's  army  was  defeated.  The  Romans  took 
his  part ;  but  the  death  of  Tiberius,  which  hap- 
pened in  the  month  of  March,  in  the  year  -'37, 
stopped  the  Romans,  who  were  marching  against 
the  Arabs.  Vitellius,  who  was  commander  of 
the  Roman  army,  heard  the  news  of  his  death  at 
Jerusalem  during  the  feast  of  the  Passover. 


Note  57.— Part  IX. 

Efinvkov  6.7TeiXrig  y.ul  cpovov — Wetstein, 
Kuinoel,  Clarke,  and  others  have  quoted  among 
other  passages  from  the  classical  writers,  to  illus- 
trate this  sentence — Theocrit.  Id.  22.  82.  Eurip. 
Bacch.  620.  Aristoph.  Equitt.  435.  Oppian 
Vtnat.  4.  190.  Homer,  Riad,  v  8.  Aristaenet  1. 
Ep.  5.  Achill.  Tatius,  2.  p.  65,  &c.  &c.  The 
use  of  the  expression  in  these  authors  may  be 
adduced  as  one  among  many  other  proofs,  that 
St.  Luke,  the  writer  of  the  Acts,  was  a  learned 
man,  and  one  therefore  who  was  more  likely  to 
examine  into  the  truth,  origin,  and  nature  of 
the  religion  he  liad  embraced  than  many  of  the 
more  ignorant  converts. 


Note  58.— Part  IX. 

The  authority  of  the  Sanhedrin  of  Jerusalem 
was  very  great,  so  that  not  only  the  Jews  who 
inhabited  the  land  of  Israel,  but  the  Babylonian 
and  Alexandrian  Jews  received  its  decrees, 
and  obeyed  them  with  reverence.  They  ac- 
knowledged the  Sanhedrin  as  the  bulwark  of 
the  oral  law.  They  more  especially  submitted 
to  its  authority  in  accusations  of  heresy,  and 
trial  of  false  prophets,  which  the  Sanhedrin 
alone  was  supposed  competent  to  consider. 
The  Romans,  to  Avhose  power  the  whole  of 
Arabia  at  this  time  submitted,  granted  to  the 
Jewish  council  the  power  of  imprisonment  and 
scourging,  not  only  over  the  Jews  of  Palestine, 
but  over  other  synagogues,  which  willingly,  in 
religious  matters,  yielded  to  the  control  of  the 
Sanjiedrin. — See  on  this  subject  the  note  at  the 
end  of  chap.  ix.  sect.  xxxv. 


Note  59.— Part  IX. 

This  expression  was  common  among  the 
ancient  Jews.  We  read  in  Is.  xl.  3.  the  phrase 
nin"'  ^\'^^^ — and  among  the  later  Jews,  "Iilb 
Q'li'Un  secundum  morem  Christianorum. — • 
Schoetgen.  vol.  i.  p.  444. 


Note  60.— Part  IX. 

ON    THE    CONVERSION    OF     ST.    PAUL. 

If  St.  Paul  had  been  asked  before  he  left 
Jerusalem  for  Damascus,  by  one  of  those  de- 
spised Christians  whom  he  was  now  on  his  way 
to  persecute,  "What  proof  do  you  require  to 
convince  you  that  Jesus  is  the  Messiah  ?"  it  is 
not  improbable  that  he  would  have  replied,  "  I 
demand  that  evidence  which  was  given  to  my 
fatliers,  the  evidence  of  the  manifested  Shechi- 
nah,  the  presence  of  the  Angel  Jehovah,  and  the 
audible  voice  from  heaven."  From  education, 
reason,  or  prejudice,  we  all  generally  adopt  some 
criterion  of  truth,  to  which  every  proposition  is 
brought.  This  was  his  criterion:  and  what 
must  have  been  the  feelings  of  tliis  relentless 
persecutor,  when  the  very  evidence  he  required 
was  vouchsafed  to  him — when  He,  the  despised, 
the  insulted,  the  crucified  Jesus,  in  the  glory  of 
the  Shechinah — from  heaven  itself— reproved 
the  blindness  of  his  zeal,  and  convinced  him 
that  the  same  Holy  Being  who  had  suffered  on 
the  cross,  was  the  Angel  Jehovah,  the  long- 
expected  Messiah  of  the  Jews  I  The  simple 
words,  "  I  am  Jesus,  whom  thou  persecutest," 
how  severely  must  they  have  penetrated  and 
wounded  the  heart  of  this  zealous  offender !  In 
a  moment,  he  was  overwhelmed  and  convicted 
of  the  excessive  guilt  of  his  conduct,  and  the 
majesty  of  the  God  of  his  fathers.  The  blind- 
ness that  was  inflicted  upon  him  was  typical  of 
that  spiritual  darkness  which  was  the  cause 
and  origin  of  his  crime  ;  it  was  a  trial  of  his 
faith  and  repentance ;  and  his  recovery  from  it 
was  intended  to  prove  to  him  and  to  the  world, 
that  a  man  is  in  darkness  and  the  shadow  of 
death  till  he  has  received  that  true  light  which 
ligliteth  every  man  that  cometh  into  the  world. 
The  scales  which  had  concealed  from  his  view 
the  glorious  light  of  the  Gospel  of  Christ  fell 
from  his  eyes — he  saw  and  believed,  and  the 
Holy  Ghost  gave  him  power  to  discern  spiritual 
things. 

How  fearfully  will  the  sons  of  Israel  mourn 
and  lament,  when  this  Holy  Being  shall  again 
reveal  himself  from  heaven  in  the  glory  of  the 
Shechinah,  and  reprove  them  for  their  want  of 
faith  and  hardness  of  heart !  The  history  of  St 
Paul  offers  them  the  highest  hopes  and  conso- 
lations ;  it  shadows  out  to  them  the  darkness  of 


256* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


their  spiritual  state,  tlie  necessity  of  a  baptism 
of  repentance,  and  the  forsaking  of  their  former 
sins  and  errors,  and  the  restoration  of  their  sig-lit. 
At  his  second  coming  the  glory  of  Israel  shall  be 
made  known  unto  them—  their  hearts  shall  be 
changed,  and  they  shall  look  on  him  whom  they 
have  pierced. 

Lord  Barrington  and  Whitby  are  of  opinion 
that  St.  Paul  did  not  now  see  our  Lord.  The 
former  derives  liis  argument  from  the  expression 
(ver.  5,)  "  Who  art  thou,  Lord  ?  "  Whitby  ob- 
serves, that  in  the  Old  Testament  men  are  often 
said  to  have  seen  the  Lord,  when  they  only  saw 
the  glory,  the  symbol  of  his  presence  (Exod. 
xxiv.  10-12.  Deut.  iv.  12,  15.),  and  that  in 
the  parallel  accounts  of  his  conversion  in  other 
parts  of  the  Acts,  St.  Paul  mentions  only  having 
seen  the  glory  that  shone  round  him,  and  not 
the  person  of  our  Lord.  He  adds,  that  if  the 
words  imply  that  the  person  of  our  Lord  was 
seen,  it  must  have  rather  been  in  the  way  than  in 
the  heavens.  It  would  however  be  easy  to  show 
that  the  ancient  Jews  usedthe  wordnr  JEi',  which 
is  here  rendered  (jrwc,  to  express  not  only  the  glory 
which  surrounded  the  Divine  Personage,  which 
appeared  to  the  patriarchs,  but  also  the  Great 
Being  himself;  and  it  seems  most  probable  that 
his  countrymen  would  understand  tlie  expres- 
sion in  that  sense.  The  general  opinion,  how- 
ever, appears  to  be  most  correct,  which  affirms, 
that  at  this  time  the  visible  manifestation  of  the 
person  of  Christ  was  made  to  the  Apostle.  Wit- 
sius''  defends  the  general  opinion  with  much 
skill  and  energy:  Doddridge  does  the  same. 
Macknight  espouses  the  same  side  of  the  ques- 


*  "  Sed  quo  mode  visus  est  Jesus  ?  An  per 
angelum,  vices  ejus  sustinentem  ?  Nequaquam. 
Neque  enim  angeli  est  ea  sibi  verba  sumere  qua? 
propria  sunt  Jesu.  An  in  synibolo,  quo  mode 
Israolilce  Deuui  viderunt  ad  montcm  Sinai  ?  Non 
sufficit.  An  in  visione  ut  Jcsaias?  Nee  hoc  satis 
facit.  An  oculis  corporis  ?  Sic  abitror.  Debuit 
enim  Paukis  hoc  quoque  apostolatus  sui  argumen- 
tutn  habere,  quod  Cliristuiu,  in  persona,  quod 
aiunt,  oculis  suis  conspexerit.  Ceterum  ubi  nunc 
Chiistus  ?  An  in  coelo  ?  an  in  aiire  viciniore  ? 
Equidem  nescio.  Nam  quod  Act.  iii.  21.  dicitur, 
quern  oportet  coeli  capiant  usque  ad  tempora  rosti- 
tutionis  omnium,  intelligi  potest  de  ordinaria  Jesu 
in  ccclis  mansione  :  qua  non  impeditur  tamen  qtio 
minus  per  extraordinariam  aliquam  oecononiiam,  in 
ai!rem  terrte  viciniorem  ad  exiguum  tempus 
descenderit.  Sed  et  in  coelis  nianens  videri  Paulo 
potuit,  per  miraculosam  facultatis  elevationem, 
remotisque  Dei  virtute  omnibus  impedimentis.  q\io 
niodo  Stephanas  nuper  in  terra  positus,  coelis 
apertis,  viiiit  Jesum  stantem  ad  dexteram  Palris, 
Act.  vii.  55.  Qua  luce  significabatur  gloria  ap])a- 
rentis  Christi,  (juiest  stella  ilia  matutina,  oriens  ex 
alto,  sol  jiistitirt^,  hix  ad  illuminationem  gentium, 
et  gloriam  populi  Israelitici  ;  et  qui  se  luce  veluti 
atnictu  operit.  In  e;\  luce,  ipso  sc  conspiciendum 
prffibebat  Jesus.  Sic  enim  Paulo  Ananias,  Act.  ix. 
17.  rursus  xxii.  14.  et  Jesus  ip.sc  Act.  xxvi.  J;i. 
ti'g  TovTo  (u((i,9i;i'  noi. — Witsii  Mclrtew.  Lcidens.  de 
Vit.  Panli,  p.  17. — Mankniglil  on  the  Epistles,  vol. 
vi.  p.  41(i.— Kuinoel,  In  L'b.  Hst.  JY.  T.  vol.  iv.  p. 
;3:2:>. — Do<ldri(lgi''s  Fainihj  Exposi'or — Dr.  A. 
Clarke,  and  Wliitby  in  loc. 


tion :  Saul,  he  observes,  arose  from  tlie  earth, 
and  with  liis  bodily  eyes  beheld  Jesus  standing 
in  the  way.  We  are  absolutely  certain,  that  on 
this  or  some  other  occasion,  Saul  saw  Jesus 
with  the  eyes  of  his  body ;  for  he  hath  twice 
affirmed  that  he  saw  Jesus  in  that  manner 
(1  Cor.  ix.  1.),  "  Am  I  not  an  apostle  ?  have  I 
not  seen  Jesus  Christ  our  Lord  ?"  (chap.  xv.  8.) 
"  Last  of  all  [wqpdij  xixftol)  he  was  seen  of  me 
also,  as  of  an  abortive  apostle." 

Now  it  is  to  be  observed,  that  this  appearance 
of  Jesus,  Paul  places  among  his  other  appear- 
ances to  the  rest  of  the  apostles,  which,  witliout 
all  doubt,  were  personal  appearances.  Besides, 
if  Saul  had  not  seen  Jesus  in  the  body,  after  his 
resurrection,  he  could  not  have  been  an  apostle, 
whose  chief  business  was,  as  an  eyewitness,  to 
bear  testimony  to  the  resurrection  of  Jesus  from 
the  dead.  I  acknowledge,  that  if  we  were  to 
form  our  opinion  of  this  matter  solely  upon  the 
account  which  Luke  hath  given  of  it  (Acts  ix. 
3-6.),  we  could  not  be  sure  that  Saul  now  saw 
Jesus.  Yet  if  we  attend  to  the  words  of  Ana- 
nias, both  as  recorded  in  this  chap.  ver.  17, 
"  The  Lord  Jesus  who  appeared  to  thee  (6  6(f- 
6s tc  001,  tvho  ivas  seen  of  thee)  in  the  way  ;"  and 
as  recorded  Acts  xxii.  14.  "The  God  of  our 
fathers  hath  chosen  thee,  that  thou  sliouldest  see 
that  Just  One,  and  sliouldest  hear  the  voice  of 
his  mouth :"  also,  if  we  consider  the  words  of 
Christ,  "I  have  appeared  unto  thee  for  tliis 
very  purpose,  to  make  thee  a  minister,  and  a 
witness  of  those  things  which  thou  hast  seen ; " 
and  that  Barnabas  declared  to  the  apostles,  how 
he  had  seen  the  Lord  in  the  way  (Acts  ix.  27.), 
I  say  when  all  these  expressions  are  duly  at- 
tended to,  we  shall  have  little  doubt  that  Saul 
saw  Jesus  standing  before  him  in  the  way  (ver. 
17.),  when  in  obedience  to  his  command  he 
arose  from  the  ground. 

But  not  being  able  to  endure  the  splendor  of 
his  appearance,  or  perhaps  the  better  to  express 
his  reverence,  he  fell  to  the  earth  anew,  and 
remained  before  him  in  that  posture,  till  Christ 
ordered  him  to  arise  a  second  time,  and  go  into 
the  city,  where  it  should  be  told  him  what  he 
was  to  do,  (Acts  ix.  6.)  Then  it  was  that  on 
opening  his  eyes  he  found  himself  absolutely 
blind.  This  I  suppose  is  a  better  account  of 
Saul's  seeing  Jesus,  after  his  resurrection,  than 
with  some  to  affirm,  that  he  saw  him  in  his 
trance  in  the  temple,  or  in  his  rapture  in  the 
third  heaven,  for  on  neither  of  these  occasions 
did  Saul  see  Jesus  with  his  bodily  eyes  ;  the 
impression  at  these  times  having  been  made 
upon  his  mind  by  the  power  of  Christ,  and  not 
by  means  of  liis  external  senses,  so  that  he 
would  not  have  been  qualified  by  such  a  vision 
to  attest  Christ's  resurrection  from  the  dead,  I 
know  that  Paul  hnd  another  corporeal  sight  of 
Jesus,  namely,  after  lie  hnd  made  his  defence 
brfore  the  council,  (Acts  xxiii.  1 1.)  But  as  the 
First  Epistle  to  the  Corinthians,  in  which  Paul 


Note  G1.-G3.] 


NOTES  ON  THE  ACTS. 


*257 


affirmed  that  he  had  seen  the  Lord,  was  written 
before  he  was  favored  with  that  second  corpo- 
real sight  of  Jesus,  he  cannot  be  tliought  in 
that  Epistle  to  have  spoken  of  an  event  which 
had  not  then  taken  place. 

It  cannot  be  necessary  to  discuss  here  the 
absurd  hypothesis  of  Kuinoel,  who  endeavours  to 
show  that  there  was  notliing  miraculous  in  the 
conversion  of  St.  Paul,  whom  he  would  represent 
as  journeying  to  Damascus,  thinking  of  the 
lesson  of  moderation  taught  him  by  Gamaliel, 
and  of  the  arguments  he  might  accidentally  have 
heard  in  favor  of  the  Messiahship  of  Christ, 
when  sudden  thunder  in  a  clear  day  alarmed 
him,  and  he  imagined  that  he  heard  a  voice  :  the 
whole  of  the  three  several  narratives  in  the  New 
Testament  of  St.  Paul's  conversion  overthrow 
this  absurd  theory.  His  sudden  loss  and  recov- 
ery of  sight,  and  the  consequent  coaununication 
of  the  Holy  Spirit,  by  a  person  divinely  appoint- 
ed, were' indisputable  evidences  as  to  the  reality 
of  the  appearance  that  had  befallen  him  on  his 
way. 

That  St.  Paul  was  neither  a  hypocrite,  an 
enthusiast,  nor  a  dupe,  has  been  too  admirably 
proved  by  Lord  Lyttleton  to  require  further 
illustration, 


Note  6L— Part  IX. 

The  expression  here  used  is  supposed  by 
some  to  be  proverbial,  signifying  the  injury  and 
hurt  they  are  likely  to  receive  who  resist  supe- 
rior power,  more  especially  as  relating  to  God. 
To  confirm  this  opinion,  many  classical  authors 
are  referred  to.  Euripides  in  Bacch.  5.  794.  Col- 
umella, Dt  Re  Rustica,2.2.  26,  &lc.  and  Pindar, 
Pytli.  2.  173,  who  asserts  we  must  not  contend 
against  God,  but  bear  the  yoke  he  puts  on  our 
neck  mildly,  and  not  kick  against  the  goads ; 
that  is,  remarks  the  scholiast,  not  to  fight  against 
God,  being  only  men.  The  great  Bochai-t  re- 
jects the  idea  that  tlie  expression  is  derived 
from  any  other  authority  than  that  of  Scripture 
itself.  Moses  uses  it  when  he  says  Jeshurun 
waxed  fat  (et  recalcitravit)  and  kicked  against 
the  Law  (Deut.  xxxii.  15.),  and  also  God  himself 
(1  Sam.  ii.  29.),  "  why  kick  ye  against  my  sacri- 
fices ?"  The  clause  is  retained  in  the  Vulgate, 
the  Arabic,  ^thiopic,  and  Armenian  versions, 
although  it  is  not  inserted  in  others,  or  in  tlie 
Greek  manuscripts.  Griesbach  likewise  re- 
jects it. 


it  is  said  that  the  men  that  were  with  me  heard 
not  the  voice.  Dr.  Hammond  remarks,  that  the 
word  qiuifri  signifies  thunder,  and  he  would  rec- 
oncile the  two  texts  by  reading,  "  They  that 
were  with  me  heard  the  voice  of  the  thunder, 
but  heard  not  the  voice  of  him  that  spake  unto 
me."  The  word  (pLuvi)  is  often  used  in  this 
sense  in  the  Old  Testament,  Exod.  ix.  23,  27, 
33,  34.  XX.  18.     Ps.  xviii.  13,  &c. 

In  this  verse  the  word  seems  to  be  used  in 
the  same  sense  as  chap.  ii.  2.  (see  the  note  in 
loc.)  with  reference  to  the  thunder  which  usually 
accompanied  the  Bath  Col,  or  Voice  from 
heaven ;  in  chap.  xxii.  9.  it  more  particularly 
relates  to  the  Voice  itself,  which  the  attendants 
of  St.  Paul,  in  consequence  of  their  alarm  and 
confusion,  did  not  hear,  or  if  tliey  did,  without 
rightly  understanding  it. 

Bcza,  Vatablus,  and  Clarius,  think  that  the 
attendants  heard  Saul's  voice,  but  not  that  of 
Christ.  Dr.  Benson,  as  Ccxovbiv  often  signifies  to 
understand,  supposes  these  attendants  were  Hel- 
lenist Jews,  who  did  not  understand  the  Hebrew, 
which  was  the  lanjjuajre  in  which  Christ  ad- 
dressed  Paul.  Dr.  Whitby  and  Dr.  Doddridge 
that  tlie  Voice  from  heaven  was  taken  for  thun- 
der.— Doddridge,  vol.  ii.  p.  3G. 

For  further  solutions  of  the  difficulty,  see 
Wolfius,  CurcB  Phil.  vol.  ii.  p.  1138.  Lord  Bar- 
rington,  Dr.  Weston,  and  others,  ap.  Bowyer, 
and  the  commentators. 

The  Jews  say  that  God  three  times  spoke  to 
Moses,  Aaron  being  by  and  not  hearing  the 
voice ;  in  Egypt,  Exod.  vi.  28. ;  in  Mount  Sinai, 
Num.  iii.  1. ;  and  in  Levit.  i.  1. 

The  same  mode  of  expression  is  used  in 
Scheinotk  Rabha,  sect.  ii.  fol.  104.  3.  in  Exod.  ii. 
2.,  "  The  angel  of  the  Lord  appeared  to  him." 
Why  is  it  thus  said  so  expressly  rSx  to  him  be- 
cause other  men  were  with  him,  but  none  of 
these  saw  any  thing  but  Moses  only.  So  also 
in  Dan.  x.  7. 


Note  62.— Part  IX. 

This  verse  bears  tlie  appearance  of  differing 
from  the  parallel  passage,  chap.  xxii.  9.,  where 
VOL.  II.  *33 


Note  63.— Part  IX. 

He  lost  his  sight  from  the  glory  of  that  light. 

Michaelis,  in  Richteii  Chirurgischer  Bibliothek, 
b.  vi.  p.  732,  ap.  Kuinoel,  relates,  that  an  African 
struck  with  lightning  lost  liis  sight,  but  recov- 
ered it  suddenly. 

In  the  Critici  Sacri  is  a  treatise  on  the  blind- 
ness of  St.  Paul,  considered  in  its  origin,  con- 
tinuance, and  cure. 

Jortin  remarks,  that  the  miracle  by  which  St. 
Paul  was  instructed  and  converted  has  been 
thought  by  some  to  be  of  the  emblematic 
and  prophetic  kind,  and  to  indicate  the  future 
calling  of  the  Jews  ;  so  that  Paul  the  persecutor, 
and  Paul  the  apostle,  was  a  type  of  his  own 
nation. 

St.  Paul,  though  the  apostle  of  the  Gentiles, 


258* 


NOTES  ON  THE  ACTS. 


[Part  IX, 


never  cast  off  his  care  for  his  own  brethren,  and 
always  expressed  himself  on  that  subject  with 
the  Avarmest  affection  ;  and  he  alone,  of  all  the 
writers  in  the  New  Testament,  hath  spoken 
clearly  of  the  restoration  of  the  Jews ;  he  ear- 
nestly wished  for  that  happy  day,  and  saw  it 
afar  off,  and  was  glad.  St.  Paul  was  extremely 
zealous  for  the  Law,  and  a  persecutor  of  the 
Christians — so  were  the  Jews. 

St.  Paul,  for  opposing  Jesus  Christ,  was 
struck  blind ;  but  upon  his  repentance  he  re- 
ceived his  sight — so  were  the  Jews,  for  their  re- 
bellion, smitten  with  spiritual  blindness,  which 
shall  be  removed  when  they  are  received  again 
into  favor. 

St.  Paul  was  called  miraculously,  and  by  the 
glorious  manifestation  of  Christ  himself,  and 
was  instructed  by  the  same  Divine  Master: 
such  will  perhaps  be  the  conversion  and  the 
illumination  of  the  Jews. 

St.  Paul  was  called  the  last  of  the  apostles — 
the  Jews  will  certainly  enter  late  into  the 
ChurcL 

St.  Paul  was  the  most  active,  laborious,  and 
successful  of  all  the  disciples :  such  perhaps 
the  Jews  also  shall  be  after  their  conversion. 
But  these  are  rather  conjectures  of  what  may 
be,  than  discoveries  of  what  must  come  to  pass". 


Note  64.— Part  IX. 

GENERAL    OBSERVATIONS    ON    CONVERSION. 

From  the  manner  in  which  the  conversion 
of  St.  Paul  is  related  by  St.  Luke,  many  have 
been  led  to  suppose  that  all  those  who  are  really 
Christians  must  receive  and  retain  some  sensi- 
ble impression  of  their  conversion  ;  and  conse- 
quently remember  the  exact  time  or  moment  in 
which  it  took  place.  Others  again  argue,  that 
St.  Paul  was  selected  from  the  rest  of  mankind, 
as  Abraham,  Moses,  the  Prophets,  and  the 
Apostles  were,  for  the  especial  purpose  of  pro- 
moting the  designs  of  Providence  in  effecting 
the  redemption  of  mankind  ;  and  therefore  that 
it  affords  no  sanction  for  the  expectation  of  any 
sudden  or  miraculous  conversion  for  others. 
Both  parties  insist  with  equal  earnestness  and 
sincerity  in  enforcing  the  doctrine  of  Scripture, 
that  "  without  holiness  no  man  shall  see  tlie 
Lord:"  but  one  would  look  for  conversion  in 
some  momentary  operation  of  the  Spirit  of  God, 
witliout  any  previous  preparation  in  the  heart 
or  conduct  of  the  individual ;  the  other,  on  the 
contrary,  would  rather  seek  it  in  the  study  of 
the   Scriptures,  and  in  tlie  due  observance  of 

"^  See  Jortin's  Remarks  on  Ecclesiasliral  TUstory, 
Works,  vol.  ii.  p.  14  ;  and  Mede's  iVorks,  book  v.  p. 
801,  802,  as  well  as  book  iv.  epist.  xvii.  p.  768. 
Jortiu  does  not  mention  Mede,  wlio  lias  considered 
the  parallel  at  greater  length. 


the  progressive  and  appointed  means  of  grace 
which  are  given  to  all,  as  necessary  to  salva- 
tion, and  which  are  always  attended  with  the 
influences  of  the  Holy  Spirit. 

The  former,  who  believe  that  God  more  fre- 
quently impresses  the  mind  by  some  sudden 
impulse,  do  not  deny  that  it  may  sometimes 
happen,  that  individuals  may  be  so  educated 
and  brought  up,  that  they  shall  be  sanctified 
from  the  womb.  Thus  the  celebrated  Annes- 
ley,  the  nonconformist  divine,  declared  tliat 
he  never  remembered  to  have  been  converted. 
On  the  other  side  it  is  equally  acknowledged, 
that  it  may  please  the  same  God  who  miracu- 
lously converted  St.  Paul,  to  impress  in  the 
most  unexpected  and  peculiar  manner  the 
mind  of  any  individual,  at  any  time  it  may  seem 
good  to  his  Providence  to  do  so.  He  would 
not,  for  instance,  assert  that  it  was  impossible 
that  Constantino  beheld  a  cross,  or  that  Colonel 
Gardiner  heard  a  voice  in  the  air,  or  any  other 
circumstance  of  this  nature'^ ;  but  his  general 
belief  is,  that  since  the  canon  of  Scripture  has 
been  completed,  the  sacraments  are  the  effect- 
ual and  divinely  ordained  means  of  grace  by 
which  the  Holy  Spirit  is  conveyed  to  man  for 
his  renovation ;  and  that  sufficient  evidence  is 
given  to  all  men  for  tlieir  establishment  in  the 
faith,  without  any  extraordinary  or  preternatural 
interference  in  their  favor. 

Christianity,  it  must  ever  be  remembered,  is 
not  a  system  of  theoretical  opinions,  but  a  sys- 
tem of  positive  institutions.  If  so,  we  may 
expect  miracles  at  the  establishment,  but  not  in 
the  continuance,  of  the  dispensation.  In  one 
sense  of  the  word  every  thing  is  a  miracle, 
both  in  the  natural  and  moral  world.  The 
growth  of  a  plant  is  to  us  an  unaccountable 
event ;  but  we  see  that  it  is  gradually  brought 
to  perfection,  by  the  sun  and  rain  from  heaven 
— these  are  the  appointed  laws  of  nature.  In 
the  same  way  the  divine  influences  of  the  Holy- 
Spirit,  by  the  appointed  means  of  grace,  grad- 
ually operate  on  the  heart,  till  it  brings  forth 
the  fruits  of  perfection,  and  the  perfect  man  is 
formed.  It  is  certain  that  the  great  Creator  of 
the  flower  or  the  herb  might  by  a  word  com- 
mand them  to  grow  either  on  the  waves  of  the 
sea,  or  on  the  floor  of  a  room,  but  as  this  would 
be  deviating  from  established  laws,  we  do  not 
anticipate  such  an  occurrence.  In  the  same 
manner  it  is  not  generally  to  be  expected  that 
the  Almighty  Creator  will  depart  from  his  own 
appointed  means  of  salvation  to  effect  the 
recovery  of  sinful  man,  who  refuses  to  be  nour- 
islied  by  tlie  common  blessings  from  on  high. 
It  is  not  now  to  be  expected  that  the  heavens 
will  again  opon,  tlio  Shocliinah  appear,  tlie  Bath 
Col  be  heard,  or  the  lu)ly  flame  kindle  on  holy 
heads ;  these   indisputable   evidences  of  divine 


''  Jortin's     Remarks   on    Ecclesiastical    History, 
Works,  vol.  ii.  p.  159. 


Note  64.] 


NOTES  ON   THE  ACTS. 


*259 


majesty,  are  reserved  for  the  consummation  of 
all  things.  In  the  mean  time,  God  the  Creator 
and  Saviour,  who  provides  for  the  lilies  and  the 
flowers  of  the  field,  has  in  his  mercy  ordained 
provision  for  the  soul  as  well  as  the  body  of  man 
— "  My  flesh  is  meat  indeed,  and  my  blood  is 
drink  indeed."  Without  the  care  and  the  labor 
of  man  the  food  for  the  body  would  be  lost  in  the 
ground  ;  without  the  use  of  the  revealed  means 
of  grace,  the  fruits  of  the  Holy  Spirit  would  be 
looked  for  in  vain.  Break  up  therefore  the 
fallow  ground  of  your  hearts  (Hosea  x.  12.)  for 
it  is  time  to  seek  the  Lord,  that  the  showers  and 
tlie  latter  rain  may  not  be  withholden  (Jer.  iv.  3.) 

The  real  question  to  be  decided  then  is, 
Whether  he  is  most  right  who  expects  the 
influences  of  the  Spirit  to  be  conveyed  to  him 
through  the  means  of  tliose  solemn  ordinances 
which  God  himself  has  ordained,  gradually 
accomplishing  that  change  of  heart,  without 
which  spiritual  happiness  cannot  be  attained  ; 
or  whether  that  opinion  is  to  be  preferred, 
which  leads  to  the  anticipation  of  some  sudden 
impression  producing  the  same  effect  independ- 
ent of  an  humble  attendance  on  the  means  of 
grace,  in  obedience  to  the  divine  will. 

I  am  convinced,  that  if  Christians  who  be- 
lieve in  the  doctrines  of  the  Trinity,  the  Incar- 
nation, the  Atonement,  and  the  absolute  neces- 
sity of  inward  holiness,  from  the  influences  of 
the  Divine  Spirit,  as  well  as  outward  morality, 
were  to  examine  impartially  some  controverted 
logomachies,  they  would  not  so  much  differ. 
If  certain  systematic  words  were  not  so  fre- 
quently resorted  to,  there  would  be  much  less 
misapprehension  and  bitterness.  Let  us  place 
this  subject  in  more  general  propositions,  and  we 
shall  then  perceive  how  slight  is  the  difference 
which  divides  these  contending  parties. 

It  will  be  acknowledged  by  all,  that  a  due  re- 
gard at  least  is  necessary  to  external  religion  for 
the  sake  of  its  Author;  but  that  this  very  regard 
to  the  divine  ordinances,  if  it  does  not  proceed 
from  obedience  and  love  to  Him  who  ordained 
them,  and  faith  in  their  spiritual  effects  and  sig- 
nification, becomes  presumption  and  hypocrisy. 

Man  at  his  creation  was  made  perfect ;  the 
spiritual  triumphing  over  the  inferior  nature. 
When  he  fell,  the  earthly  or  animal  nature  pre- 
dominated. As  his  descendants  we  are  made 
partakers  of  the  same  earthly  and  animal  na- 
ture— we  are  born  with  it — its  existence  consti- 
tutes our  original  sin,  and  we  are  subject  to  its 
everlasting  penalties. 

The  system  of  revelation  is  the  plan  for 
restoring  man  to  God,  by  renewing  within  him 
that  spiritual  nature  which  he  lost  by  the  fall 
of  his  first  parent. 

The  manner  in  which  this  important  object 
is  to  be  accomplished  has  ever  been  the  same. 
It  is  faith  in  the  atonement  of  one  Redeemer, 
the  manifested  God  of  the  patriarchs,  Jews,  and 
Christians,  producing  holiness  of  life. 


The  manner  in  which  this  faith  is  made 
effectual  has  ever  been  the  same.  Outward 
means  of  grace  were  instituted  from  the  mo- 
ment of  the  expulsion  from  paradise.  Where 
these  external  ordinances  have  been  observed 
througii  faitli,  and  in  compliance  with  the 
revealed  will  of  God,  his  influences  have  uni- 
formly been  imparted,  and  a  spiritual  change  ot 
heart  imperceptibly  and  gradually  accomplished. 

The  Spirit  of  God  however  is  not  confined  to 
means.  The  Omnipotence  of  God  is  not  limit- 
ed to  the  measures  he  has  himself  revealed  or 
ordained.  It  is  impossible  therefore  not  to 
believe  that  the  death  of  a  friend  or  relative,  a 
lingering  illness,  or  any  other  affliction  or  cir- 
cumstance, may  not,  through  divine  grace,  be 
made  the  instrument  of  salvation,  and  turn  our 
hearts  from  this  world  to  serve  the  living  God. 
But  few  will  hesitate  to  join  with  me  in  the 
conclusion,  that  the  divine  blessing  is  to  be 
more  generally  found  in  those  significant  and 
solemn  institutions,  which  The  Way — The 
Truth — and  The  Life  Himself  appointed. 

This  is  not  tlie  place  to  enter  further  into 
this  controversy.  The  ancient  fathers,  the 
reformers  in  general,  and  the  Church  of  Eng- 
land make  the  commencement  of  our  accep- 
tance with  God  (by  whatever  name,  conversion 
or  regeneration,  we  may  call  it)  to  begin  with 
baptism ;  and  affirm  that  the  influences  of  the 
Holy  Spirit  continue  with  the  Christian  through 
life,  to  renovate  him  when  he  falls,  to  preserve 
him  in  temptation,  and  to  support  him  in  death, 
unless  those  influences  are  quenched  by  wilful, 
repeated,  deliberate,  and  persevering  sin.  This 
system,  which  makes  our  Christian  life  begin 
with  certain  feelings  in  maturer  years,  makes 
the  question  concerning  baptism  so  very  im- 
portant. The  reestablishment  of  the  ancient 
union  among  believers,  depends  on  our  estimate 
of  tlie  benefits  attendant  on  that  first  and  most 
solemnly  commanded  ordinance — whether  it  is 
merely  an  useful  rite,  or  an  appointed  means  of 
grace ; — or,  as  it  is  defined  in  the  Church  Cate- 
chism, an  outward  sign  of  an  inward  grace. 
The  system  which  refuses  to  confine  the  begin- 
ning of  our  Christian  life  to  baptism,  is  thus 
described  by  a  once  distinguished  writer — 
"Regeneration  has  its  degrees.  Its  first  step 
is  contrition,  and  that  softening  of  the  heart  by 
which  a  man  is  brought  to  a  sense  of  sin  and 
misery ;  and  under  the  influence  of  wliich  he 
earnestly  desires  deliverance.  The  second  is 
a  knowledge  of  Christ,  by  which  whoever  is 
convinced  of  the  sufficiency  of  Christ  to 
deliver  him,  denies  himself,  and  flies  to  Christ, 
and  by  a  living  faith  is  united  to  him,  and  with 
a  filial  confidence  of  deliverance  depends  upon 
him  ;  and  a  filial  love  towards  God  is  kindled  in 
his  heart,  by  the  power  of  which  he  serves  God 
with  unfeigned  obedience,  and  a  holy  life. 
The  first  step  is  called  the  spirit  of  bondage, 
and  it  is  properly  the   eff'ect  of  the   Law;  the 


260* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


second  is  the  spirit  of  adoption,  and  it  is  the 
proper  effect  of  the  GospeF."  The  learned 
writer  then  proceeds  to  illustrate  this  hypothe- 
sis by  the  instance  of  Cornelius.  I  think  it  is 
evident,  that  the  Scriptures  of  truth  no  where 
command  us  to  liave  this  train  of  feelings  to 
become  acceptable  to  God.  Faith  and  obe- 
dience,— or  faith,  obedience,  and  repentance 
are  required:  and  it  is  impossible,  in  general, 
for  the  Christian  who  has  been  baptized,  and 
has  received  a  religious  education,  and  knows 
God  from  his  infancy,  to  say  when  he  begins  to 
have  faith,  and  to  have  become  acceptable  to 
his  Maker.  Few  men  can  pass  through  life 
without  many  feelings  of  sorrow  for  sin,  of 
humility  before  God,  of  desire  to  become  more 
holy.  No  human  being  can  declare  himself 
spotless  before  his  Creator.  But  all  these 
emotions  are  the  result  of  our  knowledge  of 
God,  and  his  Son,  which  are  given  us  by  the 
means  of  grace ;  and  they  proceed  from  the 
Holy  Spirit  which  attends  them.  They  are 
common  to  all  men  at  all  ages ;  they  are  expe- 
rienced by  children  at  the  first  dawn  of  reason, 
and  by  the  aged  at  the  close  of  life. 

Since  the  Scripture  and  tlie  means  of  grace 
have  been  given,  I  believe  that  all  pretensions 
of  this  nature  are  very  dubious ;  though  I  dare 
not  say  that  the  Father  of  tlie  spirits  of  men 
may  not  visibly  communicate  his  will  to  some 
favored  individuals,  when  he  pleases.  I  believe 
only,  that  he  has  not  done  so ;  because  the 
Law  of  Christ  is  sufficient  to  guide  any  of  his 
creatures  to  future  happiness.  Dr.  Doddridge 
relates  the  anecdote  of  Colonel  Gardiner,  as  if 

'  "  Habet  regeneratio  suos  gradus.  Primus 
gradus  est  contritio  et  emollitio  cordis,  qua  quis 
adigitur  ad  sensum  peccati  et  miserise  ;  quo  sensu 
gravatus  sitit  et  esurit  liberationem.  Secundus 
gradus  est,  agnitio  Christi,  quS.  quis  de  sufficientiA 
Christi  ad  liberandum  convictus,  seipsum  abnegat 
et  ad  Christum  confugit,  eique  v'lvk  fiducia  cordis 
inseritur,  et  cum  filiali  fiducia  liberationis  in  ipsum 
recunibit,  et  fiUalis  in  Deum  amor  in  corde  ejus 
accenditur,  cujus  ductu  et  iinpulsu  servit  Deo 
ingenua  obedientia  et  novft  vita.  Primus  gradus 
vocari  solet  spiritus  servitutis,  et  est  proprie  efFec- 
tus  legis  :  posterior  spiritus  adoptionis,  et  est  pro- 
prie etFectus  Evangehi.  Fieri  potest  ut  Cornelius 
habuerit  primum  gradum  regenerationis,  scil.  ut 
fuorit  contritus  corde  et  onustus  sensu  miserise, 
sitiensque  gratiam,  eamque  quasrens ;  sed  non 
novit  veram  viam  inveniendi  et  verum  medium 
quffirendi,  sed  sine  dubio  eani  quaesivit  per  propria 
opera  et  honestam  vitam  ;  quse  tamen  opera  Deus 
propter  veram  contritionem  cordis  non  asperna- 
tus,  sed  se  iis  moveri  passus  est,  ad  dandos  niajores 
regenerationis  gradus  ad  salutem  necessaries. 
Non  enim  est  contra  sanam  theologiam.  quod 
primitias  gratioe  regenerantis  bene  usurpatte  sint 
causaB  impetrantcs  gratiam  majorem.  Habenti 
enim  dabitur  ut  abundanlius  liabeat,  Matt.  xiii.  12. 
Moralibus  virlutibus,  quibus  homo  seipsum  ab  aliis 
per  Hberum  arbitriuin  naturale  nonnihil  discernit, 
nuUis  proniissionibus  alligata  est  gratia  regenera- 
tionis salvifica:  sed  initiis  gratia'  regenerantis 
bene  usurpatis  est  alligata,  Job.  vii.  17.  Et 
pra!cipue  contritum  cor  habet  inagnas  proniissionos, 
Psal.  li.  19.  Isa.  Ivii.  lo."  Stres.  apud  Cradock's 
^Apostolical  Harmony,  p.  59. 


the  circumstance  might  possibly  have  been  the 
vivid  suggestion  of  his  own  mind.  The  hour 
was  midnight — he  was  confused  with  intem- 
perance— the  cause  of  his  watchfulness  was 
criminal — he  had  received  a  religious  education  ; 
and  the  silence  and  solitude,  and  the  possible 
reproaches  of  his  conscience  led  him  to  some 
associations  of  ideas  respecting  tlie  crucified 
Saviour,  whom  he  had  forgotten.  At  such  a 
moment  he  saw,  or  thought  he  saw,  the  cross  in 
the  air,  and  heard  the  appeal  of  the  imagined 
figure  before  him.  This  appears  to  me  to  be 
the  natural  result  of  those  laws  of  mind  which 
God  has  given  to  every  man.  These  natural 
reflections  were  made  the  means  of  grace ;  for 
the  impression  was  never  erased  from  his  mind. 
The  Spirit  of  God  "prevented  him,  and  put 
into  his  mind  good  desires ; "  and  the  consist- 
ency of  his  subsequent  life  proved  that  He,  who 
giveth  grace  to  man,  was  present  at  the  hour  of 
temptation.  But  it  would  be  the  most  intolera- 
ble presumption,  that  any  man  should  delay 
repentance  till  his  mind  was  affected  in  a  similar 
manner. 

With  respect  to  the  cross  of  Constantine,  I 
subjoin  the  criticism  of  Jortin;  and  I  am  in 
clined  to  agree  with  this  eminent  divine,  that 
there  was  possibly  no  miracle  in  this  case  also ; 
though  the  result  of  the  victoiy  was  most  im- 
portant, as  it  decided  whether  Christianity 
should  become  the  religion  of  the  Roman  em- 
pire. "A.  D.  .311,  Constantine  being  disposed 
to  protect  and  embrace  Christianity,  which  his 
father  had  greatly  favored,  and  about  to  fight 
Maxentius,  prayed  to  God  for  his  assistance. 
As  he  was  marching,  he  saw  in  the  afternoon, 
in  the  sky  over  the  sun,  a  shining  cross,  with 
this  inscription  (roiira  >■/««)  joined  to  it.  The 
sight  astonished  him,  and  the  army  which  ac- 
companied him.  This  he  related  to  Eusebius 
with  his  own  mouth,  and  sware  to  the  truth  of 
it  at  a  time  when  many  of  the  soldiers  were 
living."  "  \4fiq:l  /necn]/j6Qiy&g  rjUov  aqag,  ^St] 
Trig  ■^juigag  anoy.Urovaijg,  aiioTg  ocpdal/uolg 
Idsli'  e(f)rj  iv  MiiruT  ovonvw  vneqy.Eljtevov  tov 
7]lLov  aTttVQH  xQon(nov  ex  tponug  avviajdtfiEvnv, 
yQucfi'lv  78.  uvm  avvricfdui.,  liyovaui',  lovno  v'.xa. 
Horis  diei  meridianis,  sole  in  occasum  vergente, 
crucis  tropaeum  in  ccelo  ex  luce  conflatum,  soli 
superpositum,  ipsis  oculis  se  vidisse  affirmavit, 
cum  hujusmodi  inscriptione  :  Hac  vince." — Eu- 
seb.  Fit.  Const.  1.  28.  Concerning  this  story 
there  have  been  these  opposite  opinions — That 
it  was  a  miracle  wrought  in  favor  of  Constantine 
and  of  Christianity :  that  it  was  a  pious  fraud,  a 
mere  stratagem  of  Constantino's,  to  animate  his 
soldiers,  and  to  engage  the  Christians  firmly  on 
his  side.  Fabricius,  as  an  honorarius  arbiter^ 
comes  between  both,  and  allows  the  fact,  but 
rejects  the  miracle.  Bihl.  Gr.  fi.  8.  "  There 
is,"  says  he,  "  a  natural  appearance,  a  '  solar 
halo,'  Avhicli  sometimes  represents  a  lucid  cross, 
and  this  is  so  rarely  seen,  that  it  is  no  wonder  if 


Note  65,  66.] 


NOTES  ON  THE   ACTS. 


*-26l 


Constantine  and  they  who  beheld  it  with  him 
accounted  it  miraculous,  especially  at  that  junc- 
ture. If  this  were  no  miracle,  yet  it  tended  to  the 
service  of  Christianity,  and  to  bring  about  the 
great  revolution  that  then  happened.  There 
are  in  historians,  ancient  and  modern,  and  in  the 
Philosophical  Transadioris,  descriptions  of  such 
phenomena,  and  also  of  lucid  circles  or  crowns, 
accompanying  them.  Fabricius  gives  an  ac- 
count and  a  representation  of  some.  Thus  far 
all  goes  well  enough ;  but  the  great  difficulty  is 
the  inscription  [rovm  pIxu),  for  which  Fabricius 
offers  this  solution,  that  youcp')  means  a  '  picture,' 
as  well  as  a  '  writing,'  and  that  liyeir,  when 
applied  to  a  picture  or  image,  means, '  to  denote,' 
or  '  imply,'  and  that  tiie  words  of  Constantine 
and  Eusebius  may  be  thus  interpreted,  that  by 
this  he  should  conquer ;  which  image  was  a 
lucid  crown,  a  representation  or  symbol  of  vic- 
tory. To  this  I  add,  that  Eusebius,  by  not  using 
the  words  (jtoixfIu,  or  ygufifiuTtx,  nor  mentioning 
in  what  language  it  was  written,  seems  to  speak 
rather  of  an  emblem  or  picture,  than  of  a  writing. 
Add  to  this,  that  in  the  standard  wiiich  Con- 
stantine ordered  to  be  made  in  the  form  of  a 
cross,  in  memory  of  this  omen,  he  placed  a 
crown  of  gold  and  jewels  on  the  top  of  it,  and 
a  cypher  denoting  the  name  of  Christ,  but  not 
the  Avords  rovm  I'lxoc.  Euseb.  Vit.  Const.  1.  31. 
Amongst  the  Panegyrici  Vetercs,  the  eightli  is 
in  praise  of  Constantine,  and  celebrates  his 
victory  over  Maxentius,  but  says  not  a  word  of 
the  cross.  The  author  of  this  panegyric  was  a 
pagan.  The  ninth  also,  composed  by  Mazarius, 
is  silent  concerning  this  prodigy.  One  of  the 
panegyrists  speaks  of  a  last  omen,  by  which  he 
might  mean  the  cross.  See  Tillemont,  H.  ties 
'Empires,  4.  G32.  Not.  But,  afler  all,  it  seems 
rather  more  natural  to  interpret  ygacp^v  Myov- 
aav  of  a  writing,  than  of  a  picture." 


Note  65.— Part  IX. 

The  word  '^73  was  commonly  used  by  the 
Jews  to  denote  either  man  or  woman.  St. 
Peter  calls  the  woman  the  weaker  vessel.  St. 
Paul,  alluding  to  the  preachers  of  the  Gospel, 
observes,  "  We  have  this  treasure  in  earthen 
vessels."  Schoetgen  quotes  the  book  Zohar  on 
Exod.  on  Ruth  ii.  9. 

nin^  Sd  jvpin  N''p'ny  prx  |'Sx  —  "the 
iust  are  here  understood,  who  are  called  the  in- 
struments or  vessels  of  the  Lord." — Schoetgen. 
Hoi:  Heb.  vol.  i.  p.  446. 


Note  66.— Part  IX. 
St,  Paul,  m  Gal.  i.  16,  17.,  speaking  of  his 


conversion,  writes,  "  Immediately  I  conferred 
not  with  flesh  and  blood,  but  I  went  into  Arabia, 
and  returned  again  unto  Damascus."  Pearson 
argues  from  this,  that  he  did  not  preach  in  the 
synagogues  at  Damascus  till  after  the  three 
years  which  he  passed  in  Arabia.  Michaelis, 
on  the  contrary,  would  connect  ver.  20  with  19, 
on  account  of  the  word  evOiu);,  which  word  by 
Dr.  Wells  is  referred  to  the  return  of  St.  Paul 
to  Damascus.  He  thinks  the  passages  are  to 
bo  parapiirased  tluis : — "  After  he  had  received 
meat  he  was  strengthened."  Presently  after 
which  (according  to  Gal.  i.  16.)  he  went  into 
Arabia,  and  having  been  there  instructed  in  the 
Gospel,  by  the  revelation  of  Jesus  Christ  (Gal. 
i.  12.),  he  returned  again  to  Damascus.  "  Then," 
or  "  now,"  was  St.  Paul  certain  days  with  the 
disciples  at  Damascus,  and  straightway  (namely, 
after  his  return  out  of  Arabia)  he  preached 
Christ  in  the  synagogues-'". 

Sclilcusner  is  of  opinion  that  the  word  av/n- 
6i6ut(t)p  is  to  be  understood  before  this  clause. 
See,  on  the  full  meaning  of  this  word,  Kuinoel, 
Schleusner,  and  others. 

Biscoe  sufficiently  shows  that  St.  Paul,  as  a 
rabbi,  or  authorized  teacher  of  the  people,  was 
privileged  to  preach  in  all  synagogues  wherever 
he  went. 

St.  Luke  has  not  noticed  this  journey ;  and 
as  St.  Paul  has  merely  mentioned  it  in  his 
Epistle  to  the  Galatians,  without  relating  any 
thing  that  he  tlien  did,  we  cannot  speak  of  it 
with  any  degree  of  certainty.  St.  Jerome  has 
determined  that  the  Apostle  did  not  exercise 
any  ministerial  function,  and  he  supposes  that 
by  a  dispensation,  unknown  to  us,  or  by  an 
express  command  of  God,  he  remained  silent 
(Gal.  i.  12.)».  It  is  very  likely  that  it  was  in 
this  retreat  that  he  acquired  by  the  reading  of 
the  Sacred  Writings,  and  by  the  inspiration  of 
tlie  Holy  Ghost,  tlie  knowledge  that  he  after- 
wards displayed.  It  is  further  to  be  observed, 
that  there  had  been  in  Arabia  Petrsea,  where 
St.  Paul  had  retired,  a  sect  of  "  Jewish  Cliris- 
tians,"  Avhich  Epiphanius  calls  Sampseans''. 
They  adhered  in  all  things  to  the  Jews.  There 
were  some  of  them  who  abstained  from  eating 
the  "  forbidden  animals."  This  was  a  sect  of 
Esseans',  who  had  embraced  Christianity,  but 
who  appeared  to  have  only  the  name  of  Chris- 
tians ;  they  studied  the  Law  of  Moses,  and 
Avere  remarkable  for  their  hospitality,  and  sim- 
plicity of  life  and  manners. 

•'"  Geocrraplni  nf  the  A'eic  Testament,  part  ii.  p. 
20,  21,;ip.  Lardner. 

^  "  Lucam  idcirco  dc  Arabia  prfptcrisse  quia  for- 
sitan  nihil  dignum  Apostulatu  in  Arabia  perpe- 
trarat.  Nee  hoc  segnitiaj  Apostoli  cieputanduni, 
si  frustra  in  Arabia  fuerit.  sed  quod  ahqua  Dispen- 
satio  et  Dei  praeceptum  fuerit  ut  taceret." — Hier. 
Com.  in  Ep.  ad  Gal.  i.  17. 

''   Epip.  Hreres.  Liv.  53. 

'   Tetav.  Ill  JS'atis  ad  Ilceres.  1!\  Ossenorum. 


262* 


NOTES   ON   THE   ACTS. 


[Part  IX. 


Note  67.— Part  IX. 

In  2  Cor.  xi.  32.  St.  Paul  mentions  as  the 
cause  of  this  stratagem,  that  the  governor  of 
Aretas  kept  the  city  of  the  Damascenes  with  a 
garrison  for  the  purpose  of  apprehending  him. 

Damascus  in  Syria  had  been  reduced  to  a 
Roman  province  by  Pompey  the  Great,  after 
the  war  with  Mithridates.  A  difficulty  there- 
fore arises,  how  could  Aretas,  king  of  Arabia, 
be  in  possession  of  Damascus  and  appoint  an 
ethnarch?  In  the  last  year  of  Tiberius,  Are- 
tas had  waged  war  with,  and  defeated  Herod 
Antipas,  for  the  injury  he  had  done  to  his  wife, 
the  daughter  of  Aretas.  Herod,  enraged  at  his 
defeat,  appealed  to  Tiberius,  who  commanded 
Vitellius,  the  governor  of  Syria,  to  attack  Aretas, 
and  send  liim  dead  or  alive  to  Tiberius.  Vitellius 
prepared  to  obey,  but  marched  his  troops  back  to 
their  winter  quarters,  on  receiving  intelligence, 
while  he  was  at  Jerusalem,  of  the  death  of  the 
emperor.  At  this  interval  Aretas  made  an 
irruption  into  Syria,  and  took  Damascus,  and 
kept  possession  of  it  for  some  time. 


Note  68.— Part  IX. 

The  war  between  Herod  and  Aretas,  the 
little  communication  between  distant  cities,  the 
seclusion  of  St.  Paul  in  Arabia,  the  agitation  of 
the  Jews  on  account  of  the  death  of  Tiberius, 
the  deposition  of  Caiaphas  by  Vitellius,  as  well 
perhaps  as  the  desire  the  priests  would  natural- 
ly feel  to  suppress  the  account  of  the  failure  of 
their  decree  against  the  Christians  of  Damascus 
— sufficiently  explain  why  the  apostles  at  Jeru- 
salem were  ignorant  of  St.  Paul's  miraculous 
conversion,  till  it  was  announced  to  tliem  by 
Barnabas. 

The  commentators  suppose  that  St.  Paul, 
during  his  present  sojourn  at  Jerusalem  while 
praying  in  the  temple,  fell  into  that  ecstasy  or 
trance  mentioned  Acts  xxii.  17-21.  Hales^ 
translates  the  word  ^f  uTrooreAu,  "  I  will  send 
thee  forth  as  an  extra  apostle  to  the  remote 
Gentiles,  selecting  thee,  ^|«(ooi\«f»'oc  of,  from 
the  people  of  the  Jews,  and  from  the  Gentiles, 
to  whom  (the  latter)  I  am  now  going  to  send 
thee  forth,  pvv  unoaiillut,  to  turn  them  from 
darkness  unto  light,  and  from  the  jurisdiction  of 
Satan  unto  God,  in  order  that  they  might  re- 
ceive remission  of  sins,  and  an  allotment  among 
those  that  are  sanctified  by  faith  toward  me." 


Note  69.— Part  IX. 

I  SHALL  here  take  the  opportimity  of  observ- 
ing to  the  Jew  who  may  disbelieve  that  Jesus 

i  Hales'  Jinal.  Chron.  vol.  ii.  part  ii.  p.  1190. 


of  Nazareth  was   the  true   and  expected  Mes- 
siah, that  the   declarations  of  the  New  Testa- 
ment are  not  only  supported  by  miracles  of  the 
same,  or  of  greater,  extent  and  wonder  than 
those  of  Moses  (which  I  have  attempted  to  show 
in    a   former   note)    but   that   every   testimony 
which   demonstrated  the  truth   of  the    Mosaic 
dispensation  was  vouchsafed  in  support  of  the 
Christian  revelation  also. — If  miraculous  gifts 
were  imparted  to  the   Sanhedrin,   on   its    first 
establishment  (Num.  xi.  25.),  they  were  likewise 
granted   at   the    early    meeting   of  the   infant 
Church  of  Christ,   as  a  pledge  of  the  presence 
of  his  Holy  Spirit. — Were  ecstasies  and  visions 
permitted  to  the  prophets  of  the  olden  Church, 
so  likewise   were   they   in  the  apostolic   age. 
St.   Paul    had  Iiis   vision   in   the   temple ;  and 
again  the  Lord  appeared  to  him  and  comforted 
him,  (Acts  xxiii.  11.)      To  St.  Peter   a   sheet 
descended  from  heaven  for  the  purpose  of  un- 
folding to  him  the  great  truth  that  the  Gentiles 
also  were  to  be  made  partakers  of  the  Gospel 
blessings. — If  a  superhuman  knowledge  of  God 
and  of  the  invisible    world  be  an  internal  proof 
of  the  inspiration  of  the  writers  of  the  Old  Tes- 
tament, which  of  these  can  bear  any  comparison 
with  the  discoveries  of  the  unseen  state  revealed 
in  the  transfiguration,   when  the  bodies  of  men 
were  seen  as  they  will  appear  in  glory  at  the 
last  great  day — or  in  the   resurrection  of  our 
Lord,  when  the  same  body  assumed  new  and 
mysterious   properties — when   angels  were    its 
guardians,  and  the  bodies  of  the  dead  arose  ? 
Have  any  of  the  inspired  anticipations  of  the 
old  prophets  exceeded  those  of  St.  Paul,  who 
was  exalted  to  a  state  where  he  heard  things 
which  it  was  not  lawful  for  man  to  utter  ?  or  have 
they  equalled  the  more   glowing  and  sublime 
representations   of  the   Apocalypse,  when   the 
beloved   disciple,  wrapt  in  the  highest  visions, 
describes  the  perfection  of  the  spiritual  temple, 
and  the  removal  of  the  curse  from  mankind  ? — 
Did  the  Urim  and  Thummim  mysteriously  com- 
municate the  will  of  God  to  the  suppliant  priest  ? 
Christ  himself  hath  spoken  to  us  in  the   fulness 
of  the  Godliead  bodily,  and  has  committed  to  us 
the   lively    oracles. — Was  the   voice  from  the 
mercy-seat  heard  by  the  privileged  lawgiver  of 
Israel  ?     Did  it  whisper  in  Eden,  or  speak   in 
thunder  at  Sinai  ?     Was  it  heard  by    Elijah  in 
the  wilderness,  or  by   Daniel  in   Babylon  ?     So 
also  did  it  thrill  into  the  ears   of  the  priests 
and  the  people  in  the  temple,  carrying  convic- 
tion to  the  inquiring  Greeks.     It  proclaimed,  at 
the  baptism  of  Christ,  from  the  mercy-seat  of 
heaven,  "  This  is  my  beloved  Son."     It  arrested 
the  persecuting  Saul,  breathing  out  vengeance 
and    slaughter. — Were   the   angels   of  heaven 
the  visitors  of  Abraham  at  iiis  tent,  or  of  Jacob 
at  Mahanaim  ?     So  were  they  also  the  glorious 
ambassadors  from  heaven,   announcing  the  ad- 
vent of  the  Prince  of  Peace,  the  promised  Mes- 


Note.  70.-79.] 


NOTES  ON  THE  ACTS. 


*263 


siah. — Was  the  prophet  the  discerner  of  spirits, 
when  he  inquired  of  his  servant, "  Went  not  mine 
heart  with  thee,  when  tfie  man  turned  again 
from  his  chariot  to  meet  thee?"  So  likewise 
did  Peter  penetrate  into  the  deepest  recesses  of 
that  covetous  heart,  which  he  declared  to  be  in 
tlie  gall  of  bitterness,  and  in  the  bond  of  iniquity. 
— Was  Gehazi  struck  with  leprosy  ?  So  also 
was  Elyiiias  with  blindness,  and  Ananias  with 
instant  death. — Did  Moses  foretell  the  eventual 
dispersion  of  Israel  nearly  two  thousand  years 
before  it  took  place  ?  So  also  do  the  apostles  of 
the  New  Testament  unanimously  predict  their 
future  union  and  reestablishmcnt  in  tiic  Holy 
Land. — Did  the  Prophet  Elisha  raise  to  life  the 
son  of  the  widowed  friend  of  his  poverty  and 
persecution  ?  So  also  did  the  Apostle  St.  Peter 
bid  Tabitha  arise ;  and  restored  from  the  dead 
the  benefactress  of  the  poor  and  destitute. — 
These  facts  rest  on  the  same  species  of  evidence, 
and  were  given  for  the  confirmation  of  one 
common  system  of  divine  truth,  to  demonstrate 
the  beautiful  harmony  that  pervades  the  two 
covenants,  and  to  convince  both  Jew  and  Gen- 
tile that  the  God  of  both  their  dispensations  is 
the  same  God,  neither  ought  his  children  to  be 
any  longer  divided. 

If  the  mission  of  Christ  was  not  confirmed  by 
such  stupendous  judgments  as  those  which 
Moses  inflicted,  v/hen  the  earth  opened  and 
swallowed  up  Dathan  and  his  coadjutors  and 
all  their  company,  and  they  went  down  alive, 
and  the  people  fled  at  tlie  cry  of  them ;  or  by 
such  judgments  as  caused  that  equally  fearful 
exclamation,  "  If  I  be  a  man  of  God,  let  fire 
come  down  from  heaven  to  consume  thee," 
and  the  fire  descended — it  must  be  remembered, 
that  the  new  dispensation  was  one  of  mercy — 
tliat  our  Saviour  came  to  seek  and  to  save 
those  that  were  lost — and  that  his  whole  object 
was  to  remove  the  curse  of  sin,  and  all  its 
attendant  afflictions,  diseases,  and  miseries. 
His  apostles  inflicted  death  on  two  individuals 
only  for  the  unpardonable  crime  of  sin  against 
the  Holy  Ghost ;  they  demonstrated  their 
power  in  a  manner  more  consistent  witli  the 
dispensation  they  were  commissioned  to  estab- 
lish, by  relieving  the  infirmities  and  sicknesses 
of  men,  and  redeeming  them  from  him  Avho  had 
the  power  of  death,  that  is,  the  devil. 


Note  70.— Part  IX. 

The  trade  of  a  tanner  was  esteemed  by  the 
Jews  so  contemptible  that  all  those  who  fol- 
lowed it  were  required  to  mention  the  same 
before  their  marriage,  under  the  penalty  of  the 
nuptials  becoming  void.'  It  is  recorded  in  the 
Mishna,  that  after  the  death  of  a  man  whose 
brother  exercised  the  trade  of  a  tanner,  the 
the  wise  men  of  Sidon  decided,  tliat  the  widow 


of  the  deceased  was  permitted  to  decluie  inter- 
marrying with  that  brother. 

This  custom  explains  to  us  tlie  probable 
reason  why  the  Evangelist  might  have  been  so 
particular  in  relating  so  apparently  a  trivial  cir- 
cumstance, as  the  lodgings  of  the  apostle.  St. 
Peter  took  up  his  abode  with  the  most  mean 
and  despised  of  his  own  countrymen,  although 
at  this  time,  witliout  divine  interposition,  he 
would  have  refused  to  preach  to  Cornelius,  an 
honorable  Gentile. — See  Schoetgen,  vol.  i.  p.  447. 

See  various  ordinances  among  the  Jews,  ap. 
Wetstein  in  loc,  expressive  of  contempt  for 
the  occupation  of  a  tanner. 


Note  71.— Part   IX. 

Dr.  Lard.ner,  contrary  to  the  decision  of 
the  generality  of  commentators,  has  endeavoured 
to  show  that  the  rest,  or  peace,  or  prosperity, 
which  the  Church  now  enjoyed  was  not  to  be 
attributed  to  the  conversion  of  St.  Paul,  but  to 
the  effects  produced  among  the  Jews  by  the 
command  of  Caligula,  which  directed  the 
statue  to  be  placed  in  tiie  temple  of  Jerusalem. 
— See  Lardner's  Credibility,  vol.  i.  p.  97-100, 
and  Hales'  Chronology,  vol.  ii.  part  ii.  p.  1191. 


Note  72.— Part  IX. 

ON     THE    STATE     OF    THE     PRIMITIVE     CHDRCH, 
AND    ON    THE    APOSTOLIC  OFFICE. 

We  have  now  proceeded  through  the  history 
of  the  Church  of  Christ  during  the  time  that  it 
consisted  only  of  Jewish  converts.  We  have 
witnessed  the  appeal  of  the  merciful  Saviour  of 
the  world  to  his  chosen  people,  in  tlie  wonder- 
ful operations  of  the  Holy  Spirit.  But  the  veil 
was  still  upon  their  eyes,  and  although  the 
Jewish  converts  may  be  considered  as  the  first 
fruits  of  the  Christian  Church,  yet  t!ie  Sanhe- 
drin,  the  leaders  of  tlie  people,  and  by  fiir  the 
greater  part  of  the  nation  still  persisted  in  their 
blind  rejection  of  Him  "  to  whom  gave  all  the 
prophets  witness." 

At  tliis  period  the  infant  Church  presented  to 
the  world  wherever  they  were  scattered,  wheth- 
er in  Jerusalem  or  in  the  provinces,  tlie  inter- 
esting spectacle  of  unbroken  "  unity  and  godly 
love."  There  were  no  controversies,  no  heart- 
burnings, no  mutual  jealousies,  to  disturb  that 
holy  calm,  the  fruit  of  righteousness ;  they 
obeyed  to  the  utmost  that  new  commandment 
given  to  them,  "Love  one  another."  When 
any  occasion  of  dissatisfaction  occurred,  such 
for  instance  as  the  complaints  of  the  Grecians 
on  account  of  their  widows,  tlio  wound  was 
immediately  healed,  and  the  commands  of  their 


264* 


NOTES  ON  THE  ACTS. 


[Part  IX. 


appointed  heads  were  respected  and  obeyed. 
They  were  one  fold  under  one  shepherd.  They 
continued  steadfast  in  the  apostles'  doctrine 
and  fellowship,  in  frequent  celebration  of  the 
communion,  and  in  thanksgiving  and  prayers. 
They  were  united  in  doctrine,  practice,  and 
discipline,  the  three  great  and  only  preservatives 
of  real  unity  and  true  piety  among  men. 

I.  The  articles  of  their  doctrine  may  be 
easily  summed  up — They  believed  that  Jesus 
was  Lord  and  Christ,  that  is,  that  he  was  the 
Divine  Personage,  the  manifested  God  of  the 
patriarchs,  the  true  Messiah,  Acts  ii.  36. — 
They  believed  in  the  necessity  of  repentance 
for  the  crucifixion  of  the  Prince  of  Life,  and 
of  conversion  from  Judaism  to  Christianity,  as 
well  as  from  sin  to  holmess.  Acts  iii.  38. — tlie 
resurrection  of  Christ,  Acts  ii.  31. — the  eleva- 
tion of  Christ  till  the  time  of  the  restitution  of 
all  things,  Acts  iii.  2\. — that  Christ  was  the 
prophet  like  unto  Moses,  Acts  iii.  22. — the 
(eventual)  overthrow  of  the  Jewish  dispensation. 
Acts  vi.  14.  and  as  we  find  also  from  the  speech 
of  St.  Stephen — the  doctrine  of  the  atonement 
of  Christ,  Acts  viii.  32-35. — and  salvation  to 
man  by  Clirist  alone  ;  for  "  there  is  no  other 
name  given  under  heaven,  whereby  we  can  be 
saved."  That  they  believed  in  the  necessity  of 
personal  holiness,  and  of  the  influences  of  the 
Holy  Spirit,  is  evident  from  the  manifestations 
of  the  Spirit,  under  which  they  so  immediately 
lived,  and  which,  on  every  fit  occasion,  they 
imparted,  (see  Acts  iii.  26.)  These  were  the 
articles  of  their  faith,  established  on  the  facts 
related  in  the  Gospels,  of  whose  truth  they  must 
have  been  convinced  from  the  testimony  of  eye- 
witnesses. The  great  majority  of  Christians  in 
all  countries,  however  they  may  have  added  to 
the  simplicity  of  the  Christian  Creed,  beheve  in 
these,  the  fundamental  and  essential  doctrines 
of  their  faith.  But  tiiis  agreement,  which  ought 
to  have  been  a  sacred  bond  of  union  among 
Christians,  has  not  protected  them  from  those 
various  divisions  and  controversies  wliich  make 
the  enemies  of  the  Lord  to  blaspheme. 

The  twelve  articles  of  the  Apostles'  Creed 
may  be  collected  from  the  teaching  of  St.  Peter 
in  the  first  chapters  of  the  book  of  the  Acts. 
(See  Bishop  Pearson's  divisions.) 

L  I  believe  in  God  the  Father  Almighty, 
Maker  of  heaven  and  earth.  Acts  iv.  24. 

n.  And  in  Jesus  Christ,  his  only  Son  our 
Lord,  Acts  ii.  38. 

ni.  Which  was  conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary,  Acts  i.  14. 

IV.  Suffered  under  Pontius  Pilate,  was  cruci- 
fied, dead,  and  buried,  Acts  iii.  1.3.  and  iv.  27. 

V.  He  descended  into  hell :  the  third  day  he 
arose  again  from  the  dead,  Acts  ii.  27,  31.  and 
iii.  1.5.  and  iv.  33. 

VI.  He  ascended  into  heaven,  and  sitteth  on 
the  right  hand  of  God,  the  Father  Almighty, 
Acts  iii.  13,  21.  and  v.  31. 


VII.  From  thence  he  shall  come  to  judge 
the  quick  and  the  dead.  Acts  iii.  21. 

VIII.  I  believe  in  the  Holy  Ghost,  Acts  ii. 
38.  and  v.  32.  x 

IX.  The  holy  Catholic  Church,  the  com- 
munion of  saints.  Acts  i.  8.  and  ii.  39.  and  iii. 
26. 

X.  The  forgiveness  of  sins.  Acts  ii.  38.  and 
V.  31. 

XI.  The  resurrection  of  the  body — (this  is 
implied  in  the  resurrection  of  Christ,  see  Art. 

V.) 

XII.  And  the  life  everlasting.  This  is  im- 
plied in  the  belief  in  the  ascension — see  Art. 
VI. 

II.  The  practice  or  religious  conduct  of  the 
Church  of  Jerusalem  Avas  consonant  with  their 
knowledge.  Personal  religion  Avas  the  criterion 
of  their  faith.  They  were  in  frequent  com- 
munion. Their  prayers  were  many — their  ad- 
herence to  the  doctrines  of  the  apostles  was 
steadfast — their  boundless  liberality  was  found- 
ed upon  its  most  acceptable  source,  self-denial 
and  tlie  sacrifice  of  the  things  of  the  flesh — 
their  motive  was  the  will  of  God.  Peace  and 
joy  in  God,  love  to  each  other,  personal  holi- 
ness, and  consequent  happiness,  characterized 
this  holy  communion,  and  Paradise  seemed 
again  restored  to  this  favored  portion  of  man- 
kind. Since  this  golden  age  has  no  Christian 
Church  been  so  perfect  or  so  prosperous. 
Never,  it  is  to  be  feared,  will  the  same  felicity 
be  revived  till  that  millennial  period,  which  the 
wise  and  good  have  always  anticipated  in  that 
petition,  "Thy  kingdom  come,  thy  will  be  done 
on  earth,  as  it  is  in  heaven  ;"  when  the  curse  of 
sin  shall  be  removed  from  the  earth,  and  the 
nations  shall  become  the  inheritance  of  the 
anointed  of  God ;  and  the  uttermost  parts  of 
the  earth  shall  be  his  possession*. 

''  Vitrino-a  gives  a  beautiful  description  of  the 
union  of  the  Church  at  Jerusalem  :  "  Primas  Ec- 
clesise  Christianae,  Deo  per  prfpconium  Christi 
atque  Apostolorum  et  copiosam  distributionem  do- 
noriim  Spiritus  Sancti  lucerne  tenebris  producente, 
formosa  erat  et  splendidisshna  facies.  Omnia,  ut 
vere  solent,  ridebant.  Doctrinae  suae  constabant 
castimonia.  Nihil  in  cultu,  nihil  in  sacratissimis 
reli^ionis  symbolis  adulterinum  ;  reoriminis  forma 
optima  et  eccIesisE  indoll  convenientissima.  Dis- 
ciplina;  vigebat  exercitium  incorruptae.  Diaboli 
adversus  ccclesiam  ferocientis  impetus  setenus  a 
Deo  cohibebantur,  ut  per  satellites  suos,  principes 
mundanos,  cursum  Evantjelii  non  sufflamen  atterit. 
Haereticis  nullus  adhuc  durn  in  ecclesia  locus.  Et, 
quod  optimum  et  maxhinuu  et  post  doctrinae  sin- 
ceritatem  praecipuam  in  ecclesia  considerationem 
meretur,  excellebat  divina  ilia  credentium  a>vi 
apostolici  societas,  quibuslibet  virtutibus  Chris- 
tlanis,  et  perfusa  erat  largo  imbre  donorum  Spiritus 
Sancti.  Hie  conspicua  erant  fides  illibata,  vegeta, 
corroborata,  omnia  tontans.  omnia  potens,  zelus  pro 
divina  gloria  et  cnussa  Cliristi  Regis  ardentissimus, 
nulla  metuens  pericula,  nullis  languescens  malis ; 
charitas  rara,  inaiidita,  et  quasi  su|)ergro.ssa  limites 
lege  pra'seriptos  ;  gratissima  animoruni  concordia, 
iuncta  simphcitate,  omnes  de  nialo  snspiciones  ex- 
cludenti ;  mansuetudo,  benignit.as,  humilitas,  et  qu£e 


Note  7'}.] 


NOTES  ON  THE  ACTS. 


*265 


III.  The  union  and  happiness  wliich  were  so 
eminently  enjoj^ed  by  the  Church  of  Jerusalem, 
under  the  j;ovornnnent  of  the  apostles,  must 
h;i,vc  been  materially  promoted  by  the  obser- 
vance of  one  system  of  discipline.  The  Church 
of  the  Jews  established  by  Moses  was  one 
religious  society,  comprising  the  whole  nation. 
When  the  same  God,  who  had  given  the  Mo- 
saic Law,  imparted  tlie  new  dispensation  to  his 
chosen  people,  the  first  object  of  Christianity 
seems  to  have  been,  to  continue  to  preserve  the 
whole  nation  as  one  religious  society.  For  this 
purpose  tliey  were  for  many  years  publicly  ap- 
pealed to,  by  the  teaching,  miracles,  and  fulfil- 
ment of  the  prophecies  by  our  Lord.  They 
were  next  appealed  to  by  the  apostles,  and  their 
attempts  were  also  fruitless.  Then  only  it  was, 
that  the  nation  of  the  Jews,  considered  as  a 
people  in  their  corporate  capacity,  represented 
by  their  senate  and  legislature,  rejected  tlie 
God  of  their  fathers.  The  exertions  of  the 
apostles  were  next  directed  to  save  as  many  of 
their  nation  as  would  believe  from  the  errors  of 
their  blinded  countrymen,  to  become  the  found- 
ers of  tliat  new  religious  society  which  was  to 
bo  extended  among  all  nations.  The  especial 
providence  of  God  preserved  from  dissensions 
the  infant  Church  thus  composed,  till  the  period 
of  its  more  ample  enlargement  arrived.  The 
converts  at  Jerusalem,  therefore,  were  so  con- 
firmed in  the  truth  of  then-  creed,  and  were  so 
perfectly  governed  by  their  apostolical  rulers, 
that  when  the  period  of  their  dispersion  came, 
they  carried  an  uncorrupted  and  an  uncontro- 
verted  faith  over  the  world.  And  as  every 
society  must  be  governed  by  some  authority, 
they  would  have  taken  with  them  that  plan  of 
polity,  which  the  apostles  would  have  established. 
The  question,  therefore,  of  the  mode  of  Church 
government  observed  by  the  apostles  becomes 
interesting  and  important,  as  it  will  point  out  to 
us  that  plan  by  which  the  Christian  Church 
was  intended  to  continue  as  one  religious 
society :  for  as  the  Jews  were  thus  united 
as  one  Churcli  into  one  religious  society, 
so  it  was  designed  that  the  whole  world  should 
become  one  holy  and  catholic  Church,  of 
which  each  nation  should  become  a  separate 
branch. 

In  all  inquiries  of  this  nature,  it  is  our  first 

plura  in  Christiano  homine  prffidicanda  sunt.  His 
virtutibus  elegante  harmonia  intexta  orant  dotes 
scieiitia?,  sapientia;,  prudentise,  sanctitatis,  pro- 
phetiiE,  linoruarum,  charisiuatum  irfnyflac,  miracu- 
lorum,  quae  Imnc  poclesia?  prinirevfE  statum  divinum 
prorsus  efficiebant  ac  coelestem,  eique  magnam  apud 
exteros  conciliabant  reverentiain.  Rectores.  om- 
nibus necessariis  virtutibus  donisquo  instructi.  sua 
erga  plcbem  officia  diligent^r  observabant.  absque 
afliectato  in  earn  imperio  ;  plebs  Christiana  rectoribus 
cum  bonorc  prrestabat  obsequiuin  ;  vel  potius.  om- 
nes  ut  fratres  se  uni  regi  et  domino.  Cliristo  Jesu, 
arctissimo  amoris  vinculo  compacti  subjiciebant, 
ab  ejus  liperentes  ore,  ejusque  ducti  spiritu." — Vi- 
tringa,  Obsfiri\  Sacra,  lib.  iv.  cap.  vii.  p.  001. 

VOL.  II.  *34 


duty  to  refer  to  facts  before  we  proceed  to  in- 
ferences. These  are  recorded  in  the  nine  first 
chapters  of  the  Acts,  and  from  them  certain  in- 
ferences have  been  deduced. 

An  apostle  was  elected  from  among  the 
brethren  to  fill  the  place  of  Judas — we  infer 
therefore  that  the  apostolic  office  was  superior 
to  that  of  the  disciples. 

The  persons  who  sold  their  lands  for  the 
benefit  of  the  poor  placed  the  proceeds  at  the 
disposal  of  the  apostles. — It  has  been  inferred, 
therefore,  that  the  apostles  not  only  directed  the 
general  concerns  of  the  Church,  but  ordered 
even  the  management  of  the  contributions. 
The  primitive  Church  believed,  from  this  in- 
stance, that  the  benefactions  of  the  members  of 
a  Church,  for  religious  purposes,  should  be  con- 
signed to  the  charge  of  the  governors  and  rulers 
of  those  Churches,  and  not  be  distributed  at  the 
caprice  or  pleasure  of  private  individuals. 

The  election  of  deacons  has  been  already 
considered.  They  were  chosen  from  among  the 
people,  presented  to  the  apostles,  and  appointed 
to  the  service  for  which  they  were  required, 
after  they  had  been  approved  by  the  twelve. — 
The  primitive  Church  has  uniformly  considered 
the  election  of  the  seven  deacons  and  their 
appointment  by  the  apostles,  to  be  the  right 
mode  of  ordination  among  Christians  for  ever. 
The  conduct  of  Christ  and  his  holy  apo.stles,  the 
men  who  were  moved  by  the  Spirit  of  God,  was 
believed  to  be  as  binding  among  Christians  as 
the  institutions  of  the  Law  of  Moses  were  obli- 
gatory among  the  Jews. 

After  the  death  of  Stephen,  the  great  body 
of  the  Church,  as  has  been  before  observed, 
was  dispersed  all  around  Jerusalem.  The 
apostles  alone  continued  in  that  city  ;  and  we 
read, in  consequence  of  the  great  success  of 
Philip  the  deacon  and  evangelist  in  Samaria,  the 
tAvelve  sent  down  two  of  their  number  to  impart 
to  the  new  converts  the  gift  of  the  Holy  Ghost. 
Whether  this  was  done  merely  to  strengthen 
the  new  converts — or  to  confirm  them  in  the 
usual  sense  of  that  word — or  to  ordain  elders  foi 
the  purpose  of  supplying  the  incipient  congre- 
gations—or to  bestow  the  miraculous  gifts  of  the 
Holy  Spirit,  (for  all  these  have  been  inferred,) 
it  is  not  necessary  to  decide.  The  important 
fact  is  certain  ;  the  ministerial  function  was  con 
trolled  and  subject  to  a  superior  ecclesiastical 
authority,  which  was  demonstrated  by  the  ful- 
filling of  more  solemn  duties  than  subordinate 
preachers  were  empowered  to  perform.  Chris- 
tian teachers  exercised  government  over  other 
Christian  teachers,  and  likewise  over  their 
converts,  without  either  the  permission  or  the 
interference  of  the  people.  And  from  the  re- 
corded fact,  we  are  justified  in  concluding  that 
this  system  of  ecclesiastical  discipline  was  uni- 
formly observed  by  the  apostles,  and,  as  such, 
nmst  be  the  best  model  for  their  successors. 

Before  the  Gentiles,  or  the  Proselytes  of  th9 


^66* 


NOTES  ON  THE  ACTS. 


[Part  IX 


Gate,  were  invited  to  become  members  of  the 
Christian  Church,  St.  Paul  was  miraculously 
converted.  Three  years  after  which  he  preached 
Christ  in  the  synagogues,  apparently  without 
either  tlie  sanction  of  an  apostle,  or  the  request 
of  the  people.  This  illustrious  convert,  although 
he  cannot  be  admitted  as  a  general  example, 
had  also  authority  for  what  he  did.  He  was 
(as  Biscoe,  On  the  Acts,  p.  271,  has  proved)  an 
ordained  elder,  doctor,  or  teacher,  among  the 
Jews,  and  possessed  the  privilege  of  preaching 
in  the  synagogues.  In  addition  to  this  human 
ordination,  he  was  miraculously  filled  with  the 
Holy  Ghost  as  a  qualification  for  his  high  office. 
He  was  set  apart  by  the  Divine  Head  of  the 
Church  himself,  who  appeared  to  him  from 
heaven,  and  commissioned  him  to  go  to  the 
Gentiles. 

We  are  now  brought  to  the  most  important 
part  of  the  subject — the  nature  of  the  authority 
which  was  thus  exercised  by  one  class  of  Chris- 
tian teachers  over  both  the  other  teachers,  and 
the  first  converts  ;  or,  in  other  words,  of  what 
nature  was  the  apostolic  office,  and  what  kind 
of  government  therefore  is  to  be  exercised  in  the 
Christian  Church  ?  It  will  appear,  from  the 
united  testimony  of  the  Scripture  itself,  and  the 
authority  of  some  of  the  most  learned  theo- 
logians who  have  adorned  the  Christian  world, 
yet  who  have  been  adverse  to  the  episcopal 
regimen,  that  the  word  apostle  was  well  known 
among  the  Jews,  and  that  it  denoted  an  officer 
of  high  influence  and  authority,  who  exercised 
a  delegated  power  over  the  ministers  and  people 
of  separate  and  distant  congregations. 

Though  the  Jews  were  dispersed  throughout 
tiie  world  at  the  time  of  our  Lord,  their  numerous 
congregations  were  under  the  control  of  the 
high  priest  and  Sanhedrin  ;  and  the  persons  who 
were  sent  by  them  were  called  their  apostles. 
While  every  separate  congregation  was  gov- 
erned by  its  own  rulers  of  the  synagogue,  or 
councils  of  ten,  or  three,  or  twenty-three,  the 
whole  Jewish  Church,  through  all  its  depart- 
ments, was  subject  to  the  authority  of  the  heads 
of  the  Church  at  Jerusalem,  and  the  Romans 
protected  the  Jews  in  exercising  the  right  of 
governing  their  own  countrymen'.      The  Jews, 

'  Lightfoot's  Works,  Pitman's  edition,  vol.  iii. 
p.  196. 

"*  "  Frincipem  vero  post  patriarchas  dignitatis 
locum  obtinebant  illi  quos  Apostolos  vocabant, 
nisi   nos  fallit  Epiphanius,  lib.  1.  toni.  2.  Uteres. 

XXX.  §.  4.  TIooaiSQerovni  yuQ  Toi  7lUTQiaQ/>l,  y.tx'i  ovv 
avriu  noXXdxig,  y.al  iv  vvxri,  xul  iv  i^uiija,  nvrt/MC, 
Siuyovni,  8ia  to  (iV!,i^ov)^tviiv,  xai  uru(ptiiiir  uxhu>  ilx 
xuTu  vuftuv.  Assident  enim  hi  patriarchal,  etcum  eo 
srepius  diu  noctuque  continue  versantur  :  quod  ci- 
dem  a  consiliis  sint,  acde  iis  reforant  qua3  ad  logein 
pertinerc  videbantur. — Est  enim  aurum  coronarium, 
quae  diversarum  ordinescuriaruiii  vel  aiiiore  proprio, 
vel  indulgentiarum  lajtitia,  vcl  rebus  prospere  gestis, 
aduioniti,  in  coronis  aurcis  signisquo  diversis  obtu- 
lerint.  Lege  iv.  Cod.  Theod.  de  Aur.  Coron.  Witsii. 
Exere.  Sac.  xii.  Dc  Historia  Micros,  p.  3i3.     Sue- 


therefore,  were  accustomed  to  submit  to  the  con- 
trol of  the  Sanhedrin,  and  would  not,  when  con- 
verted to  Christianity,  object  to  a  continnance 
of  that  form  of  government  to  Avhich  they  had 
thus  submitted.  We  will,  however,  consider 
the  word  in  all  its  significations. 

I.  The  word  apostle,  unoaiclog,  says  the 
learned  Witsius,  literally  signifies  one  who  is 
sent  forth.  It  was  used  among  the  Greeks  for 
the  word — 

II.  nqea^Evg  (jcnoaTsXlS/nevoc,  fisaiTTjg  fi^tj- 
yr]g  evsxa,  i.  e.  an  ambassador,  one  sent  forth,  a 
mediator  to  make  or  establish  peace. 

III.  More  especially,  6  aTQUTTjybg  xwrd  n}.ovv 
7rs/it7T6uEvog,  the  leader  sent  on  a  naval  expedi- 
tion.— Htsychius. 

IV.  Nviicpaywyvg,  one  sent  to  bring  the  bride 
to  the  house  of  her  husband. — Phavorinus. 

In  all  which  senses  it  is  singularly  descriptive 
of  the  office  of  the  apostles — they  were  minis- 
ters of  peace,  and  commanders  of  that  great 
expedition  which  was  directed  to  the  isles  of  the 
sea,  and  to  the  Gentile  world  ;  which  in  Scrip- 
ture is  frequently  represented  under  the  emblem 
of  the  sea.  It  was  their  high  office  also  to  pre- 
sent the  Christian  Church  as  a  chaste  virgin  to 
Christ. 

In  Hebrew,  the  word  dndaToXog,  or  apostle, 
corresponds  to  the  titles  inSd,  mS'i^,  or  n'S»- 
"jxSn  is  frequently  used,  not  only  of  angels,  but 
of  prophets  and  priests.  Hag.  i.  13.  Mai.  ii.  7. 
In  this  sense  St.  Paul  calls  Christ  the  apostle 
of  our  profession  (adding  the  word  (i^jj-tf^Fiic), 
Ttjj  ojuoloylag  ijfiiby  — of  our,  that  is,  the  Chris- 
tian profession,  in  opposition  to  the  high  priest 
of  the  Jews. 

It  corresponds  also  to  the  word  r\)h^.  The 
Jews  had  their  113^  n'Siy  or  Snp,  ^nduTolovg  Trjg 
ixxhjalag,  who  brought  the  decrees  of  the  high 
priest  to  the  synagogues  at  Jerusalem,  and  the 
tithes  and  victims  to  the  priests,  and  principally 
collected  for  the  temple  service  the  tribute  of 
the  half-shekel,  which  was  required  by  the  Law 
of  Moses  from  the  whole  population.  The 
word,  in  this  sense,  was  adopted  in  the  Christian 
Church.  It  was  more  especially  used  to  denote 
the  ambassadors  and  assistants  of  the  patriarchs 
of  the  Jews"'. 

cedit  vox,  mSlV  quam  sibi  attribuit  Ahias,  1  Reg. 
xiv.  6.  yS«  mSw  'ZJIJX  ubi  LXX.  \Jn6aTo/.uv 
vertunt.  Habebant  etiam  nn^ftT'Sty,  vel  ,^rp, 
anooTuXovc  Tf,c  ixxkijn'iac,  nuncios,  coetus,  qui  man- 
data  deferrent  ad  synagogas  Hierosolyniam,  vel 
victimas  et  decinias  ad  sacerdotes  :  ma.xime  qui 
SiS(>a/iio\\  semisiclum,  tributum  quotannis  e.v  leo-e 
in  sacrarium  differendum,  exigerent.  Dein  collap- 
sis  Judajoruni  rebus  retenta  tainen  in  synagoga  vox, 
^-fnociToXwr,  est;  talesque  signato  dicobantur,  qui 
patriarchal  assessores  et  legati  erant.  ejusque  iy- 
xi'xXiu,  ynuutiara.  circulares  litcras  ad  svnagogas 
deferebant  pecuniis  per  capita  colligeiidis.  s])eci- 
atim  auro  coronario,  corona;  scilicet  patriarchali 
ornanda-,  quod  loco  di(h-agmi  e.xigebant  patrian-hre 
in  partibus  t-,ini  orientis,  quam  occidentis." — Wits. 
Mflet.  Leid.  j).  22. 


Note  72.] 


NOTES  ON  THE  ACTS. 


*267 


In  the  Jerusalem  Talmud  {Smihed.  fol.  18. 
col.  4.)  we  are  presented  with  the  form  of  the 
betters  whicli  were  issued  by  the  Sanhedrin  ; 
from  which  we  learn  that  the  expression  "  to  the 
brethren,"  was  in  common  use,  and  referred  to 
the  Jews,  whether  priests  or  not,  who  had 
authority  in  the  provinces ;  and  to  whom  the 
Sanhedrin  gave  the  power  to  put  its  decrees 
in  force.  It  must  however  be  observed,  says 
Lightfoot",  that  it  was  not  the  awe  of  the 
power  of  the  Sanhedrin,  so  much  as  the  innate 
ambition  of  the  Jews  to  continue  as  one  people, 
which  made  them  obedient.  And  the  letters 
therefore  which  St.  Paul  received  from  the 
Sanhedrin  to  the  brethren  at  Damascus,  we 
must  suppose  not  to  be  imperative,  but  declar- 
ative and  persuasive.  This  remark  of  Light- 
foot  is  no  doubt  correct ;  and  it  proves  the  point 
under  discussion  :  that  authority  was  exercised 
over  the  synagogues  of  the  Jews,  and  tliat  the 
persons  who  were  deputed  to  exercise  it  were 
called  apostles:  and,  we  may  add  too,  that  the 
same  desire  of  union  among  themselves,  which 
induced  the  foreign  Jews  to  submit  to  the  juris- 
diction of  their  high  priest  and  Sanhedrin,  ought 
to  be  a  prevailing  motive  to  union  among 
Christians. 

"  The  word  apostle,"  says  Mosheim",  "  it  is 
well  known,  signifies  a  legate,  an  ambassador,  a 
person  entrusted  with  a  particular  mission.  The 
propriety,  therefore,  with  which  this  appellation 
was  bestowed  by  Christ  on  those  friends  whom 
he  thought  proper  to  select  for  the  propagation 
of  his  religion  throughout  the  world  is  manifest 

"  Schoetgen.  HorcB  Hebraica,  vol.  i.  937,  who 
has  added  this  also  to  his  quotations.  "  Sic  ex 
JVedarim  apud  R.  Samuel  Ben  David,SxiDjy  TDn 

''HiSty  IN  Lian  pn  •'niSty  "jno  "jn  infoi.  28.  2. 

NJOmij  num  sacerdotes  apostoli  proprie  an  vero 
apostoli  Dei .'  Quid  inde  vero  ^  resp.  Si  dicimus, 
eos  esse  apostolos  propriA  auctoritate  venientes,  non 
necesse  est,  ut  sacerdos  sit  Justus.  Si  vero  dicimus, 
eos  esse  apostolos  Dei,  necesse  est,  ut  justi  sint." 
"  "  Convenit  prseterea  quoad  vim  significationis 
cum  titulo  II^Tf  n^Sty,  nomen  '^nugokoc  rtj?  ixxXtj- 
oiac,  Legatus  ecclesiiE,  quod  Paulus  bis,  nisi  fallor, 
adhibuit  in  epistolis  suis,  an  quoad  usum,  dubium. — 
Imo  in  ecclesiis  Christianis  nulli  fuerunt  legati  coBtus 
ad  Deum  piaster  Episcopos  et  Presbyteros,  vel 
prffiter  presbyteriorum  presides.  Clerus  antiquis- 
Bimffi  ecclesiae  Christianae  constitit  tantum  prcsby- 
tcris  et  diaconis.  Legati  ecclcsiarum,  quales  in 
synagogis  medii  erant  inter  pra^fectos  et  diaconos, 
in  ecclesiA  Christiana  nulli  fuerunt,  turn  quia  offi- 
cium  legati  ccclesise  ("113  vn'StV)  ut  pluriniuni  in 
antiquis  synagogis  non  fuit  statum  et  solenne, 
sed  quibusvis  viris  in  synagoga  honoratioribus  et 
rerum  sacrarum  peritis  libere  conunissuni,  turn  quia 
ille  precandi  actus,  qui  a  legatis  ecclesias  in  syna- 
gog&  prajstabatur  proprie  ab  ipsis  synagogae  priefec- 
tis  pra!standus  erat,  et  haud  dubie  in  multis  syna- 
gogis, ubi  doctorum  copia  non  aderat,  exercitus 
est.  Cum  igitur  in  priniis  ecclesiis  Christianis 
omnia  quam  simplicissimo  modo  composita  fuerint, 
opus  non  erat  extraordinariis  ejusmodi  precandi 
ad  Deum  legatis,  sed  prffistabat  omnino  ut  hie  actus 
a  prffiside  presbyterii  ceu  a  legato  tam  presbyterii 
quam  ecclesias  totius,perageretur." — Vitringa,  De 
Synag.  Veter.  lib.  iii.  pars  2.  p.  912. 


from  this  its  common  acceptation.  But  the 
reader  will  perhaps  discover  a  peculiar  force  in 
this  term  ;  and  more  readily  perceive  the  motives 
which  probably  induced  our  Saviour  to  apply  it 
to  those  whom  he  sent  forth,  when  he  is  inform- 
ed, that,  in  the  age  of  which  we  are  now  treating, 
this  appellation  was  appropriated  to  certain 
public  officers  of  great  credit  and  authority 
amongst  the  Jews,  who  were  the  confidential 
ministers  of  the  high  priest,  and  consulted  with 
by  him  on  occasions  of  the  highest  moment. 
They  were  also  occasionally  invested  with  par- 
ticular powers,  and  despatched  on  missions  of 
importance,  principally  to  such  of  their  country- 
men as  lived  in  foreign  parts.  The  collection 
of  the  yearly  tribute  to  the  temple,  which  all  the 
Jews  were  bound  to  pay,  was  likewise  entrusted 
to  their  management ;  as  were  also  several 
other  affairs  of  no  small  consequence.  For 
since  all  Jews,  however  widely  they  might  be 
dispersed  throughout  the  various  regions  of  the 
world,  considered  themselves  as  belonging  to 
one  and  the  same  family  or  commonwealth,  of 
which  the  high  priest  residing  at  Jerusalem  was 
the  prefect  and  head ;  and  as  the  members  of 
every  inferior  synagogue,  however  distant  or 
remote,  looked  up  to  Jerusalem  as  the  motlier 
and  chief  seat  of  their  religion,  and  referred  all 
abstruse  or  difficult  matters,  and  any  contro- 
versies and  questions  of  moment  respecting 
divine  subjects,  to  the  decision  of  the  high 
priest,  it  was  absolutely  necessary  that  this 
supreme  pontiff  should  always  have  near  him  a 
number  of  persons  of  fidelity,  learning,  and 
authority,  of  whose  services  he  might  avail 
himself  in  commimicating  his  mandates  and 
decrees  to  those  Jews  who  were  settled  in  dis- 
tant parts,  and  in  arranging  and  determining 
the  various  points  referred  to  him  for  decision." 
The  learned  writer  then  goes  on  to  show  the 
great  probability  that  the  officers  who  were  thus 
entrusted  with  this  delegated  authority  were 
called  apostles.  In  the  first  place,  St.  Paul 
himself  evidently  intimates  such  to  have  been 
the  case  in  the  opening  of  his  Epistle  to  the 
Galatians,  when  he  terms  himself  an  apostle, 
not  an  (xvdQiOTTU)r,  "of  men,"  nor^f'  ui'ftoti)7T0)r, 
"  by  men,"  but  of  God  himself,  and  his  Son 
Jesus  Christ,  Gal.  i.  1.  What  necessity  could 
there  be  that  this  inspired  writer  should  thus 
accurately  define  the  nature  of  his  commission, 
and  so  particularly  mark  the  distinction  be- 
tween himself  and  an  apostle  invested  with  mere 
human  authority,  if  the  Jews,  to  whom  that 
Epistle  is  principally  addressed,  had  been 
strangers  to  that  other  kind  of  apostles  com- 
missioned by  men,  namely,  apostles  sent  by  the 
Jewish  high  priest  and  magistrates  to  the  dif- 
ferent cities  of  the  Roman  empire  ?  This 
interpretation  was  long  since  given  to  tlie 
words  of  tlie  apostle  by  St.  Jerome,  Comm.  ad 
GalaUts,  tom.  ix.  opp.  p.  124.  edit.  Francof. 
"Usque  hodie,"  says  he,  "a  patriarchis  Judse- 


^268* 


NOTES  ON   THE    ACTS. 


[Part.  IX. 


oruin  apostolis  mitti  (constat) :  ad  distinctionem 
itaque  eoriira  qui  mittuntur  ab  hominibus,  et  sui 
qui  sit  missus  a  Christo,  tale  sumpsit  exordium : 
'  Paulus  apostolus,  non  ab  hominibus,  neque  per 
hominem.' "  These  words  of  St.  Jerome,  who 
resided  in  Palestine,  and  was  every  way  skilled 
in  Jewish  affairs,  must  necessarily  be  allowed 
to  weigh  strongly  in  favor  of  the  above  state- 
ment respecting  the  apostles  of  the  high  priest. 
The  meaning  they  convey  indisputably  is,  that, 
in  the  time  of  St.  Paul,  it  was  the  practice  of 
the  Jewish  high  priest  to  send  forth  apostles, 
after  the  same  manner  as  the  Jewish  patriarchs 
were  accustomed  to  do  at  the  time  he  (St.  Je- 
rome) wrote  :  and  there  appears  to  be  no  reason 
whatever  which  should  induce  us  to  question 
the  credibility  of  what  is  thus  said.  But  let  us 
return  to  the  words  of  St.  Paul,  in  which  there 
is  something  worthy  of  remark,  which,  if  my 
memory  does  not  fail  me,  says  Mosheim,  has 
never  hitherto  attracted  the  attention  of  any 
commentator.  St.  Paul  says,  that  he  is  an 
apostle,  not  of  men,  neither  by  man.  He  there- 
fore clearly  divides  human  apostles  into  two 
classes ;  viz.  those  who  were  commissioned 
merely  by  one  man,  and  those  who  were  invest- 
ed with  their  powers  by  several.  Now  what 
docs  this  mean?  Who  are  these  men,  and 
who  that  single  man,  who,  in  St.  Paul's  time, 
were  accustomed  to  send  amongst  the  Jews 
certain  persons,  whom  it  was  usual  to  distin- 
guish by  the  appellation  of  apostles?  The 
single  man  of  whom  Paul  alludes,  could,  I  con- 
ceive, have  been  none  other  than  the  great 
high  priest  of  the  Jews ;  and  the  several  men, 
wlio  had  also  their  apostles,  were  unquestion- 
ably the  archonies,  or  Jewish  magistrates.  The 
learned  well  know  that  justice  was  administered 
to  the  Jews  who  dwelt  in  the  different  prov- 
inces of  the  Roman  empire  by  certain  magis- 
trates, or  vicegerents  of  the  high  priest,  who 
Avere  termed,  after  the  Greek,  archonies,  con- 
cerning whom  a  curious  and  elegant  little  work 
was  published  by  Wesseling,  ./Id  Inscripl. 
Beren,  Traject.  ad  Rlien.  1738,  in  8vo.  I  take 
the  meaning,  therefore,  of  St.  Paul  to  be,  that 
he  neither  derived  his  commission  from  those 
inferior  magistrates,  to  whom  the  Jews  who 
dwelt  without  the  limits  of  Palestine  were  sub- 
jects, nor  was  he  delegated  by  the  cliief  of  their 
religion,  the  high  priest  himself.  That  these 
archontes  had  under  them  certain  ministers, 
who  were  termed  apostles,  mucii  in  the  same 
way  as  the  high  priest  had,  is  clear  from  Euse- 
bius,  who  says — ^^''.4noaT6Xovg  dt.  elairi  xal 
vvf  edog  dcnif  loudaloig  di'Oftdt^eif  rovg  jA.  iy- 
nvxha  YQaiLtu(tT(t  Ttttod  ifhv  \4PX()I\'^TS11V 
«(j(w»'  iniKoi.n'Co^tii'ovi.  Aposlolos  etium  mmc 
Judfzi  COS  appellare  solent  qui  archontum  suorum 
liiteras  circttinqunque  deportare  solent.^^ — Com- 
ment, in  Esaiam,  cap.  18.  in  Montfauconii  Col- 
lectione  nova  Patr.  Gr(Bcor.  torn.  ii.  p.  4'24. 

Mosheim  goes  on  to  prove,  tiiat  tlin  uver.siun 


of  the  Jews  to  Christianity  mustliave  prevented 
them  from  borrowing  this  title  from  the  Chris- 
tian Church.  As  the  high  priest  had  probably 
twelve  apostles,  to  correspond  with  the  number 
of  the  tribes,  he  supposes  our  Lord  appointed 
twelve  also,  in  allusion  to  the  same.  This 
however  is  uncertain''. 

The  learned  Vitringa',  who  had  endeavoured 
to  identify  the  officers  of  the  Christian  Church 
entirely  witli  those  of  the  synagogue,  writes, 
that  he  is  doubtful  of  the  meaning  of  the  words 
113^  n'Sr.  I  cannot  suspect  this  eminent 
theologian  of  disingenuousness,  or  I  should  be 
inclined  to  suppose  that  his  ignorance  in  the 
present  instance  could  be  accounted  for  in  no 
other  Avay ;  for  he  expresses  himself  on  other 
occasions  with  sufficient  decision.  St.  Paul,  in 
two  passages  of  his  Epistles  (2  Cor.  viii.  23.  and 
Phil.  ii.  25.),  decidedly  applies  the  expression 
"  Apostles  of  the  Churches,"  to  Epaphroditus 
and  Titus,  both  of  whom,  ecclesiastical  history 
informs  us,  were  bishops.  Vitringa  (p.  913) 
Avould  apply  the  term  exclusively  to  the  collec- 
tors of  the  money  provided  by  the  Churches  for 
the  necessities  of  their  members ;  and  to  this 
sense  it  is  also  limited  by  Witsius,  Benson, 
Doddridge,  and  the  divines  in  general  who 
object  to  that  form  of  Church  government 
which  existed  in  the  early  ages  of  Christianity. 
It  is  certain  the  office  of  the  apostle  embraced 
with  this  other  duties  of  a  much  higher  and 
important  nature :  and  these  several  duties,  Avith 
the  high  authority  attached  to  them,  must  be 
included  in  our  definition  of  the  office  of  an 
apostle. 

Bishop  Taylor  has  placed  this  part  of  the 
subject  in  its  proper  light.  Now  these  men 
were  not  called  'AtiootoIoi,  messengers,  in 
respect  of  these  Churches  sending  them  with 
their  contributions: — I.  Because  they  are  not 
called  the  Apostles  of  these  Churches,  to  vit, 
whose  alms  they  carried  ;  but  simply  '  ExxXrjalon', 
of  the  Churches,  viz.  of  their  own  of  which 
they  were  bishops.     For  if  tlie  title  of  apostle 


^  Bishop  Jeremy  Taylor  On  Episcopacy,  p.  19, 
small  4to.  edit.  Oxford,  1()42.  See  the  dissertation 
of  Petit,  Critici  Sacri,  vol.  ix.  and  principally  pp. 
1183-1186,  on  this  subject. 

'  Hi  assident  patriarchn^,  et  cum  eo  assiduo  diu 
noctuque  degunt,  consulendi  gratii,  et  ea,  quas 
secundum  legem  fieri  debent.  suppeditandi.  Hot- 
tingerus  verba  Epipliaiiii  sic  interpretntus  videtur, 
ac  si  cuique  patriarchie  unus  solunimodo  fiierit 
apostolus,  sed  mihi  quidem  longe  comniodius  sic 
cxponenda  videntur  i)ost  alios,  quod  cuique  patri- 
archiE  plures  fuerint  seuatores,  ajiostoli  dioli.  qui 
ab  ipso  subinde  plen'\  cum  auctoritate  leoati  sunt 
ad  synagogas  suna  ditionis  visitandas  aut  reforuian- 
das.  Et  certc,  stante  adliuc  republica,  srepe  a  Sy- 
uedrio  in  gravioribus  negotiis  niissi  sunt  legati  in 
lias  aut  illas  oras  terra;  Canaan,  aut  ad  synagogas 
extra  (/anaanein,  qui  pro  arbitrio  et  aiuplitudine 
potestatis.  sibi  concessa.  de  repuhlif::"i  ptntnebnnt; 
qiii]i))e  e.ujus  lueiiioranda  r(di(|uit  ex'Mnpla,  Josephus 
ill  llistoria  Vila^  sum." — Vitringa,  /)(•  Sijnng.  I  ct. 
lib.    ii.  cap.  X.  p.  577. 


Note  72.] 


NOTES   ON   THE   ACTS. 


*269 


had  related  to  their  mission  from  these  Church- 
es, it  is  unimaginable  that  there  should  be  no 
tsrm  of  relation  expressed.  2.  It  is  very  clear 
that  although  they  did  indeed  carry  the  benevo- 
lence of  the  several  Churches,  yet  St.  Paul,  not 
those  Churches,  sent  them :  "  And  we  have 
sent  them  with  our  brother,"  &c.  3.  They  are 
called  Apostles  of  the  Churches,  not  going 
from  Corinth  with  the  money,  but  before  they 
came  thither,  from  whence  they  were  to  be  de- 
spatched in  legation  to  Jerusalem :  "  If  any 
inquire  of  Titus,  or  the  brethren,  they  are  the 
apostles  of  the  Church,  and  the  glory  of  Christ." 
So  they  were  apostles  before  they  went  to 
Corinth,  not  for  their  being  employed  in  the 
transportation  of  their  charity*". 

Vitringa  proceeds  further  to  assert,  in  the 
most  positive  manner,  that  there  were  not  in 
the  Christian  Churches  any  ambassadors  of  this 
nature  ;  and  tliat  the  only  ministers  were  bishops 
and  presbyters,  which  were  the  same,  and  dea- 
cons. It  is  most  true  that  there  were  no 
officers  in  the  synagogue  itself  bearing  the 
title  of  apostle,  and  confined  exclusively  to  the 
performmg  of  the  religious  service  of  one  par- 
ticular synagogue ;  and  it  is  the  very  point 
which  I  have  been  endeavouring  to  establish, 
and  on  which  the  whole  question  depends. 
There  were,  however,  among  the  Jews,  officers 
of  this  name,  whose  duty  it  was  to  superintend 
the  synagogues  at  the  command  of  the  high 
priest ;  in  allusion  to  which,  it  is  highly  proba- 
ble that  Christ,  our  Great  High  Priest,  distin- 
guished his  chosen  disciples  by  the  same  appel- 
lation when  he  invested  them  with  a  similar 
power  of  superintendence  over  their  converts  ; 
implying  that  those  whom  he  had  appointed 
should  have  the  same  influence  and  authority 
over  his  Churches,  as  the  apostles  of  the  high 
priest  and  Sanhedrin  possessed  over  the  syna- 
gogues. The  apostles  of  Christ  were  not  min- 
isters of  single  congregations ;  the  apostles  of 
the  high  priest  did  not  confine  themselves  to 
the  superintendence  of  one  synagogue.  The 
jurisdiction  of  both  extended  over  countries  and 
districts.  As  the  necessity  of  government  for 
the  new  societies  made  the  apostolic  office 
essential  in  the  period  when  the  Church  was 
most  pure,  so  is  a  similar  power  of  government 
and  superintendence  essential  at  present.  It 
has  always  been  required  ;  and  we  find  accord- 

*■  "  Synedrii  Hierosolymit.ini  tantaerat  apnd  ex- 
teros  quoque  Judaicos  auctoritas,  ut  placitis  ejus 
et  prajceptis  obtomperareut,  prnssertim  quando  age- 
batur  de  falsis  prophctis  et  doctrina  avitte  religioni 
contrari;\ ;  et  in  regionibus  illis  cxteris  in  (luibns 
synag-ogaj  erant,  qure  sponte  synedrii  auctoritatein 
iiuiiosccrcnt,  Roinani,  eoruinque  exeni])lo  tctrarcliw 
ot  dynastiE,  concesserant  syiiedrio  potostatom,  do 
Judwis  in  criiniiiibiis  ad  roligionem  spectantibiis, 
quajstioiioin  habondi,  eosque  paniendi  :  " — Joseph. 
jint.  14.  10.  U).  l5.  Vitringa,  De  Syiiagoga  Vet.  p. 
8C)G.  Witsius,  Mclctem.  Lei.dcns.  p.  23.  et  Wolfiiis 
ad  p.  1 .  add.  not.  ad  Matth.  2G.  66.  Kuinoi'l,  In  Lib. 
Hist.  jY.  T.  vol.  iv.  p.  330. 

VOL.    11. 


ingly,  though  the  name  of  apostle  was  discon- 
tinued with  the  twelve  and  St.  Paul,  that  the 
power  of  ordaining,  confirming,  and  governing, 
was  preserved  in  the  purer  ages  of  our  faitii, 
before  the  papacy  usurped  upon  the  primitive 
episcopacy ;  or  the  foreign  reformers  rejected 
the  latter,  in  their  eager  and  justifiable  abhor- 
rence of  the  former. 

Vitringa,  however,  acknowledges,  in  another 
place',  that  the  Sanhedrin  sent  out  persons 
with  ample  powers  to  superintend  the  syna- 
gogues out  of  the  precincts  of  the  Holy  Land. 

St.  Paul  calls  Christ  the  Apostle  and  High 
Priest  of  our  (i.  e.  the  Christian)  profession, 
(Ileb.  iii.  1.)  He  was  an  apostle,  as  having 
received  a  delegated  authority  from  God  over 
his  worshippers ;  for  we  read,  God  anointed 
him  to  preach  the  Gospel  to  the  poor.  He  was 
the  High  Priest,  as  lie  himself  sent  out  apostles, 
with  the  same  delegated  authority  as  he  had 
received  over  liis  Christian  Ciuirches.  His 
own  words  are,  "  As  the  Father  hath  sent  me, 
even  so  send  I  you." 

That  the  Sanhedrin,  about  the  time  of  our 
Lord's  mcarnation,  possessed  and  exerted  the 

*  Philo  in  Leg.  ad  Caium,  p.  1014.  D.  E.  p. 
1033.  A.  Augustus,  hearing  that  the  first-fruits 
were  neglected,  wrote  to  the  governors  of  the 
provinces  in  Asia  to  permit  the  Jews  to  assemble 
for  banqueting  ;  for  that  these  were  not  assemblies 
of  drunkenness  and  debauchery  (alluding  plainly  to 
tlie  diuam,  forbidden  in  the  decree  of  Caius  Caesar), 
to  cause  riots  and  disturbance,  but  were  schools  of 
sobriety  and  righteousness  ;  of  men  studyingvirtue, 
and  bringing  in  their  yearly  first-fruits,  of  wiiich 
they  offer  sacrifices,  sending  holy  messengers  to  the 
temple  at  Jerusalem,  Then  he  commanded  that 
none  should  hinder  the  Jews  from  assembling,  con- 
tributing their  money,  or  sending  to  Jerusalem  after 
their  country  manner.  Then  follows  a  letter  of 
Norbanus,  containing  an  epistle  of  Augustus  to 
him,  '•  That  the  Jews,  wherever  they  are,  should, 
according  to  their  ancient  custom,  meet  together, 
bring  in  their  money,  and  send  it  to  Jerusalem." — 
Ibid.  p.  1035,  D.  E.  1036,  A.  B.  We  have  the 
letter  of  Augustus  Ccesar  to  Norbanus  in  Jos.  Jin- 
tiq.  1.  xvi.  c.  6.  §  3.  "  The  Jews,  wherever  they 
are,  by  an  ancient  custom,  are  wont  to  bring  their 
money  together,  and  to  send  it  to  Jerusalem  :  let 
tlieni  do  this  without  hindrance."  In  consequence 
hereof,  Norbanus  wrote  to  the  Sardians  (Jos.  ibid. 
§  6.)  and  Ephesians,  that  whoever  should  steal  the 
sacred  money  of  the  Jews  and  fly  to  an  asylum, 
should  be  taken  from  thence  and  delivered  to  the 
Jews,  (in  order  to  be  prosecuted  and  punished,)  in 
the  same  manner  as  sacrilegious  persons  were  to 
be  dragged  from  all  asylums.  Jos.  jintiq.  1.  xvi.  c. 
6.  §  4.  He  sent  also  to  the  magistrates  of  Cyrene, 
putting  them  in  mind  that  Augustus  had  wrote  to 
Flavins,  the  pra-tor  of  Lybia,  and  to  otliers,  who 
had  the  care  of  that  province,  that  the  Jews  might 
send  their  sacred  money  to  Jerusalem  without  let 
or  hindrance  ;  commanding  the  Cyrenians  to  re- 
store what  had  been  stopped,  or  taken  away  from 
the  Jews  under  jjretence  of  tribute,  and  to  prevent 
the  like  hindrance  for  the  future.  Ibid.  sect.  5. 
Augustus  decreed,  that  the  stealing  of  their  sacred 
books,  or  their  sacred  money,  out  of  the  places  in 
which  they  were  wont  to  be" deposited  in  their  sy- 
nagocrues.  sho\ild  be  sacrilege,  and  the  punishment^ 
confiscation  of  o-oods.  Ibid.  sect.  2.  Vid.  et  De 
Bell.  Jitd.  1.  vi.  c.  16.  sect.  2.  p.  1284,  fin. 


270* 


NOTES  ON  THE   ACTS. 


FPart  X. 


privilege  of  sending  out  apostles  is  amply  de- 
monstrated by  several  Roman  laws.  The  Jews 
were  allowed,  says  Mr.  Biscoe,  to  meet  to  pay 
their  first-fruits,  and  to  send  them,  together 
with  whatever  money  they  pleased,  to  Jerusa- 
lem for  offerings,  and  to  appoint  proper  officers 
to  carry  it.  They  were  suffered  also  to  deter- 
mine all  disputes  and  controversies  among 
themselves  in  a  judicial  way.  They  were  not 
only  thus  indulged  in  the  use  of  their  own  cus- 
toms and  laws,  but,  what  is  much  more,  if  any 
laws  of  the  country,  where  they  inhabited,  in- 
terfered with  their  customs,  they  were  dispensed 
witli,  and  not  obliged  to  comply  with  those  laws. 
Thus,  for  instance,  they  were  dispensed  with 
in  not  attending  courts  of  judicature,  or  giving 
bail  on  their  Sabbaths  or  feast-days. 

Thus  may  it  be  sufficient  to  show,  that  when 
the  Gospel  was  preached  to  the  Church,  while 
it  consisted  of  Jewish  converts  only,  the  author- 
ity which  was  exercised  by  the  apostles  was 
not  a  new  thing,  nor  inconsistent  with  the  man- 
ners and  customs  of  the  people  under  their 
former  Mosaic  discipline.     The  same  principle 


of  government  was  adhered  to,  that  order, 
unity,  and  faith  might  still  prevail.  But  instead 
of  the  persecuting  letters  and  the  armed  bands, 
which  were  the  credentials  of  the  apostles  of 
the  former  economy,  the  chosen  apostles  of 
the  Legislator  of  a  better  dispensation  were 
known  by  the  influences  of  the  Spirit,  by  holi- 
ness, purity,  patience,  and  love.  They  were 
armed  only  with  the  power  of  truth  and  mira- 
cles, and  they  proclaimed  the  Messiahship  of 
Jesus  of  Nazareth,  and  the  glad  tidings  of  sal- 
vation to  all  mankind.  The  Spirit  of  God 
attended,  with  its  visible  influences,  the  out- 
ward means  of  grace ;  the  Christian  priesthood 
and  the  Christian  people  were  united  in  one 
faith  and  one  discipline ;  the  religion  of  the 
heart,  which  alone  is  spiritual  and  efficacious, 
was  preserved  by  a  steadfast  adherence  to  the 
prescribed  rites  and  forms  of  me  apostolic 
Church ;  for  the  primitive  Christians  believed 
that  He  who  gave  the  wine  of  the  kingdom  to 
man  provided  also  the  earthen  vessels  by  which 
its  spirit  was  preserved. 


PART    X. 


Note  1.— Part  X. 


ON      THE      PROSELYTES. 


In  the  arrangement  of  this  part  of  the  pres- 
ent work,  it  will  be  perceived  that  I  have  adopt- 
ed, in  opposition  to  the  authority  of  Drs.  Lard- 
ner,  Doddridge,  and  Hales,  the  opinion  of 
Lord  Barrington  and  Dr.  Benson,  that  the  Gos- 
pel was  preached  to  the  Proselytes  of  the  Gate 
before  it  was  addressed  to  the  idolatrous  Gen- 
tiles. That  the  whole  controversy  may  be 
fully  and  explicitly  placed  before  the  theological 
student,  I  shall  submit  to  him  the  generally- 
received  opinion  respecting  the  Proselytes,  on 
which  Lord  Barrington's  hypothesis  is  grounded, 
and  Dr.  Lardner's  objections,  with  the  manner 
in  which  those  objections  may  be  removed.  It 
will  then  be  necessary  to  enter  into  the  various 
reasons  and  authorities  by  which  tlic  opinion  of 
Lord  Barrington  is  supported  and  corroborated. 
Prideaux"  gives  the  following  account  of  the 
supposed  different  classes  of  Proselytes.  He 
states,  there  were  two  sorts  of  Proselytes  among 
the  Jews.  1st.  The  Proselytes  of  the  Gate. 
2d.  The  Proselytes  of  Justice  (rigliteousness). 
The    former   they    obliged   only    to   renounce 

"  Prideaux,  Connection,  vol.  iii.  p.  436. 


idolatry,  and  worship  God  according  to  the  law 
of  nature,  which  they  reduced  to  seven  articles, 
called  by  them  the  Seven  Precepts  of  the  Sons 
of  JVoah.  To  these  they  held  all  men  were 
obliged  to  conform,  but  not  so  as  to  the  Law  of 
Moses.  For  this  they  reckoned  as  a  law  made 
only  for  their  nation,  and  not  for  the  whole  world. 
As  to  the  rest  of  mankind,  if  tiiey  kept  the  law 
of  nature,  and  observed  the  precepts  above  men- 
tioned, they  held  that  they  performed  all  that 
God  required  of  them,  and  would  by  this  service 
render  themselves  as  acceptable  to  him,  as  the 
Jews  by  theirs ;  and  therefore  they  allowed  all 
such  to  live  with  them  in  their  land,  and  from 
hence  they  were  called  DWin  CD'-iJ,  i.  e.  So- 
journing Proselytes,  and  for  the  same  reason 
they  were  called  also  nj'B?  TJ,  i.  e.  Proselytes 
of  the  Gate,  as  being  permitted  to  dwell  with 
those  of  Israel  within  the  same  gates. 

The  occasion  of  this  name  seems  to  be  taken 
from  these  words  in  the  fourth  commandment, 
— "  Nor  thy  stranger  that  is  within  thy  gates  ;  " 
which  may  as  well  bo  rendered,  "  Thy  proselyte 
that  is  within  thy  gates;"  that  is,  the  Proselytes 
of  the  Gate,  that  dwell  with  thee.  For  the 
Hebrew  word  irer,  which  signifies  n.  stra7i!i^er, 
signifieth  also  n  proselijte,  and  both  in  this 
place  and  in  the  fourth  conunandment  denote 
the  same  thing.     For  no  strangers   were  per- 


PioTE   1.] 


NOTES  ON  THE  ACTS. 


*271 


mitted  to  dwell  within  their  gates,  unless  they 
renounced  idolatry,  and  were  proselyted  so  far 
as  to  the  observance  of  the  seven  precepts  of 
the  sons  of  Noali.  Though  they  were  slaves 
taken  in  war,  they  were  not  permitted  to  live 
with  them  within  any  of  the  gates  of  Jerusalem 
on  any  other  terms ;  but,  on  their  refusal  thus 
far  to  comply,  were  either  given  up  to  the 
sword,  or  sold  to  some  foreign  people.  And  as 
those  who  were  thus  far  made  proselytes  were 
admitted  to  dwell  with  them,  so  also  were  they 
admitted  into  the  temple,  there  to  worship  God  ; 
but  were  not  allowed  to  enter  any  farther  than 
into  the  outer  court,  called  the  court  of  the 
Gentiles.  For  into  the  inner  courts,  which 
were  within  the  enclosure,  called  the  chel,  none 
were  admitted  but  only  such  as  were  thorough 
professors  of  the  whole  Jewish  religion.  And 
therefore,  when  any  of  these  sojourning  prose- 
lytes came  into  the  temple,  they  always  wor- 
shipped in  the  court.  And  of  this  sort  of  prose- 
lytes, Naaman  the  Syrian,  and  Cornelius  the 
centurion  are  held  to  have  been. 

The  other  sort  of  proselytes,  called  the  Prose- 
lytes of  Justice,  were  such  as  took  on  them  the 
observance  of  the  whole  Jewish  law.  For 
although  the  Jews  did  not  hold  this  necessary 
for  such  as  were  not  of  this  nation,  yet  they 
refused  none,  but  gladly  received  all  who 
would  embrace  their  religion ;  and  they  are 
remarked  in  our  Saviour's  time  to  have  been 
very  sedulous  in  their  endeavours  to  make 
converts,  and  when  any  were  thus  proselyted 
to  tJie  Jewish  religion,  they  were  initiated  to  it 
by  baptism,  sacrifice,  and  circumcision,  and 
thenceforth  were  admitted  to  all  tlie  rites, 
ceremonies,  and  privileges  that  were  used  by 
the  natural  Jews. 

It  was  on  this  generally-received  opinion  that 
Lord  Barrington''  framed  his  hypothesis,  which 
demonstrates,  beyond  a  doubt,  the  separate 
manner  in  Avhich  the  Jews,  the  devout  Gentiles, 
or  Proselytes  of  the  Gate,  were  severally  con- 
verted to  the  Christian  faith.  The  holy  Gospel, 
like  the  grain  of  mustard  seed,  was  of  gradual 
development,  and  progressively  revealed  to  the 
world.  We  have  already  seen  that  the  Gos- 
pel was  first  preached  to  the  Jews,  and  that  the 
first  Christian  Church  was  established  at  Jeru- 
salem. The  period  in  which  the  Gospel  was 
confined  to  the  Jews,  and  Proselytes  of  Righ- 
teousness, who  enjoyed  all  the  privileges  of  the 
former,  is  supposed  to  commence,  according  to 
Lord  Barrington,  at  tiie  year  29,  and  end  in  the 
year  41.  The  second  period,  when  the  Gospel 
was  preached  to  the  Proselytes  of  the  Gate, 
begins  at  the  year  41  to  45.  The  third,  when  it 
was  preached  to  the  idolatrous  Gentiles,  is  from 
the  year  45  to  the  year  70,  which  brings  us  to 
the  end  of  the  Jewish  age,  and  the  destruction 
of  the  Jewish  state  and  nation,  wliicli  implied 

'    Preface  to  the  Miscell.  Sac.  p.  xiv.  &c. 


the  abolition  of  the  Law  of  Moses,  relieved  the 
Jews  and  the  Proselytes  of  the  Gate  from  their 
adherence  to  those  Laws,  and  consequently 
destroyed  the  distinction  of  the  three  periods  ; 
all  men  being  then  bound  only  to  the  faith  and 
obedience  of  the  Gospel,  and  a  subjection  to 
the  laws  of  those  countries  in  which  they 
respectively  resided.  The  more  minute  divis- 
ions of  the  noble  author  it  will  not  be  necessary 
to  notice,  as  they  appear  to  me  less  corrobo- 
rated than  the  others,  and  are  not  referred  to  in 
the  present  arrangement. 

Dr.  Lardner's  proposition,  in  reply  to  this 
hypothesis  of  three  divisions,  is — There  was  but 
one  sort  of  proselytes''. 

He  then  proceeds  to  describe  them  by  the 
usual  characteristics  universally  acknowledged 
to  belong  to  Proselytes  of  Righteousness — they 
were  called  "  Strangers,  or  Proselytes  within 
the  gate,"  and  "  Sojourners,"  as  they  were 
allowed  to  dwell  or  sojourn  among  the  people 
of  Israel.  They  were  so  called  because  they 
could  not  possess  land ;  the  whole  of  Canaan 
being,  by  the  Law  of  Moses,  appropriated  to 
the  twelve  tribes  only. 

1.  In  defence  of  this  hypothesis.  Dr.  Lardner 
quotes  Exod.  xii.  48.  Lev.  xvii.  8.  Num.  ix.  14. 
and  XV.  15,  16.,  all  of  which  ordain  a  perfect 
similarity  between  the  Israelite  and  the  sojourn- 
ing stranger. — Answer:  These  passages  appear 
to  prove  that  there  were  certain  proselytes,  or 
sojourners,  who  were  not,  however,  permitted 
to  partake  of  the  Passover,  or  offer  sacrifice, 
unless  they  were  circumcised. 

2.  He  is  of  opinion,  that  no  strangers,  but 
those  who  thus  conformed  implicitly  to  the  Law 
of  Moses,  were  permitted  to  dwell  in  Canaan ; 
with  the  exception  of  travellers  or  mercantile 
aliens,  whose  abode,  however,  was  not  to  be  con- 
sidered permanent. — Answer :  This  is  assuming 
the  point  to  be  proved. 

3.  Dr.  Lardner  supposes  that  Eph.  ii.  13. 
contains  an  allusion  to  the  custom  of  receiving 
strangers  as  perfect  proselytes  in  the  Jewish 
commonwealth. — Answer:  This  may  be,  but 
the  general  opinion  that  there  were  two  kinds 
of  proselytes  is  not  thereby  overthrown. 

4.  The  word  proselyte,  Dr.  Lardner  observes, 
is  of  Greek  origin,  equivalent  to  str(tns;er,  long 
since  become  a  technical  word,  denoting  a  con- 
vert to  the  Jewish  religion,  or  a  Jew  by  religion. 
— Answer :  It  exactly  corresponds  to  the  Hebrew 
word  ~\J,  which  means  stranger  and  convert. 

5.  They  are  called,  in  the  fourth  command- 
ment, "thy  stranger  within  thy  gates." — .In- 
swer:  This  passage  is  quoted  by  Prideaux  (Conn. 
vol.  iii.  p.  43G)  to  prove  the  opposite  opininn. 

G.  The  Jews,  agreeably  to  the  Law  of  ^losos, 
reckoned  there  were  only  three  sorts  of  men  in 
the  world :  Israelites,  called  also  home-born,  or 
natives;    strangers    Avithin    their    gates;    and 

'  Lardner's  JVorUs,  Hamilton's  4to.  edition, 
p.  3<)3. 


272* 


NOTES  ON  THE  ACTS. 


[Part  X. 


aliens — or  otherwise  there  were  but  two  sorts 
of  men,  circumcised  and  uncircuincised,  Jews 
and  Gentiles,  or  Heathens. — Answer :  The 
Proselytes  of  Righteousness  were  always  con- 
sidered as  naturalized  Jews,  and  enjoyed  all 
tlic  privileges  as  such — or  it  may  bo  otherwise 
answered,  that  the  strangers  Avithin  the  gate 
might  refer  to  the  two  kinds  of  proselytes. 

7.  Dr.  Lardner  next  asserts,  tliat  the  word 
proselyte  was  always  understood  in  the  sense 
which  he  gives  to  it  by  ancient  Christian  writ- 
ers. In  support  of  his  argument  he  adduces 
the  authority  of  Bede,  Theodoret,  Euthymius, 
and  Christian  Druthmar,  who  all  define  a  prose- 
lyte as  one  who,  being  of  Gentile  original,  had 
embraced  circumcision  and  Judaism :  and  tliat 
the  notion  of  two  sorts  of  proselytes  cannot  be 
found  in  any  Christian  writer  before  the  four- 
teenth century,  or  later. — Answer:  We  have 
the  internal  evidence  of  Scripture  in  our  favor. 
The  best  Jewish  writer,  Maimonides,  mentions 
them,  as  well  as  other  Jewish  records. 

8.  Cornelius  is  not  called  a  proselyte  in  the 
New  Testament. — Answer :  But  he  is  described 
by  those  characteristics  attributed  to  Proselytes 
of  the  Gate. 

9.  The  apostle  refused  to  preach  the  Gospel 
to  Cornelius,  because  he  was  uncircumcised, 
(Acts  xi.  3.) — Answer:  The  Proselyte  of  the 
Gate,  like  every  other  uncircumcised  Gentile, 
was  regarded  as  polluted  and  unclean.  Light- 
foot,  who  calls  the  Proselytes  of  the  Gate, 
Sojourning  Strangers,  observes,  from  the  Jerus. 
Jebamoth,  fol.  8,  col.  4,  that  a  sojourning  stran- 
ger was  as  a  Gentile  to  all  purposes. 

10.  The  apostles  were  commissioned  to 
preach  the  Gospel  in  "  Jerusalem,  in  all  Judsea, 
in  Samaria,  and  to  the  uttermost  parts  of  the 
earth."  In  these,  and  all  other  places,  one  and 
the  same  character  comprehends  all  Gentiles. 
— Answer :  There  seems  to  be  a  striking  differ- 
ence between  the  commission  of  St.  Peter,  who 
was  more  particularly  the  apostle  of  the  circum- 
cision, and  the  commission  of  St.  Paul,  who  was 
the  chosen  vessel  of  Christ,  to  bear  the  testi- 
mony of  the  Gospel  to  the  Gentiles  (Acts  ix. 
15.)  The  words  "  I  will  send  thee  for  hence  to 
the  Gentiles"  (Acts  xxii.  21.),  demonstrates  the 
nature  of  his  appointment,  and  the  character 
of  those  nations  he  was  commanded  to  visit, 
which  were  beyond  dispute  idolatrous.  St. 
Peter,  to  whom  the  keys  of  the  kingdom  of 
heaven  had  been  committed  (Matt.  xvi.  19.),  is 
peculiarly  employed  for  the  admission  of  the 
devout  Gentiles  ;  and  the  conversion  of  Corne- 
lius has  ever  been  considered  as  the  first  fruits  of 
the  Gentiles,  in  whom  tiiey  were  all  typically 
cleansed  and  sanctified.  If,  however,  St.  Peter 
had  been  generally  sent  to  the  Gentiles,  why 
was  St.  Paul  so  miraculously  set  apart  for  that 
purpose  ? 

11.  Dr.  Lardner  gives  this  remark  of  Sueur, 
speaking  of  St.  Paul's  vision  of  the  sheet,  "  God 


thereby  showed  unto  his  servant,  that  hence- 
forward he  would  have  all  the  people  of  the 
world,  without  exception,  called  to  partake  in 
his  gracious  covenant  in  his  Son  Jesus  Christ, 
and  to  the  knowledge  of  salvation  by  him."  It 
was  so  understood  by  the  primitive  Christians, 
the  apostles,  and  evangelists.  —  Answer : 
Granted :  but  this  by  no  means  opposes  a  grad- 
ual conversion,  but  seems  rather  to  corroborate 
it.  Providence,  in  all  his  dealings  with  man, 
has  ever  observed  a  progressive  system  ;  the 
divine  dispensations  have  been  always  gradual- 
ly unfolded.  Although  the  apostles  were  com- 
manded to  evangelize  all  nations,  it  appears 
they  did  not  comprehend  the  full  extent  of  their 
mission :  a  vision  was  necessary  to  convince  St. 
Peter  that  it  was  lawful  for  him  to  converse 
with,  or  to  preach  the  Gospel  to,  an  uncircum- 
cised Gentile.  This  vision  established  the 
divine  intention,  that  the  Gentiles  should  all  be 
admitted  into  the  Christian  Church  ;  and  after 
the  prejudices  and  scruples  of  this  zealous 
Apostle  had,  by  the  intervention  of  Almighty 
power,  been  overcome,  and  a  devout  Gentile 
had  been  received  into  the  Christian  Church, 
St.  Paul,  by  a  similar  intervention,  by  a  trance 
in  the  temple,  obtained  his  commission  to  teach 
and  to  preach  to  the  distant  and  idolatrous 
Gentiles.  The  vision  of  the  sheet  demonstrated 
the  conversion  of  the  heathen  world,  and  it 
must  have  acted  as  an  encouragement  to  St. 
Paul,  who  was  made  the  chief  instrument  of  its 
accomplishment. 

Dr.  Lardner,  in  another  volume,  adduces 
similar  arguments  against  this  hypothesis, 
which  do  not,  however,  appear  more  satisfactory. 

Dr.  Lardner  then  proceeds  to  argue  against 
the  opinion  of  Lord  Barrington  and  Dr.  Benson, 
that  the  conversion  of  tlie  idolatrous  Gentiles 
was  unknown  to  the  Churcli  at  Jerusalem.  As 
I  have  not  espoused  this  part  of  the  theory  of 
these  two  eminent  theologians,  it  is  not  neces- 
sary to  enter  further  into  the  question.  Dr. 
Lardner,  however,  has  omitted  to  mention  (what 
appears  to  me  the  principal  objection),  that  it 
would  have  been  impossible  to  have  concealed 
the  circumstance  of  tire  conversion  of  the  Gen- 
tiles, as  the  Jews  went  up  yearly  from  the 
provinces  to  Jerusalem,  and  some  of  them  must 
have  knoAvn,  and  would,  witliout  doubt,  have 
communicated  the  exertions  of  St.  Paul. 

Joscphus'"  tells  us  that  all  the  worshippers  of 
God,  from  every  part  of  the  world,  sent  presents 
to  the  temple  at  Jerusalem.     His  expression  is 
the  same  as  tliat  which  is  used  in  Scripture^, 

""  Jlnt.  1.  14.  vii.  ap.  Lardner.  vol.  v.  p.  501. 

•'^  ffio/iot'ti fro/,  sell.  nf/Jd((fioi  riiv  (^dir  vocabantur 
Proschjti  Porter.,  v.  13.  IR.  26.  43,  &c.  Kuinoel, 
Comment,  in  Lib.  JV.  T.  fTist.  vol  iv.  p.  359.  He 
quotes  also  tlio  passage  from  Miohaelis,  mentioned 
below,  vol.  iii.  Art.  clxxxiv.  of  Smitli's  English 
transbition.  It  may  be  proper  here  to  set  before 
the  reader,  at  one   view,  the  various   names  given 


Note  T.] 


NOTES   ON    THE   ACTS. 


*273 


which  Dr.  Lardner  arbitrarily  interprets  as 
referring-  to  the  Proselytes  of  Righteousness : 
and  he  would  render  the  word  ^ed^fXEvoi  by 
"  Worshippers,"  or  "  Proselytes  of  Righteous- 
ness "only — ndfTuii'  Tur  xotra  TTj*"  olxovfiii'Tji' 
''  lovSulhn;  y.id  (TeSoiiit'iov  lov  Of  dr. 

But  when  we  consider  the  very  extensive 
manner  in  which  the  word  aeSoiievoi,  is  used  in 
the  New  Testament,  it  is  not  reasonable  to 
confine  it  to  this  very  limited  sense :  in  addition 
to  which  there  is  an  evident  distinction  made 
in  different  parts  of  the  Acts  between  the  Jews 
(the  Proselytes  of  Righteousness  being  always 
considered  as  such),  and  the  devout  persons  by 
whatever  name  they  were  distinguished. — See 
Acts  xvii.  4.  17.  and  xiii.  43,  50. 

Doddridge  principally  objects  to  the  theory 
of  two  sorts  of  proselytes  on  the  same  grounds 
as  Dr.  Lardner,  whose  arguments  he  strenu- 
ously supports  in  opposition  to  those  of  Borring- 
ton  and  Benson. 

In  his  note  on  Acts  xi.  20.  he  would  refer 
the  word  'Ell^viara;  to  the  idolatrous  as  well 
as  to  the  believing  or  devout  Gentiles. 

Dr.  Hales^  has  professed  himself  to  be  con- 
vinced by  the  arguments  of  Dr.  Lardner  and 
Doddridge.  Among  tiie  many  eminent  autliori- 
ties  who  agree  in  the  opinion  which  I  have 
adopted,  that  there  were  two  sorts  of  proselytes, 
may  be  ranked  Selden',  Witsius",  and  Spencer, 
who  defends  this  side  of  the  question  at  great 
length,  in  his  De  Legibus  Hebrcsorum.  Mich- 
aelis'  justly  observes,  whoever  also  acknowl- 
edged the  revealed  religion  of  the  Jews  to  be 
divine,  was  not  according  to  it  under  the  least 
obligation  to  be  circumcised.  This  is  a  point 
which  is  very  often  misunderstood,  from  cir- 
cumcision being  always  represented  as  a  sacra- 
ment equivalent  to  baptism,  and  from  its  being 

m  the  Scripture  History  to  those  Gentiles  whom 
the  Jews  had  turned  from  idols  to  worship  the 
true  God. 

" AvSQii  tvXa^iic,  ii.  5. 

IInoni',HvTtn,  ii.  10.  Proselijtes.  This  name  was 
given  also  to  those  Gentiles  who  received  circum- 
cision, and  who  were  Jews  in  every  respect  except 
in  their  descent. 

"ylvSi)sg  ei-asiiUc.  x.  2.  7. 

<t>o(iovueroi  Tof  0tov,  X.  2.  xiii.  16.  26. 

Sc^ii'nifroi. 

Sa^uiitroi  nQoai\Xvrot,  xiii.  43.  Worshipping 
Proselytes. 

2t(i6uevoi  'E/.?.>jvt<:,  xvii.  4.    Worshipping  Greeks. 

Stfiuuerot  rov  0bov,  xviii.  7. 

77goafp/('i(E)oi  ToJ  Wfc5,  ii.  xi.  5.  ad  Dcum  ncce- 
dentes.  This  is  the"  name  proselyte,  a  little  changed. 
— Macknight,  Ep.  vol.  vi.  p.  311. 

^  Hales's  jlnalysis  of  Chronol.  vol.  ii.  part  ii.  1198. 

"  De  Jure  jXat.  et  Gent.  lib.  ii.  ap.  Witsii  .Mgyp- 
tiaca,  lib.  iii.  cap.  xiv.  sect.  9.  "  Sunimademum  est, 
actus  omnimodos,  qui  viciniorum  gentium  idolola- 
triam  ejusve  ritus  omnino  saperent;  aut  imitari  vi- 
derentur,  tametsi  idoli  cultus  procul  abesset,  ex 
Jure  interveniente,  non  vero  communi  seu  naturali, 
Troselytis  domicilii,  ut  ex  civiU  Israelitis,  inter- 
dictos." 

"  JEsri/pt.  lib.  iii.  cap.  xiv.  sect.  ix.  p.  226,  «fec. 

*   On  the  Laws  of  Moses,  vol.  iii.  p.  64. 

VOL.  II.  *35 


inferred  without  any  authority  from  the  Bible, 
and  merely  from  that  arbitrary  notion,  that 
since  the  time  of  Abraham,  circumcision  became 
universally  necessary  to  eternal  happiness. 

Moses  has  no  where  given  any  command,  nor 
even  so  much  as  an  exhortation,  inculcating  the 
duty  of  circumcision  upon  any  person  not  a 
descendant  or  slave  of  Abraham,  or  of  his  de- 
scendants, unless  he  wished  to  partake  of  the 
Passover:  and  in  the  more  ancient  ordinance 
relative  to  it,  mention  is  made  only  of  Abra- 
ham's posterity  and  servants,  (Gen.  xvii.)  In 
none  of  the  historical  books  of  the  Old  Testa- 
ment do  we  any  where  find  tlie  smallest  trace  of 
circumcision  being  necessary  to  the  salvation  of 
foreigners,  who  acknowledged  the  true  God,  or 
requisite  even  to  the  confession  of  their  faith ; 
no,  not  so  much  as  in  the  detailed  story  of  Naa- 
man  (2  Kings  v.);  in  which,  indeed,  every  cir- 
cumstance rather  indicates,  that  the  circum- 
cision of  that  illustrious  personage  can  never  be 
supposed.  In  later  times,  indeed,  long  after  the 
Babylonish  captivity,  there  arose  among  the 
Jews  a  set  of  irrational  zealots,  with  whom  tlie 
Apostle  Paul  has  a  great  deal  to  do  in  his 
Epistles,  and  who  insisted  on  the  circumcision 
even  of  heathens,  as  necessary  to  salvation. 
But  they  were  opposed  not  only  by  the  Apostle, 
but  also  even  before  his  time,  and  without  any 
view  to  Christianity,  by  other  temperate  but 
strictly  religious  Jews. 

Vitringa"  acknowledges  the  distinction. 

The  learned  Drusius-^,  Calmet",  Lightfoof , 
with  the  best  English  commentators',  Danzius'', 
in  a  very  learned  treatise,  as  well  as  Schoet- 
genS  who  has  drunk  so  deeply  of  the  fountain 

'   Ohserv.  Sacr<B,  vol.  ii.  p.  47. 

■^  In  the   Critici  Sacri. 

'  Calme t,  Art.   Proselyte — plY  1J  and  3a?i,-\  ij. 

/  Lightfoot,  Harm,  of  the  jV.  T.  vol.  i.  p.  286. 

"    Whitby,  Hannnond,  and  otliers. 

''  Danzius,  in  his  treatise  Cura  Hehraorum  in 
conquirendis  Proselytis,  apud  Meuschen  J\''ov.  Test. 
ex  Tnbnude,  p.  668. 

*  Schoetgen  Hora  Hchraicm,  vol.  i.  p.  454. 
"  Quamvis  Judsei,"  says  Schoetgen,  "  de  proselytis 
non  tarn  bene  sentirent,  prout  ex  scriptis  eorundem 
hinc  inde  constat,  Deus  tamen  eosdem  charos  habuit 
et  prfficlara  sa>pe  de  iisdem  testatus  est.  Ratio  ejus 
rei  est,  quod  Israelitee  niulta  et  maxima  miracula 
Dei  viderant,  ct  tamen  fidem  ipsis  habere  nolebant : 
proselyti  contra,  qui  ipsi  miraculorum  divinorum 
testes  non  erant,  et  eis  tamen  fidem  adhibere  non 
detrectarunt.  Hinc  ilia  nondna  quibus  in  his  actis 
insigniuntur :  dicuntur  enim  ivXa^ttQ,  c.  ii.  5.  viii. 
2.  Ofi^vuiioi  ;  c.  xiii.  43.  50.  xvi.  14.  ifo^oi'inrot  tov 
f^fov,  ex.  2.  xiii.  16.  26.  Ipsi  tamen  Judcei  non- 
nunquam  claro  veritatis  lumine  convicti  veritatem 
quoque  ductu  sacrarum  litterarum  confessi  sunt : 
quorsum  pertinet  locus  in  Bammidbar  Rahha.  sect, 
viii.  fol.  196.  4.  ad  verba  Psalm  cxlvi.  9.  Domi- 
nus  custodit  peregrinos :  Multusest  Deus  in  custo- 
dia  ipsor\un,  ne  a  se  rocedant.  Grati  Deo  sunt 
proselyti,  nam  Scriptura  eosdem  sfepenumero  Isra- 
elitis wquiparat,  q.  d.  Jesa.  xli.  8.  Et  vos  Israel 
servus  meus,  et  Jacob.  &c.  De  Israelitis  dicitur, 
qviod  Deus  illos  amet,Malach.  i.  2.  Dilexi  vos,  dicit 
Doiiiinus  ;  idem  de  pmsid^-tis,  Deuter.  x.  18.  Et 
amat  proselytum,  ut  dot  ipsi  panem  et  vestes." 


274* 


NOTES  ON  THE  ACTS. 


[Part  X. 


of  talmudical  knowledge,  agree  with  Lord  Bar- 
rington,  and  have  collected  many  testimonies 
to  prove  the  same  point. 

In  the  Critici  Sacri,  vol.  i.  p.  155,  sect.  14, 
are  two  dissertations  by  John  Frischmuthius, 
On  the  Seven  Precepts  of  Noah,  who  endeavours 
to  prove  tliat  there  were  two  sorts  of  proselytes. 
He  quotes  the  words  of  Mairaonides,  upon 
which  alone,  as  Dr.  Lardner  supposes,  the  Avhole 
question  originated-'.  We  learn  from  these 
treatises,  that  Deut.  xiv.  21.  was  interpreted  of 
the  Proselytes  of  the  Gate,  by  R.  Mose  Bar. 
Nachman,  p.  156,  sect.  xx. ;  while  others  of 
the  ancients  considered  it  as  referring  to  the 
Proselytes  of  Justice.  Kimchi  says  it  denoted 
both,  or  either ;  and  this  seems  the  most  prob- 
able opinion.  The  question,  indeed,  seems 
never  to  have  been  doubted  till  Lardner  pro- 
posed his  objections  to  Lord  Barrington's  hy- 
pothesis, which,  as  we  have  now  seen,  is  cor- 
roborated by  the  best  and  most  learned  au- 
thorities. 

It  is  certain  that  in  the  time  of  the  apostles 
there  were  a  large  class  of  persons  who  were 
neither  Jews  nor  idolatrous  Gentiles,  and  who, 
if  they  were  not  called  Proselytes  of  the 
Gate,  and  received  among  the  Jews  in  that 
capacity,  were  at  least  worshippers  of  the  one 
true  God — observed  the  hours  of  prayer — gave 
alms,  and  built  synagogues,  because  they  de- 
sired to  please  God — they  must  have  been 
known,  esteemed,  and  beloved  by  the  Jews  for 
their  actions,  although  they  refused  to  associate 
with  them,  because  they  were  uncircumcised 
and  Gentiles.  After  the  Gospel  had  been  made 
known  to  the  Jews  and  Samaritans,  to  whom 
could  the  blessings  of  the  new  dispensation 
with  more  evident  propriety  have  been  revealed 
than  to  those  devout  Gentiles  who  worshipped 
the  God  of  Israel,  and  devoted  themselves  and 
their  wealth  to  his  service  ? 

God  has  ever  imparted  his  spiritual  knowledge 
to  men,  in  proportion  to  their  purity  and  lioliness 
of  life — "  He  that  doeth  my  will  sliall  know  of 
the  doctrine  whether  it  be  of  God."  The  fulness 
of  time  for  the  admission  of  the  Gentiles  into 
tlie  Church,  as  revealed  long  before  by  the 
prophets,  had  now  arrived.  The  wall  of  par- 
tition was  now  broken  down,  and  the  devout 
Gentiles,  as  a  pledge  or  an  earnest  of  the  ap- 
proaching conversion  of  the  whole  heathen 
world,  were  admitted  even  into  the  holy  place, 
the  sanctuary  of  their  God. 

The  beautiful  prayer  of  Solomon,  on  the  ded- 
ication of  the  temple,  is  another  strong  evi- 
dence in  support  of  the  hypothesis  of  different 
sorts  of  proselytes.  Dean  Graves*  remarks, 
"  We  find  the  principle  here  stated,  publicly  and 
solemnly  recognized:  'Moreover,  concei-ning  a 
stranger  that  is  not  of  thy  people  Israel,  but 

/  Vol.   i.  p.  155.  sect.  14. 

*  Graves  On  the  Pentateuch,  vol.  i.  p.  237 


Cometh  out   of  a   far  country  for  thy  name's 
sake ;  (for  they  shall  hear  of  thy  great  name^ 
and  of  thy  strong  hand,  and  of  thy  stretched-out 
arm ;)  when  he  shall  come  and  pray  towards 
this  house  ;  hear  Thou  in  heaven  thy  dwelling- 
place,  and  do  according  to  all  that  the  stranger 
calleth  to  Thee  for :  that  all  people  of  the  earth 
may  know  thy  name  to  fear  thee,  as  do  thy 
people   Israel ;   and   that  they   may  know  that 
tliis  house,  which  I  have  builded,  is  called  by  thy 
name.'    And  again,  at  the   conclusion   of  this 
devout  address,  the  monarch  prays,  '  Let  these 
my  words,  wherewith  I  have  made  supplication 
before  the  Lord,  be  nigh  unto  the  Lord  our 
God  day   and  night,  that  he  maintain  the  cause 
of  his    servant,  and  the   cause   of  his   people 
Israel  at  all  times,  as  the  matter  shall  require  ; 
that  all  the  people  of  the  earth  may  know  that 
the  Lord  is  God,  and  that  there  is  none  else.'" 
In  this  remarkable  passage,  which  is  the  more 
decisive   as  it  contains   a   solemn    recognition 
of  the   principles  and    objects   of  the   Jewish 
law,  proceeding  from  the  highest  human  author- 
ity, and  sanctioned  by  the  immediate  approba- 
tion  of  God,  whose  glory   filled  the  house  of 
the  Lord,  during  this  solemn  supplication,  we 
perceive  it  is  clearly  laid  down  not  only  that 
the  Jewish  scheme  was  adapted  and  designed 
to  make  '  all  the  people  of  the  earth  know  that 
the   Lord  was  God,  and  that  there  was  none 
else  ; '  but  also  that  the  stranger  from  the  re- 
motest region,  who  should  be  led  to  believe  in 
and  to  worship  the  true  God,  was  not  only  per- 
mitted, but  called  and  encouraged  to  pray  to- 
wards the  temple  at  Jerusalem,  to  join  in  the 
devotions   of  the  chosen   people   of  God,  and 
equally  with    them  hope  for  the    divine  favor, 
and   the    acceptance    of   his   prayers,   without 
becoming    a   citizen   of   the    Jewish   state,   or 
submitting  to  the  yoke  of  the  Mosaic  ritual  or 
civil  law.     For  the  words  of  Solomon  evidently 
suppose,  that  the  stranger,  whom  he   describes 
as   thus    supplicating     God,    remained   as   he 
had    originally    been,    '  not   of   the   people   of 
Israel.' " 

From  2  Chron.  ii.  17.  it  appears,  Solomon 
found  in  Israel  strangers  of  such  a  rank  of  life 
as  were  fit  to  be  employed  in  assisting  to  build 
the  temple,  153,600.  These  (as  the  commen- 
tators agree,  vide  Poll  Srjnopsin,  and  Patrick) 
were  proselytes  to  the  worship  of  the  true  God, 
and  the  observance  of  tlie  moral  law,  though 
not  circumcised.  Patrick  observes,  "  These  were 
the  relics  (as  Kimchi  thinks)  of  the  Amorites, 
Hittitcs,  Perizzites,  Hivites,  and  Jebusites, 
mentioned  aftorwnrds  chap.  viii.  7.  But  th^^y 
were  not  idolators,  for  then  David  would  not 
have  suffered  them  to  dwell  in  the  land.  Bi'.t 
they  worshipped  God  alone,  though  they  did 
not  embrace  the  Jewish  religion  wholly,  by 
being  circumcised.  Thc^so  David  had  num- 
bered, that  he  might  know  their  strengtli  a;id 
their  condition,  which  did  not  proceed  from  such 


Note  2.] 


NOTES  ON   THE   ACTS. 


*275 


vanity  as  moved  him  to  numljer  his  own  people  ; 
but  out  of  a  prudent  care  that  they  might  bo 
distinguished  from  Jews,  and  be  employed  in 
such  work  as  he  did  not  think  fit  to  put  upon 
the  Israelites." 

The  institution  of  the  Mosaic  Law  Avhich 
admitted  the  Gentile  proselytes  into  a  part  of 
the  temple,  called  from  this  circumstance  the 
•Court  of  the  Gentiles,  may  be  adduced  as 
another  conclusive  argument  to  prove  the  truth 
of  this  proposition.  They  were  admitted  to 
show  that  they  had  not  been  forsaken  by  their 
Merciful  Creator,  but  that  all  those  who  would 
forsake  idolatry  should  be  taken  into  covenant 
with  him  as  well  as  the  Jews. 

The  constant  predictions  of  their  prophets  of 
the  eventual  reception  of  the  Gentiles  ought  to 
have  removed  the  strong  prejudices  and  objec- 
tions of  the  Jews  on  this  subject. 


Note  2.— Part  X. 

In  that  admirable  collection  of  tracts  which 
■compose  the  thirtee.nth  volume  of  the  Critici 
Sacti,  the  reader  will  find  a  dissertation  on  the 
vision  of  St.  Peter  by  Bernard  Duysing.  The 
whole  of  this  discussion  is  well  worthy  of  peru- 
sal. After  examining  many  critical  points,  he 
gives  the  following  explanation  of  the  principal 
■circumstances  of  the  Apostle's  vision. 

The  word  axevog,  vessel,  which  corresponds 
with  the  Hebrew  "iSd,  denotes  every  kind  of 
vessel,  and  it  is  interpreted  therefore  by  the 
word  6d6vrj,  sheet,  or  any  thing  woven  from 
flax.  Camerarius  would  render  the  word  odovi] 
by  mappa,  a  table  napkin — Daniel  Heinsius, 
by  a  shepherd's  bag,  or  sack,  in  which  they 
were  accustomed  to  put  food,  platters,  or 
trenchers,  and  other  things. 

The  sheet  was  full  of  fourfooted  and  wild 
beasts,  creeping  things,  or  reptiles,  and  fowls 
of  the  air.  Duysing  is  of  opinion  that  every 
thing  which  is  included  in  these  various  de- 
scriptions was  unclean  :  and  he  strongly  objects 
to  the  opinion  of  Hammond,  that  the  clean  and 
the  unclean  were  here  blended  together.  St. 
Peter  was  commanded,  from  the  animals  before 
him,  to  slay,  and  sacrifice,  and  eat.  If  they 
had  been  mingled  together,  as  Hammond  sup- 
poses, the  Apostle  might  have  selected  a  proper 
victim,  and  his  answer  would  not  have  been 
correct  If  it  be  said  the  clean  animals  were 
rendered  unclean  by  contact,  the  Levitical 
Law  (Lev.  xi.)  teaches  us  that  it  was  the  dead 
body,  and  not  the  living  body,  that  rendered 
unclean  what  was  otherwise  pure.  The  whole 
object  of  the  vision  was  to  enforce  on  the  mind 
of  the  Apostle  a  new  doctrine,  which  related 
to  the  Gentiles  only,  and  not  to  the  Jews  and 
Gentiles  together. 

It  was  a  type  of  the  Christian  Church,  sepa- 


rated  from  the   world,  which  included  every 
kind  of  people. 

It  was  bound  at  the  four  corners,  signifying 
that  the  whole  world  should  be  received  into 
the  universal  Church  of  Christ ;  and  it  corre- 
sponded with  the  four  horns  of  the  altar,  and 
the  oxen  that  supported  the  brazen  sea,  which 
were  turned  to  the  four  quarters  of  the  heavens. 

It  was  not  without  design  that  the  sheet  de- 
scended from  heaven,  in  the  same  manner,  as 
the  new  Jerusalem  is  represented  in  tlie  Apoc- 
alypse. The  Church,  though  it  exists  in  the 
world,  is  not  of  the  world ;  it  is  of  celestial 
origin.  It  is  a  kingdom  which  is  opposed  to 
the  kingdoms  of  this  world,  which  are  uni- 
formly described  as  wild  beasts  rising  out  of 
the  earth,  or  out  of  the  sea,  aspiring  to  attain 
to  heaven.  Like  its  remarkable  type,  the 
tower  of  Babel,  which  inverts  the  natural  order 
of  things,  the  false  Church  has  its  foundation 
on  earth,  and  in  vain  attempts  to  reach  to 
heaven.  For  every  one  who  considers  the 
subject  will  acknowledge  that  the  laws  to  be 
observed  in  the  Church  must  proceed  from  God, 
and  ouglit  not  to  be  planned  by  man  under  any 
plausible  reason  wliatever. 

The  drawing  back  of  the  sheet  to  heaven 
was  designed  to  teach  us,  that  the  Church 
which  has  its  origin  from  heaven  will  return 
victorious  thitlier.  In  this  representation  the 
condition  of  the  believing  Gentiles  is  described : 
they  were  now  about  to  constitute  one  Church 
with  the  believing  Jews,  and  were  to  be  made 
with  them  partakers  of  the  heavenly  inheritance. 

The  vision  of  St.  Peter  is  considered  in  the 
same  manner  by  Jones  of  Nayland.  "  This 
act  of  grace,"  he  observes,  "  in  the  divine 
economy,  was  signified  to  St.  Peter,  by  a  new 
licence  to  feed  upon  unclean  beasts.  Peter 
could  not  have  entered  the  house  of  Cornelius 
according  to  the  Mosaic  Law,  which  he  had 
always  observed,  because  it  commanded  the 
Jews  to  keep  themselves  separate  from  heathens 
in  their  conversation ;  as  in  their  diet  they 
abstained  from  unclean  beasts.  But  when  God 
had  mercy  upon  all,  and  the  Jew  and  Gentile 
became  one  fold  in  Christ  Jesus,  then  this  dis- 
tinction was  set  aside."  Mr.  Jones  thus  ex- 
plains the  vision : — "  The  living  creatures  of  all 
kinds  Avhich  were  presented  to  St.  Peter  were 
the  people  of  all  nations  ;  the  linen  sheet  which 
contained  them  signified  their  sanctification  by 
the  Gospel ;  and  it  was  knit  at  four  corners  to 
show  that  they  were  gathered  together  from 
the  four  quarters  of  the  world,  and  brought  into 
the  Church."  He  further  observes — "  The 
heathens  were  taken  into  the  Church  on  con- 
dition that  they  should  put  off  their  savage 
manners,  as  the  unclean  creatures  had  before 
put  off  their  natures  and  became  tame,  when 
they  were  admitted  into  tlie  ark  of  Noali,  a 
figure  of  the  Churcli.  This  change  was  again 
to  happen  under  the  Gospel  ;  and  the  prophet 


•276* 


NOTES  ON  THE  ACTS. 


[Part  X. 


foretells  the  conversion  of  the  heathens  under 
the  figure  of  a  miraculous  change  in  the  natures 
of  wild  beasts.  See  Isaiah  xi.  6.  The  moral 
or  spirit  of  this  law  is  as  much  in  force  as 
ever." 

Commentators  generally  translate  the  words 
■d^vaoi'  xul  cpdys  (v.  13.),  "sacrifice  and  eat," 
rather  tlian  "  kill  and  eat."  Adam  Clarke  ob- 
serves— "  Though  this  verb  is  sometimes  used 
to  signify  the  slaying  of  animals  for  food,  yet, 
as  the  proper  notion  is  to  slay  for  the  purpose 
of  sacrifice,  it  appears  to  be  better  to  preserve 
that  meaning  here.  Animals  that  were  offered 
in  sacrifice  were  considered  as  given  to  God : 
and  when  he  received  the  life,  the  flesh  was 
given  to  those  who  offered  the  sacrifice,  that 
they  might  feed  upon  it :  and  every  sacrifice 
had  in  it  the  nature  of  a  covenant,  and  cove- 
nants were  usually  made  by  eating  together  of 
the  flesh  of  the  sacrifice  offered  on  the  occa- 
sion ;  God  being  supposed  to  be  invisibly 
present  with  them,  and  partaking  of  the  feast. 
The  spirit  of  the  heavenly  direction  seems  to  be 
this : — The  middle  wall  of  partition  is  now  to  be 
pulled  down ;  the  Jews  and  Gentiles  are  called 
to  become  one  flock,  under  one  Shepherd  and 
Bishop  of  souls.  Thou,  Peter,  shalt  open  the 
door  of  faith  to  the  Gentiles,  and  be  also  the 
minister  of  the  circumcision.  Rise  up ;  already 
a  blessed  sacrifice  is  prepared :  go  and  offer  it 
to  God,  and  let  thy  soul  feed  on  tlie  fruits  of 
his  mercy  and  goodness,  in  thus  showing  his 
gracious  design  of  saving  both  Jews  and  Gen- 
tiles by  Christ  crucified." 

Duysing  thus  defines  the  trance  or  ecstacy 
which  St.  Peter  fell  into.  "  Per  txaruuiv,  se- 
cundum H.  Stephanum  ab  iStdTu/nai  dictam, 
intelligamus  mentis  quasi  dimotionem  ex  statu 
suo  naturali,  per  quern  animse  cum  corpore 
commercium,  sensuumque  usus  ad  tempus  ita 
suspenditur,  ut  homo  illorum  ope  nihil  extra  se 
positum  percipere  possit,  sed  tota  mente  in 
imagines  intus  objectas  convertatur."  —  See 
Critici  Sacri,  vol.  xiii.  p.  610-620.  Jones's 
Works,  vol.  iii.  p.  44,  45.     Clarke  in  loc. 


Note  3.— Part  X. 

There  is  no  name  given  under  heaven,  by 
which  men  can  be  saved,  but  the  name  of  Jesus 
Christ.  This  is  the  truth  which  has  been  con- 
firmed by  miracles,  prophecy,  and  other  most 
incontrovertible  evidence.  So  amply  has  this 
truth  been  demonstrated,  that  no  speculations 
or  theories  of  our  reason,  which  clash  with  it, 
can  be  received ;  however  plausible  the  argu- 
ments on  which  they  may  rest.  Without  this 
belief,  our  religion  is  degraded  into  a  fine  sys- 
tem of  morality,  and  one  half  of  the  Scripture 
is  useless  and  unmeaning. 

Some  freethinkers  have  grafted  a  dangerous 


error  upon  this  declaration  of  St.  Peter  to 
Cornelius.  Rejecting  the  Gospel  dispensation, 
they  endeavour  to  undervalue  or  exclude  Chris- 
tianity; maintaining,  that  to  fear  God  and  to 
work  righteousness  are  the  only  duties  essen- 
tially necessary  to  salvation ;  and  that  these 
were  as  "  old  as  the  creation,"  inculcated  by 
natural  religion,  and  adopted  by  the  Patriarchal, 
Heb.  xi.  6.  Job  xix.  25.,  and  by  the  Mosaical, 
Matt.  xxii.  40. 

This  may  be  refuted,  and  it  should  seem  fully 
and  satisfactorily, — 

1.  By  the  case  of  Cornelius  himself,  who, 
though  he  possessed  these  requisites,  was 
further,  by  a  special  revelation,  required  to 
embrace  Christianity. 

2.  By  the  general  commission  to  the  apostles 
to  publish  the  Gospel  throughout  the  whole 
world,  upon  the  further  terms  of  faith  and  bap- 
tism in  the  name  of  the  Trinity. 

3.  Upon  both  accounts,  therefore,  Peter  re- 
quired Cornelius  to  be  baptized  or  admitted  into 
the  Christian  Church,  and  entitled  thereby  to 
its  higher  benefits  and  privileges. 

4.  Paul  has  clearly  stated  the  higher  privi- 
leges of  Jews  above  the  Gentiles,  and  of  Chris- 
tians above  both,  in  his  doctrinal  Epistles  to 
the  Romans  and  to  the  Hebrews. 

5.  Natural  religion,  if  opposed  to  revealed, 
is  a  mere  fiction  of  false  philosophy.  That 
"  the  world  by  [human]  wisdom  knew  not  God," 
is  a  fact  asserted  by  St.  Paul,  in  his  First  Epistle 
to  the  Corinthians,  (i.  21.)  Such  knowledge 
being  too  wonderful  and  excellent  for  the 
attainment  of  mankind,  by  the  confession  of  the 
patriarchs  and  prophets  (Job  xi.  7.  xxxvii.  23. 
Ps.  cxxxix.  6.),  and  of  the  wisest  of  the  heathen 
philosophers. 

6.  The  Patriarchal  and  Mosaical  dispensa- 
tions were  only  schoolmasters  to  the  Christian, 
designed  to  train  the  world  gradually  for  its 
reception  in  the  fulness  of  time ;  as  subordinate 
parts  of  one  grand  scheme  of  redemption,  em- 
bracing all  mankind,  instituted  at  the  creation, 
Gen.  iii.  15.,  and  gradually  unfolding  to  the  end 
of  the  world,  John  iii.  16.  Rev.  i.  18. 


Note  4. — Part  X. 

The  construction  of  this  passage  is  difficult, 
and  it  has  consequently  exercised  the  ingenuity 
of  the  commentators. 

Toy  loyoi'  ^p  dnidTeiXE  loTg  vloTg  'laQuiiX, 
are  the  words. 

Some  suppose  the  accusative  is  here  put  for 
the  nominative ;  others,  that  there  is  an  ellipse 
of  the  preposition  x«r(i.  Erasmus  and  Schmi- 
dius  would  connect  TUf  XSyof  with  oYdare  in  tlie 
next  verse,  and  read,  obrug  iaii  nuvTutv  xvoiog, 
in  a  parenthesis,  repeating  ^r^ua  as  synonymous 
witli  Xuyoi' :  in   which  case  the  passage   would 


Note  5.-8.] 


NOTES  ON  THE  ACTS. 


nn 


be  read,  "  The  word  which  God  sent  to  the 
children  of  Israel,  announcing  peace  through 
Jesus  Christ  (he  is  Lord  of  all),  ye  yourselves 
have  known,  the  word  I  say,  which,"  &c. 

Piscator  (ap.  Bowyer)  would  read  to/'  loyoi' 
for  y.uTU  TUf  Aoj'Oi',  "  according  to  the  word  " 
which  he  sent  to  the  children  of  Israel.  Stol- 
bergius  would  rather  put  ro*'  Idyof  oi',  for  o/' 
Xiyoy,  as  idp  Hqtov  o>'  xXiofisp,  1  Cor.  x.  16. — 
TO*'  l/i-j'oi'  ov  dinOi/nijf  vfuf,  Hag.  ii.  (5.  Stolber- 
gius,  De  Solcbcismis  JV.  T.  p.  61-64.  ap.  Bowyer. 

Doddridge  renders  it,  "  the  message  "  wliich 
God  sent— Dr.  Clarke,  "  the  word." 

Boisius  supposes,  that  dxoiiaMTe  oilv,  or  some 
similar  phrase,  is  to  be  understood  before  toj' 
Xuyov'-, 


arrived  at  Antioch,  preached  to  the  Greeks.  Aa 
St.  Luke  has  inserted  this  account  immediately 
after  the  narrative  of  St.  Peter's  visit  to  Corne- 
lius, and  his  defence  of  that  measure  before  the 
Church  at  Jerusalem,  we  may  consider  this 
preaching  to  the  Greeks  at  Antioch,  as  the 
result  of  his  public  declaration  of  the  vision  he 
had  seen:  which  would  be  justly  considered 
as  a  command  from  God  to  those  who  were 
commissioned  to  preach,  to  go  to  the  same 
description  of  persons  as  those  whom  St.  Peter 
visited.  The  Jews  (ver.  19.)  seem  purposely 
contrasted  with  the  Greeks  (ver.  20.),  and  the 
Evangelist  designs  to  show  that  the  preachers 
of  the  Gospel  obeyed  the  command  of  God,  and 
visited  the  devout  Gentiles  of  Antioch, 


Note  5.— Part  X. 

To  the  question,  Why  was  not  Christ  after 
his  resurrection  shown  to  all  the  people  ?  it  has 
been  answered,  1.  Because  it  was  impossible 
that  such  a  thing  could  be  done  without  mob  or 
tumult.  Let  it  only  be  announced,  "  Here  is 
the  man  who  was  dead  three  days,  and  who  is 
risen  from  the  dead  !"  what  confusion  would 
be  the  consequence  of  such  an  exposure ! 
Some  would  say,  "  This  is  he  :"'  others,  "  He  is 
like  iiim,"  and  so  on ;  and  tlie  valid  testimony 
must  be  lost  in  the  confusion  and  multitude. 
2.  God  chose  such  witnesses,  whose  testimony 
should  be  unimpeachable ;  the  men  who  knew 
him  best,  and  who,  by  their  depositions  in  proof 
of  the  fact,  should  evidently  risk  their  lives  ; 
and,  3.  As  multitudes  are  never  called  to  witness 
any  fact,  but  a  few  selected  from  the  rest,  whose 
knowledge  is  most  accurate,  and  whose  veracity 
is  unquestionable ;  therefore  God  showed  not 
Christ  risen  from  the  dead  to  all  the  people, 
but  to  witnesses  chosen  by  himself,  and  they 
were  such  as  perfectly  knew  him  before,  and 
who  ate  and  drank  with  him  after  his  resurrec- 
tion, and  consequently  had  the  fullest  proof 
and  conviction  of  the  truth  of  this  fact"'. 


Note  6. — Part    X. 

This  section  seems  to  prove,  in  the  most 
decisive  manner,  that  the  Gospel  was  preached 
to  the  Proselytes  of  the  Gate,  or  to  such  devout 
Gentiles  as  Cornelius,  before  it  was  preached  to 
the  idolatrous  Gentiles.  We  read,  in  Acts  xi. 
19.,  that  the  dispersed  in  the  persecution  of 
Stephen  preached  the  Gospel  to  the  Jews  only. 
In   ver.  20.,  that  these  same  men,   when  they 

'  See  Bowyer's  Crit.  Conjecfwrcs,  Wolfius's  Cxira 
Ph'doUigiccB  in  loc,  and  Doddridge's  Fami/ij  Ex- 
positor. 

'"  Clarke  in  loc. ;  and  see  Paley,  and  the  writers 
on  the  Resurrection 

VOL.   II. 


Note  7.— Part  X. 

After  the  interview  of  St  Paul  and  St.  Peter 
at  Jerusalem  (Acts  ix.  31,  32,  dieQ/dfisyog  Sii 
ndcfiMv,  says  St.  Luke),  St.  Peter  went  to  visit 
all  the  Churches  of  Judaia,  Galilee,  and  Sama- 
ria. He  goes  to  Lydda,  where  he  cured  Eneas 
(ibid.  ver.  33,  34.)  who  was  a  paralytic.  After 
that  he  was  called  to  Joppa  (ibid.  ver.  30.),  a 
maritime  city  of  Judsea,  where  he  raised  Dorcas. 
He  stops  at  Joppa,  and  lived  there  a  long  time. 
From  Joppa  he  goes  to  Caesarea  (Acts  x.), 
where  he  converts  Cornelius,  and  stops  with 
him  some  days,  (ibid.  ver.  48.)  Upon  the  report, 
spread  at  Jerusalem,  of  St.  Peter's  having  eaten 
Avith  the  Gentiles,  he  returns  into  that  city,  and 
defends  himself  before  those  of  the  circumcision, 
(Acts  xi.  18.)  This  voyage  of  St.  Peter's,  liis 
preaching  in  the  provinces  of  Judaea,  Galilee, 
and  Samaria,  the  long  sojourn  he  made  at  Joppa, 
with  the  other  events  recorded  by  St.  Luke, 
occupy  a  space  of  about  three  years,  during 
which  time  St.  Paul  preaches  in  Cilicia. 


Note   8.— Part  X. 

Dr.  Benson"  endeavours  to  show  that  the 
Christians  received  their  holy  and  honorable 
designation  by  a  divine  admonition ;  and  Wit- 
sius  that  it  was  solemnly  proclaimed  in  the 
Churches  that  such  was  to  be  their  title". 
Erasmus''  considers  the  word  xoVjUuTlam  to  be 
used  for  diofiii'^eadut,  as  do  also  the  otlier  writ- 
ers in  the  Critici  Sacri.  See,  however,  the 
references  and  remarks  of  Wolfius'. 

Vitringa''  endeavours  to  prove  from  tliis  pas- 


"  Benson's  Planting  of  Christianity,  2d  edit.  p. 
248,  note. 

"  Melet.  Leid.  De  Vitd  Pavli,  cap.  ill.  sect.  5.  p.  39. 

P   Critici  Sacri,  vol.  viii.  p.  219. 

'   Woliius,  Ciira  Philologica,  vol.  ii.  p.  1166. 

'^  See  his  discussion,  De  Synag.  Veteri,  lib.  i.  pars 
1.  cap.  3.  p.  W'i,  &c. 


278* 


NOTES  ON  THE  ACTS. 


[Part  X. 


sage,  that  the  word  "  Church "  here  refers  to 
the  place  where  a  congregation  of  Christians 
assembled  for  worship  ;  or,  rather,  to  that  body 
of  people  which  could  assemble  in  one  place. 
This  is  but  one,  out  of  many  instances,  in  which 
this  learned  writer,  in  his  zeal  against  episco- 
pacy, has  proved  nothing,  by  attempting  to 
prove  too  much.  We  are  not  acquainted  with 
the  numbers  of  the  Church  at  Antioch ;  but  we 
know  that  at  Jerusalem  the  thousands  of  con- 
verts could  not  be  assembled  in  one  place,  yet 
they  are  still  called  the  Church. 

The  Codex  Bezct  supposes  that  the  name 
was  given  by  Saul  and  Barnabas,  and  renders 
the  25th  and  29th  verses  thus : — "  And  hearing 
that  Saul  was  at  Tarsus,  he  departed,  seeking 
for  him ;  and  having  found  him,  he  besought 
him  to  come  to  Antioch ;  who,  when  they  were 
come,  assembled  with  the  Church  a  whole  year, 
and  instructed  a  great  number;  and  there  they 
first  called  the  disciples  at  Antioch,  Christians." 

The  word  x^rji-iaiiaai,  in  our  common  text, 
which  we  translate  "  were  called,"  signifies,  in 
tlie  New  Testament,  to  appoint,  warn,  or  nomi- 
nate, by  divine  direction.  In  this  sense  the 
word  is  used.  Matt.  ii.  12.  Luke  ii.  26.  and  in 
Acts  X.  22.  If,  therefore,  the  name  was  given 
by  divine  appointment,  it  is  most  likely  that 
Saul  and  Barnabas  were  directed  to  give  it ; 
and  the  name  Christian,  therefore,  is  from 
God,  as  well  as  that  grace  and  holiness  which 
are  so  essentially  required  and  implied  in  the 
character.  Before  this  time,  the  Jewish  con- 
verts were  simply  called,  among  themselves. 
Disciples,  i.  e.  scholars,  believers,  saints,  the 
church,  or  assembly:  and  by  their  enemies, 
Nazarenes,  Galileans,  the  men  of  this  way, 
or  sect ;  and  by  other  names,  which  are  given 
by  Bingham". 


Note  9. — Part  X. 

ON  THE  GOVERNMENT  OF  THE  CHURCH  OF  JE- 
RUSALEM AFTER  THE  HERODIAN  PERSECU- 
TION, AND  ON  THE  EPISCOPATE   OF   ST.  JAMES. 

The  situation  of  the  Church  at  Jerusalem 
was  greatly  altered  by  the  Herodian  persecu- 
tion. It  had  hitherto  been  directed  and  governed 
by  the  joint  council  of  the  apostles.  But,  after 
that  event,  we  learn  from  ecclesiastical  history, 
tliat  the  superintendence  of  the  Church  was 
confided  to  James,  the  Lord's  brother.  It 
asserts  tliat  he  was  the  first  bishop  of  Jerusa- 
lem. The  catalogues  of  the  bishops  of  Jerusa- 
lem, which  are  extant  in  the  early  Christian 
writers,  all  place  James  at  their  head.  In  the 
first  chapters  of  the  Acts,  St.  Peter  is  constant- 
ly spoken  of  as  the  chief  apostle,  and  the  prin- 

'  Bingham's  Ecd.  Antiq.  vol.  i.  book  i.  Dr.  A. 
Clarke  in  loo. 


cipal  person  in  the  Church  of  Jerusalem ;  but 
from  the  twelfth  chapter  of  that  book,  which  is 
the  first  place  wherein  James  is  mentioned  with 
any  character  of  distinction,  he  is  constantly 
described  as  the  chief  person  at  Jerusalem, 
even  when  Peter  was  present.  For  when  St 
Peter  was  delivered  by  the  angel  out  of  prison, 
he  bid  some  of  the  disciples  go  show  these 
things,  that  is,  what  had  befallen  himself,  to  St. 
James,  as  the  head  of  the  Church ;  and  to  the 
brethren,  that  is,  the  rest  of  the  Church.  Again, 
when  St.  Paul  arrived  at  Jerusalem  from  his 
travels  in  preaching  the  Gospel  to  foreign 
countries,  being  desirous  to  give  an  account  of 
the  success  which  God  had  given  him,  the  day 
following  he  went  in  to  St.  James,  as  the  bishop 
of  that  place,  and  all  the  elders,  who  were  next 
in  authority  to  him,  Avere  present.  In  the  synod 
which  was  held  at  Jerusalem,  about  the  great 
question.  Whether  the  converts  from  Gentilism 
should  be  circumcised,  St.  Peter  delivers  his 
judgment  as  one  who  was  a  member  of  the 
assembly :  but  St.  James  speaks  Avith  authority, 
and  liis  sentence  is  decisive.  The  name  of 
James  is  placed  by  St.  Paul  before  Peter  and 
John:  "James,  Cephas,  and  John,  who  seemed 
to  be  pillars."  And  some  of  the  Church  of 
Jerusalem  who  came  to  Antioch,  are  said  to  be 
"  certain  who  came  from  James  ; "  which  implies 
that  James  was  the  head  of  that  Church,  other- 
wise they  should  rather  have  been  said  to  come 
from  Jerusalem,  or  from  the  Church  of  that  place. 

From  all  this  together  it  plainly  appears,  that 
the  Church  of  Jerusalem  Avas  under  the  peculiar 
care  and  government  of  James.  The  unani- 
mous testimony  of  the  fathers  affirms  that  St. 
James  was  made  bishop  of  Jerusalem.  Hege- 
sippus,  who  lived  near  the  time  of  the  apostles, 
tells  us,  that  James  the  brother  of  our  Lord, 
received  the  Church  of  Jerusalem  from  the 
apostles,  (Enseb.  hb.  ii.  cap.  23.)  St.  Clement 
is  quoted  by  Eusebius  as  asserting  the  same 
thing,  (lib.  ii.  cap.  1.)  Jerome,  Cyril,  Augus- 
tine, Chrysostom,  Epiphanius,  Ambrose,  and 
Ignatius  concur  in  their  evidence. 

In  interpreting  those  passages  of  Scripture, 
Avhich  men  of  equal  judgment,  equal  piety, 
and  equal  knoAvledge  have  rendered  differently, 
there  are  but  three  Avays  of  deciding — one  is, 
to  rely  on  our  OAvn  judgment,  Avithout  regard  to 
any  commentators  or  interpreters — another,  to 
rely  on  those  modern  theologians  Aviio  disre- 
gard the  testimony  of  antiquity — and  the  third, 
to  inquire  into  the  conclusions  of  the  fathers, 
and  the  ancient  defenders  of  Christianity.  The 
last  plan  Avill  seldom  lead  us  into  error.  The 
fathers  of  the  Church  are  unanimous  on  all  those 
points  Avhich  peculiarly  characterize  true  Chris- 
tianity. They  assert  the  Divinity,  the  Incar- 
nation, and  the  Atonement  of  Christ:  and  thus 
bear  their  decisive  testimony  against  tlie  modern 
reasoners  on  those  points.  They  are  unani- 
mous in  asserting  that  the  primitive  Churches 


Note  9.] 


NOTES  ON  THE  ACTS. 


*279 


were  governed  by  an  order  of  men,  who  pos- 
sessed authority  over  others  who  had  been  set 
apart  for  preaching  and  administering  the 
sacraments :  and  certain  privileges  and  powers 
were  committed  to  that  higher  order,  which 
were  witliheld  from  the  second  and  third.  The 
reception  of  the  canon  of  Scripture,  the  proofs 
of  its  authenticity  and  genuineness,  rest  upon 
the  authority  of  the  fathers ;  and  there  are  cus- 
toms of  universal  observance,  which  are  not  in 
express  terms  commanded  in  Scripture,  and 
which  rest  upon  the  same  foundation.  We  are 
justified,  therefore,  on  these  and  on  many  other 
accounts,  in  maintaining  the  utmost  veneration 
for  their  unanimous  authority,  which  has  never 
in  any  one  instance  clashed  with  Scripture — 
which  will  preserve  in  its  purity  every  Church 
which  is  directed  by  them,  and  check  or  ex- 
tinguish every  innovation  which  encourages 
error  in  doctrine,  or  licentiousness  in  discipline. 

The  labors  of  the  early  fathers,  therefore,  are 
in  many  respects  invaluable.  They  could  not 
have  been  mistaken  in  their  evidence  upon 
some  points,  which  must  be  considered  as  the 
great  landmarks  of  the  Christian  Church,  and 
which  will  ever  continue  to  preserve  in  their 
purity  the  doctrines  and  institutions  of  the  reli- 
gion of  our  common  Lord. 

The  Holy  Scripture  only  alludes  to  the  eleva- 
tion of  the  Apostle  in  the  passage  before  us. 
St.  Peter  directs  his  friends  to  go  and  tell  James 
of  his  deliverance  ;  James,  according  to  the  best 
and  most  generally-received  opinion,  presided 
in  the  apostolic  council ;  when  St.  Paul  went  up 
to  Jerusalem  (Acts  xxi.  17,  18.),  the  brethren 
received  him  gladly,  and  the  next  day  he  went 
in  unto  James,  all  the  elders  being  present. 
"For  what  other  reason,"  says  the  admirable 
and  judicious  Mr.  Scott,  "  should  Paul  go  in  to 
James  more  especially,  or  upon  what  other 
account  should  all  the  elders  be  present  with 
James,  but  that  he  was  a  person  of  the  greatest 
note  and  figure  in  the  Church  of  Jerusalem  .•' 
and  as  he  is  called  an  Apostle,  that  he  was 
peculiarly  the  apostle  of  that  Church.  This, 
from  Scripture,  is  probable  ;  the  unanimous  tes- 
timony of  the  fathers  of  the  Church  to  this 
opinion  makes  it  certain ;  and  it  would  be  diffi- 
cult to  learn  why  this  large  class  of  men,  whose 
honesty,  piety,  and  freedom  from  any  erroneous 
bias  are  universally  acknowledged,  should  have 
conspired  without  any  possible  motive  to  de- 
ceive the  world  by  useless  falsehood." 

The  remarks  of  Mosheim  on  this  point  seem 
to  be  deficient  in  accuracy  and  judgment.  He 
acknowledges  that  all  ancient  authorities,  from 
tlic  second  century  downwards,  concur  in 
representing  James  the  younger,  the  brother  of 
our  Lord  after  the  flesh,  as  the  first  bishop  of 
the  Church  of  Jerusalem,  having  been  so  created 
by  the  apostles  tliemselv^s ;  and  quotes  Acta 
Sandor.  Mens.  Maii,  tom.  i.  p.  23.  Tillemont, 
Memoires  pour  servir   a  VHistoire   de  VEglise, 


tom.  i.  p.  1008,  et  seq.  He  then  proceeds  to 
observe, — "  If  this  were  as  truly,  as  it  is  uni- 
formly reported,  it  would  at  once  determine  the 
point  which  we  have  under  consideration,  since 
it  must  close  the  door  against  all  doubt  as  to 
tlie  quarter  in  which  episcopacy  originated. 
But  I  rather  suspect  that  these  ancient  writers 
might  incautiously  be  led  to  form  their  judg- 
ment of  the  state  of  things  in  the  first  century, 
from  the  maxims  and  practice  of  their  own 
times,  and  finding  that,  after  the  departure  of 
the  other  apostles  on  their  respective  missions, 
the  chief  regulation  and  superintendence  of  the 
Church  rested  with  James,  they  without  further 
reason  concluded  that  he  must  have  been 
appointed  bishop  of  that  Church.  It  appears, 
indeed,  from  the  writings  of  the  New  Testament, 
that,  after  the  departure  of  the  other  apostles 
on  their  travels,  the  chief  authority  in  the 
Church  of  Jerusalem  was  possessed  by  James. 
For  St.  Paul,  when  he  came  to  that  city  for  tlie 
last  time,  immediately  repaired  to  that  Apostle  ; 
and  James  appears  thereupon  to  have  convened 
an  assembly  of  the  presbyters  at  his  house, 
where  Paul  laid  before  them  an  account  of  the 
extent  and  success  of  his  labors  in  the  cause  of 
his  Divine  Master,  (Acts  xxi.  19,  20.)  No  one 
reading  this  can,  I  should  think,  entertain  a 
doubt  of  James's  having  been  at  that  time  in- 
vested with  the  chief  superintendence  and 
government  of  the  Church  of  Jerusalem,  and 
that  not  only  the  assemblies  of  the  presbyters,  but 
also  those  general  ones  of  the  whole  Church,  in 
which,  as  is  clear  from  ver.  22.,  was  lodged  the 
supreme  power  as  to  all  matters  of  a  sacred 
nature,  were  convened  by  his  appointment. 

"  But  it  must  be  observed,  that  this  authority 
was  no  more  than  must  have  devolved  on  James 
of  course,  in  his  apostolic  character,  in  con- 
sequence of  all  the  other  apostles  having 
quitted  Jerusalem ;  and  that  therefore  this  tes- 
timony of  St.  Luke  is  by  no  means  to  be  con- 
sidered as  conclusive  evidence  of  his  having 
been  appointed  to  the  office  of  bishop.  Were 
we  to  admit  of  such  kind  of  reasoning  as  this — 
the  government  of  the  Church  of  Jerusalem 
was  vested  in  James,  therefore  he  was  its 
bishop ;  I  do  not  see  on  what  grounds  we 
could  refuse  our  assent,  should  it  be  asserted 
that  all  the  twelve  apostles  were  bishops  of 
that  Church,  for  it  was  at  one  time  equally 
imder  their  government.  But  not  to  enlarge 
unnecessarily,  the  function  of  an  apostle  dif- 
fered widely  from  that  of  a  bishop,  and  I  there- 
fore do  not  think  that  James,  who  was  an 
apostle,  was  ever  appointed  to,  or  discharged, 
the  episcopal  office  at  Jerusalem.  The  govern- 
ment of  the  Church  in  tiiat  city,  it  rather 
appears  to  me,  was  placed  in  the  hands  of  its 
presbyters,  but  so  as  that  nothing  of  moment 
could  be  done  without  the  advice  and  author- 
ity of  James ;  the  same  sort  of  respectful 
deference  being  paid  to  his  will  as  had  formerly 


280* 


NOTES   ON   THE   ACTS. 


[Part  X. 


been  manifested  for  that  of  the  apostles  at 
large.  But  although  we  deem  those  ancient 
writers  to  have  committed  an  error,  in  pro- 
nouncing James  to  have  been  the  first  bisliop 
of  Jerusalem,  it  may  without  much  difficulty 
be  demonstrated  that  the  Church  of  that  city 
had  a  bishop  sooner  than  any  of  the  rest,  and 
consequently  that  the  episcopal  dignity  must 
have  taken  its  rise  there,"  &c. 

If  the  unanimous  testimony  of  Scripture  and 
of  the  fathers  can  be  set  aside  by  such  reas- 
oning, which  assumes  as  a  postulate,  that  the 
witnesses  are  all  in  error,  there  remains  no 
other  guide  to  direct  us  in  theological  research 
than  our  own  caprice  or  imagination. 

Whitby,  Cave,  Lardner,  and  others,  have 
asserted  that  James,  the  Lord's  brother,  was 
truly  and  strictly  an  apostle,  being  the  same 
as  James,  the  son  of  Alphaeus,  one  of  the 
twelve.  Bishop  Taylor,  and  I  believe  the 
great  majority  of  the  Protestant  as  well  as 
Romanist  divines,  relying  on  the  authority  of 
Eusebius,  consider  him  to  have  been  a  differ- 
ent person,  and  to  have  been  elected  bishop  of 
Jerusalem,  with  the  title  of  apostle. 

Dr.  Lardner's  reasoning  on  the  ruestion. 
Whether  St.  James,  the  Lord's  brother,  was  the 
same  as  James  the  son  of  Alphaeus,  one  of  the 
twelve,  has  left  the  point  doubtful. 

Jerome  calls  this  James  the  thirteenth  apostle. 

The  judicious  Hooker  was  of  opinion  that 
the  apostles  were  dispersed  from  Judaea  about 
this  time,  and  that  James  was  now  elected 
bishop  or  permanent  apostle  of  Jerusalem.  He 
v/ould  attribute  the  public  setting  apart  of  St. 
Paul  to  the  apostolic  office,  to  make  up  again 
the  number  of  the  twelve,  for  the  gathering  in 
of  the  nations  abroad.  He  supposes,  too,  that 
Barnabas  was  appointed  apostle  instead  of  St. 
James,  who  was  killed  by  Herod ;  and  Dr. 
Hales  has  approved  the  supposition. 

It  is  curious  to  observe  that  Dr.  Lardner 
calls  James,  the  president,  or  superintendent, 
carefully  avoiding  the  word  bishop :  and  in 
another  passage  (vol.  i.  p.  293.),  he  observes, 
"James  abode  in  Jerusalem,  as  the  apostle 
residentiary  of  that  country."  If  he  was  presi- 
dent and  apostle  residentiary  in  Jerusalem,  as 
the  superintendent  of  the  Church,  which  now 
consisted  of  many  thousands  and  myriads  of 
converts,  it  is  difficult  to  imagine  the  reason 
why  this  learned  anti-episcopalian  should  not 
have  adopted  the  appellation  of  the  fathers, 
and  have  called  him  bishop  of  the  Church  at 
Jerusalem.  This,  however,  is  by  no  means  the 
only  instance  of  disingenuousness  on  these 
subjects,  on  the  part  of  Dr.  Lardner.  Neither 
is  his  amiable  coadjutor.  Dr.  Doddridge,  en- 
tirely free  from  censure  in  his  mode  of  treat- 
ing the  questions  of  Church  government'. 


'  See  the  references   and    quotations  in  Scott's 
Christian  Life,  folio  edition,  p.  475,  chap.  vii.  part 


Note  10.— Part  X. 

ON  THE  CONTINUED  AGENCY  OF  ANGELS. 

The  German  commentators  of  the  self- 
named  liberal  class  endeavour  to  explain  away 
every  miracle  recorded  in  the  New  Testament, 
by  representing  them  as  natural  events,  which 
have  only  been  considered  as  miraculous  by 
the  misapprehending  of  the  Hebraisms  of  the 
inspired  Avriters.  I  have  not  thought  it  worth 
while  to  stop  in  my  way  through  the  New  Tes- 
tament paradise,  to  pick  up  these  poisonous 
weeds.  They  are  unknown  to  the  English 
reader  in  general,  and  I  trust  will  long  re- 
main so.  The  explanation,  however,  of 
Hezelius,  which  I  find  in  Kuinoel,  is  so  sin- 
gular, that  it  may  appear  doubtful  whether,  in 
his  eagerness  to  remove  the  opinion  of  a  mi- 
raculous interference  by  an  angel,  he  does  not 
establish  a  still  greater  miracle.  He  thinks 
that  a  flash  of  lightning  penetrated  the  prison 
in  the  night,  and  melted  the  chains  of  St.  Peter, 
without  injuring  him.  The  apostle  rose  up, 
and  saw  the  soldiers  who  guarded  him  struck 
prostrate  to  the  ground,  by  the  force  of  the 
lightning.  He  passed  them,  as  if  led  by  the 
flash  of  lightning,  and  escaped  from  the  prison 
before  he  perceived  that  he  had  been  liberated 
by  the  providence  of  God. 

So  completely,  however,  has  the  skeptical 
philosophy  of  the  day  pervaded  society,  that 
even  among  professed  Christians,  he  would 
now  be  esteemed  a  visionary,  who  should  ven- 
ture to  declare  his  belief  in  the  most  favorite 
doctrine  of  the  ancient  Church.  The  early 
fathers  regarded  the  ministry  of  angels  as  a 
consoling  and  beautiful  doctrine,  and  so  much 
at  that  time  was  it  held  in  veneration,  that  the 
founders  of  Christianity  cautioned  their  early 
converts  against  permitting  their  reverence  to 
degenerate  into  adoration.  We  now  go  to  the 
opposite  extreme,  and  seldom  think  of  their 
existence ;  yet  what  is  to  be  found  in  this  be- 
lief, even  if  the  Scriptures  had  not  revealed  it, 
which  is  contrary  to  our  reason  ?  We  believe 
in  our  own  existence,  and  in  the  existence  of 
a  God :  is  it  utterly  improbable,  then,  that  be- 
tween us,  who  are  so  inferior,  and  the  Creator, 
who  is  so  Avonderful  and  incomprehensible, 
infinite  gradations  of  beings  should  exist,  some 
of  whom  are  employed  in  executing  the  will 
of  the  Deity  towards  finite  creatures  ?  Does 
not  God  act  even  by  human  means  in  the  visi- 
ble  government  of  the    affairs  of  the  earth  ? 

ii.  a  work  once  highly  popular,  for  the  singular 
union  of  fervent  piety,  sober  judgment,  extensive 
reading,  and  good  principles. — Archbishop  Potter's 
Church  Government,  p.  91 . — Moslieim  On  the  Affairs 
of  the.  Christians  bifurc  Constantine,  vol.  j.  p.  ii29, 
2:!(). — Lardner's  Sitpplevicnt  to  the  Credibility, 
Works,  Mo.  \o\.  iii.  p.  :?t<-2,  3!)3 —Hooker's  Eccle- 
siastinil  Polity,  book  vii.  sect.  iv.  p.  84().  folio  edition 
of  17:23. — Hales"s.^««/.  vol.  ii.  part  ii. 


Note  10.] 


NOTES  ON  THE  ACTS. 


*281 


what  absurdity,  then,  can  be  discovered  in  the 
opinion  that  the  spiritual  nature  of  man  should 
be  under  the  guardianship  of  spiritual  beings  ? 
Tliis,  in  fact,  was  a  doctrine  universally  re- 
ceived till  it  became  perverted  and  degraded 
by  vain  and  idle  speculations, — till  it  became 
so  encumbered  with  absurdities,  that  the  be- 
lief itself  was  rejected.  Some  writers  on  this 
subject  went  so  far  as  to  imagine  they  could 
ascertain  the  orders  of  a  hierarchy,  and  could 
even  assert  the  numbers  in  each  rank.  Others 
changed  the  office  and  ministry  of  angels,  in- 
vesting them  with  independent  control  over  the 
works  of  God,  an  opinion  strongly  and  justly 
reprobated  by  the  most  eminent  authorities". 
And  because  in  the  original  Hebrew  that  which 
executes  the  will  of  the  Deity  is  sometimes 
called  an  "  Angel,"  whether  it  be  winds  or 
storms,  fire  or  air  ;  many  again  have  transformed 
the  angels  in  the  Old  Testament  into  obedient 
elements,  accomplishing  the  designs  of  Provi- 
dence. According  to  which  hypothesis,  the 
aged  patriarch  must  have  prayed  that  the  bless- 
ing of  an  element  miglit  descend  on  his  grand- 
children. The  Messiah  must  have  been  created 
a  little  lower  than  the  winds  and  the  floods, 
who  in  like  manner  were  commanded  to  worship 
him ;  and  again,  when  the  superiority  of  Christ 
is  declared,  the  passage  must  be  rendered, — 
"  To  which  of  the  elements  said  he  at  any 
time.  Sit  tliou  on  my  right  hand,  until  I  make 
thy  foes  thy  footstool."  Leaving  all  such  fan- 
tastic and  unreasonable  interpretations  out  of 
the  question,  let  us  turn  to  that  interpretation 
of  Scripture  on  tliis  point,  which  has  been 
acknowledged  by  all  classes  and  divisions  of 
Cliristians,  from  the  time  of  the  apostles  to  the 
present  day.  From  the  evidence  of  revelation, 
we  have  grounds  for  believing  that  angels  are 
spirits,  superior  to  mankind,  some  of  whom 
have  lost,  while  others  have  preserved,  the 
state  of  happiness  in  which  they  were  primarily 
created,  and  that  these  are  now  opposed  to 
each  other.  With  the  precise  cause  of  the  fall 
of  the  evil  angels  we  are  not  made  acquainted. 
We  know  only  that  they  retain  the  remem- 
brance of  their  original  condition  ;  that  they 
are  powerful,  though  under  restraint ;  that 
gradations  of  superiority  and  influence  exist 
among  them ;  tliat  they  acknowledge  a  superior 
head,  and  that  thev  are  destined  to  eternal 
punishment. 

Of  the  good  angels  we  learn,  that  they  con- 
tinue in  their  primeval  dignity.  They  are 
endued  with  great  power,  and  because  they 
are  employed  in  the  constant  execution  of  the 
decrees  of  Providence,  they  have  received  the 
name  of  messengers  or  angels.  They  are 
called  the  armies  and  the  hosts  of  heaven ; 
in  innumerable    companies  they   surround   the 

"  See  Horsley's  Sermon  on  the  Watchers,  vol.  ii. 
last  Sermon,  and  generally  on  this  subject — Ham- 
mond— W  heatly — Aquinas . 

VOL.  II.  *36 


throne  of  Deity  ;  they  are  made  partakers  of 
his  glory,  and  rejoice  to  fulfil  his  will. 

Their   office,  as  ministering    angels  to    the 
sincere  and  accepted  worshippers  of  our  com- 
mon God,  is  more  fully  and  accurately  related. 
Through  the  whole  volume   of  revelation   we 
read  of  tlie  agency  of  superior  beings  in  the 
affairs  of  mankind.     They    were    stationed  at 
the  tree  of  life  in  Paradise.     In  Jacob's  vision 
of  the  ladder,  they  are  represented  as  ascend- 
ing and   descending   upon    earth.     They    ap- 
peared to  the  patriarchs,  to  Abraham,  to  Lot,  to 
Jacob,  and  they  were  made  alike  the  ministers 
botli  of  the   vengeance   and   mercy    of    God. 
They  were  intrusted  with  the  destruction  of 
the  cities  of  the  plain.     "And  the  angel   of  the 
Lord  went  out,  and  smote  in  the  camp  of  Sen- 
nacherib  a  hundred    and    fourscore    and    five 
thousand,"  (2  Kings  xix.  .35.)     God  sent  an  angel 
unto  Jerusalem  to  destroy  it — who  was  seen 
between  the  earth  and  the   heaven  having  a 
drawn  sword  in  his  hand,  stretched  out  over 
Jerusalem.     In  the  New   Testament  they  an- 
nounced  the  birth  of  Christ,  and  of  his  fore- 
runner ;  they  became  visible  to  the  shepherds, 
and  proclaimed  the  glad  tidings  of  salvation  to 
the  senseless  world.     They  are  interested  for, 
and  sympathize  with  man  ;  for  "  there  is  joy  in 
heaven  over  one  sinner  that  repenleth."     They 
were  the  watchful  and  anxious  attendants   of 
Christ  in  his  human  nature.     They  ministered 
to  him  after  his  triumph  in  the  wilderness,  and 
his  agony  in  the  garden.     As  they  announced 
his  birth,  so,  also,  they  proclaimed  his  resurrec- 
tion, his  ascension,  and    his   future    return  to 
judgment.      They    were     made   the     spiritual 
means   of  communication    between    God   and 
man.     They  were  the   divine  witnesses  of  the 
whole   system    of  redemption.      By  an  angel 
Joseph  was  warned  to  flee  into  Egypt,  (Matt. 
ii.  13.)     By  an  angel  Cornelius  was  directed  to 
the    house  of  Peter,  (Acts   x.  3-22.)    By    an 
angel  that  Apostle  was  released  from  prison. 
And  by  the   ministry  of  an   angel,  were   sig- 
nified to  St.  John  those  things  that  should  be 
hereafter.     In  this  last  and  mysterious  revela- 
tion, the  agency  of  superior  beings  is  uniformly 
asserted,  and  they  are  represented  as  fulfilling 
the  most  solemn  and  important  decrees  of  Om- 
nipotence.    They  are  represented  as  standing 
on  the  four  corners  of  the  earth,  as  having  the 
seal  of  the  living  God,  as  offering  on  the  golden 
altar  the  incense  and  prayers  of  the  saints,  as 
holding  the  key  of  the   bottomless  pit,  and   as 
executing  tlie    vengeance    of  God  upon    the 
visible  creation,  and  upon  all  those   who  have 
not  the  seal  of  God  upon  their  foreheads  ;  all 
which,  though  metaphorical  expressions,  imply 
the  probable  agency  of  these  invisible   beings 
in  the  affairs  of  the   world.     And   when  time 
shall  be  no  more,  tliese  holy  beings  who  liave 
sympathized  with  man  here,  and  been  the  wit- 
nesses of  his  actions,  and  tlie   infinite  mercies 

*x* 


282* 


NOTES  ON  THE  ACTS. 


[Pari  X. 


of  his  Almighty  Creator  and  Redeemer,  will 
be  the  accusing  or  approving  spectators  of  the 
sentence  passed  upon  him  in  eternity  ;  for  our 
Saviour  has  expressly  declared,  that  "  who- 
soever shall  confess  me  before  men,  him  shall 
the  Son  of  Man  also  confess  before  the  angels 
of  God.  But  he  that  denieth  me  before  men 
shall  be  denied  before  the  angels  of  God." 


Note  II.— Part  X. 

ScHOETGEN  has  shown  that  the  ancient  Jews 
believed  the  angels  sometimes  assumed  the  form 
of  a  man,  and  has  collected  some  curious  in- 
stances to  this  effect 

The  Gentiles,  as  well  as  the  Jews,  thought 
that  the  gods  sometimes  assumed  tlie  appearance 
of  some  particular  individual,  and  spake,  when 
thus  disguised,  with  the  same  tone  by  which 
that  individual  would  be  recognized.  This 
superstition  is  well  described  by  Homer — 

'AXX'a  UoatiSuuyv 

EiOuntvoi   KuXxavxi   Stiiag  y.al   uTtiQia   (ftoi-ijr. 

Iliad,  N.  43,  45. 

See  also  Schoetgen  in  loc. 


Note  12.— Part  X. 

ON     THE     QUESTION     CONCERNING     ST.    PETEr's 

visit  to  rome,  and  the  writing  of  st. 
mark's  gospel. 

We  may  be  permitted  to  express  our  regret, 
that  the   evangelical   narrative   has    not   here 
given  us   the   slightest   allusion  to   the  place 
where  St  Peter  secreted  himself  from  his  per- 
secutors.    The  word  in  the  original  is  of  the 
most  indefinite  kind.     Dr.  Lardner  is  of  opinion 
that  it  refers  only  to  some  one  of  the  houses  in 
Jerusalem,  or  an  adjacent  village  or  town,  and 
that  the  Apostle  soon  returned  to  the  city  upon 
the  death  of  Herod  Agrippa,  which  took  place 
at  the  end  of  the  year.     Some  commentators 
have  been  of  opinion  that  he  went  to  Antioch, 
others,  to  Rome.     Dr.  Lardner  observes,  that 
there  is  no  good  foundation  for  either  of  these 
opinions.     That  there  is  any  foundation  for  the 
former,  I  am  not  prepared  to  say.     The  inter- 
view between  St.  Peter  and  St.  Paul  at  Antioch, 
which  is  mentioned  Gal.  ii.  11-16.,  occurred 
some  time  after  this,  and  after  the  council   at 
Jerusalem.      That  St.  Peter  took   refuge    at 
Rome  appears  to  me  the  most  probable. 

The  silence  of  Scripture  leaves  us  to  the  evi- 
dence of  tlie  fathers.  With  respect  to  this  con- 
clusion, that  St.  Peter  went  to  Rome  ;  and  the 
jealousy  of  Protestants  on  this  point,  because 


the  Romanists  would  establish  upon  this  fact, 
the  alleged  supremacy  of  St.  Peter,  Dr.  Lard- 
ner justly  remarks,  it  is  not  for  our  honor,  or 
our  interest,  either  as  Christians  or  Protestants 
to  deny  the  truth  of  events,  ascertained  by  early 
and  well-attested  tradition.  If  others  make  an 
ill  use  of  facts,  Ave  are  not  accountable  for  it. 
While  it  appears  to  me  not  improbable  that  he 
took  refuge  from  the  Herodian  persecution 
with  some  of  the  friends  of  Cornelius,  there  is 
no  evidence  that  he  founded  the  Church  at 
Rome,  nor  even  addressed  hintself  to  the  Gen- 
tiles in  that  city.  He  would  have  considered 
himself  guilty  of  a  violation  of  the  law  of  God 
if  he  had  now  done  so.  It  was  with  the  utmost 
difficulty  St  Peter  could  be  convinced,  even 
by  a  vision  from  above,  that  the  kingdom  of 
heaven  was  to  be  open  to  the  proselyted  Gen- 
tiles; much  less  can  it  be  believed  that  he 
would  preach  at  this  period  to  the  idolatrous 
citizens  of  Rome. 

"  The  Church  of  Rome,"  says  a  learned  pre^ 
late  of  our  own  day,  "  was  established  as  a 
Christian  society  during  St.  Paul's  first  visit, 
by  the  communication  of  the  spiritual  gift, 
which  he  intimates.  It  is  evident  that  no  other 
of  the  apostles  had  any  share  in  this  first  estab- 
lishment but  St.  Paul;  whatever  may  be 
said  of  St  Peter's  episcopacy  of  twenty-five 
years.  For  the  Epistle  to  the  Romans  appears 
to  have  been  written  not  long  before  the  apos- 
tle's first  visit.  And  at  that  time  his  language 
to  them  certainly  implies  that  no  other  apostle 
had  been  there  before  him :  '  Yea,  so  have  I 
strived  to  preach  the  Gospel,  not  where  Christ 
was  named,  lest  I  should  build  upon  another 
man's  foundation".'"  (Rom.  xv.  20.) 

St  Peter  had  fulfilled  the  prediction  of  our 
Lord,  that  he  should  open  the  kingdom  of 
heaven  to  the  Gentiles,  when  he  preached  to 
Cornelius  and  his  family.  The  Roman  centu- 
rion had  been  now  admitted  into  the  Christian 
Church;  he  was  probably  one  of  those  by 
whom  prayer  was  made  without  ceasing  for  St 
Peter's  liberation,  and  we  may  justly  conclude 
that  he  held  this  Apostle  in  the  highest  venera- 
tion. Though  Cornelius  had  not  the  power  to 
release  St.  Peter  from  prison  (the  Jews  being 
very  jealous  of  the  interference  of  the  Romans 
in  all  matters  connected  with  religion),  it  is  not 
unlikely  that  more  effectual  protection  could  be 
afforded  by  a  Roman  m  a  case  of  persecution, 
than  by  any  of  the  suffering  Church.  It  is 
certain  that  the  Romans  had  great  influence  at 
this  time  ;  for  we  read  that  when  Herod  was 
enraged  with  the  people  of  Tyre,  their  embassy 
made  Blastus,  the  king's  chamberlain,  their 
friend.  Blastus  was  a  Roman.  The  Romans 
did  not  hesitate  to  engage  in  tlie  service  of  the 

"  Bishop  Biir^ess's  Inquiry  into  the  Orinin  of  thn 
Christian  Church;  reprinted  in  The  Chiirrhmaa 
armed  against  the  Errors  of  the  Times,  vol.  i.  p.  :il'J. 


Note  12.] 


NOTES  ON  THE  ACTS. 


*283 


tributary  kings  and  sovereigns  dependent  on 
the  empire'".  It  is  not  improbable,  tlaerefore, 
that  the  Apostle,  when  he  went  to  another 
place  from  the  house  of  the  mother  of  Mark, 
would  take  refuge  among  some  of  the  Gentile 
converts ;  and,  as  the  indignation  of  Herod 
was  so  great,  that  he  condemned  the  soldiers 
to  death  from  whom  Peter  had  escaped,  it  was 
but  natural  to  apprehend  that  the  Apostle 
would  soon  be  condemned  to  a  similar  fate. 
None  of  the  Jews  would  shelter  him,  as  they 
took  part  with  Herod  against  the  infant  Church. 
Under  these  circumstances,  it  appears  not 
unhkely  that  the  Gentile  converts  would  provide 
for  his  effectual  safety,  by  sending  him  among 
some  of  their  own  friends  at  Rome,  who  were 
cognizant  in  the  real  history  of  the  extraordi- 
nary events  that  had  taken  place  in  Judsea. 
Tlie  same  evidence  which  induces  me  to  come 
to  this  conclusion,  compels  me  to  beli-eve  also, 
that  St.  Peter  took  with  him  to  Rome  the 
writer  of  the  second  Gospel,  which  bears  so 
much  internal  as  well  as  external  evidence, 
that  it  was  addressed  to  Roman  converts.  We 
read  (Acts  xii.  12.)  that  when  St.  Peter  went 
from  prison  he  proceeded  to  the  house  of  Mary 
the  mother  of  Mark.  He  staid  there  but  a 
short  time,  and  it  is  not,  I  think,  improbable 
that  St  Mark  accompanied  him,  to  aid  him  in 
case  of  danger. 

It  will,  however,  be  necessary  to  examine 
the  hypothesis  of  Dr.  Lardner,  on  the  other 
side  of  the  question,  that  the  apostles  did  not 
leave  Judsea  till  after  the  apostolic  council. 

His  first  argument  is  derived  from  the  fact 
that  all  the  apostles  were  present  at  the  council  of 
Jerusalem:  and  he  concludes  that  they  could 
not  have  been  to  other  countries  before  that 
time,  from  the  total  want  of  evidence  on  the 
subject 

It  may,  however,  be  answered,  that  no  argu- 
ment can  be  derived  from  the  silence  of  the 
inspired  or  heathen  writers.  We  acknowledge 
the  apostles  to  have  been  present,  in  all  proba- 
bility, at  the  council  of  Jerusalem  ;  the  question 
is,  whether  they  did  not  leave  Jerusalem  be- 
tween the  years  44,  when  the  Herodian  perse- 
cution was  raging,  and  the  year  49  or  50,  when 
the  council  was  held.  Peter  was  well  acquaint- 
ed with  the  persecuting  and  cruel  spirit  of 
Herod — he  had  seen  James  the  brother  of  John 
killed  with  the  sword — he  was  himself  appre- 
hended and  imprisoned,  and  while  he  remained 
in  the  city  he  continued  exposed  to  the  most 
imminent  danger.  Was  it  not,  under  these 
circumstances,  more  probable  that  he  should 
absent  himself  from  Jerusalem  during  the  reign 
of  this  monarch,  and  that  he  did  not  return  to 
his  own  country  till  his  death,  when  Judaea  was 
governed  by  the  Roman  procurators  ?     Biscoe 


^   Wetstein  in  loc,  and  Kuinoel,  In  Lib.  .V. 
Hist.   Comment,  vol.  iv.  p.  419. 


has  well  shown  that  the  heathens  protected  the 
Christians  in  the  exercise  of  their  religion, 
against  the  fury  of  the  Jews ;  and  we  read 
many  things  in  the  Acts  of  the  Apostles  which 
prove  the  same  point. 

Dr.  Lardner  then  proceeds  to  observe,  1. 
"  That  it  was  fit  and  proper,  and  even  expedi- 
ent, that  the  apostles  should  stay  a  good  while 
in  Judaea,  to  assert  and  confirm  the  truth  of 
Christ's  resurrection,  by  teaching,  and  by 
miraculous  works,  and  do  their  utmost  to  bring 
the  Jewish  people  to  faith  in  Jesus  as  the 
Christ 

2.  "  As  this  was  fit,  it  is  likely  that  they  had 
received  some  command  from  Christ  himself, 
or  some  direction  from  the  Holy  Ghost,  to  stay 
thus  long  in  Judsea. 

3.  "There  were  considerations  that  would 
incline  them  to  it,  and  induce  them  to  do  what 
was  fit  to  be  done,  and  was  agreeable  to  the 
mind  of  Christ  One  was  the  difiiculty  of 
preaching  the  Gospel  in  foreign  countries. 
This  would  induce  them  to  stay  in  Judfea,  till 
the  circumstances  of  things  facilitated  their 
fartiier  progress,  or  cailled  them  to  it.  Another 
tiling  was  their  affection  for  the  Jewish  people, 
tlieir  countrymen,  especially  those  of  Judaea, 
with  whom  they  had  been  brought  up,  and 
among  whom  they  dwelt,  together  with  a  per- 
suasion of  the  great  value  of  the  blessing  of  the 
Gospel. 

"  This  last  consideration,  I  apprehend,  would 
induce  them  to  labor  in  Juda;a,  with  earnest 
desires  and  some  hopes  of  bringing  all,  or,  how- 
ever, many,  to  faith  in  Jesus.  This  influenced 
Paul  also  to  a  great  degree,  and  for  a  good 
while.  Nor  was  he  without  hopes  of  persuad- 
ing his  brethren  and  countrymen  to  what 
appeared  to  himself  very  certain  and  very  evi- 
dent. So  he  says  in  his  speech  to  the  people 
at  Jerusalem,  Acts  xxii.  17-20.  He  assures 
them,  that  Avhilst  he  was  worshipping  at  Jerusa- 
lem, in  the  temple,  he  had  a  trance,  or  ecstacy : 
that  he  there  saw  Christ,  who  said  to  him, 
'  Make  haste,  and  get  thee  quickly  out  of  Jeru- 
salem ;  for  they  will  not  receive  thy  testimony 
concerning  me.'  Paul  pleaded,  that  they  must 
needs  pay  a  regard  to  his  testimony,  who  was 
well  known  to  have  been  for  some  while  very 
zealous  in  opposing  his  followers,  and  was  now 
convinced  and  persuaded.  But  the  Lord  said 
unto  him,  '  Depart:  for  I  will  send  thee  far  hence 
unto  the  Gentiles.'  This  trance,  or  vision, 
seems  to  have  happened  in  the  year  44,  after 
that  Paul  had  preached  at  Antioch  with  great 
success  among  the  Gentiles.  Nevertheless, 
he  had  an  earnest  desire  to  make  one  attempt 
more  among  tlie  Jews  of  Judsa,  where  was 
the  body  of  that  people  ;  and  if  they  could 
have  been  persuaded,  many  abroad  would  fol- 
low their  example.  And  it  required  an  express 
and  repeated  order  from  Jesus  Christ,  in  vision, 
to  induce  him  to  lay   aside  that  design,  and  to 


284* 


NOTES   ON   THE   ACTS. 


[Part  X. 


proceed  to  preach  to  the  Gentiles  in  remote 
parts." 

To  all  which  it  may  be  replied,  1st,  That  the 
apostles  had  now  continued  in  Jerusalem  till  a 
Christian  Church  was  established — the  Gospel 
had  been  preached  to  the  Jews,  and  confirmed 
by  miracles  and  the  most  undeniable  evidence  ; 
but  the  Jews  persisted  in  the  rejection  of  their 
Messiah. 

2.  To  the  second,  The  command  of  Christ 
to  his  apostles  to  continue  at  Jerusalem  is  not 
recorded :  and  even  had  it  been  given,  it 
would  prove  only  that  the  appointed  time  had 
expired. 

3.  The  Herodian  persecution  prevented  the 
apostles  from  following  their  own  plans ;  and 
the  Jews  themselves,  by  their  unrelenting  bitter- 
ness, took  away  from  them  the  power  of  accom- 
plishing their  first  great  object,  that  of  offering 
salvation  to  and  converting  their  own  country- 
men, and  their  very  lives  depended  upon  flight. 
They  could  find  no  difficulty  in  preaching  the 
Gospel  in  other  countries,  because  they  were 
endued  with  the  gift  of  tongues  for  tliis  express 
purpose ;  in  addition  to  which,  they  would  have 
been  admitted  into  the  Jewish  synagogues  in 
every  country. 

The  conversion  of  Cornelius  proves  that  the 
predicted  time  for  the  admission  of  the  Gentiles 
had  arrived;  the  Church  was  established,  and 
the  Jews  had  beheld  the  apostolic  miracles ; 
they  had  been  appealed  to  in  vain,  and  there  was 
now  no  necessity  for  the  longer  continuance 
of  the  apostles  at  Jerusalem,  who  were  conse- 
quently instructed  by  a  vision,  that  the  time 
had  come  when  they  were  to  preach  to  the 
Gentiles. 

Dr.  Lardner's  last  argument  is  quite  extraor- 
dinary. He  believes  that  the  apostles  were 
under  no  necessity  of  leaving  Jerusalem  during 
the  Herodian  persecution,  because  they  were 
under  miraculous  protection.  He  forgets  that 
James,  one  of  the  twelve,  had  been  killed 
already  ;  and  it  seems  to  me,  that  St.  Peter  was 
miraculously  released  from  prison,  that  he 
might  escape  the  same  fate,  by  following  the 
example  of  the  rest  of  his  brethren,  and  seeking 
safety  in  flight. 

This  opinion  is  confirmed  by  the  little  evi- 
dence remaining  to  us  in  ecclesiastical  history. 
The  general  conclusion  to  which  we  are  led  by 
the  fathers  is,  that  the  apostles  left  Jerusalem 
twelve  years  after  the  ascension  of  our  Lord. 
He  ascended  A.  D.  29.  The  twelfth  year 
therefore  brings  us  to  the  beginning  of  tlie 
reign  of  Claudius ;  the  very  period  when  Herod 
Agrippa  took  possession  of  the  kingdom  of 
Judsea,  He  lost  no  time  in  giving  proofs  of  his 
zealous  Judaism,  and  we  may  believe  that  he 
would  lose  no  time  in  demonstrating  his  sin- 
cerity, by  renewing  the  persecution ;  in  the 
course  of  which  the  apostles  were  obliged  to 
leave  Jerusalem. 


Clement  of  Alexandria"^,  about  194,  quotes  a 
work,  entitled,  The  Preaching  of  St.  Peter. 
"  The  Lord  said  to  his  apostles.  If  any  Israohte 
will  repent,  and  believe  in  God  through  my 
name,  his  sins  shall  be  forgiven.  After  twelve 
years  go  ye  out  into  all  the  world,  that  none 
may  say,  '  We  have  not  heard.'  " 

Eusebius  mentions  that  ApoUonius  (undoubt- 
edly in  part  contemporary  with  Clement,  and 
placed  by  Cave  at  the  year  192 — by  Lardner  at 
211,  as  near  the  time  of  liis  writing  against  the 
Montanists)  relates,  as  from  tradition,  that  our 
Saviour  commanded  his  apostles  not  to  depart 
from  Jerusalem  for  the  space  of  twelve  years. 
The  same  liistorian,  in  his  Ecclesiastical  His- 
tory, writes,  "  Peter,  by  tlie  du-ection  of  Provi- 
dence, came  to  Rome  in  the  reign  of  Claudius 
to  contend  with  and  overcome  Simon  Magus ; " 
and,  in  his  Chronicon,  that  after  he  had  been  at 
Antioch  he  went  to  Rome  in  the  second  year 
of  Claudius,  i.  e.  the  year  of  Christ  44.  Those 
who  espouse  this  opinion,  suppose  the  Gospel 
of  St.  Mark  to  be  written  about  tliis  time.  The 
same  opinion  also  is  maintained  at  the  end  of  the 
Arabic  version,  and  of  many  ancient  manuscripts 
of  this  Gospel,  particularly  one  mentioned 
by  Dr.  Hammond,  two  referred  to  by  Father 
Simon,  and  thirteen  cited  by  Dr.  Mill,  by  The- 
ophylact  also,  and  others  of  the  Greek  scholiasts. 

Considering  this  supposition  as  correct,  it  by 
no  means  implies  that  St.  Peter  continued  long 
at  Rome,  as  the  Romish  Church  assert.  There 
is  internal  evidence  to  the  contrary  ;  for  we  find 
St.  Paul  does  not  salute  him  in  his  Epistle  to  the 
Romans — neither  did  he  meet  him  on  his  first 
coming  to  Rome,  in  the  beginning  of  the  reign 
of  Nero.  St.  Paul  does  not  mention  St.  Peter 
in  any  of  the  Epistles  he  wrote  from  Rome  ; 
and  in  his  Epistle  to  the  Colossians,  St.  Peter's 
name  is  not  mentioned  among  his  coadjutors. 
In  the  work  of  Lactantius  (or  of  L.  Csecilius 
according  to  Le  Clerc),  it  is  said  Peter  came  to 
Rome  in  the  time  of  Nero,  and  made  many  con- 
verts, and  formed  a  Church — an  account  which  at 
once  confutes  the  fable  that  he  had  been  there 
twenty-five  years  as  bishop  of  Rome,  on  which 
assertion  the  supremacy  of  tlie  pope  is  founded- 

The  probable  conclusion  therefore  is,  that 
St.  Peter  took  refuge  at  Rome,  during  the 
Herodian  persecution,  to  which  place  he  was 
accompanied  by  St.  Mark,  and  after  staying 
there  some  short  time,  Peter,  like  the  rest  of  the 
apostles,  superintended  the  Hebrew-Christian, 
and  not  tlie  Gentile,  Churciies  ;  travelling  from 
place  to  place,  till  he  returned  to  Jerusalem,  to 
be  present  at  the  apostolic  council. 

That  St.  Peter  was  martyred  at  Rome  (a  cir- 
cumstance which  many  Protestant  writers  have 
discredited,  from  the  fear  of  giving  countenance 
to  the  unfounded,  and  therefore  absurd,  doctrine 

^  Clem.  Strom,  lib.  vi  p  636.  Cave's  Flistoria 
Litcraria,  torn.  i.  p.  5.  Grahe's  Si)iv.  torn.  i.  p.  (i7 
Ap.  Lardner,  vol.  ill.  p.  1C7-8. 


Note  12.] 


NOTES  ON  THE  ACTS. 


*285 


of  the  pope's  supremacy),  has  been  asserted  by 
Ignatius,  Dionysius,  Irenseus,  Clement,  Tertul- 
lian,  Caius,  Origen,  Cyprian,  Lactantius,  Euse- 
bius,  Athanasius,  Ephraim,  Epiphanius,  Jerome, 
Chrysostom,  and  many  others^.  The  quota- 
tions from  the  works  of  eacii  of  whom  may  be 
seen  in  Lardner.  It  is  impossible  to  resist  evi- 
dence to  this  extent.  Nor  does  the  fact  of  St. 
Peter's  martyrdom  at  Rome  enforce  upon  us 
the  doctrine  attached  to  it  by  one  division  of 
the  Christian  Cliurch. 

We  are  now  to  inquire  into  the  probability  of 
St.  Mark's  accompanying  tlie  Apostle  to  Rome, 
and  what  evidence  there  is  for  his  having  writ- 
ten his  Gospel  about  this  time,  at  the  request 
and  for  the  use  of  the  converts  in  that  city.  It 
will  appear,  I  tliink,  that  the  internal  evidence 
arising  from  the  Gospel  itself,  and  from  the 
concuiTent  testimony  of  the  fathers  of  the 
Church,  unite  in  affirming  this  to  be  the  origin 
and  object  of  his  Gospel;  although,  as  it  will 
appear,  it  was  not  officially  committed  to  the 
Churches  in  general,  till  he  was  settled  at  Alex- 
andria, as  the  bishop  of  the  Church  in  that  city. 

Michaelis  has  collected,  in  a  very  perspic- 
uous manner,  the  different  circumstances  relat- 
ed of  St.  Mark  in  the  New  Testament.  He 
observes,  "  It  appears,  from  Acts  xii.  11.,  that 
St.  Mark's  original  name  was  John ;  the  sur- 
name of  Mark  having  probably  been  adopted 
by  him  when  he  left  Judaea  to  go  into  foreign 
countries  ;  a  practice  not  unusual  among  the 
Jews  of  that  age,  who  frequently  assumed  a 
name  more  familiar  to  the  nations  wliicli  they 
visited,  than  that  by  which  they  had  been  dis- 
tinguished in  their  own  country.  That  St. 
Mark  wrote  his  Gospel  in  Rome,  with  the 
assistance  and  under  the  direction  of  St.  Peter, 
agrees  extremely  well  with  the  contents  of  the 
Gospel  itself,  and  may  serve  likewise  to  explain 
several  particulars,  which  at  first  sight  appear 
extraordinary.  For  instance,  where  St.  Peter 
is  concerned  in  the  narration,  mention  is  some- 
times made  of  circumstances  which  are  not 
related  by  the  other  Evangelists,  as  at  chap.  i. 
29-33.,  ix.  34.,  xi.  21.,  and  xiv.  30.  And  on 
the  contrary,  the  high  commendations  which 
Christ  bestowed  on  St.  Peter,  as  appears  from 

y  That  St.  Peter  was  certainly  at  Rome  is  fully 
proved  by  the  learned  Pearson,  in  his  Dissertation, 
De  Scrie  et  Successione  Primorum  Rovue  Episcopo- 
uiii,  Diss.  i.  cap.  vii.  "  Roma3  fuisse  S.  Petrum  pro- 
batur  veterum  Testimoniis,"  p.  33.  Cave,  however, 
remarks  upon  the  theory  of  his  going  to  that  metrop- 
olis upon  the  present  occasion — -'Quod  vero  de  hoc 
Romam  adventu  somniant,  gratis  omnino  dictum 
est.  Altuin  de  eo  apud  veteres  silentium.  Silet 
imprimis  historia  apostolica,  quee  de  hoc  aliove  ad- 
ventu ne  verbulum  habet,"  &c. — See  Cave,  Histo- 
ria Litcruria,  vol.  i.  p.  8.  Bishop  Burgess  quotes 
with  approbation  the  opinion  of  Bishop  Stillingfleet, 
which  is  founded  on  a  passage  in  Lactantius,  that 
St.  Peter  was  never  at  Rome  till  the  period  of  his 
martyrdom.  Stillingileefs  Origines  Britannictc.ioX. 
edit.  p.  48. — Barrow  On  the  Pope's  Supremucij.  folio 
edit.  p.  83. 


Matt.  xvi.  17-19.,  but  which  the  Apostle, 
through  modesty,  would  hardly  have  repeated, 
are  wanting  in  St.  Mark's  Gospel.  At  chap, 
xiv.  47.  St.  Mark  mentions  neither  the  name  of 
the  Apostle,  who  cut  off  the  ear  of  the  high 
priest's  servant,  nor  the  circumstance  of  Christ's 
healing  it.  We  know  that  this  apostle  was  St. 
Peter,  for  his  name  is  expressly  mentioned 
by  St.  John ;  but  an  Evangelist,  who  wrote  his 
Gospel  at  Rome  during  the  life  of  St.  Peter, 
would  have  exposed  him  to  the  danger  of  being 
accused  by  his  adversaries,  if  he  had  openly 
related  tlie  fact.  Had  St.  Mark  written  after 
the  death  of  St.  Peter,  there  would  have  been 
no  necessity  for  this  caution. 

"Further,  as  St.  Mark  wrote  for  the  imme- 
diate use  of  the  Romans,  he  sometimes  gives 
explanations  which  were  necessary  for  foreign- 
ers, though  not  for  the  inhabitants  of  Palestine. 
For  instance,  chap.  vii.  2.,  he  explains  the 
meaning  of  xotvulg  -/eqai:  and  ver.  11.  of  >ioo- 
(}(iv.  In  the  same  chapter,  ver.  3,  4.,  he  gives  a 
description  of  some  Jewish  customs  ;  and  chap. 
XV.  42.  he  explains  the  meaning  o?  nuQuoxFvi\. 
At  chap.  XV.  21.  he  mentions  that  Simon  was  the 
father  of  Alexander  and  Rufus,  a  circumstance 
not  mentioned  by  the  other  Evangelists  ;  but 
to  St.  Mark's  readers  the  circumstance  was 
interesting,  because  Rufus  was  at  that  time  in 
Rome,  as  appears  from  Romans  xvi.  1.3.  See 
also  Wetstein's  notes  to  chap.  vii.  2G.  xi.  22." 

St.  Mark  has  more  Latin  words  than  the 
other  Evangelists ;  and  these  numerous  Latin- 
isms  not  only  show  tiiat  his  Gospel  was  com- 
posed by  a  person  who  had  lived  among  the 
Latins,  but  also  that  it  was  written  beyond  the 
confines  of  Judtea.  That  this  Gospel  was 
designed  principally  for  Gentile  believers 
(though  Ave  know  that  there  were  some  Jewish 
converts  in  the  Church  at  Rome)  is  further  evi- 
dent from  the  explanations  introduced  by  tlie 
Evangelist,  which  would  have  been  unneces- 
sary, if  he  had  written  for  Hebrew  Christians 
exclusively.  Thus,  tlie  first  time  the  Jordan  is 
mentioned,  the  appellation  "  river,"  is  added  to 
the  name,  Mark  i.  5.,  and  instead  of  the  word 
"  mammon,"  he  uses  the  common  term  /ot\uuTie, 
"  riches."  Again,  tlio  word  "  Gehennn,^^  which 
in  our  version  is  translated  "hell,"  (ix.  43.) 
originally  signified  the  valley  of  Hinnom,  where 
infants  had  been  sacrificed  by  fire  to  Moloch, 
and  where  a  continual  fire  was  afterwards 
maintained  to  consume  the  filth  of  Jerusalem ; 
as  this  word  could  not  have  been  understood  by 
a  foreigner,  the  Evangelist  adds  the  words 
"  fire  that  never  shall  be  quenched,"  by  way  of 
explanation.  These  particularities  corroborate 
the  historical  evidence  above  cited,  tliat  St. 
Mark  designed  his  Gospel  for  the  use  of  Gen- 
tile Christians. 

Lastly,  the  manner  in  which  St.  Mark  relates 
the  life  of  our  Saviour  is  an  additional  evidence 
that  he  wrote  for  Gentile  Christians.     His  nar- 


286* 


NOTES  ON  THE  ACTS. 


[Part  X. 


rative  is  clear,  exact,  and  concise,  and  his  exor- 
dium is  singular ;  for  while  the  other  Evange- 
lists style  our  Saviour  "the  Son  of  Man,"  St. 
Mark  announces  him  at  once  as  "  the  Son  of 
God,"  (i.  1.)  an  august  title,  the  more  likely  to 
engage  the  attention  of  the  Romans ;  omitting 
the  genealogy  of  Christ,  his  miraculous  concep- 
tion, the  massacre  of  the  infants  at  Bethlehem, 
and  other  particulars,  which  could  not  be  essen- 
tially important  in  the  eyes  of  foreigners. 

Many  things  seem  to  prove  that  St.  Mark's 
Gospel  was  written,  or  dictated,  by  a  spectator 
of  the  actions  recorded. 

Chap.  i.  20.  They  left  their  father  in  the  ship 
with  the  hired  servants. 
i.  29.  The  names  of  James  and  John, 
omitted  by  Matt.  viii.  14.,  are 
mentioned, 
i.  33.  The  crowd  at  the  door.     Com- 
pare Matt  viii.  16.  and  Luke 
iv.  40,  41. 
i.  35.  His  disciples  seeking  Christ  when 
he    had   risen    to   pray.       See 
Luke  iv.  42. 
i.  45.  The  conduct  of  the  leper  after 
his  cure.      See  Matt.  viii.   4. 
and  Luke  v.  14,  15. 
ii.  2.  The  cure  of  the  paralytic.     See 
Matt.  ix.  1.    Luke  v.  18,  19. 
Mr.  Jones,  in  his  work  on  the  Canon,  notices 
many    circumstances    omitted    by    St.   Mark, 
which  reflected  honor  on   St.  Peter.     Compare 
Matt.  xvi.  16-20.  with  Mark  viii.  29,  30.    Matt, 
xvii.  24-26.  and  Mark  ix.  30-a3.    Luke  xxii.  3J, 
32.  John  xiii.  6.  and  xviii.  10.  compared  with 
Mark  xiv.  47.     See,  also,  John  xxi.  7,  15,  18, 
and  19. 

Dr.  Townson,  too,  has  fully  proved,  from  a 
variety  of  minute  incidents  not  noticed  by  the 
other  Evangelists,  that  St.  Mark's  Gospel  must 
have  been  either  written  or  dictated  by  an  eye- 
witness. 

Chap.  iii.  5.  Christ's    looking   round  on    the 
people.     See  Matt.  xii.  10-13. 
Luke  vi.  6-10. 
iii.  17.  The  names  omitted  by  the  other 

Evangelists  are  mentioned, 
iii.  21.  This  is  peculiar  to  St.  Mark. 
iv.  26.  Parable   of  the  growing   corn, 
so  applicable  to  the  call  of  the 
Gentiles,  peculiar  to  St.  Mark, 
iv.  34.  Compared  with  Matt.  xiii.  31-34. 
iv.  36.  "  Other  little  ships  "  with  them, 
iv.  38.  "  He  was  in   the  hinder  part  of 
the  ship,  asleep  on  a  pillow," 
are  omitted  by  the  others. 
The  particularities  mentioned  by  St.  Mark  in 
his  account   of  the  Gadarene    demoniacs,  see 
Matt.  viii.  28-34.  Mark  v.  1-19.     Luke  viii.  26- 
39. — The  number  of  the  swine — the  mentioning 
of  the  very  words  which  our  Lord  spake  to  the 
daughter  of  Jairus,  "  Talitha  cumi,"  (ciiap.  v.  41.) 
— the   blind  man    casting  away   jiis     garment. 


(chap.  X.  50.) — the  mentionmg  of  the  names 
of  those  who  came  to  him  privately  :  (chap, 
xiii.  3.)  all  which  minutiae  could  have  been 
known  only  to  a  spectator  and  hearer  of  our 
Lord's  words  and  actions. 

The  Gospel  of  St.  Mark  contains  much  in- 
ternal evidence  that  it  was  written  at  the  time 
when  the  devout  Gentiles  were  first  admitted 
into  the  Church.  In  chap.  vii.  14-23.,  the 
spirituality  of  the  Law  is  compared  with  St. 
Peter's  address  to  Cornelius. 

Chap.  vii.  24-30.  The  Syro-Phoenician 
woman  received ;  a  Greek  having  faith  in 
Christ — so  Cornelius  was  not  a  Jew,  but  ac- 
cepted. 

Chap.  xii.  1-12.  The  parable  of  the  vine- 
yard, descriptive  of  the  calling  of  the  Gentiles  : 
the  event  wliich  had  now  taken  place. 

Chap.  xiii.  Prediction  of  the  fate  of  the 
temple — the  result  of  the  rejection  of  the  Jews. 

In  chap.  xiv.  24.  is  the  expression,  "  My 
blood  of  the  new  testament,  which  is  shed  for 
many;"  which  Dr.  Lardner  refers  to  the  call- 
ing of  the  Gentiles. 

Chap.  iv.  30-32.  The  grain  of  mustard- 
seed,  descriptive  of  the  rapid  progress  of  the 
Gospel  which  St.  Mark  had  witnessed. 

Chap.  xvi.  15.  "  St.  Mark,"  says  Dr.  Lardner, 
"  evidently  understood  the  extent  of  the  apos- 
tolic mission." 

Dr.  Townson  observes  further,  in  confirma- 
tion of  the  opinion  that  St.  Mark  wrote  for  the 
Christians  at  Rome,  "  St.  Mark  having  fol- 
lowed St.  Matthew  in  saying  qiQaysXhoaug, 
(Mark  xv.  15.)  then  speaks  of  the  prsetorium : 
"  And  the  soldiers  led  him  away  into  the  hall, 
called  prsetorium. — Avlfi,  and  prmtorium,  as 
here  used,  were  synonymous  terms  in  Greek  and 
Latin,  and  denote  the  palace  of  a  governor  or 
great  man." — "This  is  certainly  a  better  proof 
that  he  composed  his  Gospel  at  Rome,  than 
that  he  composed  it  in  Latin.  '  For  what  trans- 
lator,' as  Dr.  Mill  justly  asks,  '  would  have  ren- 
dered the  Latin  word  '  spiculator'  (or  specula- 
tor), by  ansKovlixTixtQ,  which  would  so  easily 
have  been  expressed  in  proper  Greek  .^'  St. 
Mark  attends  to  the  Roman  division  of  the  day 
in  relating  our  Lord's  prophecy  to  St.  Peter, 
(xiv.  30.)  '  Verily,  I  say  unto  thee,  that  this  day, 
even  in  this  night,  before  the  cock  crow  twice, 
thou  shalt  deny  me  thrice.' 

"  St.  Mark,  to  explain  the  meaning  of  tliis  day,' 
adds,  '  even  in  this  night ; '  as  the  prediction 
was  delivered  before  midnight,  but  fulfilled, 
probably,  between  two  and  three  in  the  morning, 
these  being  parts  of  one  and  the  same  day  in 
Judaea,  but  not  at  Rome''." 

The  testimony   of  the  fathers   confirms  the 

^  See  Bishop  Marsh's  Michadis,  vol.  iii.  part  i. 
p.  i2]'2;  and  vol.  i.  chap.  iv.  sect.  x.  p.  1G:1 — Dr. 
Campbell's  i)reface  to  Mark,  vol.  ii.  p.  S2,  83.— 
Home's  Critical  lutrodiictiun,  on  Mark.— Dr.  Town- 
son's  Works,  vol.  i.  p.  151-178. 


Note  12.] 


NOTES   ON  THE  ACTS. 


*287 


internal  evidence,  that  St.  Mark  wrote  his 
Gospel  at  Rome,  under  the  inspection  of  St. 
Peter ;  and  that  it  was  even  dictated  by  that 
apostle,  and  might  with  great  justice  have  been 
called,  as  it  has  actually  been,  the  Gospel  of 
St.  Peter. 

Eusebius,  Hislor.  Eccles.  lib.  ii.  c.  15,  asserts 
that  the  Gospel  of  St.  Mark  was  composed  at 
Rome,  in  the  reign  of  Claudius,  at  the  request 
of  the  people  in  that  city.  He  refers  to  Clem- 
ens, Sixth  Book  of  Institutions,  as  his  authority. 

Clement  of  Alexandria  (1!M),  says,  that 
Peter's  hearers  at  Rome  entreated  Mark,  the 
follower  of  Peter,  to  leave  a  memorial  with 
them  of  the  doctrine  which  had  been  delivered 
to  them  by  word  of  mouth,  nor  did  they  desist 
till  they  had  prevailed  with  him", 

Clement  states  that  Mark's  Gospel  was  writ- 
ten at  Rome,  at  the  request  of  the  Christians 
there,  who  were  hearers  of  Peter. 

Tertullian  observes  (900),  the  Gospel  of  St. 
Mark  may  be  considered  as  that  of  St.  Peter, 
whose  interpreter  he  was. 

Origen,  Peter  dictated  his  Gospel  to  him. 

Eusebius  (315),  Mark  is  said  to  have  recorded 
Peter's  relation  of  the  acts  of  Jesus.  And  all 
things  in  Mark  are  said  to  be  memoirs  of 
Peter's  discourses. 

The  synopsis  attributed  to  Athanasius,  fifth 
century,  says,  the  Gospel  of  St.  Mark  was  dic- 
tated by  St.  Peter  at  Rome. 

Gregory  Nazianzen — Mark  wrote  his  Gospel 
for  the  Italians,  or  in  Italy. 

Ebedjesu — the  second  Evangelist  is  Mark, 
who  preached  (or  wrote)  in  Latin,  in  the  city 
of  Rome. 

Theophylact  (1070),  and  Euthymius(llOO),— 
the  Gospel  of  St.  Mark  was  written  at  Rome, 
ten  years  after  Christ's  ascension. 

These  testimonies  seem  to  be  sufficient  to 
prove  the  early  date  of  St.  Mark's  Gospel,  and 
that  it  was  probably  written  at  Rome  for  the 
use  of  the  proselyted  Gentile  converts,  under 
the  inspection  of  St.  Peter. 

There  are  two  considerable  objections  to  this 
early  date  of  St.  Mark's  Gospel.  One  that  he 
is  said  (Acts  xii.  2,5.)  to  have  gone  to  Antioch 
with  Saul  and  Barnabas  ;  the  other,  the  allu- 
sion to  the  progress  of  the  apostles,  in  the  last 
verse  of  his  Gospel.  In  reply  to  the  first,  it 
may  be  said,  that  it  is  probable  he  would  leave 
Rome  immediately  on  hearing  of  the  death  of 
Herod,  and  arrive  there  at  the  time  when  Saul 
and  Barnabas  were  about  to  return  to  Antioch  ; 
which  event  is  placed  by  Dr,  Lardner  at  this 
period.  It  appears  from  the  manner  in  which 
ver.  8.  of  chap.  xvi.  so  abruptly  terminates,  and 
the  evident  commencement  of  a  new  summing 
up  of  the  evidence,  that  some  extraordinary 
interruption  took  place  while    St.    Mark    was 


composing  his  Gospel.  The  verse  terminates 
with  the  words  icpoSovvio  y(xQ ;  and  many 
critics  (as  I  have  already  shown  in  the  notes  to 
the  eighth  part  of  this  Arrangement)  have, 
from  the  rapid  transition  to  the  subject  of  the 
following  verse,  impugned  the  authenticity  of 
the  remaining  verses  of  St.  Mark's  Gospel. 
I  am  inclined  to  impute  this  abrupt  ending  of 
the  eighth  verse  of  the  sixteenth  chapter,  and 
the  subsequent  introduction  of  the  contents  of 
ver.  9.  to  the  circumstances  I  have  just  related. 

In  all  probability  St.  Mark  returned  to  Jeru- 
salem after  the  death  of  Herod  with  his 
unfinished  Gospel ;  that  he  afterwards  accom- 
panied Saul  and  Barnabas,  on  their  return  to 
Antioch,  (Acts  xv.  35-37.)  ;  and  after  having 
attended  the  latter  on  his  journey,  he  was 
finally  settled  at  Alexandria,  where  he  founded 
a  church  of  great  note. 

We  are  told  by  Jerome — Mark,  at  the  desire 
of  the  brethren  at  Rome,  wrote  a  short  Gospel, 
according  to  what  he  had  heard  related  by  St. 
Peter.  Taking  with  him  the  Gospel  he  had 
composed,  Mark  went  to  Egypt,  and  founded  a 
Church  at  Alexandria.  He  died  in  the  eighth 
year  of  Nero,  and  was  succeeded  at  Alexan- 
dria by  Anianus. 

Chrysostom — Mark  wrote  his  Gospel  in 
Egypt,  at  the  request  of  the  believers  there. 

Eusebius  also  relates  of  St.  Mark,  that  lie 
went  into  Egypt,  and  first  preached  tliere  the 
Gospel  he  had  written,  and  planted  there  many 
Churches.  And  in  another  chapter  he  says, 
that  in  the  eighth  year  of  Nero,  Anianus,  the 
first  bishop  of  Alexandria  after  Mark  the 
apostle  and  evangelist,  took  upon  him  t!ie 
care  of  that  Church''. 

The  accounts  are  so  brief,  that  the  exact 
period  of  his  leaving  Barnabas  and  residing  at 
Alexandria  carmot  be  ascertained.  The  last 
verse  of  St.  Mark's  Gospel,  which  contains  an 
allusion  to  the  progress  of  the  Gospel,  is  sup- 
posed to  be  of  a  later  date  than  the  rest  of  the 
history,  which  has  given  rise  to  a  doubt  as  to 
the  authenticity  of  the  last  twelve  verses ;  but 
if  we  suppose  the  Gospel  was  first  published  at 
Rome,  and  completed  at  Alexandria,  and  tiie 
last  twelve  verses  added  there,  we  can  have  no 
difficulty  in  accounting  for  this  difference  of 
date. 

The  conclusion  to  which  Dr.  Townson  has 
arrived,  after  considering  the  evidence  in  favor 
of  the  early  date  of  St.  Mark's  Gospel,  does 
not  materially  differ  from  that  which  I  have 
been  now  advocating.  He  supposes  that  St. 
Mark's  Gospel  was  published  in  Italy  ;  but  tliat 
St.  Mark  came  to  Rome  by  himself,  studied 
the  state  of  the  Church  there,  returned  to  Asia, 
and,  in  conjunction  with  St.  Peter,  drew  up 
his  Gospel  for  the  benefit  of  the  converts  in 


*  Ap.  Lardner's   JVorl,s,  vol.  iii.  p.  177.  vol. 
p.  552,  and  vol.  iii.  p.  179. 


''  Euseb.  Eccles.  Hift.  lib.  ii.  cap.  16,  and  24.— 
Ap.  Lardner's  Supplement  to  the  Crcdibilitij. 


28S* 


NOTES  ON  THE  ACTS. 


[Part  X. 


that  city.  Dr.  Towneon  has  adopted  this  per- 
plexed theory,  to  avoid  the  opinion  tliat  St. 
Peter  came  to  Rome  in  the  reign  of  Claudius. 
Lord  Barrington  assigns  to  St.  Mark's  Gospel 
the  date  I  have  now  adopted. 

After  considering  the  whole  evidence  respect- 
ing the  Gospel  of  St.  Mark,  I  cannot  but  con- 
clude that  it  was  written  at  a  much  earlier  date 
than  has  been  generally  assigned  to  it  by  Prot- 
estant writers.  The  Gospel  of  St.  Matthew 
was  written  in  the  first  persecution,  when  the 
tidings  of  salvation  were  preached  to  the  Jews 
only.  The  Gospel  of  St.  Mark  was  published 
during  the  second  persecution  of  the  Christian 
Church,  when  the  devout  Gentiles,  such  as 
Cornelius,  were  appealed  to.  Both  were  mer- 
cifully adapted  to  these  two  stages  of  the 
Church's  progress.  The  Gospel  of  St.  Luke 
was  addressed  to  the  Gentiles  of  Asia,  aft.er 
the  first  Neronian  persecution  ;  and  that  of  St. 
John  was  the  supplement  to  the  rest,  and  com- 
pleted and  perfected  the  canon  of  the  New 
Testament.  Each  was  fitted  to  the  condition 
of  the  Church  at  the  time  of  their  respective 
publication  ;  and  they  now  form  unitedly  one 
sublime  and  perfect  system  of  truth,  the  im- 
movable foundation  of  the  temple  of  God. 


Note  13.— Part  X. 

The  transpositions  in  the  order  of  the  sacred 
narrative  which  I  have  thought  it  advisable  to 
make  in  this,  the  preceding,  and  the  following 
sections,  have  been  adopted  from  a  considera- 
tion of  the  circumstances  of  the  Christian 
Church  at  this  period.  The  first  persecution 
of  the  Church  by  the  Sanhedrin  was  terminated 
by  tlie  conversion  of  St.  Paul ;  the  second  per- 
secution, which  had  now  begun,  was  the  work 
of  Herod  Agrippa,  the  great  favorite  of  the 
Emperor  Claudius.  Dr.  Lardner  is  of  opinion 
that  the  previous  repose  of  the  Church  con- 
tinued only  a  year,  or  a  little  longer,  and  that 
the  disturbances  of  the  Church  began  in  the 
year  41,  when  Herod  was  invested  by  Claudius 
with  full  power.  He  observes — "From  tlie 
very  beginning  of  his  reign,  especially  from 
his  arrival  in  Judsea,  and  during  the  remainder 
of  it,  the  disciples  must  have  been  under  many 
difficulties  and  discouragements."  The  Jews 
and  their  new  sovereign,  who  was  very  rigid 
and  punctual  in  his  observances  of  the  Mosaic 
Law,  were  alike  disposed  to  harass  the  Chris- 
tians, as  an  increasing  heresy.  The  persecution, 
therefore,  which  had  ceased  for  a  time,  would 
soon  be  openly  renewed ;  and  as  James  had 
been  put  to  death,  and  Peter  thrown  into  prison, 
I  consider  this  [see  note  11,  Part  X.)  to  have 
been  the  moment  when  the  apostles  for  the 
first  time  left  Judiea,  and  not,  as  Dr.  Lardner 
supposes,  about  the  year  49  or  50,  after  the 


apostolic  council.  Two  circumstances  related 
in  the  sacred  narrative  confirm  me  yet  further 
in  this  opinion,  and  seem  to  justify  the  trans- 
position I  have  here  made.  One  is,  that  we 
read  for  the  first  time  that  prophets,  who 
appear  to  have  been  next  in  order  to  the 
apostles,  went  down  from  Jerusalem  to  An- 
tioch  ;  the  other  is,  that  when  Paul  and  Bar- 
nabas arrived  at  Jerusalem,  in  consequence  of 
their  mission  from  the  Church  at  Antioch,  after 
the  prophets  had  foretold  the  famine,  the 
Church  sent  their  contributions  to  the  elders, 
and  not  to  the  apostles,  (chap.  xi.  30.) ;  and  that 
St.  Paul,  in  his  account  of  his  coming  up  to 
Jerusalem  on  this  occasion,  tells  us  that  he 
found  none  of  the  apostles  at  Jerusalem,  but 
James,  the  Lord's  brother,  (Gal.  i.  19.) — See 
Lardner's  Supplement  to  the  Credibility,  chap, 
vi.  on  the  time  whe-n  the  apostles  left  Judaea. 


Note  14. — Part  X. 

One  manuscript  only,  the  Cambridge  mann- 
script,  reads  here,  "  as  we  were  together,"  from 
which  it  has  been  inferred,  that  St.  Luke  was 
now  with  St.  Paul.  This,  however,  is  not  suffi- 
cient authority  to  enable  us  to  conclude  against 
the  general  opinion  of  the  Church,  and  the 
concurrent  testimony  of  manuscripts,  that  this 
Evangelist  certainly  joined  St  Paul  till  his 
arrival  at  Mysia,  (Acts  xvi.  7.) 

This  prophecy  of  Agabus  resembled  those 
of  the  ancient  prophets,  not  merely  in  the  cer- 
tainty but  in  the  manner  of  its  fulfilment.  It 
was  accomplished  in  the  first''  and  second  year 
of  Claudius.  A  second  famine^  was  in  the 
fourth  year  of  Claudius,  when  Helena,  queen 
of  the  Adiabeni,  sent  assistance  to  the  Jews. 
A  third  famine-''  was  in  the  ninth  year  of  Clau- 
dius.    A  fourth^  in  the  eleventh  year. 

The  most  severe  of  these  happened  between 
the  fourth  and  the  eighth  years  of  Claudius, 
under  the  government  of  Cuspius  Fadus,  or 
under  that  of  Tiberius  Alexander,  perhaps 
under  both.  There  is  some  reason  to  imagine, 
that  a  famine  was  beginning  to  be  feared  in 
Syria,  about  the  time  of  the  death  of  Agrippa, 
the  father,  or  the  elder.  St.  Luke  says  that 
this  prince,  forming  the  design  of  making  war 
upon  the  Tyrians  and  Sidonians,  they  sought 
a  peace;  which  they  wanted,  "because  they 
obtained  their  provisions  from  the  king's 
country."  These  nations,  who  had  the  sea 
open,  would  have  had  no  fear  of  a  famine,  if 
tliere  had  been  plenty  of  provisions  elsewhere. 

<^  This  is  mentioned ,  wilii  its  causes,  by  Dio  Cas- 
sius,  0.  p.  949.  Ed.  Reimar.  ap.  Kuinoel,  In  Lib. 
Hist.  J\'.T.  Comment.,  vol.  iv.  p.  399. 

"  Scaliger,  Jlnimadv.  ad  Euseh.  p.  192,  and 
Whitby  in  loc. 

/  Scaligcr,  ut  sup.  &c.  p.  79. 

«"  Sueton.  Vit.  Claud,  c.  18.  See  Walchius, 
Dissert,  de  Agaho  vate. 


Note  15.-17.] 


NOTES  ON  THE  ACTS. 


*289 


Note  15.— Part  X. 

It  is  now  that  we  first  meet  with  the  dis- 
puted word  presbyter.  It  occurs  in  the  last 
verse  of  Acts  xi.  The  corn  collected  by  the 
Church  at  Antioch,  for  the  relief  of  tlie  breth- 
ren in  Jerusalem,  was  sent  to  the  presbyters, 
or  elders.  The  word  to  nQsaSuriQiop  occurs 
in  the  New  Testament  three  times — in  Luke 
xxii.  GO.  Acts  xxii.  5.  and  1  Tim.  iv.  14.  The 
signification  of  the  word  must  be  ascertained 
from  tlie  interpretation  given  to  it  in  the  time 
of  the  inspired  writers.  The  term  presbytery 
was  applied  to  an  united  body  of  men,  and  the 
word  presbyter  was  given  to  the  members  of 
which  it  was  individually  composed.  In  the 
first  of  these  passages  it  refers  to  the  Sanhe- 
drin,  and  it  is  well  translated  by  Dr.  Campbell, 
"  the  national  senate."  In  the  second  it  has 
the  same  meaning.  In  the  third  it  is  used  by 
St.  Paul  to  denote  the  collected  body  of  the 
elders,  or  ministers,  who  assisted  at  the  ordina- 
tion of  Timotliy. 

As  the  Jewish  Sanhedrin,  with  their  head, 
consulted  for  the  benefit  of  the  Jewish  nation, 
60  might  the  Cliristian  presbyters,  with  their 
head,  consult  for  the  public  welfare  of  the 
Christian  Churches.  The  members  of  the 
Sanhedrin  were  not  equal  in  authority  to  the 
nasi,  neither  were  the  presbyters  of  the  New 
Testament,  reasoning  on  the  same  analogy, 
equal  in  authority  to  him  who  was  their  na^i, 
or  prince ;  that  is,  the  apostle,  or  his  successor. 
But  the  presbytery  who  governed  the  Chris- 
tian Church  at  Jerusalem,  and  to  whom  St. 
Paul  went,  had  no  civil  power;  their  authority 
was  exclusively  spiritual ;  and  their  head,  or 
nasi,  or  prince,  must,  therefore,  have  possessed 
powers  of  a  spiritual  nature,  superior  to  those 
which  were  possessed  by  the  general  body. 
And  this  appears  to  have  been  the  case  from 
the  unanimous  testimony  of  antiquity.  The 
privilege  of  preaching,  teaching,  and  many 
other  things  was  common  to  all ;  the  power  of 
ordaining  and  deciding  was  reserved  for  one. 
Thus  Timothy  was  ordained  ivith  the  concur- 
rence and  sanction  of  the  presbytery,  or  general 
body  of  ministers  ;  but  he  was  not  ordained  by 
them,  but  by  St.  Paul.  This,  tlien,  explains 
the  meaning  of  tlie  word  in  the  third  passage, 
in  which  the  word  presbytery  occurs,  and 
enables  us  to  ascertain  with  greater  precision 
the  import  of  the  word  presbyter  in  this  pas- 
sage, where  it  is  used  with  reference  to  the 
officers  of  a  Christian  Church. 

But  we  are  enabled  to  learn  the  precise 
meaning  of  the  word  presbyter  not  only  from 
tlie  phrase  "  the  presbytery,"  but  from  its  usual 
acceptation  both  among  the  Jews  and  Gentiles. 
It  sometimes  occurs  in  the  usual  sense  of 
"  older  in  years,"  as  contrasted  with  the  word 
"  younger,"  I  Tim.  v.  1.  Sometimes  it  denotes 
the  elders  or  predecessors  of  the  existing  gen- 
voL.  II.  *37 


eration,  who  had  exercised  authority  as  teach- 
ers, or  were  remembered  for  their  exertions, 
talents,  or  wisdom,  (Matt.  xv.  2.  Mark  vii.  3,  5. 
Heb.  xi.  2.)  It  is  a  name  of  dignity,  denoting 
the  members  of  the  Sanhedrin,  the  rulers  of 
the  synagogues,  and  leaders  of  Israel  in  gen- 
eral. It  chiefly  signifies  those  among  the 
Jews,  who  in  their  several  cities  were  the 
heads  and  chiefs  of  congregations  assembled 
for  religious  worship  ;  and  from  this  use  of  the 
word  it  was  adopted  by  the  writers  of  the  Acts 
and  the  Epistles,  to  describe  those  who  were 
ordained  to  officiate  in  sacred  things  ;  to  admin- 
ister the  sacraments,  to  instruct  and  rule  and 
control  their  respective  congregations,  under 
the  direction  of  a  superior  head,  to  whom  they 
were  responsible,  and  to  execute  every  eccle- 
siastical duty  except  those  few  of  a  higher 
nature,  which  were  reserved  for  the  acknowl- 
edged superiors,  by  whom  they  had  themselves 
been  appointed  to  the  exercise  of  their  spiritual 
functions :  their  power  was  so  great  in  these 
departments,  and  their  office  was  so  important, 
that  they  are  honored  with  the  epithet  of 
bishop,  or  episcopust,  which  in  subsequent  ages 
was  exclusively  confined  to  those  who  imparted 
the  presbyteral  power. 

Whitby,  however,  is  of  opinion  that  the 
elders  here  mentioned  might  not  even  be  Chris- 
tians, but  the  elders  of  the  Jewish  synagogues, 
or  the  TtQaroi  lihv  'Isgoaolv/ulrcov,  the  chief  men 
of  Jerusalem,  to  whom  King  Izates  sent  relief 
at  the  same  time  ;  or  if  they  were  Christians, 
they  might  still  be  the  elders  of  the  syna- 
gogues, the  Christians  then  retaining  the 
Jewish  rites.  To  tlie  first  of  these  opinions  it 
may  be  answered,  that  in  ver.  29,  we  read  that 
the  relief  which  the  Church  at  Antioch  sent 
to  Jerusalem,  was  intended  for  their  own 
brethren.  The  second  opinion  is  conjectural, 
but  not  probable.  The  elders  of  the  syna- 
gogues who  were  converted,  might  have  been 
admitted  among  the  elders  of  the  infant  Church, 

Whether  the  Christian  Church  Avas  entirely 
constructed  on  the  model  of  the  Jewish  syna- 
gogue, as  Grotius  asserts,  will  be  considered 
in  the  notes  to  the  next  part  of  this  Arrange- 
ment. 


Note  16.— Part  X. 
See  the  account  in  Josephus,  Antiq.  19.  7.  2. 


Note  17.— Part  X. 

ON  THE  TIME   WHEN    ST.  PAOL   WAS    APPOINTED 
TO    THE    APOSTOLATE. 

I  REFER  the  vision  seen  by  St.  Paul  in  the 
temple,   mentioned   in    x\cts   xxii.   17-21.,  and 


290* 


NOTES  ON  THE  ACTS. 


[Part  X 


the  commission  he  then  received  to  preach  to 

the  Gentiles,  to  this  period  of  his  history,  princi- 
pally on  the  authority  of  Lord  Barrington  and  Dr. 
Benson,  who  maintain  also  that  this  vision  was 
the  same  as  the  ecstacy  alluded  to  in  2  Cor.  xii. 
2.,  though  Dr.  Doddridge  would  rather  refer  this 
vision  to  St  Paul's  first  return  to  Jerusalem. 

Dr.  Lardner  discusses  at  some  length  the 
question  when  St.  Paul  Avas  made  an  apostle, 
and  concludes  that  he  was  appointed  to  the 
apostolic  office  on  his  conversion :  one  of  his 
principal  arguments  is,  that  he  began  to  preach 
so  soon  after  that  event.  That  the  ultimate 
object  which  our  Saviour  proposed  to  St.  Paul 
was  mentioned  to  him  at  his  conversion  is  evi- 
dent from  his  own  narration,  Acts  xxvi.  17,  18. 
But  it  is  equally  certain  that  he  did  not  exer- 
cise the  apostolic  functions  till  the  Holy  Ghost 
separated  him  for  the  work  to  which  he  had 
been  called,  and  till  he  had  been  ordained  by 
the  laying  on  of  hands. 

With  respect  to  Dr.  Lardner's  remark,  that 
Paul  was  made  an  apostle,  it  is  only  necessary  to 
observe,  what,  perhaps,  the  learned  writer  would 
not  acknowledge  that  there  were  various  duties 
attached  to  the  various  orders  of  ministers  in 
the  service  of  God.  The  deacons,  evangelists, 
and  elders,  might  preach  as  well  as  the  apos- 
tles ;  but  to  the  apostles  only  belonged  the 
power  of  governing,  and  controlling,  and  su- 
perintending the  Churches,  the  ordaining  of 
elders,  &c.,  which  things  St.  Paul  did  not 
attempt  to  do,  till  he  returned  from  Jerusa- 
lem to  Antioch. 

As  the  essay  of  Lord  Barrington  on  this  sub- 
ject is  not  in  the  hands  of  many  students  of 
Scripture,  I  have  added  an  abridgment  of  it. 
The  learned  writer  defines  an  apostle  to  be 
one  who  was  a  chief  and  primary  minister  of 
the  kingdom  of  Christ,  who  was  commissioned 
by  God  to  testify  the  great  facts  of  Christianity, 
as  far  as  he  was  personally  acquainted  with 
them ;  particularly  that  of  the  resurrection ; 
and  who  was  endued  with  superior  courage  in 
times  of  danger,  and  with  extraordinary  powers 
of  working  miracles,  and  imparting  the  Holy 
Ghost. 

It  is  the  object  of  this  essay  to  fix  the  precise 
time  when  Paul  received  his  commission,  which 
Lord  Barrington  supposes  to  have  been  at  his 
second  visit  to  Jerusalem,  when  he  saw  Christ 
in  a  trance,  A.  D.  43.  In  support  of  the  opinion 
that  at  his  conversion  Paul  was  not  made  an 
apostle,  the  noble  author  argues,  after  discuss- 
inn-  the  question  whether  St.  Paul  saw  Christ 
personally  at  his  conversion,  and  deciding  it  in 
the  negative,  that  St.  Paul  only  preached  to 
Jews,  or  Proselytes  of  the  Gate,  before  his 
second  journey  to  Jerusalem,  and  was  not  till 
that  time  properly  an  apostle  :  he  seems  to  have 
acted  only  as  a  prophet  or  teacher,  liaving  only 
received  a  prediction  that  "  God  had  chosen 
him  that  he  should  know  his  will." 


His  preaching  to  the  Jews  does  not  prove  his 
apostolic  commission,  for  he  was  to  be  the  apos- 
tle of  the  Gentiles  ;  nor  can  this  term  (Gentiles) 
be  applied  to  the  Proselytes  of  the  Gate.. 
These  were  obliged  to  submit  to  all  the  Laws 
of  Moses  ;  and  by  Gentiles,  in  Scripture,  are 
meant  those  who  served  false  gods.  They  are 
described  as  those  who  are  "  carried  away  or 
led  after  dumb  idols ;  without  God,  without 
hope,  under  the  power  of  the  wicked  one."  St. 
Paul  is  said  to  have  "  opened  their  eyes,  and 
turned  them  from  darkness  to  light,  from  the 
power  of  Satan  unto  God."  This  could  not  be 
applied  to  the  Proselytes  of  the  Gate,  who  had 
the  knowledge  of  God's  Law,  and  are  said  to 
be  of  clean  hands,  and  a  pure  heart,  &c. ;  and, 
indeed,  the  word  used  in  Acts  is  always  applied 
to  idolatrous  Gentiles,  unless  particularly  re- 
stricted in  sense  by  some  other  word.  It  seems 
that  it  was  not  known  to  the  Church,  nor  indeed 
to  the  other  apostles,  that  St.  Paul  had  received 
a  commission  to  preach  to  the  Gentiles  till  his 
third  journey  to  Jerusalem,  of  which  they  would 
probably  have  been  informed,  had  that  com- 
mission been  given  very  long  before ;  and  he 
appeals  to  the  being  acknowledged  as  a  fellow- 
apostle  by  his  enemies.  None  of  his  Epistles 
were  written  till  some  time  after  the  year  43, 
and  till  that  period  he  neither  preached  or 
acted  with  any  boldness.  His  journey  to  Ara- 
bia, hnmediately  after  his  conversion,  Lord 
Barrington  explains  thus — He  merely  preached 
to  Christian  Hebrews  in  an  adjoining  country 
to  Judaea,  who  were  protected  by  Aretas,  king 
of  the  country,  in  opposition  to  Herod,  with 
whom  he  was  at  war ;  and  here  it  is  not  proba- 
ble he  ever  preached  to  proselytes,  for  Cornelius 
and  his  family  are  said  to  be  the  first-fruits  of 
the  heathens  (or  proselytes),  who  were  converted 
about  the  year  41,  and  St.  Paul's  journey  to 
Arabia  took  place  in  A.  D.  35. 

The  account  St.  Paul  gives  before  Agrippa 
(Acts  xxvi.)  has  been  adduced  as  an  argument 
that  he  was  appointed  an  apostle  at  his  conver- 
sion ;  but  is  it  not  more  likely  that  he  would 
give  a  brief  and  perhaps  obscure  relation  of  this 
event  before  the  king,  than  that  the  two  ac- 
counts of  the  circumstance  (Acts  ix.  and  xxii.) 
should  be  incorrect  ?  and  in  both  these  places 
it  seems  to  specify  that  no  commission  was 
received.  If,  indeed,  the  Gentiles  were  con- 
verted so  early  as  has  been  generally  supposed, 
they  would  have  formed  part  of  the  Christian 
Church  before  Peter  preached  to  the  Prose- 
lytes of  tlie  Gate,  which  would  destroy  tlie 
wise  order  in  which  Christianity  was  spread — 
the  order  our  Saviour  had  before  preached — 
and  agrees  also  to  his  prediction,  as  related  in 
Acts  i.  8,  &c.  first  to  the  Jews  of  the  Holy  City, 
then  in  Judaea,  then  in  Samaria,  to  the  Prose- 
lytes, and  lastly  to  the  Gentiles.  Again  Paul 
says,  that  at  first  (after  his  conversion)  he 
preached  "the  faith   he   once   destroyed,"   and 


Note  18.-1.] 


NOTES  ON  THE  ACTS. 


*291 


that  afterwards  he  committed  the  Gospel  he 
.preached  to  the  Gentiles.  He  did  not  change 
his  name  to  Paul  till  ten  years  after  his  conver- 
sion, and  he  altered  it  then  from  a  Jewish  to  a 
Roman  name.  He  is  always  placed  after  Bar- 
nabas, till  a  short  time  after  his  second  journey 
to  Jerusalem,  and  the  contrary  from  this  period. 
Lastly,  it  is  not  probable  that  Christ  gave  him 
his  commission  at  the  time  of  his  first  journey 
to  Jerusalem,  for  he  says,  himself,  "  When  I 
was  come  again  to  Jerusalem,"  Acts  xxii.  17. ; 
and  this  may  be  better  seen  by  comparing  Acts 
■ix.  2G.  and  Gal.  i.  18.  with  Acts  xi.  29,  30.  and 
xii.  25. 

At  Paul's  second  journey  to  Jerusalem,  he 
received  from  Christ  an  apostolic  commission. 
Lord  Barrington  says,  we  may  be  sure  this  was 
•the  first  time  Paul  saw  the  Saviour,  from  the 
.particular  emphasis  he  lays  on  the  vision,  Acts 
jcxii.  18.  He  speaks  of  this  revelation  to  the 
Corinthians  in  his  Second  Epistle  to  them, 
which  was  written  about  the  year  58,  as  having 
taken  place  fourteen  years  preceding,  and 
seems  to  point  out  that  he  then  received  his 
commission  as  apostle  of  the  Gentiles  (2  Cor. 
xii.),  which  account  agrees  well  with  the  pre- 
-diction  of  Ananias.  He  speaks  of  it  as  a 
^'  high  vision  and  revelation,"  something  where- 
of he  might  boast  and  glory — a  mystery  now  to 
be  made  manifest — a  revelation  of  importance 
— Colos.  i.  27.  Eph.  iii.)  where  it  appears  St. 
Paul  thinks  it  the  greatest  of  all  his  revelations. 

Lord  Barrington  supposes  that  he  had  some 
view  of  the  glory  of  heaven,  for  his  encourage- 
ment in  the  difficulties  he  had  to  encounter, 
and  makes  a  singular  conjecture  concerning 
the  "thorn  in  the  flesh,"  of  which  St.  Paul 
speaks  in  his  relation  of  his  vision  to  the  Corin- 


thians, which  he  supposes  to  have  been  some 
bodily  infirmity  caused  by  the  heavenly  glory, 
which  was  too  great  for  him  to  bear  ;  as  stam- 
mering, or  a  convulsive  motion  in  the  muscles 
of  his  face,  which  made  him  fear  that  the  Gen- 
tiles, who  paid  great  regard  to  eloquence  and 
outward  appearances,  would  despise  him,  as 
Moses  was  afraid  of  appearing  before  Pharaoh 
for  the  same  reason.  He  therefore  besought 
the  Lord  thrice  that  it  might  depart  from  him ; 
but  after  he  was  assured  that  Christ's  strength 
should  be  made  perfect  in  his  infirmities,  he 
gloried  in  his  weakness. 

There  were  none  of  the  apostles  at  Jeru- 
salem at  Paul's  second  journey  there,  probably 
that  it  might  be  manifest  that  he  received  his 
mission  from  no  man ;  and  of  this  circumstance 
he  often  particularly  informs  us,  that  he  re- 
ceived his  message  from  Christ  alone'^. 


Note  18.— Part  X. 

Mr.  Fleming  would  place  this  passage  after 
the  account  of  the  death  of  James,  and  in  the 
interval  between  the  committal  and  the  deliver- 
ance of  Peter  from  prison.  Dr.  Lardner,  whose 
authority  I  follow,  adheres  to  the  present  order 
of  the  sacred  text,  and  argues  that  the  commis- 
sion of  Barnabas  and  Saul  was  not  given  till 
after  the  death  of  Herod^ 

''  See  Hales's  Analysis,  vol.  ii.  part  ii.  p.  1211. — 
Miscellanea  Sacra,  Essay  iii. — Doddridge's  Family 
Expositor,  notes  on  Acts  xxii.  and  Dr.  Lardner. 

»  Flem.  Christology,  vol.  ii.  p.  230,  and  Lard- 
ner's  Credibility,  booki.  chap.  ii.  sect.  ii.  vol.  i. — Ap. 
Doddridge's  Family  Expositor,  vol.  iii.  p.  88. 


PART    XI. 


Note  1. — Part  XL 

ON  THE  OCCASION  OF  ST.  PAUL  AND  BARNABAS 
RECEIVING  THEIR  APPOINTMENT  TO  THE 
APOSTOLATE. 

The  learned  and  judicious  Hooker"  has  con- 
jectured that  Barnabas  and  Saul  were  now  set 
apart  for  their  apostleship,  to  supply  the  vacan- 
cies in  the  original  number,  one  having  been 
killed  by  Herod,  the  other  appointed  bishop  of 
Jerusalem.  Dr.  Hales*  approves  this  opinion.    It 

"  Hooker's  Eccles.  Polity,  lib.  vii.  sec.  4.  p.  337. 
'  Hales's  Anal,  of  Chronol.  vol.  ii.  pt.  2.  p.  1083. 


is  much  to  be  regretted  that  the  seventh  book 
of  the  Ecclesiastical  Polity  is  one  of  those 
which  we  cannot  be  certain  received  the  last 
corrections  of  their  author,  or  indeed  were  cer- 
tainly written  by  him.  The  conjecture,  how- 
ever, is  that  of  one  who  had  carefully  studied 
the  Scripture  narrative,  and  is  by  no  means 
improbable. 

As  St.  Paul  and  Barnabas  had  been  already 
peculiarly  set  apart  to  their  high  office,  we 
cannot  attribute  their  authority  to  the  prophets 
and  teachers  in  the  Church  at  Antioch,  who 
here  officiated  by  an  especial  command  of  God, 
through  the  Holy  Spirit.  St.  Paul  expressly 
declares  that  he  was  not  an  apostle  by  man. 


292* 


NOTES  ON  THE   ACTS. 


[Part  XI 


We  are  assured,  too,  in  another  passage  of 
Scripture,  that  "without  all  doubt  the  less  is 
blessed  of  the  greater:"  if  St.  Paul,  therefore, 
had  derived  his  commission  as  the  apostle  of 
the  Gentiles  from  the  Church  at  Antioch,  the 
prophets  who  set  him  apart  must  have  been 
either  superior  or  equal  to  him.  They  were 
not  superior,  for  the  apostles  were  always 
ranked  above  any  other  class  of  ministers  in  the 
Christian  Church — if  they  were  equal,  they 
must  have  been  elevated  themselves  to  the 
rank  of  apostles,  as  a  learned  divine  has  at- 
tempted to  prove". 

The  apostles  were,  in  one  sense  of  the  word, 
each  of  them  apostles  to  the  whole  world :  but 
inasmuch  as  each  took  his  peculiar  department, 
he  might  be  called  the  apostle  of  that  district 
or  division  of  their  Lord's  vineyard.  Thus  we 
are  assured  that  the  twelve  took  each  of  them 
his  province,  and  ecclesiastical  history  gives  us 
the  name  of  their  several  districts.  It  is  not 
improbable  that  when  the  Holy  Spirit  had  sep- 
arated them  for  the  apostolic  office  in  general, 
that  St.  Paul  and  Barnabas  consented  to  be- 
come the  apostles  of  the  Church  at  Antioch  in 
particular.  That  Church  had  lately  bestowed 
an  honorable  title  upon  the  followers  of  Christ 
It  was  the  principal  society  which  did  not  con- 
sist of  merely  Jewish  converts,  and  as  St.  Paul 
was  set  apart  as  the  apostle  of  the  Gentiles,  it 
does  not  appear  unreasonable  to  suppose  tliat 
he  would  be  willing  to  add  to  his  influence 
the  sanction  of  this  venerable  Church.  The 
Church  of  Christ  was  at  this  time  truly  catho- 
lic. It  formed,  as  it  ought  ever  to  have  done, 
and  as  it  will  again  at  the  coming  period  of  its 
promised  prosperity,  one  great  society.  It  was 
united  through  all  its  congregations  under  the 
authority  of  its  superior  pastors,  who  assembled 
in  council  to  decide  upon  any  matter  in  which 
all  were  interested.  There  was  no  supremacy 
either  of  St.  Peter,  or  any  other  of  the  apostles, 
and  no  schism  or  heresy  among  its  people. 
The  condescending  of  St.  Paul  to  become  the 
apostle  of  the  Church  at  Antioch,  so  far  as  it 
might  be  useful  to  the  catholic  Church  to  act 
with  their  sanction,  does  not  imply  that  their 
authority  was  superior  to  his.  His  object  may 
have  been  to  obtain  in  those  places  which  were 
under  the  influence  of  Antioch,  a  better  or  an 
easier  introduction  than  he  would  have  other- 
wise experienced.  This  consideration  appears 
to  solve  that  great  diflSculty  which  many  have 
experienced,  in  reconciling  the  apostolic  com- 
mission of  St.  Paul  by  the  Holy  Spirit,  with 
his  being  set  apart  by  ecclesiastical  officers  of 
an  inferior  description. 

Among  the  prophets  who  wore  now  in  the 
Church  at  Antioch,  we  read  of  one  Manaen. 

"  Scott's  Christian  Life,  part  ii.  ch.  vii.  p.  491, 
folio  edit.  Joseph,  ^ntiq.  lib.  xv.  c.  10.  sec.  5. 
Lightfoot,  vol.  ii.  p.  685,  and  vol.  i.  288-2008.  ap. 
Biscoe  On  the  Acts. 


"  There  is  an  account  in  Josephus  of  one 
Manaen,"  says  Dr.  Biscoe,  "  an  Essene,  who 
foretold  concerning  Herod  the  Great,  that  he 
should  be  a  king,  wliilst  he  was  yet  a  boy  at 
school :  and  when  it  actually  came  to  pass  that 
he  was  king,  being  sent  for  by  Herod,  and 
asked  how  long  he  should  reign,  whether  ten 
years  ?  he  answered.  Yes. — Twenty  years  ? 
Yes  ;  thirty  years.  Upon  which  Herod  gave 
him  his  right  hand,  and  from  that  time  held  in 
great  esteem  such  as  were  of  the  sect  of 
Essenes."  Mr.  Zachutus,  a  Jewish  writer,  says, 
that  this  Manaen  was  vice-president  of  the 
Sanhedrin  under  Hillel,  and  that  Shammai  suc- 
ceeded him ;  that  he  went  oflT  into  Herod's 
family  and  service  with  fourscore  eminent  men ; 
that  he  uttered  many  prophecies,  foretold  to 
Herod  when  he  was  yet  very  young,  that  he 
should  come  to  reign ;  and  when  he  did  reign, 
being  sent  for,  foretold  that  he  should  reign 
above  thirty  years.  The  talmudists  also  say, 
"  That  Manaen  went  out,  and  Shammai  suc- 
ceeded him.  But  whither  went  Manaen  ?  Abai 
says,  he  went  into  the  service  of  the  king,  and 
with  him  went  fourscore  pair  of  disciples, 
clothed  all  in  silk."  It  is  very  probable  that  a 
son  of  this  Manaen,  or  some  nephew,  or  other 
kinsman  to  whom  he  gave  his  name,  was 
educated  in  the  family  of  Herod  the  Great. 
The  young  Manaen  might  be  of  the  same  age, 
and  have  the  same  preceptors  and  tutors  as 
had  Herod  Antipas,  one  of  the  sons  of  Herod 
the  Great,  and  for  that  reason  be  said  to  be 
brought  up  with  him  in  particular.  This  Herod 
Antipas  was,  after  his  father's  death,  tetrarch 
of  Galilee,  and  is  the  person  who  put  John  the 
Baptist  to  death.  Josephus  says,  of  the  flrst 
named  Manaen,  that  he  was  reputed  a  man  of 
an  excellent  life.  The  talmudists  tell  us,  that 
when  he  left  the  vice-presidentship  of  the  San- 
hedrin to  go  into  Herod's  service,  he  went  into 
all  manner  of  wickedness.  May  they  not  have 
fixed  this  infamy  upon  him  from  his  having 
shown  some  mark  of  esteem  for  Christ  and 
his  followers  ?  or  from  the  younger  Manaen's 
becoming  a  Christian  ? 


Note  2.— Part  XI. 

Sergius  Paulus  was  the  first  convert  of 
the  idolatrous  Gentiles.  He  was  a  magistrate  ; 
and,  by  his  conversion  and  influence,  the 
preaching  of  St.  Paul  would  probably  excite 
still  greater  attention.  The  conversion  of  a 
magistrate,  as  the  first-fruits  of  the  idolatrous 
world,  may  be  intended  to  show  unto  us  that 
the  Divine  Author  of  Christianity  appeals  in  a 
more  especial  manner  to  those  who  are  vested 
witli  authority  and  power,  to  embrace  iiis  re- 
ligion, and  to  sanction  and  protect  it  to  the 
utmost. 


Note  3.-5.] 


NOTES  ON  THE  ACTS. 


*293 


"  It  is  obsen^able  here,"  says  Bishop  Marsh, 
"  that  the  Evangelist  Luke,  relating  these  trans- 
actions of  Paul  in  Cyprus,  gives  to  Sergius 
Paulus,  the  Roman  governor  of  that  island, 
the  Greek  title  of  ' AvOvnarog,  which  was 
applied  only  to  those  governors  of  provinces 
who  were  invested  with  proconsular  dignity. 
And  on  the  supposition  that  Cyprus  was  not  a 
province  of  this  description,  it  has  been  in- 
ferred, that  the  title  given  to  Sergius  Paulus 
in  the  Acts  of  the  Apostles,  was  a  title  that 
did  not  properly  belong  to  him. 

"  A  passage,  indeed,  has  been  quoted  from 
Dion  Cassius,  who,  speaking  of  the  governors 
of  Cyprus,  and  some  other  Roman  provinces, 
applies  to  them  the  same  title  which  is  applied 
to  Sergius  Paulus.  But  as  Dion  Cassius  is 
speaking  of  several  Roman  provinces  at  the 
same  time,  one  of  which  was  certainly  governed 
by  a  proconsul,  it  has  been  supposed  that,  for 
the  sake  of  brevity,  he  used  one  term  for  all 
of  them,  whether  it  applied  to  all  of  them  or 
not.  That  Cyprus,  however,  ought  not  to  be 
excepted,  and  that  the  title  which  he  employed, 
as  well  as  St.  Luke,  really  did  belong  to  the 
Roman  governors  of  Cyprus,  appears  from  the 
inscription  on  a  coin  belonging  to  Cyprus  itself, 
and  struck  in  the  very  age  in  which  Sergius 
Paulus  was  governor  of  that  island.  It  was 
struck  in  the  reign  of  Claudius  Csesar,  whose 
head  and  name  are  on  the  face  of  it :  and  in 
the  reign  of  Claudius  Csesar  St.  Paul  visited 
Cyprus.  It  was  a  coin  belonging  to  the  people 
of  that  island,  as  appears  from  the  word 
KYIJPIflJV on  the  reverse;  and,  though  not 
struck  while  Sergius  Paulus  himself  was  gov- 
ernor, it  was  struck,  as  appears  from  the  in- 
scription on  the  reverse,  in  the  time  of  Proclus, 
who  was  next  to  Sergius  Paulus  in  the  govern- 
ment of  that  island.  And  on  this  coin  the 
same  title,  .-/A^9F/7,^T'02',  is  given  to  Proclus, 
which  is  given  by  St.  Luke  to  Sergius  Paulus'^." 
That  Cyprus  was  a  proconsulate,  is  also  evident 
from  an  ancient  inscription  of  Caligula's  reign, 
(the  predecessor  of  Claudius),  in  which  Aquius 
Scaura  is  called  the  proconsul  of  Cyprus^. 


Note  3.— Part  XL 

The  word  Elymas  is  derived,  by  Pfeifter, 
from  the  Arabic  0"Si?,  sciens,  sapiens.  See  his 
Diibia  Vexata,  p.  943.  Loesneri  Observ.  ad 
JVov.  Testam.  e  Philone  Alexand.  p.  204,  and 
Kuinoel. 


'^  Bishop  Marsh's  Lectures,  part  v.  p.  85,  86. 
An  engraving  of  the  above  noticed  coin  may  be 
seen  in  Havercamp's  edition  of  the  Thesaurus  Mo- 
rellianvs,  in  the  plate  belonging  to  p.  lOG. 

"  Gruteri  Corpus  hiscripliumim,  toni.  i.  pars  ii. 
p   360,  no.  3.  edit.  Grsevii.  Amst.  1707. 

VOL.    II. 


Note  4. — Part  XL 

It  is  uncertain  on  what  account  the  name  of 
Paul  is  used  by  St.  Luke  through  the  remainder 
of  his  narrative  instead  of  SauF.  Some  have 
supposed  that  Paul  was  the  Roman  name,  given 
him  from  his  birth,  with  his  Jewish  patronymic, 
Saul.  Others,  that  it  was  a  token  of  his  humility ; 
the  word  "  Saul"  meaning  "  beloved,"  or  "  desir- 
able ; "  and  "  Paul"  denoting  "  weak,"  or  "  little." 
Others,  and  it  is  the  most  general  opinion,  that 
the  name  Paul  was  assumed  by  the  Apostle  in 
memory  of  the  conversion  of  the  proconsul 
Sergius  Paulus : — "  A  primo  ecclesise  spolio 
proconsule  Sergio  Paulo  victorise  suae  trophsea 
retulit,  erexitquc  vexillum  ut  Paulo,  ex  Saulo 
vocaretur^."  Others,  that  it  was  assumed  as 
a  name  more  pleasing  to  the  ears  of  his 
audiences  among  the  Gentiles. 


Note  5.— Part  XL 

ON    THE  OFnCERS  AND    MODES   OF    WORSHIP  IN 
THE    SYNAGOGUES. 

The  learned  Mr.  Biscoe^  observes,  that  St. 
Paul,  as  a  Jewish  doctor,  or  teacher,  was  priv- 
ileged to  teach  in  the  synagogues.  We  cannot 
sufficiently  admire  the  manner  in  which  the 
providence  of  God  ordained  that  every  thing 
should  contribute  to  the  success  of  the  new 
religion.  The  whole  world  was  under  one  gov- 
ernment, the  protection  of  which  ensured  tlie 
common  safety  of  the  Jews  and  Christians 
under  their  own  laws.  When  the  Jews  per- 
secuted the  Christians  the  Romans  did  not  in- 
terfere, because  they  considered,  at  first,  the 
Christians  as  a  Jewish  sect,  and  probably  as 
very  little  better  than  criminals.  The  divisions 
between  them  must  have  been  soon  observed 
by  the  idolatrous  Gentiles,  and  would  naturally 
excite  their  curiosity  and  attention.  The 
Jews  had  hitherto  been  united  among  them- 
selves, and  had  met  with  no  opposition 
from  their  own  nation  in  the  public  profession 
of  their  religion,  till  the  Christians  proclaimed 
to  them,  and  to  the  world,  the  advent  of  the 
long-promised  Messiah — the  abolition  of  the 
Mosaic  Law,  and  the  establishment  of  a  more 
perfect  dispensation,  in  which  all  mankind 
were  alike  interested.  These  novel  and  impor- 
tant truths,  together  with  the  miracle  which  the 
Apostle  had  so  lately  wrought,  were  sufficient 
to  secure  to  him  the  regard  and  consideration 
of  the  heatlien,  and  convince  them  at  least  of 
his  superiority  and  power.     For  God  "  ordereth 

^  See,  on  this  point,  Witsii  Melet.  Lridcns.  p.  47. 
^  Jerome,  lib.  i.  ap.  Kuinoel.  In  Lib.  Hist.  JV.  T. 
Comment,  vol.  iv.  p.  457.  9.  v. 
''  Biscoe  071  the  Acts,  vol.  i.  27L 

*•  * 


294* 


NOTES  ON  THE  ACTS. 


[Part  XI. 


all  things  according  to  the  counsel  of  his  own 
will." 

Lightfoot,  Vitringa,  Grotius,  Selden,  and 
many  others,  have  endeavoured  to  prove  from 
this,  and  other  passages,  that  the  ministers,  and 
the  modes  of  worship,  in  the  primitive  Christian 
Cliurches,  were  derived  from,  and  were  entirely 
assimilated  to,  the  officers  and  services  in  the 
Jewish  synagogues.  As  the  first  places  of  wor- 
ship among  the  Christians  were  either  the  tem- 
ple, the  synagogues,  or  the  I'megibu,  or  upper 
rooms,  so  frequently  mentioned  in  the  Acts,  it  is 
by  no  means  improbable  that  many  of  their 
customs  would  be  derived  from  their  former  faith 
and  worship  ;  but  it  cannot  be  proved  that  the 
Christian  Church  was  the  mere  transcript  of  that 
which  preceded  it.  We  have  abundant  reason 
to  believe,  that  the  modes  of  worship  among  the 
early  Christians  were,  in  many  respects,  totally 
dissimilar  to  those  of  the  synagogue. 

The  learned  Joseph  Mede%  as  I  have  shown 
above,  has  defended  the  opinion  at  great  length, 
that  there  were  churches,  ixxXrjalai.,  properly 
so  called,  even  in  the  apostolic  age.  He  con- 
siders this  word  to  mean  churches,  or  places  for 
worship,  from  its  opposition  to  olxlai,  their  own 
houses.     See  1  Cor.  xi.  22. 

The  vjTEQaor,  or  canaculum,  on  Mount  Sion, 
where  the  apostles  are  said  to  have  assembled 
when  the  cloven  tongues  descended  upon  them, 
was  afterwards  enclosed.  When  it  is  con- 
sidered to  Avhat  a  great  variety  of  purposes  the 
"  upper  rooms,"  mentioned  so  often  in  the  Acts 
of  the  Apostles,  were  applied,  it  appears  that  the 
opinion  of  Mede  is  most  probably  correct,  that 
these  were  the  places  at  first  set  apart  for  holy 
meetings  ;  and,  in  process  of  time,  as  the  multi- 
tude of  believers  increased,  some  wealthy  or 
devout  Christian  gave  his  whole  house  or  man- 
sion, while  he  lived,  if  he  could  do  so,  or  be- 
queathed it  at  his  death,  to  the  saints,  to  be  set 
apart  for  religious  uses.  After  this,  as  the 
Church  increased,  structures  were  built  for 
regular  worship. 

Mede  quotes  a  passage  from  Philo,  to  prove 

«  Mede's  Worlcs,hook  ii.  p.  319.  Treatises  con- 
cerning Churches ;  that  is,  appropriate  places  for 
Christian  worship,  both  in  and  ever  since  the 
Apostles'  times.  See  also  p.  323,  fol.  edit.  "  Erant 
autem  ilia  privata  i ntocaa,  loca  a  Jndaeis  semper 
sac.ris  usibus  dcstinata,  saltern  ex  quo  Daniel  pro- 
phcta  ascendisse  in  coenaculum  ad  orandiim  diee- 
retur  :  xul  af  ^uniMts  arfviyiiirat  aihui  ir  tok  J'/te- 
Qcomc  xarirarri ' I(r\nvaa\t[ii .  ut  et  Sara  filia  Raguelis 
dicitur  descendisse  ix  rov  vnsnwnv,  ubi  oraverat. 
Unde  Judffii  sapientes  suos  appellabant  n"' wi*  ^J3 
flios  cfrnaadi.  In  oo  cclebrabant  Pascha,  Marc. 
Aiv,  15.  Et  ipse,  vohis  demonstrahi.t,  aiwyaiov,  ccma- 
cu.liim  crrande  stratum,.  In  eo  corpora  mortuorum 
lavata  prius  reponebant,  ut  de  Dorcade  Icgimus, 
Act.  i.x.  37.  Quam  cum  lavisscnt,  posucrunt  ram  in 
canarulo.  Unde  et  Petrum  veniontem  dicunlur 
addu.xisse  in  catnacuhirti.  Quare  Aposfoli  ab  as- 
censione  Domini  reversi  Tlierosolyma,  icrtfir,nav  n'c 
rit  vnfQwnr,  ubi  erant  perseverantes  unanimitur  in 
oratione'  et  supplicatione.  Act.  i.  1!5." — Pearson. 
Lectiones  in  Acta  .tpostol.  p.  31 . 


that  the  Essenes  at  Alexandria,  who  were 
probably  the  first  Christians  at  that  place,  as- 
sembled for  worship  in  sacred  places,  called 
SefiPEia,  He  reasons  also  from  St.  Paul's  sal- 
utations to  the  Churches  in  the  houses  of  various 
believers. 

These  remarks  on  the  places  where  the  early 
Christians  met,  will  at  least  prove  tliat  there 
was  nothing  so  peculiarly  sacred  in  the  syna- 
gogue, that  they  should  confine  themselves  to 
its  walls,  or  be  fettered  by  its  institutions. 

The  Jews  were  required  to  erect  syna- 
gogues wherever  ten  men,  free  and  of  full  age, 
fSnjI  pnin  ■'J2,  could  assemble  for  worship, 
whether  it  was  in  the  towns  or  villages  :  but  in 
the  city  they  were  always  required  to  be  men 
of  leisure,  that  is,  of  competence  and  respecta- 
bility, a"  jSt3  3  mtf^J/'.  Vitringa  and  Lightfoof 
difl^er  on  the  qualifications  of  these  ten  men ;  but 
their  opinions  on  this  point  do  not  affect  the 
conclusion,  that  there  is  no  custom  similar  to 
this  in  the  Christian  Church  ;  for  in  the  Gospel 
it  is  expressly  declared,  "Where  two  or  three 
are  met  together  in  His  name,  He  is  tliere  in  the 
midst  of  them." 

The  consecration  of  the  synagogues,  it  is  true, 
was  made  by  prayer — prayer  also  is  used  in  the 
consecration  of  the  Christian  churches.  But 
this  resemblance  is  too  general  to  entitle  us  to 
assert  that  the  Christians,  in  consecrating  their 
places  of  worsliip,  paid  exclusive  regard  to  the 
service  of  the  synagogue. 

The  accounts  of  the  ancient  churches  given 
by  Eusebius,  further  prove  to  us  that  the  early 
Christians  had  regard  to  the  model,  or  ground 
plan  of  the  temple  at  Jerusalem,  rather  than  to 
the  synagogue.  With  the  exception  of  the 
pulpit,  which  was  common  to  both,  the  difference 
was  remarkable.  The  synagogue  was  sur- 
rounded and  filled  with  benches,  all  looking  to 
the  veil,  which  enclosed  the  ark,  or  chest,  Avhere 
the  sacred  books  were  deposited.  The  upper- 
most seats  of  the  synagogues  fronted  the  people, 
and  on  them  were  seated  the  rulers  of  the  sy- 
nagogue, the  rabbis,  and  the  principal  men.  The 
Christian  churches,  on  the  contrary,  were  di- 
vided into  three  parts.  1.  The  JVarthex,  or  anti- 
temple,  where  the  penitents  and  catechumens 
stood;    2.    The   JVaos,   or  temple,  where   the 


J  Liffhtfoot  supposes  that  these  ten  men  were 
thus  divided:  Three  were  the  aQ/iowdyvyYot,  ■who 
had  the  principal  management  of  the  synagogue ; 
one  was  the  Jin?  the  cpiscopus,  or  bishop  of  the 
synagogue;  three  wore  deacons,  who  managed  the 
poor.  The  eighth  he  will  not  so  confidently  affirm, 
but  he  believes  was  the  pJIIH,  the  interpreter. 
The  ninth  and  tenth  were  united  with  another  of 
the  congregation,  and  were  the  triumvirate  which 
governed  the  rest.  But  see  on  these  points  Vi- 
tringa. Jlrchisyvairnirvs,  p.  22,  «S:c.  and  Pettit's 
Ohscrrations.  p.  2.'").  "  Moderatoribus  Synagogorum, 
minus  recte  annumerantur.  CD'jStO^  mK-'I'  decern 
otiosi,  &C.  tales  aiiteiii  non  erant,  nisi  in  urbi- 
bus  majoribus."  Iken.  Autiq.  Hehraicce,  part  i. 
cap.  ix.  De  Si/nagogis,  sec.  9. 


Note  5.] 


NOTES  ON  THE  ACTS. 


*295 


communicants  had  their  respective  places  ;  and, 
3.  The  Bona,  or  sanctuary,  where  the  clergy 
stood  to  officiate*.  Should  this  description  be 
correct,  it  demonstrates  that  the  Christians  re- 
jected the  innovation  of  the  synagogues,  and 
restored  the  purer  temple  model. 

In  the  synagogues  were  laid  up  not  only  the 
sacred  books,  and  the  box  for  alms,  but  liglits 
for  burning,  trumpets  and  horns  for  proclaiming 
fasts,  Sabbaths,  &c.  None  of  which  things 
■were  admitted  into  the  Christian  churches. 

But  while  we  assert  that  these  customs  were 
excluded,  we  cannot  but  acknowledge  tliat  there 
is  a  similarity  in  some  instances,  wliich  perhaps 
could  not  be  avoided,  as  the  early  worshippers 
of  Christ  had  been  so  long  under  the  jurisdiction 
of  the  Jewish  discipline.  But  these  customs 
must  not  be,  as  they  too  often  are,  mistaken  for 
institutions  ;  for  in  many  instances  we  find  them 
condemned  by  the  inspired  writers.  Thus  St. 
James,  chap.  ii.  3.  declaims  against  the  prece- 
dency which  was  allowed  to  the  rich,  who 
probably  took  the  upper  seats  which  were 
granted  to  the  Jewish  rulers  in  the  synagogue, 
&,c.  St.  James  was  the  apostle  of  the  circum- 
cision ;  the  places  of  worship,  therefore,  in  his 
district,  would  be  more  likely  than  others  to  be 
conducted  on  the  model  of  the  synagogue. 

The  persons  in  the  synagogue,  who  were  in- 
vested with  office  and  dignity,  were  first  the 
nDJDn  tyxi,  the  ruler  of  the  synagogue,  the 
(i^/(CTu»'tij'w/os  of  tlie  Gospels.  There  were 
several  of  these  in  one  synagogue.  They  di- 
rected its  internal  economy',  gave  permission 
to  strangers  to  preach,  and  were  respectable  for 
age  or  influence,  and  decided  inferior  causes. 

These  offices  we  find  were  all  divided  in  the 
Christian  Church.  Its  civil  concerns  were 
managed  by  the  deacons,  as  is  implied  in  the 
purposes  for  which  they  were  originally  set 
apart.  So,  likewise,  no  Christian  minister  could 
ever  give  another  person  permission  to  preach, 
unless  he  had  been  previously  ordained  to  that 
office. 

It  is  singular  to  observe  how  often  Vitringa 
is  compelled  to  acknowledge  that  his  parallel 
between  the  ministers  of  the  synagogue,  and 
the  first  Christian  ministers,  entirely  fails'". 
The  ruler  of  the  synagogue  wore  a  sudm-ium  ; 

*  Bingham's  Eccles.  Antiq.  vol.  iii.  book  viii. 
chap.  3. 

'  nDJDH  n3T  |onnj  vs  hy  no jdh  tyNi-^-"  The 

rult'r  of  the  synagogue  is  he  by  whose  voice  the 
business  of  the  synagogue  is  settled."  R-  Solomon, 
In  Jinnnt.  ad  SotcB,  cap.  vii.  sec.  7.  ap.  Vitringa, 
Jlrchisynagogus,  p.  728. 

"^  "  Ecclesiatamen  Christiana  primteva,  hunc  ti- 
tulum  synagogae  rehquit.  Prtppositos  suos  non  vo- 
cavit  u<)/oi Tcis  T/;c  fxxXt;alag  :  sed  potius  prcsby- 
teros,  episcopos,  pastores,  duclorcs ;  idque  ob  banc 
manifestam  rationem,  quiaecclcsia  novi  foederis  nul- 
1am  fert  «!,)/m  ,  nullum  iinperiuin." — De  Syniii^.  J'cte- 
re,  lib.  iii.  pars  i.  cap.  9.  p.  728.  •'  Prseter  hunc  titu- 
luin,  alius  quidom  quantum  mihi  constat,  in  scrip- 
tis  N.  T.  non  reperitur,  qui  directe  ad  proefecturam 
synagogtE  respicit." — Vitringa,  £>e  .ircldsyn.ap.  De 


Vitringa  confesses  that  he  is  ignorant  whether 
the  Christian  minister  was  ever  known  to  wear 
it  also".  His  attempts  to  prove  its  use  in  the 
Christian  churches,  seem  to  me  to  be  quite  un- 
successful. Again,  the  ruler  of  the  synagogue 
was  sometimes  called  the  pastor  of  the  congre- 
gation ;  but  he  who  in  this  capacity  had  the 
power  of  inflicting  stripes,  and  other  corporal 
punishments,  was  not  exactly  such  a  shepherd 
as  Christ  would  desire  to  instruct  his  flock. 
The  rulers  of  the  synagogues  were  called  by 
various  names,  expressive  of  various  degrees 
of  power  and  honor.  They  first  answered  Amen 
to  the  prayers — they  appointed  the  reader  of  the 
Scriptures — the  reciter  of  the  prayers — per- 
mitted any  stranger  to  preach,  a  privilege  ex- 
ceedingly useful  to  the  apostles,  and  who  were 
thus  legally  permitted  to  address  the  Jews 
before  they  spoke  to  the  Gentiles.  There  were 
many  in  each  congregation  according  to  its 
magnitude ;  they  were  equal,  in  the  opinion 
of  Vitringa,  though  not  in  the  opinion  of  Gro- 
tius.  In  short,  they  seemed  to  have  filled  the 
various  and  opposite  offices  of  churchwar- 
den, parish  clerk,  and  justice  of  the  peace  ; 
they  were  partly  civil,  partly  ecclesiastical ;  an 
union  of  characters  unknown  in  the  Christian 
church  in  any  period  of  its  iiistory.  Yet  this 
is  the  officer  whom  Vitringa  would  assimilate 
to  the  principal  minister  in  the  Christian 
church,  and  Christian  congregation.  Instead  of 
the  divine  and  simple  appointment  of  bishop, 
priest,  and  deacon,  he  would  encumber  the 
primitive  Church  with  all  the  customs  of  degen- 
erated Judaism,  and  surname  them  the  institu- 
tions of  Christianity :  and  all  this  is  written  in 
pure  zeal  for  the  presbyteral  government,  in 
opposition  to  that  of  episcopacy. 

Another  officer  of  the  synagogue  was  the 
11D^i*  n'Sty,  or  angel,  or  messenger  of  the  con- 
gregation. It  was  his  duty  to  offer  up  prayers 
for  the  whole  congregation.  This  name  has 
been  applied  in  the  Revelations  to  the  heads  of 
the  Churches  in  Asia.  It  has  therefore  been 
inferred  by  Lightfoot,  who  wished  to  assimilate 
the  rites  of  the  Christian  Church  to  those  of  tlie 
synagogue,  that  the  name  and  office  of  the 
bishop,  or  episcopus,  were  the  same  as  those  of 
the  sheliach  fzibbor,  which  he  identifies  with 
the  chazan.  His  remarks  are  fully  confuted  by 
Vitringa". 

Sij7iag.  Vetcri.  lib.  iii.  parti,  cap.  i.  p.  611. — "  Syrus 
interpres  toij;  '^-In/tavvaytoyovQ,  apud  Lucam  vertit 
per  xniyjDT  Xu'ii^p  ;  presbyteros  Synagoga;."  I 
have,  however,  shown  that  there  is  no  analogy 
whatever  between  these  and  the  Christian  minister. 
Vitringa,  X)e  Sijnag.  Vet.  lib.  iii.  ])art  viii.  cap.  l.p 
614. 

"  "  Episcopi  vero  an  in  primis  ecclesiis  pro  unyi- 
ffviaywycii ,  more  svdaria  airitarint,  etjo  equidem  fa- 
teor  me  ignorare,"  &c.  For  the  meaning  of  the 
phrase  sudaria  agitariiit,  I  must  refer  the  reader  to 
the  treatise  itself. 

"  De  Stjnag.  Vetcri,  lib.  iii.  pars  ii.  cap.  3.  p. 
909. 


296* 


NOTES  ON  THE  ACTS. 


[Part  XL 


The  ^)2"!i  ^■'St^^  says  a  learned  Hebraist, 
was, — 

1.  To  be  an  example  and  an  instructor. 

2.  To  begin  the  prayers. 

3.  To  recite  the  prayers  before  the  ark,  in 
■which  the  Law  was  placed  in  the  synagogue. 

4.  He  recited  some  peculiar  prayers. 

5.  Read  the  Law, 

6.  Ordered  what  was  to  be  done  in  public 
worship. 

7.  After  service,  directed  the  priest  when  to 
bless  the  people. 

8.  And,  if  the  priest  was  absent,  he  blessed 
them  himself. 

9.  Blew  the  trumpet  at  the  beginning  of  the 
new  year. 

10.  Scattered  ashes  on  the  fast  days. 

A  loud  and  clear  voice — integrity  of  life — 
devotion  and  earnestness — a  large  family — suit- 
able age — were  required^. 

The  jrn,  chazan,  is  generally  supposed  to 
have  been  of  inferior  rank  ;  the  same  as  the 
inrjQSTijg,  who  took  the  book  from  the  reader ; 
as  we  are  told  was  done  in  the  case  of  our  Lord, 
wlien  he  preached  for  the  first  time  in  the 
synagogue  of  Nazareth.  He  was  an  attendant 
only,  and  does  not  appear  to  have  been  at  all 
analogous  to  the  Christian  minister. 

The  C3"D]1£3)Who  took  charge  of  the  poor,  &c. 
have  been  already  noticed. 

The  next  description  of  officers  in  the  service 
of  the  synagogue,  were  the  0''jpT,  or  elders. 
We  will  yet  further  inquire  what  is  meant  by 
this  word  among  the  Jews,  and  then  what  was 
denoted  by  its  synonym  nQsaSvieQot,,  among  the 
Christians.  It  will,  I  tliink,  appear  that  there 
is  not  sufficient  analogy  between  them  to  war- 
rant a  conclusion  that  one  was  a  counterpart  to 
the  other.  Both  were  distinguished  by  the  same 
name,  as  both  were  considered  entitled  to 
deference  from  their  age,  authority,  rank,  and 
piety.  They  were  so  named,  because  they  Avere 
supposed  to  possess  the  influence  of  age'. 
Their  offices,  however,  were  in  all  respects 
dissimilar. 

The  word  □'JpT,  or  presbyter,or  elders,  among 
the  Jews,  was  alike  used  to  describe  their  learned 
men,  the  members  of  the  Sanhedrin  and  tlieir 
literary  men.  And  as  education  was  universal, 
and  a  certain  proficiency  in  their  sacred  litera- 
ture was  deemed  essential  to  all  men  of  respec- 
tability, it  may  be  considered  as  a  word  appli- 
cable to  eminent  men  in  general,  who  were 
not  distinguished  by  some  more  particular  title. 
The  title  was  likewise  extended  to  those,  who 
for  their  aknowledged  superiority  and  piety, 
were  known  by  the  name  of  uD"'nDnn,  or  "tlie 
wise  men."     It  also  denoted  the  powerful  men, 

P  Schoetgen.  Hora  HeJiraiae,  vol.  i.  p.  1089. 

'  Sallust  says,  the  deliberative  partoftlie  Roman 
legislature  were  called  fathers — vel  atute,  vcl  ciirtc 
similitudinc. — See  Note  15,  Part  X.  of  this  Ar- 
rangement. 


Matt.  xxvi.  3.,  or  the   men   of  influence   and 
authority''. 

From  this  general  meaning  of  the  word  the 
Sanhedrin  was  called  the  Presbytery,  Acts 
xxii.  5.  Age  was  peculiarly  honored  among 
the  ancient  Jews* :  and  tlie  word  which  ex- 
pressed seniors,  or  elders,  was  consequently 
used  as  an  appellation  of  dignity. 

Such  were  the  significations  of  the  word 
"elder"  among  the  ancient  Jews  :  we  shall  see 
that  the  word  was  never  used  in  this  very  ex- 
tensive sense  to  denote  those  persons  who  were 
set  apart  for  the  service  of  the  primitive  Church. 
The  Christian  elders  were  persons  appointed  to 
fulfil  certain  specific  duties,  of  a  very  diff'erent 
kind  and  nature.  They  were  prophets,  evange- 
lists, teachers,  interpreters  of  tongues  ;  they  had 
been  endued,  for  the  most  part,  with  that  great 
diversity  of  spiritual  gifts,  which  must  have 
fitted  them  for  the  infinitely  higher  duties  than 
the  Jewish  elders  ever  fulfilled,  even  if  they 
had  not  been  further  dedicated  to  the  service  of 
Christ  by  the  laying  on  of  the  hands  of  the  apos- 
tles. As  the  word  presbyter  designated  the 
most  honorable  class  among  the  Jews,  it  was 
transferred  to  the  Christians,  as  the  most  sig- 
nificant and  appropriate  appellation  for  pious, 
holy,  and  gifted  men.  Their  offices  were  dif- 
ferent ;  their  names  the  same. 

One  custom  among  Christians  is  more  evi- 
dently derived  from  the  synagogue.  The  Jews 
ordained  elders  by  a  triumvirate,  or  by  three 
elders  ;  with  imposition  of  hands,  prayer,  and 
fasting.  In  the  same  manner,  three  bishops  are 
necessary  to  consecrate  a  bishop ;  a  circum- 
stance which  seems  to  confirm  tiie  opinion,  that 
the  episcopal  polity  was  established  in  large 
towns.  Every  synagogue  was  required  to  have 
its  consistory  of  twenty-three  or  twenty-four 
elders.  But  a  synagogue  was  to  be  built 
wherever  only  ten  men  of  leisure  could  be 
found  to  form  a  congregation.  Some  syna- 
gogues therefore  would  not  be  able  to  supply 
the  consistory.  It  appears  not  improbable, 
therefore,  that  tlie  consistory  would  be  estab- 
lished in  the  principal  synagogue  of  a  city,  and 
the  smaller  synagogues  refer  their  civil  and 
ecclesiastical  causes  to  this  tribunal.  The 
apostles  followed  tliis  plan,  and  ordained  in 
every  city  those  who  might  ordain  others. 

As  the  Christian  presbyters  were  endued 
with  miraculous  powers,  with  the  gift  of 
tongues  and  of  healing,  with  the  spirit  of 
prophecy,  &c.,  it  would  be  absurd  to  imagine 
that  they  were  to  form  a  council  in  every 
Church,  as  assistant  lay  counsellors  to  the 
officiating   minister  or   presbyter.      Dr.   Ilam- 

^  See,  on  this  point,  Vitringa,  De  JVominibus 
Precfcctorum  Sijnagogce  it  Ecclcsia: — De  Syiiag. 
Veteri,  lib.  iii.  pars  i.  cap.  1,  p.  614. 

'  Fleury's  Manners  of  the  ancient  Israelites,  by 
Clarke,  p.  162,  and  Schleusner  on  the  word   n^tfo- 


Note  0.-8,] 


NOTES  ON  THE   ACTS. 


*297 


mond's  liypothesis  is  more  probable  than  this. 
He  thinks  "  that  the  apostles  ordained  only  the 
two  orders  of  bis!iop  and  deacon  ;  of  wliom  the 
bitihop  was  placed  in  every  city,  witli  power  to 
ordain  presbyters  under  him,  as  occasion  re- 
quired." When  we  remember  tlie  wonderful 
gifts  witii  wJiich  the  early  converts  were 
honored — the  exceeding  dignity  attaclied  to  the 
word  presbyter — and  the  rapid  increase  of  con- 
verts in  tlie  first  three  centuries,  which  the 
Holy  Spirit  would  have  foreseen  and  provided 
for,  it  cannot  appear  impossible,  but  rather 
probable,  that  the  apostles  ordained  both  bishops 
and  presbyters,  although  the  distinct  and  strict 
meaning  of  these  words  was  not  originally 
attached  to  them. 

The  apostles,  for  instance,  set  apart  Timothy 
and  Titus,  with  power  to  ordain  elders  ;  that  is, 
with  powers  which  were  granted  exclusively  to 
bishops ;  but  it  does  not  appear  that  this  appel- 
lation was  assigned  to  either  of  these  eminent 
disciples.  The  persons  to  whom  the  power  of 
ordaining  was  committed,  did  not  themselves 
assume  any  title,  but  were  indiscriminately 
called  presbyters,  bishops,  evangelists,  or  disci- 
ples. Their  office,  however,  was  eminently 
superior  to  those  to  whom  the  power  of  ordain- 
ing had  not  been  committed ;  and  in  the  fol- 
lowing age,  after  the  death  of  the  apostles,  they 
were  distinguished  by  the  peculiar  appellation 
of  bishop,  as  the  power  and  authority  of  the 
apostles  seemed  to  devolve  upon  them.  At 
this  time  an  evident  distinction  was  made 
between  bishop  and  presbyter;  and  here  we 
clearly  trace  the  three  orders  of  the  Christian 
ministry ;  first  in  the  apostles — bishops,  or  pres- 
byters, and  deacons — and,  after  the  death  of 
the  apostles,  in  bishops,  presbyters,  and  deacons. 
And  as  these  three  orders  were  so  evidently  set 
apart  by  the  Holy  Spirit  of  God  for  the  service 
of  the  Christian  Church,  it  is  advisable  to  look 
for  the  origin  of  the  Christian  priesthood  from 
God,  and  not  from  man.  It  was  appointed  by 
the  delegated  ambassadors  of  Christ,  and  not 
from  the  customs  of  the  synagogue. 

The  subject  is  too  extensive  to  be  further 
discussed  in  a  note.  The  reader  wlio  has 
leisure  is  referred  to  the  laborious  and  learned 
volumes  of  Vitringa,  Lightfoot,  and  Grotius. 
It  is,  however,  well  worthy  the  attention  of  the 
theological  student. 


trymen:  and  their  doctrines  seem  to  be  all 
comprised  in  this  address  of  St.  Paul.  He 
reminds  them  of  the  former  mercies  of  God  to 
the  family  of  Abraham,  and  the  prediction  that 
their  Messiah  should  be  descended  from  David  ; 
and  asserts  that  this  Messiah  was  Jesus  of 
Nazareth.  He  appeals  to  the  well-known  fact 
of  the  resurrection  of  Christ  from  the  dead,  as 
the  principal  evidence  of  the  truth  of  his  decla- 
ration, and  concludes  with  enforcing  that  one 
important  truth,  in  which  the  whole  human  race 
are  so  immediately  interested,  that  forgiveness 
of  sins  is  to  be  proclaimed  through  Him  alone; 
and  that  Christ  alone  can  justify  the  Christian, 
not  only  from  those  offences,  from  which  they 
were  typically  purified  by  the  ceremonial  Law, 
but  from  those  sins  also  for  which  that  Law  had 
made  no  provision.  For  Ave  have  now  the 
comfoitable  hope  that  all  manner  of  sin  and 
blasphemy  shall  be  forgiven  to  men,  through 
the  mercy  and  intercession  of  Christ,  on  the 
condition  of  sincere  repentance,  amendment  of 
life,  and  faith  in  the  great  atonement. 


Note  7.— Part  XI. 

The  word  in  the  original  ought  rather  to 
have  been  rendered,  for  forty  years  "  he  carried 
them  in  his  arms,  in  the  wilderness,  as  a  nurse." 
It  is  used  in  a  similar  sense  in  the  Alexandrian 
septuagint  version,  Deut.  i.  31.,  sjQocpocf^Qrjaut 
as  KvQiog,  wg  el'Tig  iQoq)Oq)OQr^aui  avOqatTcng  tow 
vlbv  uirov.  "  The  Lord  thy  God  bare  thee,  as 
a  man  doth  bear  his  son,"  is  the  translation  in 
the  authorized  version.  For  iTgo-ioqii'ioijaep, 
the  common  reading  which  our  translators  have 
rendered  "  He  bare  their  manners,"  Griesbach 
would  insert  iTgo(poep6Qi]aev,  as  the  undoubted 
reading.  He  is  supported  by  the  authority  of 
Pfafflus,  Casaubon,  Hammond,  Mill,  Matthai, 
Ernesti,  Rosenmiiller,  and  Valckenaer.  Ap. 
Kuinoel,  In  Lib.  Hist.  .V.  T.  Comment,  vol.  iv. 
p.  445.  See,  however,  Whitby  in  loc,  who 
does  not  consider  the  alteration  necessary  ;  and 
interprets  the  words  in  the  present  Greek  Vul- 
gate, m  the  same  manner  as  if  Griesbach's 
reading  had  been  adopted.  He  quotes  Origen 
as  explaining  ^TQ07TOcp6(jrj(jEi',  hy  uqiioZeodia  ah 
Tioog  TO  uadereg,  "to  accommodate  himself  to 
the  infirmities  of  children." 


Note  6.— Part  IX. 

This  oration  of  St.  Paul,  the  last  he  addressed 
peculiarly  to  the  former  objects  of  bis  patriotic 
affection,  is  most  worthy  the  attention  of  the 
sons  of  Israel  at  present  Nothing  can  be 
added  to  tlie  arguments  which  the  apostles 
have  addressed  in  their  reported  sermons  and 
their  invaluable  epistles,  to  their  beloved  coun- 
voL.  II.  *38 


Note    8.— Part    XL 

The  Apostle  seems  here  to  contradict  the 
account  in  1  Kings  vi.  1.  "  And  it  came  to  pass 
in  the  four  hundred  and  eightieth  year  after 
the  children  of  Israel  were  come  out  of  the 
land  of  Egypt,  in  the  fourth  year  of  Solomon's 
reign  over   Israel,  in  the  month  Zif,  which  is 


298* 


NOTES  ON  THE  ACTS. 


[Part  XI 


the  second  month,  that  he  began  to  build  the 
house  of  the  Lord." 

Sir  Norton  Knatchbull,  in  his  Annotations 
upon  difficult  Texts,  has  considered  the  various 
solutions  proposed  by  learned  men  of  the  diffi- 
culty before  us  ;  and  concludes,  that  the  words 
of  tlie  Apostle  should  not  be  understood  as 
meaning-  how  long  God  gave  them  judges,  but 
when  he  gave  them  ;  and  therefore  proposes 
that  the  first  words  of  this  verse,  Kal  /usjic 
7UVTU  (hg  EiEijv  jSTQuxoaloig  x«i  7isvri\y.oi>ju, 
should  be  referred  to  the  words  going  before, 
ver.  17.,  that  is,  to  the  time  when  the  God  of 
the  children  of  Israel  chose  their  fathers. 

Now  this  time,  wherein  God  may  properly 
be  said  to  have  chosen  their  fathers,  about  four 
hundred  and  fifty  years  before  he  gave  them 
judges,  is  to  be  computed  from  the  birth  of 
Isaac,  in  whom  God  may  properly  be  said  to 
have  chosen  their  fathers  ;  for  God,  who  had 
chosen  Abraham  out  of  all  the  people  of  the 
earth,  chose  Isaac  at  this  time  out  of  the 
children  of  Abraham,  in  whose  family  the  cov- 
enant was  to  rest.  To  make  this  computation 
evident,  let  us  observe,  that  from  the  birth  of 
Isaac  to  the  birth  of  Jacob  are  sixty  years  ; 
from  thence  to  their  going  into  Egypt,  one 
hundred  and  thirty ;  from  thence  to  the 
Exodus,  two  hundred  and  ten ;  from  thence  to 
their  entrance  into  Canaan,  forty  ;  from  tliat 
to  the  division  of  the  land  (about  which  time  it 
is  probable  they  began  to  settle  their  govern- 
ment by  judges),  seven  years ;  which  sums 
make  four  hundred  and  forty-seven,  viz.  GO-f- 
130+210-1-40+7=447.  And  should  this  be 
reckoned  from  the  year  before  the  birth  of 
Isaac,  when  God  established  his  covenant  be- 
tween himself  and  Abraham,  and  all  his  seed 
after  him.  Gen.  xvii.  19.,  at  which  time  God 
properly  chose  their  fathers,  then  there  will  be 
four  hundred  and  forty-eight  years,  which 
brings  it  to  within  two  years  of  the  four 
hundred  and  fifty  ;  which  is  sufficiently  exact 
to  bring  it  within  the  Apostle's  (bg,  "  about,"  or 
"  neai-ly." 

Some  have  made  the  period  four  hundred 
and  fifty-two  years  ;  which,  though  two  years 
more  than  the  Apostle's  round  number,  is  still 
sufficiently  reconcilable  with  his  qualifying 
particle  wg,  "  about."  And,  it  may  be  added, 
that  the  most  correct  writers  often  express  a 
sum  totally,  but  not  exactly. 

Calmet  has  paraphrased  these  passages  nearly 
to  the  same  sense  ;  the  text  may  be  thus  con- 
nected, ver.  19.  And  having  destroyed  seven 
nations  in  the  land  of  Canaan,  he  divided  their 
land  to  them  by  lot,  about  one  hundred  and 
fifty  years  after.  And  afterwards  lie  gave 
them  judges,  to  the  time  of  Samuel  the  prophet. 
The  paraphrase  of  Calmet  is  the  following  : — 
"  The  God  of  this  people  of  Israel  chose  our 
fatliers  in  the  person  of  Abraham  ;  he  promised 
him  the  land  of  Canaan,  and  four  hundred  and 


fifty  years  after  this  promise,  and  the  birth  of 
Isaac,  who  was  the  son  and  heir  of  the  promise, 
he  put  them  in  possession  of  that  land,  which 
he  had  promised  so  long  before'." 

Lightfoot  remarks  on  this  passage : — 
"  Amongst  the  many  things  that  are  offered 
upon  this  difficulty,  I  would  choose  this  ;  that 
in  this  number  are  reckoned  the  years  of  the 
judges,  and  the  years  of  those  tyrants  that 
oppressed  Israel,  computing  them  disjunctly  and 
singly  :  which,  at  first  sight,  any  one  would 
think  ought  to  be  so  reckoned,  but  that  1  Kings 
vi.  1.  gives  a  check  to  a  too  large  computation. 
"  The  years  of  the  judges  and  tyrants,  thus 
distinguished,  answer  the  sum  exactly  : — 


Tlie  Judges. 

The  Tyrants. 

Othniel 40 

Chushan 8 

Ehud 80 

Eglon 18 

Deborah.  ..   40 

Sisera 20 

Gideon 40 

Midian 7 

Abimelech..   3 

Ammon 18 

Tola 23 

The  Philistines  40 

Jair 22 

Jephthah...    6 

In  all..  Ill 

Ibsan 7 

Elon 10 

Abdon 8 

Samson   ...  20 

Eli 40 

In  all.. 339 

So  that  reckoning  three  hundred  and  thirty- 
nine,  and  one  hundred  and  eleven  together, 
the  sum  amounts  exactly  to  four  hundred 
and  fifty."  vol.  ii.  p.  689.  fol.  ed. 


Note  9.— Part  XL 

The  construction  of  this  verse  is  difficult. 
The  word  XQb'avTeg  should  be  taken  with 
TOVTOi',  and  ixyvoi'iaui'Tsg,  with  rug  cpuivixg.  In 
which  case  it  would  run  thus — They  that  dwell 
at  Jerusalem,  in  condemning  Him,  not  having 
known  the  voices  of  the  prophets,  which  are 
read  every  Sabbath  day,  have  fulfilled  (the 
prophecies).  But  see  more  on  the  passage  in 
Knatchbull,  Hammond,  and  the  references  and 
discussion  in  Kuinoel,  //;  Lib.  Hist.  JV.  T.  Com- 
ment, vol.  iv.  p.  455. 


Note  10.— Part  XL 


The  sure  mercies  of  David  are  everlastinfr 
life,  of  which  the  resurrection  Avas  a  pledge, 

'  Hebrew  and  Tahniidical  Exerc.  on  the  Acts, 
Lightfoot.  vol.  viii.  p.  4()(3.  See  Dr.  A.  Clarke  in 
loc. — Whitby — Doddridsjo — Bowyer's  Crit.  Conj. 
and  particularly  the  Critici  Sacri  on  1  Kings  vi.  18. 


JN'OTE  1 1.-12.] 


NOTES  ON  THE  ACTS. 


*299 


and  the  blessings  of  the  redemption  of  Christ 
an  earnest,  even  in  this  world.  The  expression 
T<k  oaiu,  "holy,"  or  "just  things,"  is  the  word 
used  by  the  LXX  in  Isa.  Iv.  3.  and  in  other 
places,  for  the  word  CD'TDH,  "  mercies."  The 
covenant  wiiich  God  established  with  David, 
2  Sam.  vii.  11,  12.,  which  is  explained  by  Ps. 
Ixxxix.  .3,  4,  28,  29,  3(5.,  implies  that  the  house 
of  David  should  never  be  extinct.  It  should 
endure  as  the  days  of  heaven,  and  as  the  sun, 
to  all  generations.  As  far  as  relates  to  this 
earth,  his  family  has  long  been  extinct;  the 
prophecy  must  tlierofore  receive  another  inter- 
pretation. 


Note  11.— Part  XI. 

In  this  verse  there  is  a  great  number  of 
various  readings;  instead  of  "when  the  Jews 
were  going  out  of  the  synagogue,"  several 
manuscripts  of  great  repute,  with  all  the  Syriac, 
the  Coptic,  Ethiopic,  Armenian,  Vulgate,  and 
Italian,  read,  "  As  they  were  going  out,  they 
entreated  that  these  words  should  be  preached 
unto  them  in  the  course  of  the  week,"  or  the 
next  Sabbath,  so  that,  according  to  this  well- 
accredited  reading,  the  words  ix  Trig  uvyaywyrig 
T0»'  '  lovSaloif,  are  left  out  in  the  first  clause, 
avrwv  being  put  in  their  place,  and  ra.  edfij,  "  the 
Gentiles,"  is  wholly  omitted  in  the  second 
clause.  The  most  eminent  critics  approve  of 
this  reading ;  indeed,  it  stands  on  such  authority, 
as  to  render  it  almost  indubitable.  Of  the 
avTWv,  "  them,"  which  is  substituted  for  the 
first  clause.  Professor  White  says,  lectio  indubie- 
gemdna  ;  this  reading  is  undoubtedly  genuine — 
and  of  the  la  Wvi]  fie,  he  says,  certissime  dc- 
lenda ;  they  should  certainly  be  expunged.  We 
are  therefore  to  understand  the  words  thus : 
that  "  as  they  were  going  out,"  on  the  breaking 
up  of  tlie  assembly,  some  of  them  desired  tliat 
they  might  have  these  doctrines  preached  to 
them  on  the  ensuing  week,  or  Sabbath. 


Note  12.— Part  XI. 

ON    THE    SYSTEMS    OF    CALVIN    AND    ARMINIUS. 

"As  many  as  were  ordained  to  eternal  life 
believed."  The  word  reTayfiitoi,  here  rendered 
by  our  translators  "  ordained,"  has  been  more 
accurately  interpreted  by  Dr.  Hammond  "  dis- 
posed." The  word  properly  signifies  to  mar- 
shal (as  for  a  fight),  to  constitute,  order,  appoint, 
&c.  See  the  very  learned  note  of  Dr.  Ham- 
mond in  loc.  Mr.  Scott  defends  the  common 
translation.  Dr.  Doddridge  selects  the  word 
"  determined,"  or  "  resolved,  "  to  obtain  eternal 
life.  Mede  translates  the  word  as  denoting  the 
Proselytes  of  the  Gate.     Limborch  and  Mains 


(apud  Eisner,  Cntici  Sacri,  vol.  xiii.  p.  621), 
would  render  it "  predestined  "  or  "  preordained." 
Eisner  would  interpret  it  by  "  destined,"  or, 
"  appointed  before." 

Sir  Norton  Knatchbull  would  connect  the 
words  etc  'C,b}^v  with  tlie  verb,  not  the  participle, 
and  read  the  passage  inlarsvaup,  oaoi  -fiauv 
lexay/xhoi,  elg  ^w?;*'  uUitvior,  "  and  as  many  as 
were  collected  together  believed  in  everlasting 
life."  -\p\  which  is  translated  by  the  LXX, 
avvdtyo),  is  rendered  by  others  Tu.nof.uxu  as  Exod. 
xxix.  33.  This  interpretation,  Kuinoel  justly 
observes,  is  imwarranted  and  unsupported  by 
authority  ;  neither  is  ^wi]J'  al(bviov  ever  used  to 
denote  tlie  Christian  doctrine ;  nor  TTiaTEvsiv  sis 
t^ut^f  cMfior,  to  become  a  Christian. 

It  is  certainly  time  that  the  great  question 
which  once  absorbed  all  other  points  of  theology, 
the  Aaron's  rod  of  divinity,  should  be  consid- 
ered in  its  true  light.  Prone  to  extremes,  we 
seem  determined  to  avoid  one  error  by  flying  to 
another.  The  horror  with  which  the  Calvinist 
and  Arminian  regarded  each  other,  about  the 
time  of  the  Synod  of  Dort,  however  ludicrous, 
in  some  measure  still  continues  to  prevail  in 
existing  Christian  societies.  Both  parties  are 
agreed  in  the  same  principles,  or  premises,  both 
err  in  their  conclusions.  Both  acknowledge 
that  the  future  must  be  known  to  the  Deity,  and 
that  man  must  have  sufficient  possession  of  the 
powers  of  his  will  to  make  him  an  accountable 
being.  If  God  foresees  all  things,  he  must 
foreknow  the  eventual  destinies  of  men — further 
than  this  we  cannot  penetrate  ;  the  difficulties 
that  crowd  upon  us  are  utterly  inexplicable  if 
we  permit  ourselves  to  speculate  on  the  sub- 
ject. We  can  only  arrive  at  some  few  very 
general  conclusions,  and  there  we  must  rest. 
We  may  be  assured  that  every  man  who  is  ad- 
mitted into  the  visible  Church  on  earth  will  be 
hereafter  received  into  a  future  state  of  happi- 
ness, unless  he  wilfully  renders  himself  unfit  for  it. 
No  man  will  be  condemned  to  misery  because 
God  has  decreed  it.  The  truth  is,  that  we  call 
upon  our  reason  to  comprehend  God,  and  we 
are  soon  bewildered.  Our  guide  is  revelation. 
Our  plan  of  studying  that  revelation  must  be  to 
believe  in  tlie  facts  recorded,  and  make  those 
facts  the  interpreters  of  the  doctrines.  We 
have  had  Calvinistic  systems,  and  Arminian 
systems,  deduced  by  forcing  passages  from  their 
context,  and  by  the  most  violent  perversions  of 
tlie  simplest  texts,  of  which  the  peculiar  primary 
meaning  has  never  once  been  regarded.  The 
Scripture  is  appealed  to  with  confidence  by 
both  the  Pelagian  and  the  Calvinist,  and  both 
are  confuted  from  the  same  book.  The  formu- 
laries of  the  Church  of  England  are  appealed 
to  with  equal  confidence  by  both  classes  of  re- 
ligionists ;  and  nothing,  perhaps,  can  more  fully 
prove  the  Scriptural  nature  of  its  services,  than 
the  same  result  to  both  of  these  contending 
parties. 


JOO* 


NOTES  ON  THE  ACTS. 


[Part  XI 


All  who  are  received  into  heaven  are  elected 
and  predestinated,  as  it  were,  by  the  foreknowl- 
edge of  God,  to  that  end  ;  and  all  are  received 
into  heaven  who  accept  the  Gospel  of  Christ ; 
all  are  enabled  to  accept  it  by  the  same  plan 
of  mercy  which  proposed  the  system  of  redemp- 
tion to  mankind.  The  Gospel  is  offered  to  all ; 
the  same  grace  is  promised  to  all.  Those  who 
resist  its  influences  gradually  quench  the  Divine 
Spirit,  while  those  who  are  led  by  it,  to  them  is 
imparted  grace  upon  grace.  Thus  the  salvation 
of  man  proceeds  from  God,  who  is  the  Author 
of  it,  and  who  in  his  infinite  mercy  vouchsafes 
the  assistance  of  his  Holy  Spirit,  and  appeals  to 
him  by  every  motive  which  can  affect  the  will 
or  influence  the  heart.  The  atonement  of  Christ 
is  the  condition  of  our  acceptance,  and  the 
Spirit  of  God  is  the  means  of  our  acceptance ; 
working  in  us  a  complete  change  of  nature,  sub- 
duing the  flesh  with  its  affections  and  lusts,  till 
the  old  man  or  the  inferior  nature  dies  in  us,  and 
all  things  become  new,  Christ  living  in  us, 
(Gal.  ii.  20.)  Thus  neither  the  Calvinist  nor 
the  Pelagian  can  claim  Scriptural  authority  in 
favor  of  their  tenets,  without  admitting  the  de- 
ductions of  his  opponent.  Both  are  right  in  their 
premises,  both  are  wrong  in  their  conclusions  ; 
because  both  exclude  a  great  part  of  truth  to 
favor  a  preconceived  hypothesis. 


Note   13.— Part   XI. 

It  is  difficult  to  ascertain  what  this  language 
or  dialect  might  have  been.  Jablonski,  who  has 
written  a  very  learned  treatise  on  the  subject, 
reprinted  in  the  thirteenth  volume  of  the  Critici 
Sacri,  and  more  lately  in  the  first  number  of  the 
new  edition  of  Stephens's  Thesaurus,  endeavours 
to  prove  that  it  was  a  Greek  dialect,  in  great 
measure  derived  from  the  Assyrian,  and  mingled 
with  Syriac.  Guhlingius  (ap.  Kuinoel)  wishes 
to  show  that  it  was  originally  derived  from  the 
Greek :  but  by  intermingling  with  the  surround- 
ing nations,  the  language,  in  the  course  of  time, 
and  by  negligence,  became  corrupted,  Grotius 
thinks  it  was  the  same  as  that  of  the  Cappado- 
cians. — See  the  treatise  of  Jablonski,  and  Kui- 
noel, In  Lib.  JV.  T.  Historicos  Comment,  vol.  iv. 
p.  482. 


Note  14.— Part  XI. 

The  various  particulars  of  this  remarkable 
narrative ;  the  opinions  of  the  ancients  on  the 
incarnations  of  their  gods  ;  the  reason  why  Bar- 
nabas was  considered  as  .Tupitcr,  and  Paul  as 
Mercury  ;  the  opinion  of  Clirysostom  on  the 
vehement  and  effectual  manner  in  wliich  the 


people,  &c.,  are  discussed  at  length  in  two  trea- 
tises of  the  Critici  Sacri,  vol.  xiii.  by  Christoph. 
Frederic.  Boerner  and  Jo.  Jacob.  Pfizer,  to  which 
the  reader  is  referred. 


Note  15.— Part  XI. 

It  is  probable  that  the  Jews  persuaded  the 
people  that  the  apostles  were  magicians. 

The  account  which  Mr.  Faber  has  given  in 
his  valuable  treatise  On  the  Origin  of  Idolatry, 
of  the  rise  of  the  superstition  here  alluded  to,  is 
confirmed  by  all  the  researches  I  have  been 
able  to  make. 


Note  16.— Part  XL 

The  original  is  xeiQOTOvriauvrsg  de  aizolg 
ngeaSvTigovg  xar'  ixxh/alar.  The  word  x^iQO- 
Toviu),  literally  interpreted,  signifies  "  to  stretch 
forth  the  hand;"  and  it  was  used  to  denote 
the  action  by  which  the  ancient  Greeks,  in 
their  military  councils,  expressed  their  approba- 
tion or  disapprobation.  Thus  we  read  in  Xeno- 
phon,  Anab.  lib.  iii.  3,  22,  xal  or©  SoxbI  xavia 
dvuTSti'drut  ri^^v  %hqoi.  ^AviTSivov  unavieg — 
From  this  signification  of  the  word  it  was  after- 
wards used,  as  in  this  passage,  in  the  derived 
sense,  "  to  appoint,  constitute,  or  ordain." — See 
Dr.  Hammond's  learned  and  conclusive  note 
on  this  subject.  Hesychius,  ap.  Scloleusner, 
renders  the  word  in  this  sense  x^igoTove^y 
Kadtaiav.  iprjcplaeiv :  and  Suidas  interprets 
XeiQOTOv/iaavTeg,  by  the  synonym  i)i)^e^(xf.iei'oi. 
See  also  Wetstein,  JV.  T.  tom.  ii.  p.  198. 


Note  17.— Part  XL 

This  verse  is  not  to  be  read  parenthetically, 
but  as  a  continuation  of  the  declaration  of  St. 
Paul  and  Barnabas — "They  declared  what 
great  things  God  had  done  to  them ;  but  (said 
they)  there  have  risen  up  some  of  the  sect  of  the 
Pharisees  who  have  professed  their  faith  in 
Jesus,"  &-C.  Beza  was  probably  the  first  who 
observed  tliis  ;  and  his  ancient  manuscript  gives 
a  hint  of  it.  Nothing,  says  Markland  (ap.  Bow- 
yer)  is  more  certain.  At  the  end  of  verse  4, 
afler  /ubt'  uii&r,  put  only  a  comma. 


Note  18.— Part  XL 


ON  the  time  of  the    council  of    JERUSALEM. 


In  Gal.  ii.  11,  12,  &c.  we  read  that  Peter 


apostles  repressed  the  intended  homage  of  these     was  reproved  by   Paul   for  consenting,   at  the 


Note  19.] 


NOTES  ON  THE  ACTS. 


* 


301 


instigation  of  the  Judaizing  converts,  to  press 
upon  the  Gentiles  the  observance  of  the  cere- 
monial Law. 

Doddridge  would  place  this  occurrence  after 
the  present  council  of  Jerusalem  ;  Dr.  Hales, 
relying  on  the  ingenious  remark  of  Basnage, 
before  that  event.  Peter  (says  Basnage)  would 
in  all  probability  have  opposed  every  attempt 
to  establish  the  works  of  the  Law  among  the 
idolatrous  Gentiles,  if  the  present  apostolic 
decree  had  been  then  enacted.  In  this  point  of 
view  the  speech  of  Peter  on  this  occasion  may 
be  considered  as  a  noble  retraction  of  his 
former  conduct.  It  is  probable  that  St.  Peter 
came  to  Antioch  from  Rome,  Antioch  being 
peculiarly  under  Roman  protection.  The 
general  tradition  is,  that  St.  Peter  was  bishop 
of  Antioch  seven  years. 

The  efforts  of  the  false  brethren  (Gal.  ii.  4.) 
"who  endeavoured  to  persuade  the  faithful  of 
the  Gentiles,  that  unless  they  were  circumcised 
they  could  not  be  saved,  occasioned  the  council 
of  Jerusalem,  to  which  St.  Paul  and  Barnabas 
were  sent.  (Gal.  ii.  1.)  Titus  accompanied 
them.  (Gal.  ii.  \.)  We  have  reason  for  think- 
ing that  tliey  took  him  with  them  in  the  room 
of  John,  surnamed  Mark  (Acts  xiii.  13.),  whom 
they  had  left  in  Pamphylia. 

This  third  voyage  of  St.  Paul  to  Jerusalem 
(Acts  XV.  4.)  is  placed  about  tlie  forty-ninth  year  of 
Christ,  and  ninth  of  Claudius  ;  it  being  evidently 
the  voyage  of  which  the  Apostle  speaks  (Gal. 
ii.  1.),  "  fourteen  years  after  I  went  up  again  to 
Jerusalem."  The  epocha  of  fourteen  years 
being  dated  from  his  conversion. 

This  "  fundamental  date,"  as  Dr.  Hales  very 
justly  calls  it,  has  been  adopted  by  Petavius, 
Pearson,  Barrington,  Lardner,  Paley,  Michaelis, 
Hales,  and  the  great  majority  of  commentators. 
All  of  wliom  unite  in  referring  the  apostolic 
council  to  the  year  49, 

It  has,  however,  been  much  disputed,  upon 
the  grounds  of  the  ambiguity  of  the  original 
expression, — eneiju  diu  dsxuTeaauQMv  irwf 
TTuliv  ui'iStji'  ffc  'legoadi-v/iKt,  Gal.  ii.  1. 

It  has  been  contended  that  these  "  fourteen 
years "  are  rather  to  be  counted  from  Paul's 
visit  to  Jerusalem,  three  years  after  his  conver- 
sion, A.D.  35+.3=A.D.  38  (Gal.  i.  ]8.),  which 
would  give  the  date  of  the  council,  A.D.  38-|- 
14=A.  D,  5'i,  three  years  later.  And  this  has 
been  adopted  by  Jerome,  Usher,  and  others,  and 
A.  D.  51,  by  the  Bible  Chronology. 

But  it  is  more  natural  to  refer  them  to  the 
fundamental  date  of  his  conversion ;  especially 
as  another  ETieiTa  intervenes  (Gal.  i.  21.),  to 
break  the  connexion  with  the  first  visit  to  Jeru- 
salem, (Gal.  i.  18.) 

Lardner  observes,  that  the  expression  didi, 
signifies  "  about,"  or  "  during,"  and  that  the 
fourteen  years  are  current,  not  complete.  If 
so,  the  date  of  the  council  should  be  A.D.  35-|-13 
=A.D.  48,  which,  perhaps,  is  rather  more  correct. 
VOL.   II. 


But  Paley  doubts  whether  the  visit  to  Jerusa- 
lem might  not  have  been  different  from  that  at 
the  time  of  the  council,  from  the  following  dif- 
ferences in  the  circumstances  of  both,  [HortB 
PaulintB,  p.  195-207.) 

1.  Titus  is  mentioned  as  accompanying  Paul 
and  Barnabas,  in  the  Epistle,  but  not  in  the 
Acts. 

But  Titus  is  plainly  included  in  the  definite 
expression  of  their  attendants,  and  "  certain  other 
of  them,"  (Acts  xv.  2.)  The  name  of  Titus  is 
nowhere  found  in  the  Acts. 

2.  Paul  is  said  to  have  gone  up  to  Jerusalem 
by  revelation  (Gal.  ii.  2.),  whereas  he  is  repre- 
sented as  deputed  by  the  Church  of  Antioch  in 
the  Acts. 

Both  these  accounts  are  consistent ;  thus 
Peter  was  sent  for  by  Cornelius,  but  the  Holy 
Spirit  directed  him  to  go  with  the  messengers, 
(Acts  X.  20.) 

3.  Paul  communicated  his  Gospel  to  the 
Gentiles,  "  privately  to  them  which  were  of 
reputation,"  or  the  pillars  of  the  Church,  Peter, 
James,  and  John  (Gal.  ii.  2-9.),  for  which  there 
seemed  to  be  no  occasion,  since  this  formed 
the  subject  of  his  public  mission,  (Acts  xv.  4.) 

But  Paul's  particular  mission,  as  an  extraor- 
dinary apostle  to  the  remote  Gentiles,  Acts 
xxii.  21.  {f/axQ&f  i^anoGtelib),  would  have 
been  offensive  to  the  mother  Church  in  general. 
The  public  avowal  of  it  afterwards,  at  Jeru- 
salem, occasioned  great  offence  to  the  Jew- 
ish zealots,  and  much  persecution  to  the  Apostle, 
(Acts  xxii.  22.,  &c.  and  xxvi.  21.) 

4.  The  last  and  chief  difficulty  is,  that  in  the 
Epistle  no  notice  is  taken  of  tlie  deliberation 
and  decree  of  the  council  of  Jerusalem,  which 
formed  the  business  for  the  sake  of  which  they 
were  sent  thither  from  Antioch. 

But  Paley  himself  has  furnished  satisfactory 
answers  to  tliis : — 

1.  It  was  not  agreeable  to  St.  Paul's  manner 
to  defer  much  to  the  authority  of  the  apostles, 
with  the  chief  of  whom  he  reckoned  himself 
equal ;  as  receiving  his  commission  not  from 
man,  but  immediately  from  Christ  himself, 
(Gal.  i.  1.) 

2.  The  authority  of  the  council  of  Jerusalem 
would  have  little  weight  with  the  Gentile  Gala- 
tians.  He,  therefore,  argues  the  point  with 
them  upon  principle. 

3.  The  decree  did  not  go  the  length  of  the 
Epistle,  for  the  latter  abrogated  the  Mosaic 
institution,  even  to  the  JeAvs  themselves,  in  the 
case  of  justification  by  faith. — See  Hales's  j^nal. 
of  Chron.  vol.  ii.  part  ii.  p.  1110. 


Note  19.— Part  XI. 

This  quotation  seems  to  be  taken  from  the 
LXX's  version  of  Amos  ix.  11, 12.,  which  reads, 


302* 


NOTES  ON   THE   ACTS. 


[Part  XL 


"the  residue  of  mix,"  or  "  Edom,"  wMch 
latter  word  is  used  to  this  day  by  the  Jews,  as 
a  convertible  term  with  a  IN,  to  express  the 
pagan,  heathen,  or  Gentile  world.  Many  refer- 
ences to  prove  this  point  might  be  selected 
from  the  Jewish  prayers  which  are  now  used  in 
their  synagogues. 


Note   20.— Part  XL 

ON  THE  APOSTOLIC  DECREE  RESPECTING 
BLOOD,  &C. 

To  eat  things  offered  to  idols  was  a  Gentile 
rite".  To  eat  the  flesh  of  animals,  without 
pouring  off  the  blood,  and  to  partake  of  the 
blood,  were  also  common  observances".  The 
expression,  nfixior  xQtus,  alludes  to  the  manner 
in  which  the  Gentiles  prepared  their  food. 
They  were  accustomed  either  to  enclose  the 
carcase  of  the  lamb,  or  animal,  in  an  oven,  or 
vessel,  and  dress  it  in  its  own  vapor  or  steam ; 
or  otherwise  so  to  kill  it,  that  the  blood  should 
not  be  shed,  but  remain  in  it.  They  were 
sometimes  (Cic.  pro  Mursena)  accustomed  to 
kill  fowls  by  suffocation. 

With  respect  to  the  last  command,  it  is  evi- 
dent that  offences  of  this  kind  were  regarded 
as  of  no  consequence  among  the  heathen.  I 
interpret  the  word  ttoovbIu,  with  our  translators 
of  the  Bible,  not  thinking  it  worth  while  to 
consider  here  Michaelis's  criticism  on  the 
passage. 

The  writer  who  has  paid  more  attention  to 
this  subject  during  the  last  century  than  any 
other,  is  Lord  Barrington,  who  supposes  that 
the  decree  was  made  for  the  Proselytes  of  the 
Gate  alone :  that  is,  as  we  have  already  ob- 
served, for  those  Gentiles  by  birth,  who  quitted 
the  heathen  idolatry,  but  did  not  fully  embrace 
the  Jewish  religion  ;  and  who,  on  account  of 
their  forsaking  paganism,  and  abstaining  from 
the  four  things  here  mentioned,  were  permitted 
to  dwell  in  Palestine,  and  had  several  civil 
privileges  allowed  them,  with  liberty  to  join  in 
all  acts  of  worship  in  use  before  the  Law,  on 
condition  only  tliat  they  conformed  to  the  laws 
of  society,  and  tliose  laws  here  enjoined. 

In  the  fourth  essay  of  the  Miscellanea  Sacra, 
Lord  Barrington  endeavours  to  prove  that  the 
decree  was  not  binding  upon  any  but  Christians, 
who  had  been  Proselytes  of  tlie  Gate,  and  to 
them  only,  while  the  Jewish  polity  lasted  ;  and 
therefore  it  abridges  no  other  Gentile  Christians 


"  See  Homer,  Odyss.  F  473,  and  N  2(5.  Viro-.  Ed. 
3.  77,  A:c. 

"  1  lorn.  Odyss.  18.  v.  25. — Schootgen.  flora:  llchr. 
vol.  i.  p.  4()1,  quotes — Apicius,  De  Arte.  Coqiiin. 
1.  viii.  c.  8. — See,  too,  Tacit.  Annal.  xW.  47.  The 
instance  of  Catiline's  practical  allusion  to  customs 
of  this  nature  is  well  known 


of  the  liberty   which  the   Gospel  intended  to 
give. 

By  things  offered  to  idols,  which  are  pro- 
hibited in  the  first  article,  he  understands  any 
meat  or  drink  offered  to  an  image  or  idol,  but 
especially  such  as  had  been  offered  in  the 
idol's  temple. 

By  blood  is  meant  the  blood  separated  from 
the  flesh,  which  was  generally  done  with  the 
greater  beasts,  and  either  drunk  by  itself,  or 
mixed  with  other  liquors,  or  flour,  or  spice,  &c. 

By  the  third  proposition  is  understood  crea- 
tures strangled  or  suffocated,  with  design  to 
keep  the  blood  in  them,  in  order  to  be  eaten  ; 
which  was  generally  done  in  fowls,  birds,  and 
game :  and  I  imagine  every  animal  was  under- 
stood to  be  strangled,  which  was  not  slain  in 
such  a  manner  as  to  have  its  blood  "  poured 
out,"  (Levit.  xvii.  13.) 

And  by  the  last  article  Lord  Barrington 
understands  uncleanness  of  every  kind,  the 
abominations  practised  by  the  heathen  in  their 
worship  to  their  idols. 

That  these  things  are  forbidden  to  the  Prose- 
lytes of  the  Gate  will  appear  from  the  17th 
and  18th  chapters  of  Leviticus. 

The  address  of  the  letter  is  not  to  all  Gen- 
tiles indiscriminately,  but  to  the  Gentiles  which 
are  turned  unto  God  in  Antioch,  S3n-ia,  and 
Cilicia. 

The  direction  would  probably  have  included 
the  Gentiles  also  in  Pamphylia,  Pisidia,  &c. 
had  they  not  been  brethren  of  another  sort,  and 
that  the  decree  did  not  concern  them.  St.  Paul 
delivered  the  decree  to  the  Churches  in  Lystra 
and  Derbe,  to  be  kept  by  them :  but  though  it 
was  intended  as  a  general  rule  for  Proselytes 
of  the  Gate,  wherever  they  might  happen  to  be 
scattered  abroad,  yet  it  Avas  only  addressed  to 
the  bretliren  in  Syria  and  Cilicia.  But  Lord 
Barrington  supposes  that  there  is  a  transposi- 
tion, and  that  the  5th  and  (3th  verses  of  the  ICtli 
chapter  should  be  added  to  the  end  of  the  15th  ; 
being  thus  read,  the  order  of  narration  will 
appear  more  proper.  However,  even  if  this 
is  not  the  case,  and  the  decree  were  addressed 
to  all  the  Gentiles,  it  is  extraordinary  tliat  it  was 
not  carried  farther  on  to  Rome,  Greece,  &c. 

Why  arc  these  things  forbidden,  he  observes, 
more  than  eating  swine's  flesh,  or  other  unclean 
things,  but  because  they  were  forbidden  to  the 
Proselytes  of  the  Gate  ?  even  the  order  of  the 
decree  is  the  same  as  the  prohibition  in  Leviti- 
cus, and  it  is  not  the  order  in  which  they  are 
mentioned  by  St.  James.  Why  forbid  to  the 
Gentile  converts  at  Antioch  what  was  allowed  to 
the  Corinthians  .5  (1  Cor.  x.  25,  27,  81.  vii.  10, 
28.)  Tims  it  is  evident  that  all  Gentile  Chris- 
tians are  not  bound  to  observe  the  decree,  and 
therefore  it  is  not  probable  that  it  should  be 
more  necessary  for  the  Gentiles  of  Antioch 
than  tiiose  of  Corinth. 

As  Christ's  kingdom  is  nfit  of  this  world,  his 


Note  20.] 


NOTES  ON  THE  ACTS. 


*303 


doctrine  and  laws  make  no  diiference  in  civil 
regulations.  He  that  is  subject  to  heathen 
powers  must  be  so  still.  He  that  is  married 
must  not  seek  to  be  loosed.  Christian  parents 
must  love  heathen  children.  Christian  children 
must  obey  heathen  parents,  &c.  Also  (1  Cor. 
vii.  18,  20.)  the  principal  character  of  the  Chris- 
tian religion  is  an  entire  freedom  to  comply 
with  all  customs  in  which  there  is  no  moral 
turpitude.  In  tliis  the  decree  agrees,  for  it  is 
only  a  list  of  abstinences  that  Avere  enjoined  on 
Proselytes  of  tlie  Gate,  in  virtue  of  the  obe- 
dience they  owed  to  the  civil  law  of  Palestine. 

St.  Paul,  so  far  from  enjoining  these  absti- 
nences to  the  idolatrous  Gentiles,  expressly 
declares  tliat  nothing  is  unclean  of  itself  (Rom. 
xiv.  14,  20.  Tit.  i.  1.5.  1  Cor.  x.  25,  27.);  and  no 
where,  in  any  Epistle  to  the  idolatrous  Gentiles, 
does  he  insist  upon  or  even  mention  the  decree  : 
indeed,  his  argument  (Gal.  v.  2.)  expressly 
forbids  a  compliance  with  the  Jewish  customs. 
His  reasoning  is,  that  if  a  Gentile  considered 
circumcision  to  be  necessary  to  salvation,  he 
laid  a  weight  upon  an  obedience  to  the  Law  of 
Moses,  which  was  in  effect  renouncing  the 
mediation  of  Christ,  and  seeking  to  be  justified 
by  an  observance  of  that  Law  by  which  "  no 
flesh  living  could  be  justified."  A  Jew  might 
be  circumcised,  and  obey  all  the  Laws  of 
Moses,  and  yet  not  renounce  Christianity ; 
indeed,  St.  Paul  bids  the  Jews  continue  Jews  ; 
that  is,  obey  the  laws  of  their  country  as  the 
laws  of  their  country,  but  not  seek  justification 
from  an  observance  of  them.  If  this  hypothesis 
be  true,  the  authority  of  this  decree  only  lasted 
as  a  civil  regulation,  while  the  Jewish  polity 
lasted,  and  therefore  the  advice  founded  upon 
it  must  cease  with  the  existence  of  tlie  Jewish 
nation,  and,  indeed,  never  could  have  been 
addressed  to  tlie  idolatrous  Gentiles. 

Origen  (continues  Lord  Barrington)  was  of 
opinion  that  the  four  prohibitions  contained  in 
the  decree  were  particularly  addressed  to  Prose- 
lytes of  the  Gate,  though  he  imagined  the 
decree  itself  to  be   addressed  to  all   Christians. 

The  reason  why  these  things  were  forbidden 
to  the  Proselytes  of  the  Gate  was,  that  they 
were  at  that  time  the  chief  enticements  to  and 
concomitants  of  idolatry.  And  as  renouncing 
idolatry  was  the  only  reason  why  any  one 
should  desire  to  become  a  proselyte,  and  the 
only  reason  the  Jews  should  grant  it  (as  an 
idolater  being  guilty  of  high  treason  under  a 
theocracy  ivas  not  to  be  sufiered  to  live),  Moses 
expressly  forbad  those  things  which  accom- 
panied idolatry,  and  were  likely  to  tempt  them 
to  a  commission  of  the  crime. 

That  the  decree  only  related  to  the  Prose- 
lytes of  the  Gate  is  attempted  to  be  proved  by 
many  other  considerations,  to  which  the  reader 
is  referred. 

Lord  Barrington  further  considers  the  Church 
at  Antioch  to  have  been  at  first   desicjned   bv 


God,  in  his  Providence,  and  continued  all  along 
as  a  Church  made  up  of  Proselytes  of  the  Gate, 
to  prepare  Paul  and  Barnabas  for  preaching  to 
the  idolatrous  Gentiles  ;  and  the  Jewish  Chris- 
tians for  receiving  the  news  of  whole  churches 
being  composed  of  those  who  had  been  idol- 
atrous Gentiles  ;  and  to  be  in  some  sort,  if  I 
may  so  express  it,  the  mother  Church  of  the 
idolatrous  Gentiles,  as  Jerusalem  was  of  the 
Jews.  For  as  the  apostles  and  apostolic  men 
were  sent  from  the  Church  at  Jerusalem  to 
convert  Jews,  Samaritans,  and  Proselytes  of 
the  Gate,  to  which,  afterwards,  they  returned  to 
give  an  account  of  their  success  ;  so  Avere  the 
Apostles  Barnabas  and  Saul  sent  on  their  first 
peregrination  by  the  Church  at  Antioch,  to 
convert  the  idolatrous  Gentiles  to  the  faith 
(Acts  xiii.  2,  3,  5.),  and  return  thither  at  the  end 
of  it,  and  "rehearse  all  that  God  had  done 
with  them."  (Acts  xiv.  26,  27.)  Moreover  it  is 
to  be  observed,  that  Paul  set  out  from  Antioch 
on  his  second  and  third  peregrination  (Actsxv. 
22.),  and  perhaps  Barnabas  and  Mark  did  so 
likewise,  (Acts  xv.  39.)  It  is  also  highly  prob- 
able, that  after  his  first  imprisonment  at  Rome, 
when  he  went  up  to  Jerusalem,  he  might  from 
thence  go  again  to  Antioch,  as  his  custom  was 
every  other  time  he  went  up  to  Jerusalem  after 
his  becoming  an  apostle ;  in  which  case  we 
have  grounds  for  inferring  tliat  he  set  out  again 
from  that  place  on  his  fifth  journey  which  he 
undertook  as  we  learn  from  other  passages  of 
Scripture  ;  though  St.  Luke  does  not  carry  the 
history  of  St  Paul  so  far. 

Before  having  written  tliis  note,  from  the  un- 
assisted study  of  Scripture,  I  had  come  to  the 
same  conclusion,  in  opposition  to  those  who  Avould 
refer  the  Apostle's  journeyings  from  Jerusalem. 
Antioch  was  a  city  extremely  well  suited  to 
these  desiofns  of  Providence.  It  was  situated  in 
Syria,  a  country  that  was  thought  by  the  Jews 
to  be  of  a  sort  of  middle  nature,  between  the 
holiness  thev  ascribed  to  Palestine,  and  tlie 
pollution  of  other  countries  ;  and  like  the  Pros- 
elytes of  the  Gate,  being  neither  lioly  nor  pro- 
fane", it  became  consequently  a  region  fit  for 
a  great  Church  of  the  Proselytes  of  the  Gate 
converted  to  the  faith.  If  this  should  be  al- 
lowed, it  accounts  for  the  rise  of  the  question — 
For  it  does  not  seem  probable  tliat  Jews  should 
require  heathen  Gentiles,  who  had  never 
dwelt  or  sojourned  in  Palestine,  to  be  bound  by 
Moses'  Law — which  they  considered  as  obliga- 
tory only  on  themselves,  or  on  tliose  who  Avould 
become  Jews.  And,  indeed,  I  have  some  doubt 
whether  at  any  time  the  zealots  insisted  on  the 
necessity  of  tlie  idolatrous  Gentiles  observing 
the  Laws  of  Moses,  as  they  did  in  relation  to 
the  Proselytes  of  the  Gate.  Tliis  hypothesis 
agrees  with  Peter's  argument,  which  is  entirely 
taken  from  the  case  of  Cornelius,  from  which 

"  See  Reland's  Sacred  Jlntiquides  of  the  Hebrews. 


304* 


NOTES  ON  THE  ACTS. 


[Part  XI. 


he  deduces  that  as  the  Holy  Ghost  was  given 
to  this  devout  proselyte,  on  the  observance  only 
of  these  four  precepts,  and  not  of  any  of  tlie 
other  Laws  of  Moses  ;  in  like  manner  the  same 
conditions,  and  no  others,  should  be  required  of 
the  Proselytes  of  the  Gate,  who  had  been  con- 
verted to  Christianity  at  Antioch.  There  was 
a  famous  Jewish  university  at  Antioch,  and  we 
learn  both  from  Josephus^,  and  the  Roman 
laws^,  that  it  was  full  of  Jews,  and  of  Pros- 
elytes of  tlie  Gate,  who  were  always  numer- 
ous where  there  were  many  Jews,  and  com- 
prehended generally  most  of  the  well-disposed 
Gentiles,  who  did  not  go  entirely  over  to  the 
Jewish  religion.  The  Proselytes  of  the  Gate 
at  Antioch  had  been  first  converted  to  Chris- 
tianity by  the  men  of  Cyprus  and  Cyrene,  who 
were  among  those  dispersed  at  the  first  perse- 
cution that  ensued  upon  Stephen's  martyrdom, 
and  are  called  Grecians,  which  should  be  rather 
rendered  Gentiles,  reading  'Ellijvag,  and  not 
' E}.}.TjviaT(iQ.  And  that  they  were  devout  Gen- 
tiles is  further  evident  from  the  phrase,  that,  on 
the  preaching  of  the  men  of  Cyprus  and 
Cyrene,  they  are  said  "  to  turn  unto  the  Lord," 
they  having  been  turned  unto  God  already. 

However  correct  and  ingenious  this  system 
of  Lord  Barrington  may  be,  and  the  opinion  of 
the  majority  of  commentators,  who  justly  sup- 
pose that  the  abstaining  from  the  four  things 
was  made  to  conciliate  the  Jews  to  their  newly- 
adopted  brethren  of  the  Gentiles  ;  it  appears  to 
me  highly  probable  that  a  more  spiritual  mean- 
ing also  may  have  been  intended  in  the  pro- 
hibition. It  may  be  tliat  the  Apostle  had  a 
higher  object  in  view,  by  instituting  these  four 
laws  for  their  Gentile  converts,  and  that  these 
enactments  contain  a  complete  summary  of 
Christian  doctrine  and  practice. 

The  prohibition  against  idolatry  does  not 
seem  to  me  to  have  been  designed  merely  to  for- 
bid the  offering  of  idolatrous  worship  to  images 
of  wood  and  stone ;  but  to  condemn  also  the 
induljrence  of  those  vices  which  were  sane- 
tioned  by  the  heathens,  who  had  appointed  a 
god  or  a  goddess  as  the  presiding  patron  of 
every  vice. 

The  prohibition  to  eat  the  blood  of  the 
animal  that  was  permitted  to  be  used  for  food, 
might  have  been  designed  not  only  against 
luxury,  as  Delaney  imagines  ;  nor  to  prevent 
certain  idolatrous  practices,  as  Spencer  and 
Young  have  represented.  It  is  well  known, 
that  the  blood  of  the  animal  that  was  to  be 
offered  in  sacrifice,  and  afterwards  eaten  by  the 
worshipper,  was  poured  out  at  the  altar ;  so  was 
it  necessary  that  he  who  would  approach  to 
God  with  acceptance,  must  sacrifice  the  in- 
ferior and  animal  nature,  and  offer  unto  God  a 
spiritual  homage.      The  blood    aptly   typified 

"  De  Bell.  Judaic,  lib.  vii.  cap.  iii.  sect.  3. 
"  Grotius  in  proleg.  ad  Luc. 


also  that  Divine  Sacrifice,  whose  blood  was 
poured  out,  and  who  gave  his  life  as  a  sacrifice 
for  many  ;  and  thus  the  meaning  of  the  prohibi- 
tion to  abstain  from  blood  would  be,  "  Remem- 
ber Him  who  shed  his  blood  for  you  ;  and  die 
unto  the  world,  with  its  affections  and  lusts, 
drawing  near  to  God  with  a  pure  and  contrite 
heart." 

The  abstaining  from  things  strangled  might 
have  had  a  similar  meaning.  In  these  the 
blood  was  not  poured  out,  and  the  sacrifice 
could  not  be  accepted.  This  still  declared, 
that  without  the  shedding  of  blood  there  is  no 
remission  of  sin — that  the  sacrifice  of  flesh  is 
required  of  all  of  us  that  we  may  become  new 
creatures. 

The  last  command  to  abstain  from  impurity 
requires  no  observation. 

I  am  confirmed  in  this  view  of  the  meaning 
of  the  apostolic  decree,  by  the  consideration 
that  all  the  rites  and  ceremonies  of  the  Mosaic 
Law  had  a  spiritual  as  well  as  a  typical  signi- 
fication. They  were  designed  to  keep  the 
Jews  as  a  distinct  people,  and  to  serve  as  a 
wall  or  partition  between  the  Gentiles  and 
themselves ;  but  they  all  afforded,  likewise,  a 
moral  instruction,  and  thus  became  the  school- 
master to  bring  them  to  the  Christ,  who  was  to 
come :  in  the  same  way  these  enactments 
might  have  been  formed  to  enforce  the  remem- 
brance of  that  Messiah  who  had  now  appeared, 
and  Avas  exalted  to  the  right  hand  of  God. 

It  cannot  be  necessary  to  stop  here  to  refute 
the  conjecture  of  Bentley,  that  instead  of  noQ- 
vduQ  in  this  passage,  we  should  read  xotQ^lu?, 
as  this  emendation  is  unsupported  by  the  author- 
ity of  any  manuscript.  Neither  does  the  inter- 
pretation of  the  word  nograiu,  by  Michaehs, 
who  refers  it  to  flesh  offered  to  idols,  and  sold 
in  the  shambles,  appear  worthy  of  farther 
notice. 

Dr.  Delaney  has  endeavoured  to  prove  that 
the  prohibition  to  eat  blood  is  still  binding  upon 
the  Churches  of  Christ ;  and  Dr.  A.  Clarke  has 
embraced  his  opinion.  I  cannot  say  their  rea- 
soning appears  to  be  conclusive.  The  argu- 
ments of  Dr.  Hammond,  Dean  Graves,  and  others, 
appear  much  more  supported — tliat  the  prohibi- 
tion has  ceased  upon  this  principle,  that  laws 
are  no  longer  binding,  when  the  reasons  for 
their  enactment  cease  to  exist.  If  at  some 
future  day,  when  it  shall  please  God  to  bring 
about  the  accomplishment  of  his  prophecies, 
and  receive  the  Jews  into  his  Church  again, 
the  eating  of  blood  and  of  things  strangled 
shall  prove  a  stumblingblock  to  the  converts,  it 
will  then,  perhaps,  and  not  before  that  time, 
become  the  duty  of  Clu-istians  to  obey  the 
decree  of  the  apostohc  council. 

Grotius*    asserts    that    the    converts    were 

^  In  the  treatise,  De  Sanguine  ct  Siiffocato,  of  J. 
Geo.  Dorschaius,  ap.  Crilici  Sacri,  vol.  -xiii.  p.  451 
-400.  Spencer,  De  Legibus  Hcl/r(CorHm.—De\a.ney's 


VF.    91.] 


NOTES   ON    THE   ACTS. 


*305 


bound  to  abstain  from  blood,  because  it  was  so 
ordained  to  all  tlie  sons  of  Noah.  He  quotes 
from  Tertullian,  that  the  Emperor  Leo  con- 
sidered it  unwholesome,  and  prohibited  it  by  an 
edict.  He  further  argues,  that  the  observance 
of  a  command  so  easy  was  not  liable  to  the 
charge  of  superstition,  and  that  the  eating 
blood  made  men  fierce  and  savage. 

He  then  endeavou  rs  to  prove  that  the  Christians 
were  not  commanded  to  abstain  from  blood, 
merely  lest  the  Jews  should  be  offended,  which 
he  would  prove  from  the  fact,  that  the  converts 
abstained  from  blood,  where  no  Jews  were 
present,  a  circumstance  which  rests  upon  the 
authority  of  Eusebius  and  Tertullian.  Grotius 
proceeds  to  demonstrate  this  point  from  the 
apostolical  constitutions. 

DorschcEUS  replies  to  these  assertions,  that 
the  precepts  of  Noah  obliged  only  the  Proselytes 
of  the  Gate — that  it  is  even  doubtful  if  these 
precepts  are  otlier  than  a  rabbinical  tradition — 
it  is  doubtful  if  all  the  precepts  of  Adam  and 
Noah  were  binding  on  mankind  in  general. 
He  asserts,  it  is  not  true  that  Christ  took 
nothing  from  the  precepts  of  Adam  and  Noah, 
and  only  added  to  them  new  precepts.  He 
then  invalidates  the  authority  of  Tertullian,  and 
the  Emperor  Leo  ;  and  in  reply  to  tlie  two  last 
observes,  that  the  facility  of  obedience  is  no 
criterion  of  the  reasonableness  of  a  command, 
and  ridicules  the  opinion  that  eating  blood  in  a 
state  prepared  by  cookery  can  be  injurious. 

Dorschffius  then  attempts  to  show  that  it  was 
by  no  means  an  universal  opinion  among  Chris- 
tians, that  they  were  to  abstain  from  blood,  and 
refuses  to  depend  on  arguments  drawn  exclu- 
sively from  the  apostolical  constitutions. 

Witsius  has  shown,  in  his  discussion  on  the 
council  at  Jerusalem,  that  the  more  reflecting 
Jews  believed  that  the  pious  among  the  heathen 
mio-ht  be  saved  without  circumcision.  And  he 
observes,  that  the  discussion  at  the  council  of 
Jerusalem  does  not  weaken  the  claim  of  the 
apostles  to  inspiration.  They  were  unanimous, 
but  it  was  necessary  to  satisfy  tlie  consciences 
of  their  converts. 


Note  21.— Part  XL 

ON     THE     SPIRITUAL     GIFTS,     TITLES,    AND     OF- 
FICES,   IN    THE    CHURCH    OF    ANTIOCH. 

The  Part  of  this  Arrangement  of  the  New 
Testament,  which  we  have  now  concluded,  con- 
tains an  account  of  the  first  preaching  of  the 
Gospel  to  the  Gentiles  by  St.  Paul,  wlio  was 

Treatise  in  Revelation  eramined  %cith  Candor. — 
Young's  Rdigion  designed  to  prevent  Svperstitioii, 
2  vols.  Svo— Barring-ton's  Miscellanea  Sacra. — 
Witsius,  De  Vitd  Pauli  Melctem.  Leidens.  cap.  iv. 
sect.  iv.  and  vi. 

VOL.  11.  *39 


miraculously  elected  from  his  brethren  for  that 
particular  purpose.  In  the  former  stages  of  the 
infant  Churcli,  we  have  hitherto  found  that  an 
authority  was  exercised  by  one  instructor  over 
another,  and  that  the  higher  order  possessed 
powers  which  were  not  enjoyed  by  the  lower. 
The  Gentile  Churches  were  principally  founded 
by  the  Apostle  St.  Paul ;  and  the  question 
therefore  respecting  the  constitution  of  these 
Churches  divides  itself  into  several  branches, 
first,  whether  any  or  what  control  was  exercised 
by  the  Apostle  himself  over  the  Churches  in 
general  under  his  jurisdiction  ;  and,  secondly, 
whether  there  are  any  proofs  that  he  delegated 
to  others  the  powers  he  had  himself  exerted. 
These  points  appear  to  be  at  once  decided  by 
two  passages  of  Scripture,  the  one  in  Acts  xiv. 
23.,  where  we  read  that  the  apostles  Barnabas  and 
Saul  ordained  them  elders  in  every  Church  ;  and 
the  otiier  in  Titus  i.  5.,  where  St,  Paul  tells 
Titus — "  I  left  thee  in  Crete,  that  thou  shouldest 
ordain  elders  in  every  city,  as  I  had  appointed 
thee  ; "  and  he  then  proceeds  to  descant  on  the 
necessary  qualifications  of  him,  on  whom  the 
honor  of  ordination  should  be  conferred. 

The  Church  at  this  time  was  one  society,  and 
it  was  subject  throughout  to  tlie  superintendence 
of  the  apostles. 

The  apostles  at  Jerusalem  till  this  time  took 
care  to  superintend  all  the  converts :  they  com- 
missioned Barnabas  to  go  as  far  as  Antioch, 
where  the  greatest  number  of  proselytes  was 
assembled.  He  obeyed,  and  visited  the  several 
Churches  as  far  as  Antioch,  and  confirmed  the 
converts  in  their  faith.  The  account  of  his 
mission  is  so  briefly  related,  that  we  are  in- 
formed only  in  the  most  general  terms  of  the 
manner  in  which  he  exerted  his  autliority.  But 
tiiis  instance  proves  that  the  apostles  possessed 
tlie  right  of  superintendence  over  the  Churches 
out  of  Judaea,  as  well  as  those  in  their  own 
country,  or  they  could  have  had  no  authority 
to  send  one  of  tlieir  number  to  the  Church  of 
Antioch. 

The  title  "Prophets,"  which  is  given  in  this 
passage  to  Judas  and  Silas,  and  is  applied  to  a 
class  of  teachers  inferior  to  the  apostles,  nat- 
urally leads  us  to  inquire  concerning  the  nature 
of  the  gifts  that  were  imparted  to  the  Church  at 
this  time,  as  well  as  tlie  consequent  gradations 
in  tlie  ministry  which  those  gifts  were  intended 
to  produce. 

Even  m  the  bestowment  of  these  holy  gifts  an 
order  and  distinction  was  observed,  which  clearly 
points  out  a  distinct  gradation  of  rank  in  eccle- 
siastical government.  We  will  begin  with  the 
apostles,  who  were  distinguished  above  all  the 
others  by  the  most  excellent  gifts  and  powers  : 
next  to  whom  were  placed  the  prophets,  who 
Avere  inspired  men,  foretold  future  events,  and 
were  also  preachers  of  the  Gospel :  while  others, 
from  the  portion  of  grace  they  had  received, 
necessarily  were  considered  of  subordinate  rank. 


306* 


NOTES  ON  THE  ACTS, 


[Part  XI 


There  is  ever  an  harmonious  uniformity  in 
the  plans  of  Providence  enforcing  the  same 
divine  truths. 

"  As  at  the  first  setthng  of  the  Church  of 
Israel  in  tlie  wilderness,"  says  tlie  deeply-learned 
Lightfoot,  "  so  it  was  in  the  first  settling  of  the 
Gospel.  The  first  fatliers  of  the  Sanhedrin  in 
the  wilderness  were  endued  with  divine  gifts, 
such  as  we  are  speaking  of;  but  when  tliat  gen- 
eration was  expired,  those  that  were  to  succeed 
in  that  function  and  employment  were  such  as 
were  qualified  for  it  by  education,  study,  and 
parts  acquired.  So  was  it  with  this  first  age  of 
the  Gospel  and  tlie  ages  succeeding.  At  the 
first  dispersing  of  the  Gospel,  it  was  absolutely 
needful  that  the  first  planters  should  be  fur- 
nished with  such  extraordinary  gifts,  or  else  it 
was  not  possible  it  should  be  planted,  as  may 
appear  by  a  plain  instance — Paul  comes  to  a 
place  where  tlie  Gospel  had  never  come :  he 
stays  a  month  or  two  and  begets  a  Church ; 
and  then  he  is  to  go  liis  way  and  to  leave  them. 
Who  now  in  this  Church  is  fit  to  be  their  min- 
ister ?  they  being  all  alike  but  very  children  in 
the  Gospel :  but  Paul  is  directed  by  the  Holy 
Ghost  to  lay  his  hands  upon  such  and  such  of 
them  ;  and  that  bestows  upon  them  the  gift  of 
tongues  and  prophesying ;  and  now  they  are 
able  to  be  ministers,  and  to  teach  the  congre- 
gation. But  after  that  generation,  when  the 
Gospel  was  settled  in  all  the  world,  and  com- 
mitted to  writing,  and  written  to  be  read  and 
studied,  then  was  study  of  the  Scriptures  the 
way  to  enable  men  to  unfold  the  Scriptures,  and 
fit  them  to  be  ministers  to  instruct  otliers  ;  and 
revelations  and  inspirations  neither  needful  nor 
safe  to  be  looked  after,  nor  hopeful  to  be  attained 
unto.  And  this  was  the  reason  why  Paul, 
coming  but  newly  out  of  Ephesus  and  Crete, 
when  he  could  have  ordained  and  qualified 
ministers  with  abilities  by  the  imposition  of  his 
hands,  would  not  do  it,  but  left  Timothy  and 
Titus  to  ordain,  though  they  could  not  bestow 
these  gifts ;  because  he  knew  the  way  that  the 
Lord  had  appointed  ministers  thenceforward  to 
be  enabled  for  the  ministry,  not  by  extraordinary 
infusions  of  the  Spirit,  but  by  serious  study  of 
the  Scriptures  ;  not  by  a  miraculous  but  by  an 
ordinary  ordination." 

1.  The  apostles,  then,  were  expressly  chosen 
and  appointed  by  our  Lord  himself,  Johnxvii.  18. 
XX-  21.     Acts  i.  24,  25. 

2.  They  had  all   seen  Christ  in  the   flesh. 


aiiiOTiTin  (Acts  i.  8.),  and  so  became  witnesses 
of  his  resurrection,  1  Cor.  xv.  5,  7. 

3.  They  were  personally  instructed  by  our 
Lord,  Luke  xxiv.  45.  John  xx.  22.  Acts  ix.  4,  &.c. 

4.  They  were  infallible  in  their  teaching, 
John  xiv.  20.  and  xvi.  13.  Luke  xii.  11,  12, 
Matt.  X.  19,  20. 

5.  They  were  the  common  instructors  of  the 
world.  Matt,  xxviii.  19.     Mark  xvi.  15. 

6.  They  had  the  poAver  of  imparting  to  otliers 
the  gifts  of  the  Holy  Spirit,  Acts  vi.  6.  and 
viii.  15,  17. 

7.  They  were  endowed  with  miraculous 
powers.  Matt.  x.  1.     Acts  iii.  6. 

8.  They  had  miraculous  power  to  punish  of- 
fenders, Acts  v.  8,  9. 

9.  Their  wonderful  success  in  their  ministry 
was  miraculous.  Acts  xi,  14,  &c. 

In  all  these  respects  St  Paul  was  equal  to 
either  of  the  apostles. 

1.  He  was  called  by  Christ  himself,  Gal.  i.  1. 

2.  He  saw  Christ,  1  Cor.  ix.  1. 

3.  Was  taught  by  Christ,  Gal.  i.  12. 

4.  Was  infaUible,  2  Cor.  xiii.  3.  1  Thess.  ii 
13.  and  iv.  8. 

5.  Teacher  of  the  world,  Acts  xiv.  27. 
1  Tim.  ii.  7. 

6.  Imparted  the  Spirit,  Acts  xix.  6.  1  Tim. 
iv.  14. 

7.  Miraculous  powers.  Acts  xix.  11,  12.  and 
xxii.  9. 

8.  Power  to  inflict  punishment,  2  Cor.  x.  8. 
Acts  xiii.  11. 

9.  And  no  apostle  was  more  successful  in  his 
ministry.  Acts  xxvi.  20,  22.  1  Thess.  i.  5, 
&c.    Rom.  XV.  17-19. 

It  is  exceedingly  difficult  to  define  with  ac- 
curacy the  precise  powers  of  the  miraculous 
gifts,  and  the  exact  titles  of  the  ministers  who 
were  severally  endowed  with  them,  and  the 
functions  which  they  individually  performed  in 
the  Church.  Grotius,  Vitringa,  Lightfoot,  and 
many  others  of  the  most  learned,  have  discussed 
the  subject,  and  have  come  to  different  conclu- 
sions. The  principal  theologian  of  later  days, 
who  has  written  on  this  part  of  the  sacred  nar- 
rative, is  Lord  Barrington,  with  whom  Dr.  Hales, 
with  the  exception  of  some  trifling  differences 
of  opinion,  is  generally  agreed. 

The  former  has  arranged  the  gifts  of  the  Spirit, 
the  offices  of  those  persons  on  whom  they  were 
confirmed,  and  their  different  titles,  in  the  fol- 
lowing manner : — 


Note  21.] 


NOTES  ON   THE  ACTS. 


*307 


TABLE. 


Ver.  28. 
The  possessors  of  which  he  re- 
spectively appointed 

1.  Juyog  aoffiiag"',  the  word   of    1.   Uqwrov  a/ioarulovg,  apostles, 
wisdom. 


1  Cor.  xii.  ver.  8,  9,  10. 
To  one  is  ijiven 


Ver.  29,  30. 

They   are    repeated    with    some 

variation,  are  all 

1.  'AnonxoXoi,  apostles. 


2. 

Joyo?  yvticrtws*,  the  word  of 
knowledge. 

2. 

JsvTtQuv  TiQOipijrag,  prophets. 

2. 

IlQo(fijrai,  prophets ;    that  is, 
such  prophets  as  were  at  the 
same  time  apostles. 

3. 

niaxii',  faith. 

3. 

Tq'nov  iiduaxalovg,  teachers. 

3. 

/iiSaaxai.01,  teachers. 

4. 

XaQtafiara  ^auartuv,  the  gifts 
of  healing'*. 

4. 

"' Enitia  Svvu^tig,  miracles. 

4. 

JvvufLttg,  workers  of  miracles. 

5. 

'Et'CQYi'iuara,  Swutietav,  work- 
ing of  miracles*. 

5. 

Elra  xaQ'Ofiara  Lttuarwr,  heal- 
ing. 

5. 

XaQlo/iiaTa  iafiur tor,  healing. 

6.   ITooiprirsia^,  prophecy. 


6.  'AvriXi'/tpsig'^,  helps. 


7.   Jtaxoiaiig    nrtv^uraiv^ ,  dis-     7.   Kv^egvi'iOttg*,      govern- 
cerning  of  spirits.  ments. 


8.  riiti  y^.tijodwr,  divers  kinds 

of  tongues. 

9.  ' Eiiiitjrfiuc  yAuxJTfo),  the  in- 

terpretation of  tongues. 


\    8.  rh 
I  to 


»;  Y^i^oocov^,  diversities  of 
tongues. 


6.  rXwoaaig    XaXovrrtg^,    speak- 
ers of  tongues. 


7.  JtiQfitjvsvovTfg,  interpreters. 


"  That  Xuyoc  oo<p'iag  signifies  the  knowledge  that 
was  the  peculiar  gift  of  an  apostle,  see  the  second 
Essay  in  the  Miscellanea  Sacra. 

'>  That  Xiiyog  yvwaiujg  signifies  the  knowledge 
peculiar  to  the  highest  rank  of  prophets,  see  the 
second  Essay. 

"^  By  nlarig,  Mr.  Locke  here  understands  such 
a  full  persuasion  of  the  truths  which  the  teacher 
tauoht,  as  enabled  him  to  speak  with  the  assurance 
and  authority  that  became  a  teacher  or  a  doctor, 
(jjocke  in  loc.)  ;  and  that  faith  stands  for  a  firm 
persuasion  or  assurance  may  be  seen  in  many  other 
places;  see  1  Cor.  xiii.  2.  Matt.  xvii.  20.  Mark  iv. 
4U.  Luke  xvii.  G.  Rom.  xiv.  22,  23.    James  v.  15. 

<<  Gifts  of  healing,  ver.  30.,  may  signify  the  gifts 
that  were  beneficial  to  men's  bodies,  as  teaching 
was  to  their  minds  ;  and  might,  perhaps,  be  exer- 
cised on  the  illuminating  prayer  of  faith.  The 
reason  of  the  gift  of  healing  being  given  may  have 
been — 1.  That  it  had  been  sometimes  given  to 
prophets  under  the  Old  Testament.  2.  That  it  was 
beneficial.  3.  That  it  was  necessary  to  cure  the 
distemper  inflicted  by  the  power  of  the  apostles  in 
the  exercise  of  discipline  in  the  Church. 

*  Working  of  miracles  being  distinguished  here 
from  the  gifts  of  healing,  may  signify  something 
that  implies  a  greater  power  ;  as  raising  the  dead ; 
laying  storms ;  turnino-  water  into  wine  ;  feeding 
iiuiltitudes  with  a  small  ijuantity  of  provisions,  &c. 
These  two  gifts  are  evidently  transposed  in  the 
three  lists. 

/  By  nQocfrjTelu  here  may  be  understood,  that 
lower  sort  of  prophecy,  of  which  St.  Paul  chiefly 
treats  (I  Cor.  xiv.),  and  which  Lord  Barrington 
considers  as  branched  out  into  lower  revelations, 
exhorting,  praying,  and  singing  in  the  Spirit. 
Tliough  I  apprehend  the  same  word,  nnmely, 
nqinfiitiia,  Rom.  xii.  (>.  and  Eph.  iv.  11.,  means  the 
higher  sort  of  prophecy,  as  it  stands  there  before 
the  gift  of  teaching  ;  whereas  here  it  is  placed 
after  it. 

^  As  prophecy  takes  in  lower  revelations,  ex- 
hortation, praying,  and  singing  in  the  Spirit  ; 
so,  perhaps,  Snxxtnong  rtmiuawy  may  signify  the 


particular  gift  which  those  had  who  were  most 
able  to  judge,  whetlier  those  several  performances 
proceeded  from  the  Spirit  or  no ;  see  1  Cor.  xiv. 
29.  where  the  "Apostle  says,  "  Let  the  prophets 
speak,  two  or  three  at  a  time,  and  let  the  others 
judge,"  (or  discern),  ^luxpotTuKTuv.  Where  judg- 
ing, or  discerning,  follows  prophesying,  as  Siaxqiang 
nrivfiuTwv  follows  77yo(p;Tf(o:  here  ;  see  also  1  Cor. 
ii.  15.  where  the  spiritual  man  is  said  to  judge,  or 
discern,  even  the  things  revealed  by  the  higher 
prophets. 

''  'Ai'TiXi'iXf'tig  in  the  second  list  (helps)  may 
answer  to  prophecy  ;  inasmuch  as  those  who  had 
the  gift  of  lower  prophecy  were  the  persons  that 
chiefly  assisted,  or  helped  the  Christians  in  the 
public  devotions. 

'  Kv^fijyilristg  stands  here,  as  I  suppose,  for  dis- 
cerners,  or  triers  of  spirits. 

*  Perhaps  the  apostle  makes  yirr;  y).u^ao<7,v,  in 
the  second  list,  answer  both  to  tongues  and  to  the 
interpretation  of  tongues  in  the  first. 

'  And  perhaps  y^.wrtaaic  ^ct^SoOiTfc,  in  the  third 
list,  may  comprehend  prophec}',  discernment  of 
spirits,  and  the  gift  of  tongues  in  the  first  list ;  in- 
asmuch as  these  were  generally  the  subjects  those 
spoke  of  who  had  the  gift  of  tongues.  For  we 
may  always  observe,  throughout  the  history  of  the 
Acts,  that  those  who  had  the  gift  of  tongues 
prophesied,  or  spoke,  the  wonderful  things  of  God, 
or  magnified  God  :  and  St.  Paul,  in  the  fourteenth 
chapter,  seems  to  intimate,  that  at  least  many  of 
those  who  had  the  gift  of  tongues,  could  prophesy, 
in  the  sense  I  have  explained  it ;  because  he  bids 
them  prophesy  rather  than  use  the  gift  of  tongues. 
St.  Mark  uses  the  gift  of  tongues  even  in  something 
a  larger  sense  than  this ;  and  puts  it  for  all  the 
illumination  which  was  ever  uttered  hj  the  gift 
of  tongues  (Mark  xvi.  17.).  as  is  plain  from  his 
not  mentioning  any  other  gift  of  illumination  there. 
St.  Paul  places  this  gift  last,  except  the  interpreta- 
tion of  tongues,  because  it  was  of  the  least  use  and 
benefit  in  the  Church,  1  Cor.  xiv.  19-23.,  and  in 
order  to  beat  down  the  folly  of  the  Corinthians, 
who  prided  themselves  so  extravagantly  in  it. 


308* 


NOTES  ON  THE  ACTS. 


[Part  XI. 


Dr.  Hales  objects,  in  this  arrangement  of  Spirit  nearly  in  the  same  manner  as  Lord  Bar- 
Lord  Barrington,  to  the  supposition  that "  helps  "  rington.  He  thus  contrasts  the  nine  gifts  de- 
answer  to  "prophecy,"  and  "governments"  scribed  in  ver.  8-10.  with  the  ecclesiastical 
to  "  discerning  of  spirits."  offices  enumerated  here : — 

Bishop  Horsley  has  classed  the  gifts  of  the 

GIFTS.  OFFICES. 

1.  The  word  of  wisdom Apostles 

n   mu  J    CI        1  J  r>      ,         (  i.  e.  expounders  of  the  Scrip- 

2.  The  word  of  knowledge Prophets  ]  ^^^^^  J^^^  qj^  Testament. 

3.  Faith Teachers  of  Christianity 

4.  Miracles Workers  of  miracles 

5.  Healing Healers 

^    _       ,      .  J.  ,.  ^^  ,        <  djTtljjii/ctc,  such  as  Mark,  Tych- 

6.  Prophecies  or  predictions Helps    \-        o      • 

7.  Discerning  of  spirits   Governments,  xvSeQvi^aeig 

8.  Tongues  )  r^a   t     -^u  ^ 

„    T  .         ^  .-        r^  )■ Gifted  with  tongues  m  various  ways. 

9.  Interpretation  of  tongues  ^  ^  j 

The  fourth  and  fifth  gifts — miracles  and  heal-  sessed  many  of  them,  and  sustained  several  of 

ing — seem,  he  observes,  to  have  changed  places  these  characters,  which  were  not  stated,  distinct 

in  the  9th  and  10th  verses.     Miracles,  it  seems,  offices,  and  might  be  called  "  helpers,"  in  ref- 

must  take  place  as  the  genus,  and  healing  must  erence  to  their  great  dexterity  and  readiness  to 

rank  below  it  as  the   species.     Accordingly  in  help  those  in  distress ;  and  "  governments,"  in 

ver.  28.  miracles  or  powers  are  mentioned  before  regard  to  that  genius  for  business,  sagacity  in 

healings,  with  this  slight  alteration,  the   list  of  judging  the  circumstances  of  affairs,  and  natural 

gifts  in  ver.  8-10.  seem  to  answer  exactly  to  the  authority   in    the  councils  and    resolutions   of 

list  of  offices  in  ver.  28.  societies,  which  rendered   them  fit  to  preside 

Dr.  Doddridge  and  others,  in  consequence  of  on  such  occasions, 
the  difficulty  which  has  been  experienced  in  the         This  opinion  is  in  some  measure   defended 

attempt  to  classify  these  gifts,  Jiave  been  of  by   Mr.  Morgan,  who  has  made  the  subjoined 

opinion  that  the  same  persons  might  have  pos-  arrangement  of  the  holy  gifts,  titles,  and  offices. 

OFFICE.  TITLES.  GIFTS. 

Eph.  iv.  11,  12.  Rom.  xii.  6-8.     1  Cor.  xii.  28-30.  1  Cor.  xil.  8-10. 

, « ,  , ,     , . 

^Knitting       ^  r  Apostles  r  Word  of  wisdom 

Apostles  }  together       f  Apostles  He  that  ruleth                   <  Miracles  <  Miracles 

p  ot  tiie            I  f  Governments  (.Discernnig  of  Spirits 

V.  tearnts  J 

T,      .          CEdifving       :>  r>      u  .  <•  r.      u                                 C  Propl'ets  r  Word  of  knowledge 

Pf  ^by-     S  „(.  ,hi  b^ay  i  P^°P^*=''  Prophecy                            S  ^.-^  ^^.  ,,^^,5  S  y^^^y 

^^'^        I  of  Christ       S  ^                cxhorteth             ^  Speakers  with  tongues  I  Kinds  of  tongues 

C  Work  of      >  E^a"Se-  C  He  that  teachelh                Teachers  C  Faith 

Deacons  )  the  Minis-    V  !jf%  ■<  h'^T'!      ^  ,h                 ^  Helps  ^Prophecies 

V                    r  leach-  )  He   ha  giveth                 ^Interpreters  interpretation  of  tongues. 

V.    •'                 J  eis  V.  He  that  shovvelh  mercy  ^          f  ^          r 

The  writers  in  the  Critici  Sacri  are  very  un-  cfavioomiQ  is  derived  ;    >c«i    (focveoami  airoTc, 

satisfactory  on  this  subject.     Though  Lord  Bar-  which  is  the  literal    rendering  of  CDhS  "H'Sjl 

rington  appears  to  have  given  the  best  explan-  "  I  will  reveal  unto  them."      Our   translators 

ation,  much  light  will  be  thrown  on  the  meaning  have  rendered  the  word  "  The  manifestation  of 

of  the  various  gifts,  if  we  endeavour  to  ascertain  the   Spirit."     I  cannot  but  believe  that  the   full 

from  the  Septuagint,  the  received  signification  meaning  of  the  whole  passage  is,  "That  to  him 

of  the  words  which  are  used  to  express  them,  who  has  been  favored  with  the  miraculous  gifts 

This  version  was  generally  adopted  during  the  of  the  Holy   Spirit,  in   whatever  degree  they 

apostolic  age,  and  must  have  been  well  known  may   have  been   imparted,   the    power  is   also 

by  the  persons  to  whom  St.  Paul  addressed  the  granted  of  manifesting  to  others  the  nature  and 

Epistle  in  which  these  gifts  arc  enumerated.  extent  of  those  gifts." 

The  miraculous  gifts  enumerated  by  St.  Paul  The  whole  clause  of  this  passage  in  Jeremiah 

are  all  described  (1  Cor.  xii.  7.)  by  one  term,  i;  is  ;  nnxi  CJ^hw  ninr  !=Dn'7  'H'Sr    which   our 

q)aviQwaig  Tovni'Bv/iiaTOs.     The  word  qxxriQomig  translators  have  literally  and  justly  rendered — 

is  not  found  in  the  LXX,  but  in  Jer.  xl.  G.   of  "I  will    reveal  unto  them   the  abundance    of 

the   division  in  the  Oxford  edition  of  the  Sep-  peace  and  truth."     In  whiclithey  are  supported 

tuagint,  which  corresponds  to  chap,  xxxiii.  ver.  by  tlie  authority  of  the  Septuagint ;  which,  how- 

G.  of  the  authorized  English  translation,  and  the  ever,  does  not  in  till  instances  givo  the  accurate 

Hebrew,  we  meet  with  the   word  from   which  meaning  of  the  Hebrew.     Dr.  Blaynoy  rejects 


Note  21.] 


NOTES  ON  THE  ACTS. 


* 


309 


the  literal  interpretation,  and  translates  the 
passage  "  I  will  also  grant  their  prayer  for  peace 
and  truth."  He  defends  this  rendering  by 
observing,  "ini>  signifies  to  pray  in  a  devout, 
fervent  manner.  Hence  mnj,'  may  well  be 
construed  a  devout  and  fervent  prayer  ;  and  to 
manifest  to  any  one  his  petition  seems  to  be 
the  granting  of  it."  The  learned  author  should 
have  been  fully  warranted  in  thus  interpreting 
the  phrase  mn;'  "H'^J ,  "  to  grant  a  prayer." 
It  is  not  sufficient,  in  endeavouring  to  ascertain 
the  meaning  of  a  passage  in  Scripture,  to 
inquire  what  may  be  the  possible  sense  ;  but 
what  is  first  tlie  literal,  and  then  the  secondary 
meaning.  If  we  render  the  word  mn;»  by 
"  fervent  prayer,"  instead  of  "  abundance,"  we 
are  still  unwarranted  in  rendering  the  word  -n'Sj 
"  I  will  grant,"  which  is  unsupported  by  any 
authority.  Even  if  we  adopt  its  usual  primary 
meaning  "  I  will  reveal,"  and  translate  the  rest 
of  the  passage  as  Dr.  Blayney  proposes,  we  shall 
obtain  only  a  probable  signification.  The 
prophet  is  predicting  the  future  prosperity  of 
Jerusalem,  and  its  temporal  recovery  of  wealth 

{■/itQiafi&nxn'    \  differences  \ 
diuxopiojy       >  or  /  of 

ii'BQytjjii&TUjy  }  diversities    ) 

^iniQiaeig  is  only  used  in  the  New  Tes- 
tament in  this  passage.  It  frequently  occurs 
in  the  Septuagint  in  the  same  sense  in  which 
our  translators  have  rendered  it.  It  corresponds 
with  the  Hebrew  word  np'7nro  1  Par.  xxiv. 
1.  and  xxvi.  I,  12,  19.  "The  divisions,"  or 
"  classes,"  which  would  be  possibly  a  better 
word  to  express  the  meaning  of  the  apostle  than 
either  "  differences  "  or  "  diversities." 

The  word  yJiQicr^a.  does  not  occur  in  the  Sep- 
tuagint. It  is,  however,  derived  from  •/uoituouvu, 
which  is  frequently  used.  Its  evident  meaning  is 
a  spiritual  gift,  or  endowment  of  the  mind,  which 
could  not  be  mistaken  for  the  natural  or  culti- 
vated talent  of  the  teacher,  upon  whom  it  was 
conferred. — See  Rom.  i.  11.   2  Cor.  i.  11. 

'Jiuxorla  does  not  occur  in  the  Septuagint, 
but  it  is  found  in  1  Maccabees,  xi.  58.,  where  it 
is  used  to  describe  the  service  or  furniture 
which  Antiochus  sent  to  Jonathan  the  high 
priest,  for  the  service  of  the  temple,  in  addition 
to  the  golden  vessels — uneoreilei'  ui'rtu  /ovoij- 
fi(XTu  xal  Siity.orlnv.  Schleusner  quotes  from 
Athena)us,  lib.  v.  t.  ii.  p.  342,  a  passage  in 
which  diuxovlui.  is  used  to  denote  the  instru- 
ments which  are  in   daily  use. 

In  the  New  Testament  the  word  is  repeatedly 
used  to  describe  tlie  general  office  or  ministry 
consigned  by  our  Lord  to  the  apostles  and 
teachers  of  the  Church,  (Acts  i.  17.  xx.  24.  xxi. 
18.  Rom.  xi.  13.)  The  services  they  were  com- 
manded to  perform  were  the  appointed  means 
of  grace,  for  tlie  perpetual  and  common  service 
of  the  Church. 

'ErtQyiifia  is  not  to  be  found  in  tlie  Old  Tes- 


and  prosperity.  From  this  prediction  he  passes, 
as  is  usual,  to  a  more  spiritual  promise,  and 
prophesies  the  full  manifestation  of  their  devout 
prayer  for  peace  and  truth  in  the  latter  days. 
Peace  and  truth  were  spiritual  blessings,  of 
which  the  restoration  of  the  Jews  from  their 
captivity  was  highly  typical  and  illustrative. 
Neither  is  it  improbable  that  the  apostle  alluded 
to  this  prediction  when  he  used  the  word  cpuvi- 
QMdis,  which  is  only  found  twice  in  the  New 
Testament,  in  the  Epistles  to  the  Corinthians, 
1  Cor.  xii.  7.  2  Cor.  iv.  2.  I  cannot,  however, 
remember  any  authority  for  thus  rendering  the 
word  ninj*.  Buxtorf  supports  the  sense  given 
by  our  translators,  who,  it  should  ever  be  remem- 
bered by  the  proposers  of  new  meanings,  were 
among  tlie  most  eminent  Hebrew  scholars  of  a 
very  learned  age. 

The  gifts  which  are  thus  represented  as 
bestowed  for  the  common  benefit  are  first 
arranged  under  three  general  heads,  (1  Cor.  xii. 
4-G.)  and  are  then  divided  into  nine  particulars. 
The  three  general   heads  are — 

{gifts  •\  /  same  Spirit 

administrations   \  but  the  <  same  Lord. 
operations  .)  '  same  God. 

tament,  but  in  the  Apocrypha  only,  Ecclus. 
xvi.  IG.  see  Compl.  It  is  derived  from  iregyiu), 
and  is  well  translated  by  Macknight,  "  In-work- 
ings."  It  is  used  but  twice  in  the  New  Testa- 
ment. Is  it  not  possible,  as  these  in-workings 
are  ascribed  to  God  the  Father,  that  they  may 
mean  both  those  ordinary  influences  which 
proceed  from  the  Holy  Spirit  of  God,  by  which 
we  alone  can  become  the  children  of  God,  and 
say,  "  Abba,  Father,"  and  the  right  effiirts  of 
reasoning  and  the  natural  powers  of  the  mind, 
which  God,  as  the  Creacor,  has  implanted  in  all 
human  beings  ?  They  appear  to  be  different 
from  the  ;fao/fj««Tf<  of  the  Spirit,  and  to  be  dis- 
tinguished from  them. 

It  will  be  observed  that  the  various  gifts 
which  build  up  the  Christian  Church,  though 
they  are  all  called  the  gifts  of  the  Spirit,  are 
ascribed  in  their  arrangement  by  St.  Paul,  to 
the  three  Persons  of  the  Holy  Trinity.  This  is 
done,  however,  in  such  a  manner,  that  the 
character  under  which  each  has  been  revealed  to 
mankind  is  carefully  preserved.  The  Father  is 
the  Creator  of  man  ;  to  him  is  assigned  the 
internal,  natural  energy  or  operations  which  he 
originally  implanted  in  the  human  creation,  or 
creature,  and  itjwn  which,  a.nd  ivith  which  the 
Spirit  of  God  acts.  The  Son  of  God  is  the 
Redeemer ;  to  him  are  ascribed  the  ministra- 
tions or  offices  which  himself  established  as  the 
appointed  means  of  grace.  The  Spirit  of  God 
is  the  Sanctifier ;  to  him  are  assigned  the  gifls 
which  produce  holiness  within,  and  convince 
the  world  of  the  truth  of  the  Gospel,  of  right- 
eousness, and  judgment.       And   all  these   are 


310* 


NOTES  ON   THE   ACTS. 


[Part  XI. 


rightly  said  to  be  the  gifts  of  the  Spirit,  as  it  is 
the  Spirit  of  God  alone,  which,  by  its  sacred 
office,  overrules  and  changes  the  natural  ener- 
gies of  will,  understanding,  and  all  the  powers 
of  mind  which  God  has  given  us,  and  which 
makes  all  the  means  of  grace  appointed  by 
Christ  effectual ;  and  by  pouring  into  the  soul 
of  man  its  own  purifying,  consoling,  peaceful 
influences,  makes  us  spiritually  fit  to  become 
for  ever  the  companions  of  superior  beings. 

From  this  general  classification  of  the  gifts 
of  the  Holy  Spirit,  or  of  the  Holy  Trinity,  we 
proceed  to  the  particulars. 

The  first  is  A6j'og  aocplag,  which  seems  to 
have  been  peculiar  to  the  apostles.  The  word 
ooqla  is  repeatedly  used  in  the  LXX.  It  cor- 
responds to  T\y2,  Prov.  ii.  3.  and  iii.  5.  under- 
standing— to  r\;^l,  knoivledge,  Prov,  i.  7.  and  to 
noDn,  wisdom,  Isa.  xi.  2.  where  crocflu  is  de- 
scribed as  one  of  those  gifts  of  tlie  Spirit  which 
should  rest  upon  Christ.  In  the  enumeration  in 
the  passage  in  Isaiah,  are  three  Avords,  which 
in  various  other  passages  of  the  LXX  are  ren- 
dered by  (Tocplu,  T\'::)2r\iT\yi,  Hi'T,  and  which  are 
in  this  place  respectively  rendered  by  the  LXX, 
aoffUt,  avveaig,  and  yv^iiaig.  This  circumstance 
might  appear,  at  first  siglit,  to  destroy  the  validity 
of  any  argument  as  to  the  meaning  of  the  word 
aocplug  from  the  LXX,  if  we  did  not  take  into 
consideration  the  difficulty  which  the  Septuagint 
translators  unavoidably  found  in  discovering  a 
variety  of  phrases  to  express  the  synonymous 
terms  in  the  Hebrew. 

Some  further  light  may  be  thrown  upon  the 
meaning  of  the  word  aocfta,  in  this  passage,  if 
we  consider  the  use  of  tlie  word  noDn,  to  which 
it  corresponds  in  Isa.  xi.  2.,  in  the  description 
of  the  Sephiroth  of  the  Jewish  Cabbala'.  The 
learned  Vitringa  is  of  opinion,  that  the  Sephi- 
roth was  an  emblematical  description  of  the 
Messiah.  Whether  this  hypothesis  be  tenable, 
we  cannot  now  stop  to  inquire.     The  first  of  the 

'  Lib.  i.  cap.  cxi.  p.  151.  3.  "  in^  coronam  se- 
quuntur  ordine  nrDDH  et  TWI  sapientia  et  intelli- 
gcnlia,  quas  ad  caput  referendas  esse,  res  ipsa 
loquitur.  Quis  ignorat,  binas  hasce  virtutes  Do- 
mino nostro  Jesu  Christo  frequenter  admodum 
attribui  in   Codice  sacro .'     En  verba  Jesaiae,  nnji 

nj'Di  nnDH  nn  mrr  nn  vS;%  et  quicscet  super 

ipso  splritus  JehovcB  :  spiritus  sapieyiticE  et  ivtel- 
ligenticE.  n03n  solet  jungi  TWI,  vel  njnn  aut 
J^il,  Ut  et  Paulus  noif'iav  xai  (pnorijaiv  aut  yiihniv 
sropc  conjungit.  Sapientias  comes  est  prudentia  et 
circumspectio,  qna  secundum  sapientias  regulas 
per  ainorein  et  tiniorem  Dei,  reprobatur  malum,  et 
eligitur,  quod  optimum  est,  in  bona  conscientia. 
El  alibi  :  jn-D  est  prudentia,  (pfHivt^aig.  De.\teritas 
judicandi  et  eligendi  secundum  veri  et  boni  con- 
scientiain.  Nam  prudentia  ulitur  sapientia,  h' 
7inaxToi:.  Hinc  jungunturnr^l  rTODH,  oo<f"'"  xi-'i. 
(fin'iyijnic.  Prudentia  mater  est  snpieiitiffi.  Sapien- 
tia est  virtus  intellectus,  qua  res  intelligimus  in 
cansi.s  et  finibus  :  prudentia  judicii,  qua  res  et  actus 
ad  fines  illisconvenicntes  disponiinns,  etdirigimus." 
— Vitringas  Dissert,  seninda  de  Sephiroth  Cablinlis- 
tarum.  Obscrv.  Sacr.  lib.  i.  cap.  x.  vol.  i.  p.  128, 
&c.     See  also  Burnet's  jlrchteologio!  Philos.  p.  48. 


ten  Sephiroth  was  the  nn3,  or  crown,  which  was 
placed  on  the  head  of  the  personage,  whom  Vi- 
tringa has  represented  as  the  emblem  of  the 
Messiah.  The  two  next  were  nn^n  and  nrs, 
wisdom  and  prudence  or  knoivledge. 

The  word  aocplu  is  likewise  used  in  the 
Apocryphal  book  of  The  Wisdom  of  Solomon,  to 
express,  as  Schleusner  conjectures,  the  art  of 
governing:  in  which  sense  it  is  peculiarly  ap- 
plicable to  the  apostles.  Ugog  v/iiag  ovr,  o') 
Tutjovvoi,  ol  Xdyoi  fiov,  Iva  juxxOtjis  aoqjlav — "  Unto 
you,  O  rulers  !  my  words  are  addressed,  that  ye 
may  learn  wisdom."  As  the  word  is  used  in 
these  various  significations,  each  of  them  so  pe- 
culiarly applicable  to  the  powers  and  gifts  with 
which  the  apostles  were  endued,  we  may  con- 
clude that  each  sense  was  intended  to  be  com- 
bined by  the  apostle  in  the  passage  before  us. 
"  The  word  of  wisdom,"  therefore,  would  imply 
all  supernatural  intelligence,  and  the  highest 
endowments  of  mind,  by  whatever  name  they 
may  be  distinguished  ;  together  with  the  skill, 
talent,  and  power  of  governing,  as  wise  men, 
the  Churches  they  had  already  planted. 

The  next  gift  of  the  Spirit  is  yvaaig.  This  is 
a  gift  inferior  to  wisdom"*.  It  corresponds  to 
n^n.  As  it  was  the  gift  possessed  by  the 
prophets  of  the  New  Testament,  it  must  denote 
the  knowledge  of  future  events ;  and,  as  they 
were  teachers  also,  it  probably  included  the 
learning  that  was  usually  acquired  by  industry, 
the  experience  given  by  time,  age,  and  long 
intercourse  with  the  world,  and  other  talents, 
demanded  by  the  circumstances  of  difficulty  or 
danger  in  which  they  were  placed.  Lord  Bar- 
rington  supposes  that  these  prophets  were  like- 
wise apostles.  It  does  not  appear  that  his 
proofs  are  decisive. 

The  third  gift  of  the  Spirit  is  nicnig,  faith, 
and  it  was  tliat  which  was  imparted  to  the 
didijLaauloi,  or  teachers.  The  word  nlarig  is  too 
well  known  to  require  explanation.  In  the  New 
Testament  it  is  variously  used  to  denote  con- 
viction, firm  belief,  or  unfeigned  assent  to  the 
truth  of  Revelation.  It  denotes  also  the  pro- 
fession of  religion,  1  Cor.  ii.  5.  and  xv.  14. 
2  Pet.  i.  5,  &c.  and  the  mass  or  collected  body 
of  truths  and  doctrines  taught  by  the  apostles. 
Acts  vi.  7,  &c.  2  Tim.  ii.  18.  and  iii.  8.  Titus 
i.  4.    2  Pet.  i.  1.     Jude  3. 

All  these  we  may  justly  assign  to  the  first 
teachers  of  Christianity,  Avho  were  neither  hon- 
ored with  the  apostolic  nor  prophetic  gifts. 
They  would  all  firmly  believe,  profess,  and 
practise  the  doctrines  and  the  duties  of  their 
new  religion.  The  8i86.axuloi  were  not  en- 
dowed with  the  same  degree  of  inspiration  as 
the  prophets. 

niang,  in  the  LXX,  corresponds  to  the  word 

"*  Etymol.  ined.  ap.  Schleusner,  Lexicow  m  JV.  T. 

— "/roifiic  oofp/ac  HiatffQeTat,  yiwfTis  fiiv  tan  To  etSi- 
rai  rlx  (iira.  ooipia  Si  xul  to  to:  oj-Ta  ytvwaxtiv,  xai 
TO  T/'r  rmv  ai  Ti-Tf-TToi'Tor  Xi'atr  ini.arao-9ai. 


Note  21.] 


NOTES  ON  THE  ACTS. 


*311 


;dN  ;  see  Deut.  xxxii.  20.  where  it  is  rendered 
"  faith"  by  our  translators.  The  primary  mean- 
ing of  the  word  (on,  is  steadiness,  or  firmness, 
constancy  and  stability,  God  is  called  in  Isa. 
Ixv.  16.  J  OX  ■'hSn,  "The  God  of  truth,"  or 
"  faithfulness." 

Another  meaning  is  given  to  the  word  jrox,  in 
Nehem.  ix.  38",  where  it  seems  to  signify  "  a 
sure  or  firm  treaty."  The  Septuagint  translate 
the  phrase  diuTidififdu  nloTiv.  Our  translators 
render  the  word  n  JON,  adjectively.  Their  ver- 
sion of  the  passage  is,  "  we  make  a  sure  cove- 
nant." In  the  book  of  Ecclesiasticus  (chap.  i. 
33.  and  xl.  12,  &c.)  we  meet  with  nlang,  in  the 
same  sense  in  which  it  is  used  in  the  New 
Testament.  In  these  senses  tlie  word  may 
be  considered  applicable  to  tlie  passage  before 
us.  It  was  necessary  that  the  teachers  of  the 
new  religion  should  have  "  stability  and  con- 
stancy," as  well  as  belief  and  purity ;  neither 
was  it  less  necessary  that  they  should  enter 
into  covenant  with  God,  in  consideration  of 
the  fulfilment  of  his  promises  in  Christ ;  as  the 
legislator  of  Israel  had  done,  when  he  had  re- 
capitulated the  mercies  of  God  to  himself,  his 
people,  and  tlieir  common  ancestors. 

The  fourth  of  these  sacred  gifts  requires  no 
discussion :  the  gift  of  healing  was  the  power 
of  curing  diseases  ;  the  most  common,  though 
at  the  same  time  not  the  least  wonderful  of 
these  mighty  powers.  Some  confusion  has  been 
occasioned  by  the  word  Svyd/naic,  which  is  used 
in  two  different  senses,  in  verses  28  and  29. 
But  on  referring  to  tlie  Septuagint,  it  will  be 
seen  that  the  word  is  there  used  in  the  same 
manner.  It  corresponds  to  HD,  strength,  poiver, 
&c.  1  Paral.  xxix.  2.  2  Par.  xxii.  9.  and 
Esther  ii.  18.  to  T3>',  a  servant.  The  persons 
invited  by  the  king  of  Persia  to  his  banquet, 
mentioned  in  this  passage,  were  the  great 
officers  of  his  court,  his  higher  and  confidential 
servants.  The  officers  of  the  Christian  Church 
were  peculiarly  honored,  and  received  the  same 
appellation  wliich  designated  the  companions 
of  a  sovereign. 

The  fifth  is  evidently  transposed  in  the  three 
lists.  The  word  hi^yruu  does  not  occur  in  the 
LXX,  though  it  is  found  in  Ecclus.  xvi.  16.  as 
we  have  observed.  It  seems  to  refer  to  the 
highest  possible  enlargement  of  the  natural 
faculties,  by  which  tlie  teachers  of  Christianity 
were  enabled  to  perform  wonderful  cures. 
They  were  supernaturally  instructed,  perhaps, 
to  anticipate  the  knowledge  and  discoveries  of 
a  future  age ;  and  to  effect,  likewise,  wonderful 
healings  of  disease,  by  an  agency  superior  to 
any  efforts  of  medical  science,  past,  present,  or 
future. 

In  the  next  division  of  the  miraculous  gifts, 

"  In  Arias  Montanus'  Bible,  in  the  Septuagint, 
and  in  our  own  Bibles,  this  passage  is  chap.  ix.  ver. 
38.  But  in  Bagster's  small  Hebrew  Bibles  it  is 
Nehem.  x.  ver.  1 . 


"  prophecy,"  nQOcprjietu,  and  "  the  discerning  of 
spirits,"  are  classed  together  with  'Avjilrnpeig, 
"  helps,"  and  KviteQVTliaeig,  "  governments ;" 
which  titles  are  equivalent,  according  to  the 
arrangement  in  the  third  list,  with  rlaaaaig 
kuXUPTEg,  "  speakers  of  tongues,"  This  division, 
as  we  may  judge  from  the  order  which  has 
hitherto  proceeded  regularly  from  the  apostles 
to  the  lower  gradations  of  tlie  ministry,  and  tlie 
inferior  gifts  imparted  to  them,  ought  to  signify 
something  inferior  to  the  gifts  and  titles  which 
have  been  already  enumerated.  If  we  may, 
as  we  propose,  fix  the  meaning  of  these  much- 
controverted  words  from  the  LXX,  we  shall  find 
this  opinion  most  singularly  confirmed.  The 
word  TTQOopijTela  is  used  in  the  LXX  for  the 
Hebrew  '^vr\,  "vision,"  or  "  ecstacy,"  2  Paral. 
xxxii.  32.  Dan.  xi.  14.,  which  was  a  lower  de- 
gree of  inspiration  than  that  whicli  was  given  to 
Moses,  who  talked  with  tlie  Divine  Leader  of 
Israel  "  face  to  face ;"  and  consequently  loAver 
than  was  imparted  to  the  apostles,  who  were 
honored  in  the  same  manner  by  the  Sacred 
Oracle  himselP.  Lord  Barrington's  opinion, 
therefore,  though  derived  from  other  consider- 
ations, that  a  lower  degree  of  prophecy  is  here 
understood,  appears  to  be  correct ;  as  is,  like- 
wise, his  additional  remark,  that  in  the  word 
prophecy  must  be  included  the  gift,  of  teaching. 
As  a  necessary  consequence,  or  as  the  insepar- 
able attendant  of  this  gift,  was  the  power  of 
discerning  of  spirits ;  which  was  the  talent  or 
faculty  of  discerning  both  the  truth  and  cer- 
tainty of  what  was  spoken  by  other  prophets, 
and  likewise  of  ascertaining  the  thoughts  and 
secrets  of  the  hearts  of  those  who  might  enter 
the  Christian  assemblies,  and  consequently  of 
knowing  the  precise  mode  of  teaching  which  his 
circumstances  might  demand. 

The  persons  who  possessed  these  lesser  gifts 
of  prophecy,  and  knowledge  of  the  thoughts  of 
men,  are  called  dcvTili^ii/jetg,  and  xv6eQv/^aeig. 
The  first  of  which  answers  to  mt>',  "  help," 
Ps.  xxi.  19.  (ap.  LXX)  and  xxii.  19.  of  the 
English  version. 

"  The  word  y.vihqvr^aeig,^''  says  Lightfoot,  "  is 
used  by  the  LXX  to  translate  r\lS:;nn  (Prov.  i.  5. 
xi.  14.  XX.  18.  and  xxiv.  6.),  which  word  imports 
not  the  act,  but  the  ability  to  govern  ;  and  the 
words  (i/T/A7Ji//f/c  and  xv6FQrr[aetg,  in  1  Cor.  xii. 
28, 29,  30.,  imply  helps  to  interpret  tlie  languages 
and  sense  of  those  who  spake  with  tongues''. 

"  "  Alter  Revelationis  interna?  modus  est. — quo 
vigilantes  rapiuntur  in  ecstasin.  cessante  ad  tempiis 
usu  sensoriornm  o.xU^rorum,  dum  a  spiritu  divino, 
aut  Angelo  Dei  jussu  imagination!  exiiibenlur  et 
altc  infiguntur  imagines  quaHiam,  sive  figurae 
rerum  mystica;  et  prophelicfp  ;  aut  Deus  ipse,  vel 
angelus,  verba  veluti  cum  iis  faciens.  eos  de  prae 
sentibus  aut  futuris  edocet.  Hac  specie  Deus  se 
prfBcipue  prophetis,  ccrtc  illustrioribus,  manifestum 
fecit,  diciturque  ea  stylo  Scripturte  V.  T.  M'n  visio 
6c7ToxuXv<t'i(:.'' — Vitringa,  Ohscrr.  Sacnr.  lib.  vii. 
cap.  ii.  p.  7. 

''   Life  of  Lightfoot,  by  Strype.     Tlie  Assembly 


312* 


NOTES  ON  THE  ACTS. 


[Part  XT. 


The  speaking  with  tongues  was  the  gift  more 
commonly  imparted  than  any  other,  as  we  read 
in  the  narrative  of  the  conversion  of  Cornelius 
and  his  household.  It  was,  therefore,  of  inferior 
estimation  to  those  which  were  more  rare. 
This  consideration  harmonizes  with  tlie  rest  of 
this  perplexing  division  both  of  the  miraculous 
gifts,  and  of  those  on  whom  they  were  conferred. 
The  speakers  with  tongues  were  the  assistants 
to  the  higher  ministers,  and  were  often  of  in- 
ferior degree ;  they  possessed  the  ability  to 
govern,  and  were  thus  prepared  for  the  higher 
offices  in  the  Church  ;  they  received  the  lower 
gift  of  prophecy,  and  the  discerning  of  spirits. 

The  last  of  these  miraculous  gifts  requires  no 
discussion.  It  appears  to  refer  to  a  further  di- 
vision of  a  still  lower  and  inferior  miraculous 
endowment.  The  converts  who  were  baptized 
with  Cornelius  spake  with  tongues.  I  should 
conclude,  from  tliis  division  of  the  miraculous 
gifts,  not  that  every  convert  was  able  to  speak 
every  known  language,  but  only  a  certain  num- 
ber :  and,  with  respect  to  the  interpreters  here 
mentioned,  we  may  conclude  that  they  were 
persons  who  repeated  to  some  of  the  people,  in 
their  own  language,  those  addresses  of  the 
apostles  which  were  spoken  to  another  portion 
of  the  congregation,  in  their  native  tongue.  As 
the  Jews  were  every  where  dispersed,  the  con- 
gregations of  the  primitive  Christians  must  have 
generally  consisted  of  the  Israelites  who  spake 
the  Aramaic  or  Syriac  dialects,  and  of  the  na- 
tives of  the  countries  where  they  sojourned. 
In  commercial  towns  there  would  be  frequently 
assemblies,  composed  of  strangers  from  the 
most  opposite  quarters  of  the  world,  to  whom 
these  divisions  of  the  miraculous  gifts  would  be 
the  most  convincing  of  all  arguments. 

Whatever  might  have  been  the  nature  of  the 
miraculous  gifts  which  were  imparted  by  the 
Spirit  of  God  to  the  first  teachers  of  the  Gospel, 
it  is  certain  they  were  all  subject  to  the  apostles, 
and  the  apostles  to  each  other,  in  council. 
Their  powers  were  not  derived  from  the  people, 
though  they  were  imparted  for  tlie  instruction 
of  the  poorest,  and  meanest,  and  most  despised 
among  them.  They  were  accountable  to  God 
and  to  his  apostles.  The  caprice  of  the  multi- 
tude was  not  their  rule  of  action:  and  while 
they  sedulously  labored  for  the  common  benefit, 
they  never  derived  their  doctrines  from  those 
whom  they  were  ordained  to  superintend  and 
teach;  nor  did  they  allow  their  separate  con- 
gregations to  dictate  to  them  as  to  the  doctrines 
they  were  to  inculcate. 

The  flocks  did  not  then  choose  their  shep- 
herds ;  the  children  did  not  ordain  their  spiritual 
fathers.     Free  from  all  inferior  motives,  unam- 

of  Divines  wishotl  to  justify  thclay  eldership  of  the 
Presbyterians  from  the  word  xv^fon'.aiic,  in  tliis 
passage,  which  Lightfoot  answered  by  the  above 
criticism. 


bitious  of  honor  and  popularity,  careless  of 
wealth,  undaunted  by  persecution,  unsubdued 
by  danger  and  difficulty,  the  first  teachers  of 
the  Gospel  regarded  with  equal  affection  the 
favor  or  the  hatred  of  the  rich  and  poor.  Bold, 
zealous,  firm,  and  holy,  their  lips  preserved 
knowledge,  and  the  people  learned  the  Law 
from  their  mouth.  Happy  is  that  Church  whose 
clergy  are  thus  devoted  to  the  service  of  the 
people  committed  to  their  charge — who  are 
faithful  in  the  discharge  of  their  sacred  duties, 
"  not  with  eyeservice,  as  men  pleasers,  but  with 
singleness  of  heart,  as  unto  God." 

Such  were  the  gifts,  titles,  and  offices,  by 
which  the  Christian  Church  was  now  united. 
It  formed,  at  this  time,  wherever  it  was  dis- 
persed, one  large  society.  The  persons  who 
presided  over  it  (and  no  society  can  exist  with- 
out some  order  or  form  of  government),  derived 
their  authority  not  from  the  people,  but  from 
God.  These  divinely-appointed  heads,  in  the 
process  of  time,  ordained  fit  persons,  who  were 
generally  known  to  and  approved  by  the  people, 
among  whom  they  lived,  to  the  office  of  teacher. 
If  these  teachers  deviated  from  the  form  of 
sound  Avords  and  the  apostolic  doctrine,  they 
were  responsible  to  the  authority  which  had 
empowered  and  commissioned  them  to  teach: 
and  the  apostles  themselves,  as  in  the  instance 
of  St.  Peter,  were  controlled  by  their  equals  in 
power.  Christ  was  the  invisible  Head  of  the 
Church,  and  the  supremacy  of  Peter,  or  of  Rome, 
was  unknown  ;  all  was  rightly  and  efficiently 
organized  for  the  building  up,  in  this  evil  world, 
the  outward  and  visible  Church  of  Christ,  by 
which  the  invisible  and  the  spiritual  Church,  as 
in  the  days  of  Noah,  might  be  conducted  safely 
to  the  kingdom  of  Christ  and  God.  Wicked 
and  inconsistent  Christians,  as  we  learn  from 
the  Epistles,  were  members  of  the  visible 
Church  even  m  the  apostolic  age — it  is  so  at 
present.  God  alone  can  separate  the  good  from 
the  bad  at  the  last.  It  is  our  duty,  while  we 
are  in  the  body,  to  continue  to  build  up  the 
visible  Church  ;  to  establish  and  to  insist  upon 
external  religion,  the  means  of  grace,  the  right 
administration  of  the  sacraments,  the  purity, 
honor,  and  independence  of  the  Christian  priest- 
hood ;  and  to  maintain,  "  in  spite  of  scorn,"  its 
scriptural  government  in  the  world.  Thus,  by 
obedience  to  the  example  of  the  apostles  of 
God,  we  may  bring  many  millions  of  our  for- 
saken brethren  of  mankind  from  among  every 
nation  under  heaven,  witliin  the  visible  Church 
on  earth,  and  lead  them,  by  the  power  of  the 
Spirit  of  God,  to  the  spiritual  Church  above'. 

'  Lord  Biirriiigton's  M'iscrllanfa  Surra,  vol.  i.  p. 
l()(i,  ]()7.  This  treatise  is  one  of  the  tracts  in  the 
collection  of  Bisliop  Watson. — Jl;ilcs's  .'hi(ilijsi.s  of 
Cfinmoloiri/,  vol.  ii.  part  ii.  p.  iJGd.— Dodch-idge's 
FamUij  K'rpositor,  vol.  iv.  p.  67.— Morgan's  PUit- 
fonii  of  the  Christian  Church. 


Note  l.-G.] 


NOTES  ON  THE  ACTS. 


*313 


PART    XII. 


Note  1.— Part  XII. 

The  principal  reason  whicli  prompted  St.  Paul 
to  commence  his  second  apostolical  journey  at 
this  time,  was  probably  his  learning  that  the 
Churciies  in  the  provinces  were  divided  in 
opinion  ;  and  that  the  harmony  of  the  infant 
Church  was  disturbed  on  account  of  the  contro- 
versies on  the  subject  of  conformity  to  the 
Mosaic  Law.  Tiiey  were  anxious  to  ascertain, 
nwc  e/ovai,  quomodo  se  habeant,  ac  constantes 
sint  in  profitenda  dodrina. 


Note  2.— Part  XII. 

Their  dispute  about  John  Mark,  is  a  proof 
of  human  infirmity,  which  cannot  be  justified, 
though  it  admits  of  extenuation,  Tiiere  was 
some  breach  of  charity  between  them  ;  on  one 
side  it  may  be  said  that  Paul's  zeal  carried  him 
too  far,  and  on  the  other  that  Barnabas  was  too 
indulgent  to  his  kinsman — 6  Jlavlog  i'^r'iiei.  rd 
dlyaiov,  6  Baqpdfiug  t6  qnldfOgouTioy.  This  rup- 
ture, liowever,  did  not  end  in  hatred,  as  appears 
from  the  manner  in  which  Barnabas  is  mentioned 
by  Paul  in  his  Epistles.  Barnabas  went  to 
Cyprus,  and  Paul  into  Syria  and  Cilicia. — Wit- 
sius,  Meletcm.  Leidens.  de  Vita  Pauli,  cap.  iv. 
sect.  15. 


Note  3.— Part  XII. 

It  is  probable  that  St.  Paul  went  from  Cilicia 
to  Crete,  and  having  preached  there,  left  Titus 
to  complete  his  work,  and  to  ordain  elders. — 
See  Witsius,  Meletenu  Leidens.  de  Vita  Pauli, 
cap.  v. 


Note  4.— Part    XII. 

The  fourth  and  fifth  verses  of  chap.  xvi.  are 
added  to  the  end  of  chap.  xv.  on  the  authority 
of  Lord  Barrington,  whose  opinion  is  advocated 
by  Dr.  Paley  and  Dr.  Clarke. — See  Miscellanea 
Sacra,  Paley's  Horee  PaulincB,  and  Dr.  Clarke's 
Commcjdary. 


Note  5.— Part  XIL 

In  order  to  judge  rightly  of  Paul's  conduct 
in  this  affair,  which  some  have  censured  (as  they 
\  OL.  II.  *40 


do  other  things  in  Christianity),  because  they 
did  not  understand  it,  we  must  recollect  that  he 
always  openly  avowed,  "  That  the  Gentiles 
were  free  from  the  yoke  of  the  Mosaic  ceremo- 
nies, and  that  the  Jews  were  not  to  expect  sal- 
vation by  them : "  and  he  also  taught,  that  they 
were  not  in  conscience  obhged  to  observe 
them  at  all,  except  in  cases  wliere  an  omission 
of  them  would  give  offence.  But  because  his 
enemies  represented  him  as  teaching  people  to 
despise  the  Law  of  Moses,  and  even  as  blas- 
pheming it,  he  therefore  took  some  opportuni- 
ties of  conforming  to  it  publicly  himself,  to 
show  how  far  he  was  from  condemning  it  as 
evil ;  an  extravagance  into  which  some  Chris- 
tian heretics  early  ran.  And  though,  when  tlie 
Jewish  zealots  would  have  imposed  upon  him, 
to  compel  Titus,  who  was  a  Greek,  to  be 
circumcised,  even  while  he  was  at  Jerusalem, 
he  resolutely  refused  it  (Gal.  ii,  3-5.),  yet  here 
he  voluntarily  persuaded  Timothy  to  submit  to 
that  rite,  knowing  the  omission  of  it  in  him, 
who  was  a  Jew  by  the  mother's  side,  would 
have  given  oflTence ;  and  being  the  more  desir- 
ous to  obviate  any  prejudices  against  this 
excellent  youth,  whose  early  acquaintance 
with  the  Scriptures  of  the  Old  Testament  (2 
Tim.  iii.  15.)  might  render  him  peculiarly 
capable  of  preaching  in  the  synagogues  with 
advantage ;  which,  had  he  been  uncircumcised, 
would  not  have  been  permitted.  Grotius 
observes,  "  This  was  probably  the  beginning  of 
Luke's  acquaintance  with  Timothy,  though 
Paul  knew  him  long  before." — See  Doddridge's 
Family  Expositor,  in  loo. 


Note  6.— Part  XIL 

Much  service  would  be  rendered  to  the 
world  by  any  student  who  would  write  a  history  of 
Samothrace.  This  island  was  the  earliest  Euro- 
pean seat  of  the  ancient  idolatry  M-hich  over- 
spread Europe  from  India,  Canaan,  and  Egypt. 
Mr.  Faber  has  prepared  tlie  way  for  the  successful 
prosecution  of  all  researches  of  tliis  nature.  I 
have  not  the  means  of  ascertaining  what  progress 
has  been  made  of  late  years  in  those  branches 
of  knowledge,  which  were  so  successfully  culti- 
vated by  Sir  William  Jones,  and  various  mem- 
bers of  the  society  over  which  he  presided.  It 
is,  however,  to  be  hoped,  that  great  additions 
will  eventually  be  made  to  our  present  inlbrma- 
tion  on  the  early  history  of  the  world,  from  the 
Sanscrit  records. 

*AA 


314* 


NOTES  ON  THE  ACTS. 


[Part  XIL 


Note  7.— Part  XII. 

"  This  passage,"  says  Mr.  Home, "  has  greatly 
exercised  the  ingenuity  of  critics  and  commen- 
tators. It  may,  more  correctly,  be  thus  ren- 
dered : — Philippi,  a  city  of  the  Jirst  part  of 
Macedonia,  or  of  Macedonia  Prima  ;  and  this  is 
an  instance  of  minute  accuracy  which  shows 
that  the  author  of  the  Acts  of  the  Apostles 
actually  lived  and  wrote  at  that  time.  The 
province  of  Macedonia,  it  is  well  known,  had 
undergone  various  changes,  and  had  been 
divided  into  various  portions,  and  particularly 
four,  while  under  the  Roman  government. 
There  are  extant  many  medals  of  the  first 
province,  or  Macedonia  Prima,  mostly  of  silver, 
with  the  inscription,  MAKE  J  ON  JIN  UPJl- 
TH2,  or,  the  first  part  of  Macedonia,  which 
confirms  the  accuracy  of  Luke,  and  at  the  same 
time  shows  his  attention  to  the  minutest  par- 
ticulars. It  is  further  worthy  of  remark,  that 
the  historian  terms  Philippi  a  colony.  By 
using  the  word  xoXutria  (which  was  originally 
a  Latin  word,  colonia),  instead  of  the  corre- 
sponding Greek  word  unoixiu,  he  plainly  inti- 
mates that  it  was  a  Roman  colony,  which  the 
twenty-first  verse  plainly  proves  it  to  have 
been.  And  though  the  critics  Avere  for  a  long 
time  puzzled  to  find  any  express  mention  of  it 
as  such,  yet  some  coins  have  been  discovered, 
in  Avhich  it  is  recorded  under  this  character, 
particularly  one,  which  exphcitly  states  that 
Julius  Caesar  himself  bestowed  the  dignity  and 
privilege  of  a  colony  on  the  city  of  Philippi, 
which  were  afterwards  confirmed  and  augmented 
by  Augustus." — Introduction  to  the  Critical 
Study  of  the  Scriptures,  vol.  i.  p.  227. 


Note  8.— Part  XII. 

ON  THE  NATURE  OF  THE  SPIRIT  OF  DIVINATION 
IN    THE  PYTHONESS. 

I  HAVE  already  observed  upon  the  folly  of 
making  our  present  experience  the  criterion  of 
truth.  The  ago  in  which  we  live  is  undoubt- 
edly, for  the  most  part,  by  God's  mercy,  delivered 
from  the  terrible  spectacle  of  human  beings 
evidently  possessed  by  evil  spirits.  But  evil 
still  exists  amongst  us,  although  in  a  less 
avowed  and  terrible  form,  and  it  still  but  too 
frequently  and  too  effectually  withdraws  our 
hearts  from  the  service  of  our  Maker. 

If  it  appeared  to  me  to  be  warranted  by  the 
sacred  text,  I  would  willingly  interpret  this 
passage  with  Michaclis,  Heinrich,  Kuinoel, 
Benson,  and  many  others,  and  believe  that  the 
damsel  at  Piiilippi  was  either  an  impostor,  a 
ventriloquist,  insane,  diseased  with  melancholy, 
or  overpowered  with  her  own  fancies  ;  but  I 
cannot  render  the  plain  language  of  St.  Luke 
in  any  but  the  literal  manner.     My  reason  shall 


always  submit  to  Scripture ;  and  I  cannot  wrest 
the  words  of  this  Scripture  to  any  other  mean- 
ing than  the  usual  one,  that  an  evil  spirit  had 
influence  over  the  mind  and  body  of  this  person^ 
enabling  her  to  utter  oracular  responses. 

The  priestess  of  Apollo  at  Delphos,  when 
placed  on  the  tripod,  uttered  confused  words 
and  phrases,  among  strange  contortions  and 
gesticulations.  Her  words  were  interpreted  by 
the  priests,  and  were  considered  prophetic 
The  damsel  at  Philippi,  when  agitated  by  the 
evil  spirit,  by  which  she  was  possessed,  was 
probably  much  convulsed,  uttered  her  oracular 
responses  with  various  contortions  and  gesticu- 
lations. It  was  either  on  account  of  this  parallel 
between  her  actions,  appearance,  and  language, 
and  those  of  the  Pythian  priestess,  that  she  is  here 
said  to  have  the  spirit  of  Python  ;  or  because  the 
evil  spirit  by  which  she  was  actuated  was  of  the 
same  nature  and  power  as  that  which  prompted 
the  priestess  of  the  pagan  deity.  The  damsel  at 
Philippi  is  generally  supposed  to  have  been  one 
of  the  byyuajQl/iivdot. — that  is,  she  spoke  from  the 
inside,  as  a  ventriloquist,  in  the  same  manner 
as  the  priestess  of  Apollo  spoke  from  the  tripod. 

Biscoe  has  reasoned  with  much  justice  on 
the  (juestion,  Whether  this  narrative  proves  that 
an  evil  spirit  possessed  this  damsel  or  not  ?  He 
sufficiently  shows  that  it  cannot  be  considered 
as  a  trick  on  the  part  of  the  girl,  or  that  the 
apostles  discovered  the  imposture,  and  reproved 
the  deceiver. 

"  Supposing  this  woman's  speaking  inwardly," 
he  observes,  "  as  from  her  belly  or  breast,  were 
a  trick  of  her  own  acquiring,  and  no  ways  ow- 
ing to  any  demon  or  spirit  that  spake  from  witliin 
her,  how  could  St.  Paul's  saying  those  words, 
'I  command  thee  to  come  out  of  her,'  discover 
the  trick,  reveal  the  secret,  and  convince  the 
by-standers  that  she  was  a  mere  impostor,  and 
had  no  spirit  of  divination  within  her :  would  it 
not  rather  convince  them,  that,  in  his  opinion, 
she  bad  such  a  spirit  within  her  ?  But  let  us 
suppose,  wliat  is  not  so  much  as  hinted  in  the 
text,  that  St.  Paul  spent  much  time  in  preaching 
to  the  people,  and  showing  them  that  this 
woman,  by  a  particular  formation  of  tlie  organ 
of  speech,  and  by  long  practice,  had  gained 
a  habit  of  speaking  so  as  no  one  should  see  her 
lips  move,  and  the  voice  should  seem  to  come 
from  her  breast ;  I  am  yet  at  a  loss  to  know 
how  this  could  deprive  her  masters  of  their 
gain :  for  surely  this  would  go  but  a  little  way 
towards  convincing  the  people,  tliat  she  could 
not  really  predict  things  future.  Her  reputa- 
tion was  established;  there  was  a  general 
belief  that  she  did  foretell  things,  and  a  groat 
concourse  of  people  after  her  to  make  inquiry 
into  their  future  fortunes.  It  is  expressly  said, 
that  'she  brought  her  masters  much  gain  by 
sootlisaying.'  The  showing  that  it  was  possible 
for  her,  by  long  practice,  to  attain  the  art  of 
speaking   inwardly,    would    no    ways    dissuade 


Note  8.] 


NOTES   ON  THE   ACTS. 


*3ll 


persons  from  following  her,  so  long  as  they 
retained  a  notion  that  she  really  prophesied. 
We  will  advance,  therefore,  one  step  further,  and 
suppose  that  St.  Paul  not  only  discovered  her 
*  trick  "  of  speaking  inwardly,  but  that  he  also 
argued  against  lier  being  adiviner  or  prophetess, 
and  plainly  laid  before  them,  that  she  usually  made 
her  answers  in  ambiguous  and  general  terms ; 
that  they  much  ofteuer  proved  false  than  true  ; 
and  that  it  was  owing  to  mere  accident,  if  at 
any  time  there  seemed  to  be  truth  in  what  she 
had  said.  If  we  judge  of  the  experience  we 
have  of  mankind,  we  cannot  reasonably  suppose 
tliat  these  arguments  should  immediately  prevail 
with  all  the  by-standers,  or  indeed  any  consid- 
erable part  of  them,  to  lay  aside  the  opinion 
they  had  entertained  of  this  woman's  girt. 
However,  we  will  suppose  that  all  the  by-stand- 
ers were  at  once  convinced  of  the  truth  and 
weight  of  the  Apostle's  argument.  Would  they 
immediately  be  able  to  spread  the  same  persua- 
sion among  all'  the  inhabitants  of  Philippi  ? 
And  if  all  Philippi  had  believed  her  an  impostor, 
might  not  her  masters  have  sent  her  to  another 
city,  where,  by  the  practice  of  the  same  arts, 
she  might  still  have  brought  them  much  gain. 
The  plain  truth  therefore  is,  St.  Paul  prevented 
her  future  prophesying  ;  or,  if  the  word  '  trick ' 
pleases  better,  he  wholly  disabled  her  from 
doing  the  '  trick '  any  more.  He  cast  out  the 
spirit  which  spake  within  her,  so  that  she  was 
lieard  no  more  to  speak  as  from  her  belly  or 
breast.  Her  masters  soon  perceived  that  she 
was  no  longer  inspired  or  possessed,  that  she 
could  now  utter  no  more  divinations  or  prophe- 
cies ;  and  therefore,  all  hopes  of  their  gains 
from  her,  whether  in  Philippi,  or  any  other 
city,  were  wholly  gone." 

After  all,  it  is  a  dispute  among  learned  men, 
whether  she  did  speak  inwardly,  as  from  her 
belly  or  breast".  They  say  the  words  do  not 
necessarily  imply  this  meaning,  but  only  in 
general,  that  she  was  possessed  of  a  spirit  of 
divination  or  foretelling  things  to  come.  And 
they  urge,  that  when  she  followed  St.  Paul, 
and  said,  "  These  men  are  the  servants  of  the 
Most  High  God,  which  show  unto  us  the  way 
of  salvation,"  she  spake  out  with  a  loud  and 
distinct  voice.  If  this  were  the  case,  what 
"  trick  "  had  the  woman,  that  St.  Paul  could  dis- 
cover to  the  people  ?     Vid.  Wolfii  Cur.  m  loc. 

Another  thing,  which  demonstrates  the  absur- 
dity of  this  interpretation,   is  the  rage  of  the 

"  Probabilis  tamen  est  sententia  Delingii  Obs. 
Sac.  part  ii.  p.  201.  Wolfii  curis  ad  h.  1.  VVal- 
■cliius  observes — "  Femaiam  illam  fyyadrniKiix'^cir 
nuinero  non  esse  adsnribendam,  cum  Lucas  v.  17. 
verba  distincte  prolataei  tribuat,  cum  cam  secutam 
esse  dicat  Paulum  ejusque  comites,  atque  adeo  per 
id  siguificet  earn  per  plateas  et  cursitando  vaticina- 
tam  esse  :  lYyaorQiuv&oi  vero  vel  insidentescuidani 
loco,  vel  prostrati  in  terra  oracula  sua  ediderint." 
— V.  Walchii  Diss.  1.  De  Servis,  etc.  sect.  7. 
Kuinoel,  vol.  iv.  p.  540. 


multitude  against  St.  Paul.  For  no  sooner  had 
the  masters  of  tlie  girl  accused  him  and  Silas 
to  the  magistrates,  but,  it  is  said,  "that  the 
multitude  rose  up  together  against  them,"  v.  22. 
Had  he,  as  this  interpretation  supposes  Mm  to 
have  done,  convinced  the  whole  city  of  Plulippi 
that  tliis  maid-servant  was  an  impostor,  and 
could  foretell  things  future  no  more  than  any 
other  person,  no  doubt  they  would  have  taken 
part  with  St.  Paul,  and  not  with  the  masters  of 
the  girl.  They  would  have  thought  themselves 
obliged  to  him  for  having  discovered  the  cheat, 
and  preventing  their  future  expense  in  needless 
and  fruitless  applications  to  one  who  could  only 
amuse  and  deceive  them,  but  not  foretell  any 
thing  future.  If  they  were  incensed  against 
any  person,  it  is  natural  to  suppose  it  should 
have  been  against  the  girl  and  her  masters,  for 
having  imposed  upon  them,  and  tricked  them 
out  of  their  money.  But  that  they  should  take 
part  with  the  masters  of  this  impostor  against 
the  person  who  had  discovered  the  fraud,  is  so 
contrary  to  all  the  experience  we  have  cf  man- 
kind, that  it  is  a  demonstration  of  the  absurdity 
of  this  comment.  On  the  other  hand,  if  we 
take  the  story  in  the  plain  and  literal  sense, 
how  natural  is  it,  that  the  multitude  of  tlic  city 
should  side  with  the  masters,  as  being  fully 
persuaded  that  it  was  not  only  a  great  piece  of 
injustice  done  to  them  by  the  Apostle,  but  a 
public  injury  of  a  very  heinous  nature ;  as  they 
had  hereby  lost  what  they  esteemed  an  oracle, 
to  which  they  might  apply  upon  all  urgent 
and  doubtful  occasions !  Nor  is  there  any  the 
least  hint  in  the  text  of  a  change  in  the  multi- 
tude, as  though  they  had  been  first  for  St.  Paul, 
and  afterwards,  by  some  secret  management, 
brought  over  to  side  with  the  masters. 

We  may  justly,  therefore,  conclude  with  the 
majority  of  commentators,  and  the  concurrent 
testimony  of  the  Church,  tliat  this  also  was  a 
demoniacal  possession,  and  being  so,  that  it 
afforded  another  instance  of  the  influence  the 
evil  spirit  maintained  over  mankind,  till  the 
power  and  mercy  of  the  Saviour  delivered  us 
from  the  bondage  and  tyranny  of  the  destroyer. 

The  object  of  the  evil  spirit,  in  bearing  testi- 
mony to  the  truth  of  the  Apostle's  preaching, 
is  well  explained  by  a  modern  commentator. 
"  The  evil  spirit,"  he  observes,  "  well  knew  that 
the  Jewish  Law  abhorred  all  magic,  incanta- 
tions, magical  rites,  and  dealings  with  familiar 
spirits ;  he  tlierefore  bore  what  was  in  itself  a 
true  testimony  to  the  apostles,  that  by  it  he 
might  destroy  their  credit,  and  ruin  their  use- 
fulness. The  Jews,  by  this  testimony,  would 
be  led  at  once  to  believe  that  the  apostles  were 
in  compact  with  these  demons ;  and  that  the 
miracles  they  wrought  were  done  by  the  agency 
of  these  wicked  spirits  ;  and  that  the  whole  was 
the  eifect  of  magic ;  and  this  of  course  would 
harden  their  hearts  against  the  preaching  of 
the   Gospel.     The  Gentiles  again,  when   tliey 


31  A* 


lO' 


NOTES  ON  THE   ACTS   AND  EPISTLES. 


[Part  XII. 


saw  that  their  own  demon  bore  testimony  to 
the  apostles,  would  naturally  consider  that  the 
whole  was  one  system ;  that  they  had  nothing 
to  learn,  nothing  to  correct ;  and  thus  the 
preaching  of  the  apostles  must  be  useless  to 
them.  In  this  situation,  nothing  could  have 
saved  the  credit  of  the  apostles,  but  their  dis- 
possessing this  woman  of  her  familiar  spirit; 
and  that  in  the  most  incontestable  manner :  for, 
what  could  have  saved  the  credit  of  Moses  and 
Aaron,  when  the  magicians  of  Egypt  turned 
their  rods  into  serpents,  had  not  Aaron's  de- 
voured theirs  ?  And  what  could  have  saved 
the  credit  of  these  apostles,  but  the  casting  out 
of  this  spirit  of  divination,  with  which,  other- 
wise, both  Jews  and  Gentiles  would  have 
believed  them  incompetent''?  " 


tion :  there  was  neither  a  servile  deference 
paid  to  antiquity,  neither  was  there  any  capri- 
cious, or  useless,  or  jealous  removal  of  ancient 
customs,  merely  because  they  were  established. 


Note  9.— Part  XII. 

This  passage  is  generally  quoted  as  one  of 
those  whicli  prove  the  identity  of  the  service  of 
the  primitive  Church  with  that  of  the  synagogue. 
In  the  instance  of  i-eading  the  Scriptures  in 
both,  the  parallel  certainly  exists.  This  sub- 
ject, however,  having  been  already  in  some 
measure  considered,  I  shall  merely  observe,  in 
this  place,  that  we  never  read  that  any  one  of 
the  primitive  churches  had  such  an  officer  as  the 
Archisynagogus,  or  were  governed  by  the  ten, 
the  twenty-three,  &c.,  neither  were  the  primi- 
tive churches  built  by  tho  side  of  rivers  ;  and 
many  other  points  of  dissimilarity  might  be  shown. 

Some  writers,  indeed,  have  gone  to  the  oppo- 
site extreme,  and  derived  the  principal  customs 
which  prevailed  among  the  early  Christians 
from  the  heathen  institutions  established  among 
them.  The  fact  seems  to  be,  that  as  the  Jew- 
ish synagogues  were  necessarily  the  first  places 
of  worship,  very  many  useful  customs  were 
derived  from  the  Jewish  synagogue-service: 
and,  as  the  number  of  the  Gentile  converts 
increased  from  the  heathen  worship,  some  cus- 
toms might  be  derived  from  them  also.  The 
Churches,  in  things  indifferent,  were  left  to 
their  own  discretion :  there  was,  however,  a 
general  similarity  of  worship,  as  Avell  as  an 
unity  of  faith,  among  all  the  primitive  Clmrches. 
As  at  the  Reformation,  our  church-service  was 
not  formed  upon  the  model  of  the  service  of  the 
Romisli  Church,  yet  our  Reformers  wisely 
retained  whatever  was  useful ;  so  were  many 
customs  of  the  synagogues  preserved.  The 
worship  of  God  was  placed  upon  a  right  founda- 

*  See  on  the  subject  of  this  note,  Dickinson's 
Delphi  Phmnicizantcs — tiie  beginning  of  Faber's 
Oritrin  of  Pagan  Idolatry — the  references  in  Kui- 
noeT — Biscoe  On  the  Acts,  vol.  i.  p.  i:>8,  &c. — 
Whitby — Hammond — Dr.  A.  Clarke,  and  on  W\e 
manner  in  which  the  Pythian  priestesses  received 
their  inspirntion,  and  tlie  treatise  on  Saul  and  the 
Witch  of  Endor,  in  Ihe  Critici  Sacri. 


Note  10.— Part  XII. 

GENERAL  INTRODUCTION  TO  THE  EPISTLES, 
AND  ON  THE  EPISTLE  TO  THE  GALATIANS. 

Revelation  is  the  language  of  heaven 
spoken  by  the  lips  of  men ;  and  no  where 
tlirough  the  volume  of  Scripture  do  we  more 
legibly  read  its  characters  of  light,  than  in  the 
portion  to  which  we  have  now  arrived — the 
Epistles  of  St.  Paul.  It  is  here  that  the  dis- 
coveries are  made  which  complete  the  perfec- 
tion of  the  Christian  dispensation.  The  preach- 
ing of  Christ  was  past — the  generation  of  wit- 
nesses who  heard  him  speak  "  as  man  never 
spake,"  was  rapidly  dying  away  ;  the  reign  of 
the  Holy  Spirit  had  begun,  and  the  divine 
teaching  was  recalled  to  the  minds  of  the 
Evangelists,  and  the  deepest  mysteries  of  God 
were  imparted  to  the  apostles.  In  tlie  Gospels 
we  read  what  Christ  in  his  humiliation  declared 
on  earth — in  the  Epistles  are  recorded  what 
Christ  on  his  throne  of  glory  spake  through  the 
Spirit  from  heaven.  Why  should  it  excite  our 
surprise,  therefore,  that  all  those  who  passion- 
ately long,  or  serenely  hope,  for  their  eventual 
attainment  of  the  promises  of  God,  should  be 
so  much  attached  to  this  portion  of  their  holy 
Revelation ;  when  others  again,  of  a  different 
character,  who  seem  unable  to  appreciate  tlieir 
sublime  excellencies,  would  altogether  exclude 
them,  as  abounding  with  observations  and 
directions  which  were  primarily  of  a  temporary 
nature  only,  and  consequently,  as  tliey  assert, 
irrelevant  to  the  Christians  of  the  present  age  ? 
On  this  principle  nearly  the  whole  of  our 
Scriptures  may  be  rejected  as  useless  ;  for  all 
the  sacred  books,  either  wholly,  or  in  part,  were 
first  written  to  answer  some  temporary  object, 
however  profitable  they  may  have  been  for 
instruction,  reproof,  and  doctrine  to  the  cath- 
olic Church  for  ever.  Man  is  the  same  in  all 
countries.  However  his  customs  and  habits 
may  differ,  the  same  principle  of  evil  within 
him  every  where  prevails — as  tlic  body  is  the 
same  in  one  nation  as  in  another,  though  th(> 
manner  of  his  clothing  and  the  ornaments  of 
his  dress  may  vary.  It  is  to  the  principle  with- 
in, "  to  the  inner  man,"  tliat  tlie  Scripture  is 
addressed ;  and  if,  theref(n-c,  we  meet,  either  in 
the  Old  or  New  Testament,  with  any  passages 
wliich  refer  to  customs  that  are  now  obsolete, 
wo  mny  consider  the  appeal  of  inspiration  as 
directed  to  the  motives  of  action  ;  and  we  siiall 
then  find  that  all  Scripture  is  of  luiiversal  appli- 
cation, and  is  written   for    our    iuolriu  iiim    in 


NOTK    10.] 


INTRODUCTION  TO  THE  EPISTLES. 


*317 


righteousness.  It  proceeds  from  the  Father  of 
spirits,  and  is  by  him  revealed  to  the  spirit  of 
man  within  him. 

Here  it  is  that  we  are  presented  with  a  pic- 
ture of  the  heart  of  man,  and  of  the  human 
nature  with  which  we  are  born  into  the  world, 
so  faithful,  that  wlien  we  look  within  us,  we 
acknowledge  its  justice  with  indignation,  with 
sorrow,  or  remorse  ;  yet  so  vivid,  so  animated 
in  its  coloring — its  impression  so  powerful, 
that  we  never  cease  to  remember  the  terrible 
portrait  of  ourselves  which  is  drawn  by  the 
inspired  pencil.  Here  it  is  that  the  supernatu- 
ral energy  of  inspiration  triumphs.  We  may 
call  in  to  our  aid  the  flatteries  of  our  self-love, 
and  arm  ourselves  with  speculations  on  the 
dignity  of  human  nature,  and  the  infinite,  un- 
covenanted  mercy  of  God — We  may  palliate 
vice,  and  endeavour  to  satisfy  ourselves  that  the 
natural  or  animal  man  may  become  a  participa- 
tor of  a  spiritual  existence  without  change  or 
repentance,  or  divine  influence :  if,  however, 
we  contemplate  the  likeness  of  ourselves  as 
the  character  of  the  heart  is  drawn  in  these 
divine  compositions,  we  shall  deeply  feel  the 
absolute  necessity  of  the  same  Spirit  of  God, 
which  inspired  tiiese  holy  writers,  to  cleanse 
the  thoughts  of  our  hearts  within  us,  that  we 
may  perfectly  love  and  worthily  magnify  Him. 
Here  it  is  that  we  read  in  a  clearer  and  fuller 
manner,  than  in  any  other  part  of  the  Sacred 
Volume,  the  mysteries  of  the  world  to  come — 
the  nature  of  our  future  existence — the  recesses 
of  the  human  heart — the  majesty  of  the  Son 
of  God — the  intimate  union  which  may  be 
formed,  while  we  are  still  on  earth,  between  the 
human  soul  and  God  its  Creator — and  the 
unspeakable  consolations  which  Christianity 
alone  can  afford  us  in  the  prospect  of  death, 
and  the  hour  of  our  most  painful  sufiierings.  It 
would  be  easy  to  detail  these  at  great  length  : 
each  of  them  appeals  to  the  heart,  as  the  Angel 
Jehovah,  when  he  followed  our  first  parents  in 
the  recesses  of  the  garden,  and  exclaimed, 
"  Where  art  thou  ?"  In  the  devotional  parts 
of  St.  Paul's  Epistles,  a  voice  from  heaven,  as 
the  trumpet  of  the  archangel,  seems  to  appeal 
to  the  reader,  "  Where  art  thou  ?  what  are  thy 
employments  ?  to  what  world  art  thou  going  ?" 

The  errors  which  distracted  the  Church  in 
the  apostolic  age,  are  the  same  in  principle  as 
those  which  have  always  flourished,  and  which 
are  abundantly  prevalent  in  our  own  day.  Even 
now  the  advocates  of  natural  religion,  and  the 
assertors  of  human  reason,  like  the  Gnostics  ' 
of  tiie  apostolic  age,  embarrass  themselves  and 
their  readers  with  vain  philosophy,  and  crude 
speculations  on  the  existence  of  God,  the 
nature  of  the  soul,  the  origin  of  the  world,  or 
the  eternity  of  matter.  Antichristian  metiphy- 
sicians  still  deserve  the  censure  of  "  profane 
and  vain  babblings."  The  Greek,  the  Oriental, 
and  .[ewish  philosophy,  united  all  their  jargon 
VOL.   n. 


to  oppose  a  system  of  spiritual  religion,  which 
did  not,  and  could  not,  amalgamate  with  tlieir 
metaphysical  theories ;  and  every  deistical 
dream  which  has  been  since  invented  is  uni- 
formly opposed  to  the  same  object.  Revelation 
is  the  only  guide  to  the  reason  of  man ;  when 
its  bright  ligiit  is  obscured  or  disregarded,  man 
must  always  stumble  on  the  dark  mountains  of 
error. 

Did  the  Gnostics  "  forbid  to  marry,  and  com- 
mand to  abstain  from  meats  ?"  The  Apostle, 
in  condemning  them,  passes  his  censure  upon 
those  corrupters  of  Christianity,  who  still  in  the 
Church  of  Rome  inculcate  the  same  doc- 
trines. Did  any  profess  to  consider  Christ  as 
inferior  to  the  Father?  The  Apostle  is  more 
especially  urgent  upon  this  fundamental  point 
to  enforce  on  the  Church :  That  the  Christ  who 
took  upon  him  our  nature,  is  over  all  God 
blessed  for  ever.  Did  otliers  maintain  that 
Christ  came  into  the  world  not  to  expiate  the 
sins  of  man,  or  to  appease  the  wrath  of  an 
offended  Deity,  but  only  to  communicate  to  the 
human  race  the  long-lost  knowledge  of  the  Su- 
preme Being  .^  The  Epistle  to  the  Hebrews 
satisfied  the  ancient  Church  of  the  folly,  ab- 
surdity, and  wickedness  of  this  wilful  blind- 
ness, and  condemns,  in  language  which  modern 
courtesy  would  shrink  from  as  illiberal  and 
bigotted,  the  presumption  of  the  German  spec- 
ulatist,  and  the  blasphemy  of  the  half-reason- 
ing Unitarian.  All  metaphysical  inventions 
which  clash  with  the  common-sense  opinions 
which  have  originated  in  Scripture  respecting 
God,  tlie  soul,  and  the  compound  nature  of 
man,  the  origin,  continuance,  and  eventual  con- 
quest of  evil,  are  alike  condemned  by  the  in- 
spired Epistles. 

Among  the  various  errors  of  the  apostolic 
age,  which  are  censured  in  their  different  com- 
positions, we  meet  with  no  traces  of  that  fatal 
error  which  has  been  reserved  only  for  mod- 
ern presumption  :  we  find  no  denial  of  the  mi- 
raculous evidences  upon  whicli  Christianity  is 
founded,  or  of  the  facts  which  it  records,  as  the 
basis  of  the  doctrines  it  enforces.  This  effort 
of  the  enemy  of  the  Church  was  reserved 
for  the  fjresent  critical  and  enlightened  age, 
in  which  that  reasoner  is  considered  the  most 
wise,  who  departs  farthest  from  the  only 
true  wisdom ;  and  who,  bewildered  in  the 
clouds  and  mists  of  error,  "  puts  darkness  for 
ligiit,  and  light  for  darkness." 

If  we  turn  to  those  subjects  in  which  man 
may  imagine  himself  to  be  more  personally 
interested,  as  an  immortal  being,  to  the  dis- 
coveries which  it  has  pleased  the  Spirit  of  God 
to  make  to  us  by  his  apostles  concerning  the 
Saviour  of  tiie  world,  we  might  transcribe  at 
great  length  tlie  lofty  titles  and  magnificent  de- 
scriptions with  wliich  the  inspired  language  of 
the  apostles  describes  Him,  "  who  is  the  bright- 
ness  of  liis   Father's   glory,  and   tlie   pxpress 


318* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XII. 


image  of  his  person" — "  the  exact  impression 
of  his  manner  of  existence" — "  the  image  of 
the  invisible  God,  in  whom  dwelleth  the  fuhiess 
of  the  Deity" — "  who  is  highly  exalted" — "  at 
whose  name  all  created  things  shall  bow, 
whether  ui  heaven  or  in  earth  ;  visible  or 
invisible" — "the  object  of  tlie  worship  of 
angels" — "the  Judge  of  the  world."  He  is 
here  described  as  "  The  One  who  was  before  all 
things:"  as  "the  manifested  Saviour,  from  the 
creation  to  the  judgment." 

In  these  Epistles  we  are  confirmed  in  the 
belief  of  our  own  resurrection — in  the  assur- 
ance tliat  "  this  corruptible  nuist  put  on  incor- 
ruption."  They  corroborate  the  events  related 
in  the  Gospels,  and  are  the  most  decisive  evi- 
dences we  can  possess  of  the  rapid  increase 
of  Christianity.  In  them  we  hear,  as  it  were, 
the  angel  of  God  declare,  that  "  time  shall  be 
no  more."  We  see  the  Saviour  of  the  world 
resign  his  mediatorial  kingdom  to  his  Father, 
that  God  may  be  all  in  all — the  harvest  of  the 
Church  gathered  in — the  eternity  that  is  past 
united  to  the  eternity  that  is  to  come,  and  man 
made  partaker  of  a  heavenly  and  glorious  im- 
mortality. 

With  respect  to  the  crime  of  dividing  or  dis- 
turbing the  Churches,  the  apostolic  Epistles 
every  where  abound  with  the  most  explicit 
injunctions  on  this  point — "I  beseech  you, 
brethren,  by  the  name  of  our  Lord  Jesus 
Christ,  that  ye  all  speak  the  same  thing,  and 
that  there  be  no  divisions  among  you  ;  but  tliat 
ye  be  perfectly  joined  togetlier  in  the  same 
mind,  and  in  the  same  judgment :  for  it  hath 
been  declared  unto  me,  of  you,  my  brethren, 
that  there  are  contentions  among  you.  Submit 
to  those  that  have  the  rule  over  you,  for  they 
watch  for  your  souls,  as  those  that  must  give 
an  account ;"  with  many  other  passages  to  the 
same  purpose. 

Still  farther:  there  are  various  portions  of 
the  Epistles,  which  incontrovertibly  relate  to 
our  own  times,  and  to  times  yet  to  arrive  :  those 
portions,  namely,  which  are  predictive.  Of 
this  description  are  the  Epistle  of  St.  Jude  ;  a 
part  of  the  Second  Epistle  of  St.  Peter  ;  of  St. 
Paul's  Second  Epistle  to  the  Thessalonians, 
and  of  both  his  Epistles  to  Timothy  ;  and  of 
the  Epistles  of  St.  John.  It  is  needless  to 
name  other  passages,  or  to  enlarge  on  those 
prophecies  which  have  been  specified  ;  for  who 
will  deny  them  to  pertain  to  the  faith  and  the 
practice  of  the  present  age  ? 

We  must  not,  however,  regard  the  Epistles 
as  communications  of  religious  doctrines  not 
disclosed  before :  as  displaying  the  perfection 
of  a  system,  of  which  merely  Uie  rude  elements 
had  been  indicated  in  the  writings  of  the  four 
Evangelists.  The  object  of  tlie  Gospels  seems 
supposed  to  be  almost  exclusively  this  : — to 
prove,  by  a  genuine  narrative  of  miraculous 
facts,  that  Jesus  Christ   was  tiie   promised  Re- 


deemer: and  thus  to  lay  ground  for  the  belief 
of  the  doctrinal  truths,  which  he  should  after- 
wards reveal  by  tlie  Holy  Ghost  in  the  Epistles. 

"  Is  this  opinion,"  says  a  learned  modern", 
"  consistent  with  antecedent  probability  ?  Does 
it  appear  a  natural  expectation,  that  our  blessed 
Redeemer  '  in  whom  dwelt  all  the  fulness  of 
the  Godhead  bodily,'  to  Avhom  the  'Holy 
Ghost  was  given  without  measure,'  should 
restrict  witliin  such  scanty  limits  his  personal 
communications  of  divine  truths  to  his  disciples  ; 
that  he  should  thus  restrict  such  communica- 
tions to  his  apostles  during  the  whole  period  of 
his  public  ministry,  before  his  crucifixion  and 
after  his  resurrection  ?  Is  this  opinion  easily 
reconcilable  with  the  declarations  of  the  in- 
spired writers,  that,  while  our  Lord  '  dwelt 
among  them,  they  beheld  his  glory,  as  the  glory 
of  the  Only-begotten  of  the  Father,  full  of 
grace  and  truth'  (John  i.  14.),  and  that  'after 
his  passion  he  was  seen  of  them  forty  days, 
speaking  of  the  things  pertaining  to  the  king- 
dom of  God?'"  (Acts  i.  3.) 

To  bring  the  point  in  debate  to  the  speediest 
issue,  we  will  inquire,  what  are  the  new  articles, 
what  is  the  new  article,  of  faith  revealed  for  the 
first  time  in  anyone  of  the  Epistles?  What 
are  the  articles  of  faith,  what  is  the  solitary 
article,  on  which  any  one  of  the  Epistles  throws 
such  additional  light,  as  in  any  degree  to  war- 
rant an  assertion,  even  with  any  ordinary  ben- 
efit of  hyperbole,  that  the  Epistle  imparts  a 
religious  doctrine  not  previously  and  clearly 
revealed  in  the  Gospels,  nor  in  the  antecedent 
Scriptures  of  the  Old  Testament,  which  are 
continually  receiving  in  the  Gospels  the  plain- 
est and  the  strongest  sanction  of  our  Lord  ? 

Is  it  the  doctrine  of  the  unity  of  God  ?  A 
claim  will  not  be  advanced  as  to  that  article. 

Is  it  the  doctrine  of  the  union  of  three 
Divine  Persons  in  one  Godhead  ?  Has  the  Old 
Testament,  then,  maintained  silence  on  that 
article  of  faith  ?  Have  the  Gospels  maintained 
silence  ?  I  mean  not  to  multiply  testimonies. 
But  is  there  no  passage  in  the  writings  of  Isaiah, 
which  styles  tlie  predicted  Saviour  "  the  Mighty 
God,"  "  God  witli  us  ?  "  is  there  no  passage  in 
the  Gospels  which  avers,  that  "  In  the  beginning 
was  the  Word,"  that  "  the  Word  was  with  God," 
that  "  the  Word  was  God  ?  "  Is  there  no  pas- 
sage in  which  our  Lord  affirms  concerning  him- 
self, "  Before  Abraham  was,  I  am  ;"  "  I  and  my 
Father  are  one  ?"  Docs  no  Gospel  pronounce 
blasphemy  against  the  Holy  Gliost  unpardon- 
able ;  or  unite  that  Divine  Spirit  with  tlie  Fath- 
er and  the  Son  as  the  God  to  whom  we  are 
dedicated  in  baptism  ? 

Is  it  the  agency  of  our  Lord  in  creating  the 
universe  ?  The  first  chapter  of  St.  John's  Gos- 
pel answers  the  question. 

"^  See^  Gisborne's  First  Sermon  on  the  Episllc  to 
the  Colossiaiis,  p.  13,  &c. 


Note  10.] 


INTRODUCTION  TO  THE  EPISTLES. 


*319 


Is  it  the  propitiatory  sacrifice  of  our  Saviour  ? 
Have  our  copies,  then,  of  the  Old  Testament  lost 
the  fifty-third  chapter  of  Isaiah  ?  Do  our  copies 
of  tlie  Gospels  no  longer  speak  of  "  the  Lamb  of 
God  that  taketh  away  the  sins  of  the  world  ?  "  of 
"  the  good  Shepherd  who  came  to  lay  down  his 
life  for  the  sheep,"  "  to  give  his  life  a  ransom  for 
many  ?  "  of  one  who  "  came  down  from  heaven 
to  give  his  flesh  for  the  life  of  the  world  ?  " 

Is  it  the  universality  of  the  offer  of  redemp- 
tion ?  If  the  references  in  the  preceding  para- 
graph have  not  rendered  an  answer  superfluous  ; 
does  no  Gospel  instruct  us  tliat  Christ  "  was 
lifted  up "  on  the  cross,  "  that  whosoever  be- 
lieveth  in  Him  should  not  perish,  but  have  ever- 
lasting life  ?  "  Is  there  no  Gospel  still  record- 
ing his  final  command  to  his  apostles  to  "  go 
into  all  the  world,  and  preach  the  Gospel  to  every 
creature  ?  Is  there  no  Gospel  still  recording  his 
accompanying  assurance — "He  that  believeth, 
and  is  baptized,  shall  be  saved  ?  " 

Is  it  our  Lord's  exaltation  in  his  human  na- 
ture to  glory  ?  He  replies,  by  his  Evangelists, 
"  I  ascend  to  my  Father  ;" — "  All  power  is  given 
unto  me  in  heaven  and  in  earth." 

Is  the  deficient  article,  the  corruption  of 
human  nature  ?  Not  while  tlie  Old  Testament 
emphatically  records,  that  after  the  fall,  the 
sons  of  Adam  were  born  in  his  image — no  longer 
that  of  God.  Not  while  it  records  the  declara- 
tions of  the  Most  High,  before  the  deluge  and 
after  it,  that  "the  imagination  of  man's  heart  is 
evil  from  his  youth  ;"  or  his  averment  by  the 
lips  of  Jeremiah,  that  "  the  heart  is  deceitful 
above  all  things,  and  desperately  wicked."  Not 
while  the  fifteenth  chapter  of  St.  Matthew's 
Gospel,  or  the  seventh  chapter  of  that  of  St. 
Mark,  retains  the  catalogue  of  sins  pronounced 
by  our  Saviour  to  be  the  offspring  of  the  heart. 
Not  while  St.  John's  Gospel  produces  his  words  : 
"  As  the  branch  cannot  bear  fruit  of  itself,  except 
it  abide  in  the  vine  ;  no  more  can  ye,  except  ye 
abide  in  me  :" — "  without  me  ye  can  do  nothing." 

Is  it  the  necessity  of  the  entire  renewal  of 
the  heart  by  the  Holy  Spirit  ?  Not  if  the  third 
chapter  of  St.  John's  Gospel  be  part  of  the 
canon  of  Scripture. 

Is  it  justification  by  faith  in  tlie  blood  of 
Christ?  Not  while  the  corruption  of  human 
nature,  and  the  necessity  of  a  complete  renewal 
of  the  heart  by  the  Holy  Spirit,  are  doctrines 
of  the  Old  Testament  and  of  the  Gospels.  Not 
while  the  Old  Testament  continues  to  exhibit 
the  example  of  the  father  of  the  faitliful,  who 
"  believed  God,  and  it  was  counted  to  him  for 
righteousness  ;"  who  "saw  by  faith  the  day  of 
Christ,  and  rejoiced  to  see  it."  Not  while  the 
Almighty  proclaims  by  the  Prophet  Habakkuk, 
that  "the  just  shall  live  by  his  faith."  Not 
■while  the  passages  already  noticed  respecting 
the  atoning  sacrifice  of  the  Son  of  God,  and 
the  consequences  of  believing  in  Him,  shall  be 
found  in  tiie  Old  Testament  and  tlie  Gospels. 


Is  it  the  resurrection  of  the  dead,  the  final 
judgment,  the  glory  of  heaven,  the  damnation 
of  hell  ?  On  each  of  these  points  the  Gospels  are 
acknowledged  to  speak  with  decisive  clearness. 

Can  it  be  necessary  to  pursue  the  inquiry 
further  ?  There  is  yet  a  topic,  the  omission  of 
which  would  expose  me  to  the  charge  of  keeping 
out  of  sight  the  example,  held,  in  the  estimation 
of  many  pious  men,  to  be  the  most  adverse  to  my 
present  argument.  By  certain  of  our  brethren, 
the  Calvinistic  tenets  are  deemed  to  be  signally 
developed  in  parts  of  the  Epistles.  And  it  is 
natural  that  persons  regarding  those  tenets,  not 
merely  as  religious  verities,  but  as  the  basis  of 
Christian  comfort  and  of  Christian  usefulness, 
should  be  led  to  think  and  to  speak  of  the 
'Epistles  as  containing  the  previously  undis- 
played  perfection  of  Christianity.  A  deliberate, 
and,  as  I  would  humbly  hope,  an  honest  com- 
parison of  "  spiritual  things  with  spiritual" 
(1  Cor.  ii.  13.),  has  not  discovered  to  me  Calvin- 
istic tenets  in  any  part,  of  the  Sacred  Volume. 
But  our  brethren,  who  have  formed  an  opposite 
conclusion  concerning  the  divine  plan  of  re- 
demption, may  be  the  more  easily  induced  to  an 
exact  appreciation  of  the  Epistles,  when  they 
recollect  that  there  are  various  passages  in  the 
Old  Testament  and  in  the  Gospels  which  the 
Calvinistic  divines  consider  as  satisfactory 
proofs  of  their  own  system. 

"  I  have  yet  many  things  to  say  unto  you,  but 
ye  cannot  bear  them  now.  Howbeit,  when  He, 
the  Spirit  of  truth,  is  come,  He  will  guide  you 
into  all  truth,"  (John  xvi.  12, 13.)  This  address 
of  our  Lord  to  his  apostles  is  commonly  alledged 
in  support,  of  the  assertion,  that  additional  doc- 
trines were  to  be  propounded  in  the  Epistles. 
That  such  cannot  be  the  meaning  of  the  pas- 
sage, the  preceding  inquiry  as  to  the  several 
articles  of  Christian  belief  has  proved.  If  the 
Epistles  do  not  contain  any  new  article  of  faith, 
to  new  articles  our  Saviour  did  not  allude. 
Nor  in  the  articles  of  faith  stated  in  tlie  Epistles 
does  there  appear  to  be  any  point,  which  would  be 
offensive  to  the  known  prepossessions  and  incli- 
nations of  the  disciples.  To  what  particulars, 
then,  did  our  Saviour  allude  ?  To  truths  not 
indeed  new,  for  the  Scriptures  of  the  Old  Tes- 
tament had  announced  them,  for  repeatedly  had 
he  inculcated  them  himself;  truths  which,  like 
his  predictions  of  his  own  sufferings,  and  death, 
and  resurrection,  the  apostles  had  frequently 
heard  from  him,  and  still  disbelieved  ;  truths  in 
the  hisxhest  degree  offensive  to  their  prejudices 
and  their  desires :  that  Christ  was  to  be  a  light 
to  lighten  t!ie  Gentiles,  no  less  than  the  glory 
of  the  people  of  Israel:  that  the  peculiar  privi- 
leges of  the  Jews  were  at  an  end :  that  the 
Samaritan,  the  Greek,  and  tlie  Barbarian,  were  to 
stand  on  a  level  with  the  Israelite  in  tlie  Chris- 
tian Church,  in  the  grace  of  the  Gospel,  in  the 
kingdom  of  God.  Allusion  appears  also  to  be 
intended  to  other  very  unexpected  and  unwel- 


320* 


NOTES  ON  THE  ACTS  AND   EPISTLES. 


[' 


xn. 


come  facts  ;  that  Christ  did  not  purpose  to  en- 
throne himself  in  worldly  sovereignty,  and  to 
constitute  his  apostles  the  great  men  of  the 
eartli :  that  it  was  not  His  will  to  restore  at  that 
time  the  kingdom  to  Israel. 

On  the  subject  of  the  former  class  of  par- 
ticulars the  narrative  of  the  Acts  of  the  Apos- 
tles proves  how  great  was  the  need  of  the 
instructive  interposition  of  the  Holy  Ghost ;  and 
with  what  energy  the  instruction  was  imparted. 
When  the  persecution,  commencing  with  the 
death  of  Stephen,  scattered  the  Christians  from 
Judcea  rs  far  as  Phoenicia,  Cyprus,  and  An- 
tioch,  they  "  went  every  where  preaching  the 
word  to  none  (however,  as  it  is  emphatically 
added)  but  unto  the  Jews  only,"  (Acts  viii.  1, 
4.  and  xi.  19.)  When  the  Ethiopian  was  to* 
be  converted,  it  was  the  Spirit  that  said  unto 
Philip,  "  Go  near,  and  join  thyself  to  this 
chariot,"  (Acts  viii.  29.)  When  tlie  messen- 
gers of  Cornelius  came  for  Peter,  "  the  Spirit 
said  unto  him,  '  Go  with  them,  doubting  noth- 
ing: for  I  have  sent  them,'"  (Acts  x.  20.) 
The  language  of  Peter  to  Cornelius  was  that  of 
a  man  recently  overruled  and  enlightened. 
"  God  hath  showed  me  that  I  should  not  call  any 
man  common  or  unclean." — "  Of  a  truth  I  per- 
ceive that  God  is  no  respecter  of  persons :  but  in 
every  nation,  he  that  feareth  Him  and  worketh 
righteousness  is  accepted  with  Him,"  (Acts  x. 
28,  34,  35.)  On  his  return  to  Jerusalem,  when 
the  Jewish  converts  reproved  him  for  having  as- 
sociated with  the  household  of  a  Gentile,  how 
did  he  vindicate  himself?  "The  Spirit  bade 
me  go  with  them." — "  What  was  I,  that  I  could 
withstand  God  ?"  (Acts  xi.  12,  17.)  When  the 
hearers  confessed  the  decisiveness  of  the  au- 
thority, their  expressions  of  submission  were 
equally  those  of  surprise  :  "  Tlien  hath  God  also 
to  the  Gentiles  granted  repentance  unto  life," 
(Acts  xi.  18.)  With  respect  to  the  speedy 
restoration  of  the  kingdom  to  Israel,  an  event 
connected  in  the  minds  of  the  apostles  with  an 
earthly  sovereignty  on  the  part  of  Christ,  and 
with  earthly  aggrandizement  on  their  own  ; 
though  they  pressed  our  Lord  on  the  point  to 
the  very  time  of  his  ascension,  and  tlien  received 
from  Him  a  reply,  which,  while  it  denied  precise 
information,  left  them  in  suspense,  (Acts  i. 
0,  7.):  yet  after  the  descent  of  the  Holy  Ghost 
on  the  day  of  Pentecost,  we  hear  no  more  of 
the  expectation.  On  the  contrary,  we  hear  the 
Holy  Ghost  negativing  it  by  the  inspired  writ- 
ino-s  of  the  apostles.  St.  James,  in  his  conclud- 
ing chapter,  apparently  alludes  to  the  impending 
destruction  of  Jerusalem.  St.  Paul  anticipates 
the  downfall,  when  he  describes  the  Jews  as 
"filling  up  their  sins  ;"  and  the  wrath  of  God 
as  "  coming  upon  them  to  the  uttermost." 
(1  Thess.  ii.  IG.)  And  the  same  Apostle,  when 
led  by  his  argument  to  dilate  on  tlicir  approach- 
ing dispersion  and  their  subsequent  restoration, 
treats  of  the  two   events  in  a  manner  which 


implies,  that  it  was  by  a  long  interval  that  they 
vv'ere  to  be  separated,  (Rom.  xi.) 

The  post,  then,  which  the  Epistles  occupy  in 
the  sacred  depository  of  Revelation  is  not  that 
of  communications  of  new  doctrines.  They  fill 
their  station  as  additional  records,  as  inspired 
corroborations,  as  argumentative  concentrations, 
as  instructive  expositions,  of  truths  already 
revealed — of  commandments  already  promul- 
gated. In  some  few  instances  a  new  circum- 
stance, collateral  to  an  established  doctrine,  is 
added  :  as  when  St.  Paul,  in  applying  to  the 
consolation  of  the  Thessalonians  the  future 
resurrection  of  tlieir  departed  friends,  subjoins 
the  intelligence,  that  the  dead  in  Christ  shall 
rise  first  to  meet  the  Lord  in  the  air,  before  the 
generation  alive  at  the  coming  of  our  Saviour 
shall  exchange  mortal  life  for  immortality.  In 
the  explication  of  moral  precepts,  the  Epistles 
fi-equently  enter  into  large  and  highly  bene- 
ficial details.  And  as  one  of  their  principal 
objects  at  the  time  of  their  publication  was  to 
settle  controversial  dissensions,  to  refute  liere- 
sies,  and  to  expose  perversions  of  scriptural 
truth,  they  in  consequence  abound  in  discus- 
sions illustrating  the  nature  and  the  scope  of 
sound  doctrine  ;  and  guarding  it  against  the 
false  and  mischievous  interpretations  of  the 
ignorant,  of  the  subtle,  of  the  unholy.  So  he 
who  rejects  one  portion  of  Scripture  rejects 
all,  for  "  all  Scripture  is  given  by  inspiration 
of  God." 

The  New  Testament  contains  twenty-one 
Epistles,  which  are  generally  divided  into  two 
classes,  those  of  St.  Paul,  and  the  Catholic 
Epistles.  The  latter  are  seven  in  number,  and 
consist  of  the  letters  of  St.  James,  Peter,  John, 
and  Jude  ;  these,  as  their  title  implies,  were 
addressed  to  Christians  in  general.  The  re- 
maining fourteen  were  written  by  the  Great 
Apostle  of  the  Gentiles ;  and  they  have  been 
religiously  preserved  and  enrolled  from  the 
earliest  periods  among  the  number  of  the  Sacred 
Writings.  It  has  been  a  matter  of  doubt, 
whether  St.  Paul  be  the  author  of  the  Epistle  to 
the  Hebrews ;  but  there  are  so  many  forcible 
reasons  for  attributing  it  to  this  Apostle,  at  least 
the  matter  of  it,  that  its  authenticity  seems  to 
be  fully  substantiated.  With  respect  to  the 
other  thirteen,  they  are  incontestably  acknowl- 
edged as  St.  Paul's. 

It  is  true  they  have  been  rejected  by  various 
ancient  heretics,  by  the  Cerinthians'',  and  par- 
ticularly by  the  Ebionites,  who  looked  upon  this 
Apostle  as  an  apostate  and  forsaker  of  the  Law  ; 
but  this  is  not  surprising,  as  they  were  tlie  dis- 
ciples of  some  false  teachers,  who  maintained 
the  necessity  of  the  ceremonial  Law.     Marcion* 

•i  Iron.  lib.  i.  c.  2G.  Origcn.  Jidvnr.  CcJs.  1.  8.  in 
fine.  Euseb.  Hist.  Ercl.  1.  3.  c.  27.  Epii)lian. 
HcBres.  'iO.  sect.  xvi.  and  xxv.  Euseb.  Hist.  Ecd. 
1.  4.  c.  -29. 

'  Tortul.  Contr.  Marc.  1.  5.  Epiph.  Hares.  42. 


Note  10.] 


INTRODUCTION   TO  THE   EPISTLES. 


# 


321 


received  only  ten  epistles  of  St.  Paul,  and  de- 
stroyed many  passages  of  them  that  overturned 
his  impiety.  The  Gnostics  rejected  the  two 
Epistles  to  Timothy-'',  because  the  Apostle  evi- 
dently alluded  to  these  teachers  in  tlicse  words — 
"  That  they  had  erred  concerning  the  faith," 
(1  Tim.  vi.  20,  21.)  But  although  each  of  these 
heretics  have  rejected  tlie  Epistles  of  St.  Paul, 
either  wholly  or  in  part,  they  have  not  ventured 
to  deny  that  thoy  were  his  ;  so  that  their  testimony 
is  united  to  that  of  the  whole  Church,  in  attrib- 
uting them  to  this  Apostle.  Moreover  the  same 
style,  the  same  doctrine,  tlie  same  spirit,  though 
they  have  been  written  after  the  space  of  fifteen 
or  sixteen  years,  are  throughout  perceivable. 

Antiquity  has  made  mention  of  some  other 
works  attributed  to  St.  Paul.  Eusebius  speaks 
of  a  book  entitled.  The  Acts  of  St.  Paul,  which 
in  one  place  hte  ranks  among  the  doubtful' 
Scriptures,  and  in  another  among  the  supposed'' 
Scriptures.  There  Avas  likewise  an  Epistle  to 
the  Laodiceans,  which  was  in  existence  in  St. 
Jerome's  time,  and  which  he  affirms  to  be  re- 
jected by  every  one'.  Marcion  had  one  of 
them  of  the  same  title ;  but  there  is  no  doubt 
but  that  was  the  Epistle  to  the  Ephesians, 
which  was  inscribed  to  the  Laodiceans,  in  his 
Apostolic,  that  is  to  say,  in  his  Collection  of 
St.  Paul's  Epistles.  There  has  also  been 
brought  from  Asia,  in  these-''  latter  ages,  a 
Letter  from  the  Church  of  Corinth  to  St.  Paul, 
and  an  Epistle  of  St.  Paul  to  the  Corinthians. 
But  the  Armenians,  through  whom  these  two 
compositions  have  come  down  to  us*,  acknowl- 
edge themselves  that  they  arc  apocryphal. 
There  are  also  the  Epistles  of  St.  Paul  to  Sen- 
eca, and  of  Seneca  to  St.  Paul,  which  St.  Jer- 
ome', contrary  to  his  usual  discrimination, 
seems  willing  to  receive,  although  they  are 
generally  deemed  spurious,  and  are  without  any 
marks  of  veracity.  Eusebius  was  either  not 
acquainted  with  them,  or  it  is  imagined  did  not 
consider  them  as  worthy  of  mention.  But  with 
respect  to  the  Epistles  of  St.  Paul'",  the  sanie 

■''  Clem.  Alexand.  Strom.  1.  2.  p.  383. 

^  Euseb.  Hist.  Ecc.  1.  3.  c.  3. 

''  Ibid,  c.  25 — ir  Tofc  riSoig.  We  have  nothing 
remaining  of  this  book  but  a  fragment  of  a  line  or 
two,  in  the  Latin  version  of  a  work  of  Origcn,  en- 
titled Prinriplcs,  lib.  i.  c.  2. 

'  Hieron.  De  Scrip.  Ecc.  in  PaiiJo.  We  have 
even  at  this  present  day  an  Epistle  of  St.  Paul  to 
the  I.,aodicenns,  which  is  nearly  of  the  size  of  the 
Epistle  to  Philemon  ;  but  it  is"do\xbtful  whether  it 
be  that  which  St.  Jerome  had  seen. 

J   Usser  in  Notis  ad  Epis.  Isrn.  ad  Tral.  pag.  70. 

«■■  Cotelin  Notis  ad  Const.  Apost.  lib.  vi.  c.  2G.  p. 
o54.  These  two  Epistles  were  printed  in  Armenia, 
and  translated  into  Latin  by  Mr.  Wilkins,  a  learn- 
ed Englishman.  They  are  very  short,  and  bear 
juaniiest  marks  of  being  supposititious. 

'   Hieron.  Dc  Scrip.  Eccl.  in  Seneca. 

'"  Hist.  Ecc.  lib.  iii.  c.  25. — xul  ravra  tifv  ir  ono- 
?.f,Yoriiiioic.  Eusebius  in  this  place  speaks  of  four 
Gospels,  of  the  Acts  of  the  Apostles,  of  thirteen 
Epistles  of  St.  Paul  (for  we  must  not  here  include 
the  Epistle  to  the  Hebrews),  of  one  of  St.  John, 
and  of  one  of  St.  Peter. 

VOL.    II.  *4i 


historian  testifies,  that  they  were  universally 
acknowledged  to  be  the  work  of  that  Apostle. 

The  Epistles  of  St.  Paul  are  addressed  to 
some  Churches  or  to  some  individuals  with  the 
view  of  instruction  and  edification,  as  Provi- 
dence furnished  the  occasion  or  the  subjects. 
They  record  the  doctrine  the  apostles  preached  ; 
the  first  heresies  that  arose  in  the  Church  ;  the 
decision  of  various  questions  proposed  to  St. 
Paul ;  some  prophecies  relative  to  future  events  ; 
excellent  precepts  of  morality  ;  a  sublime  sys- 
tem of  divinity ;  the  government  of  the  apos- 
tolic Church ;  the  progress  of  the  Gospel 
throughout  the  world ;  the  gifts  that  the  Holy 
Ghost  infused  on  its  ministers,  or  rather  on  the 
faithful ;  lastly,  fine  examples  of  zeal,  courage, 
patience,  disinterestedness,  humility,  charity, 
hope,  and  faith.  It  must  also  be  remarked,  that 
the  Epistles  of  St.  Paul,  as  Dr.  Paley  has  proved 
at  large,  serve  to  authenticate  the  history  of 
the  Acts,  as  the  history  of  the  Acts  in  their 
turn  corroborate  the  Epistles  ;  which  is  of  no 
trifling  consequence  in  establishing  the  veracity 
and  authority  of  these  sacred  writings. 

The  excellent  Epistles  of  St  Paul  have  been 
preserved  for  us  with  great  integrity,  as  may 
be  seen  by  comparing  the  ancient  versions,  and 
the  quotations  of  the  old  fathers,  with  the  ori- 
ginal text.  The  several  readings  or  variations 
^lat  have  been  collected  from  different  manu- 
scripts, are  not  by  any  means  so  numerous  as 
tiiose  that  are  found  in  the  manuscripts  of  the 
Gospels ;  which  perhaps  may  be  attributed  to 
the  copyists,  who  having  in  mind  the  expres- 
sions of  a  different  Evangelist,  might  easily 
refer  them  to  that  which  tliey  were  transcribing. 
They  seem  indeed  to  have  done  it  sometimes 
designedly,  in  order  to  clear  one  passage  by 
another.  This  has  less  frequently  happened  in 
St.  Paul's  Epistles ;  and  among  these  various 
readings  that  remain,  Ave  dare  assert,  that  tliere 
are  none  of  them  that  can  do  any  injury, 
cither  to  the  authenticity  of  those  divine  ivrit- 
ings,  or  to  the  apostolic  doctrine  wliich  they 
inculcate. 

These  Epistles  have  been  long  ranked  in  the 
order  in  which  they  at  present  stand.  Epi- 
phanius",  who  censures  Marcion  for  having  over- 
turned this  order,  informs  us  that  in  his  time  the 
Epistle  to  the  Romans  was  the  first  in  all  the 
authentic  copies.  He  remarks  only,  that  the 
Epistle  to  Philemon,  which  Avas  the  last  in  most 
of  the  manuscripts,  was  placed  the  thirteenth 
in  some  others  ;  and  that  in  some  the  Epistle 
to  the  Hebrews  Avas  the  tenth,  and  preceded 
the  Epistles  to  Timothy,  Titus,  and  Philemon. 
It  is  certain  that  the   Epistles  are  not  chrono- 

"  Epiph.  Hcrcs.  42.  The  Epistle  to  the  Gala- 
tians  Avas  the  first  in  the  Apostolic  of  Marcion: 
the  Epistle  to  the  Romans  A\'as  the  foui'tb  only.  It 
is  not  known  AA^hat  order  this  heretic  pursued,  for 
he  placed  the  Second  Epistle  to  the  Thessalonirns 
after  the  Epistle  to  the  Romans,  thougli  tisey  arr; 
certainly  more  ancient. 


322* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIL 


logically  arranged".  The  Epistle  to  the  Gala- 
tians  appears  to  have  been  the  first  written  of 
them  all :  the  Epistle  to  the  Romans  the  eighth 
or  ninth.  The  latter  has  probably  been  placed 
first,  either  on  account  of  the  preeminence  of 
the  city  of  Rome,  or  on  account  of  the  excel- 
lency of  the  Epistle  itself,  which  has  always 
been  looked  upon  as  St.  Paul's  masterpiece, 
and  the  most  polished  of  the  apostolic  monu- 
ments. 

The  Epistles  were  spread  by  slow  degrees 
from  one  Church  to  another.  St.  Paul  com- 
mands the  Colossians  (Coloss.  iv.  16.)  to  send 
to  the  Laodiceans  what  he  wrote  to  them,  in 
order  to  be  there  read  in  the  Church,  and  to 
cause  to  be  read  in  theirs  those  they  should 
receive  from  Laodicea.  There  is  no  doubt  but 
that  the  Churches  of  the  metropolitan  cities 
sent  authentic  copies  of  the  letters  addressed 
to  them  from  the  apostles,  to  others  of  their 
province.  Hence  these  letters  passed  to 
Churches  more  remote.  The  Christians,  %vho 
diligently  sought  after  those  of  tlie  martyrs,  did 
not  assuredly  neglect  those  of  the  apostles. 
It  is  evident,  from  the  letter  that  Polycarp  wrote 
to  the  Philippians,  that  they  asked  him  for 
those  of  St.  Ignatius.  "  I  send  you,"  says 
Polycarp,  "  the  letters  that  Ignatius  has  written 
to  me,  and  in  general  all  those  that  I  have,  as 
you  have  commanded  me''.*'  He  means  the 
letters  that  Polycarp,  who  was  at  Smyrna  in 
Asia,  might  have  collected,  either  from  the 
apostles,  or  from  the  disciples  of  the  apostles  ; 
for  he  adds,  "  that  they  might  be  of  use  in 
strengthening  them  in  patience  and  faith." 

Witli  respect  to  the  time  in  which  the 
Epistles  of  St.  Paul  began  to  be  dispersed,  it 
is  very  difficult  to  mark  it  precisely,  since  there 
are  very  few  complete  records  of  that  time 
remaining.  Clement  of  Rome,  who  was  con- 
temporary with  the  Apostle,  has  written  a  letter 
to  the  Church  of  Corinth,  which  is  preserved,  in 
which  he  speaks  of  the  first  Epistle  of  St.  Paul 
to  the  same  Church.  "  Receive,"  says  he,  "  the 
Epistle  of  the  happy  Apostle  St.  Paul,  what  he 
has  written  to  you  at  the  time  that  you  were 
only  beginning  to  receive  the  Gospel'."  He 
afterwards  mentions  the  divisions  with  which 
the  Apostle  reproaches  the  Corinthians  on  ac- 
count of  Cephas,  Apollos,  and  himself.     There 


"  St.  Chrysostom  has  also  rcMTiarked  the  same, 
in  his  Frf  face  to  the  Epistle  to  the  Romans  ;  and 
he  adds,  that,  in  the  arrantrement  of  the  prophets, 
the  chronoloj^ical  order  has  not  been  pursued. 

^  Polycarp.  Epis.  ad  Philip.  Tliis  passage  of 
Poly  carp's  letter  is  mentioned  by  Euseb.  Ecc.  Hist. 
lib.  iii.  c.  36. 

'  Clem.  Ep.  ad  Corinth,  sect,  xlvii.  The  Greek 
expression  is  tv  an/ri  roii  fr'ayj-fx/ui;,  which  I  un- 
derstand to  mean,  •'■  From  the  beginning  of  the 
])renchinir  of  the  Gospel  at  Corinth."  St.  Paul 
makes  use  of  the  same  expression  in  the  like  sense, 
(Pliil.  iv.  ].').)  See  also  the  o7th  and  4l!lh  sections 
of  St.  element's  Epist.  and  compare  1  Cor.  .\ii.  and 
xiii. 


are,  moreover,  in  this  letter  of  St.  Clement^ 
some  quotations,  or  manifest  imitations  of  the 
Epistle  to  the  Hebrews'',  which  prove,  doubt- 
less, that  he  had  seen  that  Epistle. 

St.  Ignatius,  bishop  of  Antioch,  and  a  dis- 
ciple of  the  apostles,  has-  written  more  letters, 
which  Eusebius*  mentions,  and  of  which,  in 
these  later  ages,  we  have  found  the  MSS., 
which  do  not  appear  to  have  been  at  all  altered'. 
Writing  to  the  Ephesians,  he  tells  them,  "  You 
are  the  companions"  of  the  faith  of  Paul,  who 
has  been  sanctified,  who  has  suffered  martyr- 
dom, who  has  obtained  the  highest  happiness, 
and  who,  throughout  his  Epistle,  makes  honor- 
able mention"  of  you  in  Jesus  Christ."  There 
is  also  another  letter  of  St.  Polycarp,  the  dis- 
ciple of  St.  John,  where  he  quotes  this  remark- 
able passage  of  1  Cor.  vi.  2.  "  Do  ye  not  know 
that  the  saints  shall  judge  the  world""  ?"  There 
are  moreover  in  it  some  instructions  for  the 
deacons  and  deaconesses,  evidently  copied  from 
those  which  St.  Paul  gave  to  Timothy  and 
Titus  respecting  those  persons.  In  general, 
Polycarp  speaks  of  St.  Paul's  Epistles  to  tlie 
Churches  that  knew  God,  at  a  time"  when  there 
was  not  as  yet  any  Christian  Church  at  Smyrna. 
This  is  what  he  sends  to  the  Philippians  re- 
specting the  Apostle,  "  Neither  I,  nor  any  of 
my  equals,  were  able  to  obtain  the  knowledge 
of  the  happy  and  glorious  Apostle  Paul  '(\  ho 
has  been  aforetime  among  you,  those  who 
lived  then  have  seen  him  in  person ;  who  has 
taught  you  the  clear  and  true  doctrine  most 
exactly ;  and  who  being  absent  Avrote  some 
letters  to  you,  all  which  can  now  edify  you  in 
the  faith,  if  you  attentively  consider  them." 
These  testimonies  evince  the  Epistles  of  St. 
Pan]  to  have  been  propagated  at  the  period 
here  spoken  of.  There  is  also  a  very  decisive 
proof  that  they  were  dispersed  before  this 
period,  as  St.  Peter,  writing  to  the  faithful 
Jews  who  were  scattered  through  Asia  Minor, 
speaks  to  them  not  only  of  the  Epistles  that 
the  Apostle  had  addressed  to  the  Churches  of 
Asia,  but  even  of  those  that  he  had  written  to 
others^,  as    of  works   that   were    known,    and 

*"  Sect.  xii.  xvii.  xxxvi.  and  compare  them  witli 
Heb.  ix.  31.  37.  and  i.  3-7. 

*  Euseb.  Err/.  Hist.  lib.  iii.  c.  30. 

'  Ignatms  ad  Epbes.  sect.  xii. 

"   ^I'liinaTat. 

"  Wiiat  is  here  translated  by  mnking  an  honora- 
ble mention,  is  in  the  original  iMi;t(0) tn'fi  ?'iur,r. 
Moreover  there  is  to  bo  found  in  the  same  Epistle 
some  quotations  from  1  Cor.  and  among  others 
these  words  (chap,  i.)  nuv  nu(fi',?  ;  ,7or  rTi,"(,T>,r/,';  ; 
'•  Where  is  the  Scribe .'  where  is  the  jirofound  and 
subtle  reasoner.'  " 

'"  Epist.  Polycarp.  ad  Philip,  sect.  iii.  See  also 
sect.  i.  iv.  vi.  in  the  same  Epistle  ;  and  compare 
Epb.  ii.  8.  and  1  Tim.  vi  7,  10.  Gal.  iv.  7.  Rom. 
xii.  17.  and  xiv.  10,  12. 

■'■  The  Latin  versioii  has  (the  Grei^k  text  oi"  a 
l)art  of  this  better  being  lost.)  .Xos  avtnti  non  no- 
rcriimii.^.  which  is  und<M-stood  of  th(^  Church    of 


Smyriin.  ofothers  ofPclycnrp  himself 
'•'  2  Pel.  iii    l'>-  I*"'-     ^'-  l'("ter  appears 


in  partic- 


NoTic  10.] 


INTRODUCTION   TO  THE   EPISTLES. 


*o 


3-23 


•^vhich  tliey  might  then  peruse.  It  is  likewise 
evident,  in  reading-  these  compositions  of  the 
first  ages  of  Christianity,  tliat  the  Epistles  of 
the  apostles  were  communicated  innncdiately 
to  the  neighbouring  Churches  by  those  who 
had  received  them,  and  passed  slowly  to  the 
Churches  more  remote.  Eusebius  has  ob- 
served*, that  Papias,  bishop  of  Jerusalem,  has 
tiuoted  the  earliest  Epistles  of  St.  Peter  and 
St.  John.  Polycarp  refers  often  to  the  first 
Epistle  of  St.  Peter.  Each  of  them  was  in 
Asia.  There  are,  however,  no  evident  quota- 
tions from  tlie  Epistle  to  the  Romans,  which 
having  been  sent  into  the  west,  passed  very  late 
into  the  east,  and  therefore  could  not  have  been 
so  early  recognised. 

The  eloquence  of  St.  Paul  does  not  consist  in 
the  style  only.  It  consists  in  the  sublimity  of 
thoughts,  in  the  force  of  reasoning,  in  the  ad- 
mirable use  he  makes  of  the  Scriptures,  in  the 
boldness  and  brilliancy  of  expression,  in  the 
justness  of  images,  and  in  the  multiplicity  and 
beauty  of  figures.  He  is  animated,  cogent, 
rapid,  compact;  frequently  abrupt;  often  led 
away  from  his  subject  by  an  accidental  word 
or  expression,  and  returning  to  it  again  without 
the  usual  forms  of  connection  :  in  other  places 
he  is  pathetic,  affecting,  moving,  and  ever 
displaying  that  tender  love  and  unction  of 
the  Holy  Spirit,  with  which  he  was  aflfected. 
He  knew  how  to  unite  authority  with  com- 
placency, and  all  tlie  meekness  of  the  Apostle 
St.  John,  with  the  severity  of  the  Baptist;  but, 
as  has  been  remarked,  his  style  is  in  many 
places  extremely  negligent".  St.  Jerome  speaks 
on  this  point  with  great  freedom''  ;  he  gives  him, 
nevertheless,  in  other  respects,  the  greatest 
praise  ;  as  well  as  Eusebius",  who  does  not 
hesitate  to  declare  that  St.  Paul  has  surpassed 
all  the  other  apostles,  both  in  thought  and  ex- 
pression. His  excessive  zeal  leads  him  into 
many  particularities.  He  abounds  in  broken 
sentences,  and  the  most  constrained  metaphors, 
which  occasion  many  and  repeated  difficulties. 
'To  account  for  his  own  declaration  of  himself, 
that  when  he  sliould  be  rude  and  as  an  idiot 
witli  respect  to  speech,  he  was  not  with  respect 
to  knowledge'',  it  must  be  remembered  that  he 

ular  to  mean  the  Epistle  to  the  Hebrews  in  tlie  l.^th 
verse  ;  for  though  it  were  addressed  to  the  Hebrews 
of  Judfea,  it  related,  in  general,  to  all  the  faithful  of 
that  nation.  He  speaks  in  the  I6th  verse  of  some 
other  Epistles  of  St.  Paul — "  In  all  his  Epistles," 
&c. 

*   Euseb.  Hist.  Ere.  lib.  iii.  c.  3!).  in  fine. 

"  See  some  exainjjles  of  it — Rom.  ii.  2t).  xi.  ](>. 
Eph.  ii.  1-5,  etc. 

''  Hieron.  Comment,  in  Ep.  ad  Epius.  cap.  3 
Initio  Eplst.  151.  ad  Algas.  Qurest.  10. 

'  Euseb.  Hist.  Ecc.  lib.  iii.  c.  24.  ttuitoiv  iv  na- 
^anxsvii  Xuyo'V  SviardaTurog,  roi[uani  te  ixavoiTaTog. 
Clement  of  Alexandria  often  gives  the  title  of 
"  this  Illustrious  Apostle,"  "  this  Divine  Apostle," 
to  St.  Paul — yuratuc    '^-I  i  onro/.u:,  ,9fff,TfO(oc  '.^-Ljio- 

cruXog.     Strom,  lib.  i.  p.  316.  ii.  p.  420,  &c. 

'^  2  Cor.  xi.  G.     Indeed.  St.  Jerome  observes  on 


was  born  in  tlie  city  of  Tarsus%  where  the 
Greek  language  was  not  very  pure,  and  that  the 
Hebrew,  or  Syriac  language,  being  as  familiar 
to  him  as  the  Greek,  his  style  was  consequently 
less  polished ;  and  is  frequently  mixed  M-ith 
Hebraisms,  which  render  it  a  little  harsh.  He 
makes  use  also  of  some  Greek  particles  in  a 
sense  we  may  term  Hebraic,  on  which  account 
they  have  not  always  determinate  significations. 

Many  of  the  illustrations  of  St.  Paul  are 
traceable  to  his  private  life  and  circumstances. 
Tarsus,  where  he  was  born,  was  one  of  the 
most  celebrated  places  of  exercise  then  in 
Asia;  and,  as  Dr.  Powell  observes,  apud  Bow- 
yer,  p.  432,  there  is  no  matter  from  which  the 
Apostle  borrows  his  words  and  images  more 
than  from  the  public  exercises.  He  frequently 
considers  the  life  of  a  Christian  as  a  race,  a 
wrestling,  or  a  boxing ;  the  reward  which  good 
men  expect  hereafter,  he  calls  the  prize,  the 
victor's  crown ;  and  when  he  exhorts  liis  disci- 
ples to  the  practice  of  virtue,  he  does  it  usually 
in  the  very  same  terms  in  which  he  would  have 
encouraged  the  combatants.  From  the  Apostle's 
country  we  descend  to  his  family,  and  here  we 
find  anotiicr  source  of  his  figurative  expressions. 
His  parents  being  Roman  citizens,  words  or 
sentiments,  derived  from  the  laws  of  Rome, 
would  easily  creep  into  their  conversation.  No 
wonder  then  that  their  son  sometimes  uses 
forms  of  speech  peculiar  to  the  Roman  lawyers, 
and  applies  many  of  the  rules  of  adoption,  man- 
umission, and  testaments,  to  illustrate  the 
counsels  of  God  in  our  redemption.  Nor  are 
tliere  wanting  in  St.  Paul's  style  some  marks 
of  his  occupation.  To  a  man  employed  in 
making  tents,  the  ideas  of  making  camps,  arms, 
armor,  warfare,  military  pay,  would  be  familiar; 
and  he  introduces  these  and  their  concomitants 
so  frequently,  that  his  language  seems  to  be 
such  as  might  rather  have  been  expected  from 
a  soldier,  than  from  one  wlio  lived  in  quiet 
times,  and  was  a  preacher  of  the  Gospel  of 
peace.  When  we  consider  these  things,  with 
tlie  others  that  have  been  already  mentioned, 
there  will  remain  nothing  that  is  peculiar  in 
St.  Paul's  manner  of  writing,  of  which  the 
origin  may  not  easily  be  discovered. 

He  par.sues  an  idea  that  presents  itself,  and 
leaves  for  a  moment  the  main  one  to  return  to 
it  again  afterwards.  With  tliis,  there  are 
frequent  ellipses,  or  words  understood,  which 
must  be  supplied  either  by  what  has  preceded, 
or  by  what  follows.     In  the  parallel   which  he 

this  passage — ••  lllud,  quod  crebro  diximus,  etsi 
imperitus  seruione,  non  tamen  scientia,  nequaquam 
Faulum  de  huinilitate,  sed  de  conscientiae  veritate 
dixisse,  etiam  nunc  approbamus."  Hieron.  ubi 
supra.  He  allows,  nevertheless,  St.  Paul  to  pos- 
sess Syrian  or  Hebrew  eloquence. 

"^  ••  Quern  sermoneni  cum  in  vernaoula  lingua 
habeat  disertissiinuni,  quippe  Hebra»us  ex  Hebrai-is, 
et  eruditus  ad  pedes  Ganialielis,  \'iri  iu  lege  doc- 
tissimi.  so  ipsuui  interpretari  cupiens  involvitur,'' 
&c. 


3M* 


NOTES  ON   THE   ACTS  AND  EPISTLES. 


[Part  XIl". 


draws,  in  the.niiii  chapter  of"  the  Epistle  to  the 
Romans,  between  AJani,  the  author  of  sin  and 
condemnation,  and  Jesus  Christ,  the  Author  of 
justification  and  life,  his  style  is  so  concise  and 
so  elliptic,  that  a  mere  litei-al  translation,  with- 
out any  supplement,  would  be  not  only  barbarous 
but  unintelliii'ible.  It  is  the  same  in  the  four- 
teenth  chapter  of  the  First  Epistle  to  the  Cor- 
inthians, where  the  turn  and  the  construction 
of  the  orig-inal  is  obliged  to  be  changed,  and 
some  words  added  in  italics  (that  the  reader 
may  be  able  to  distinguish  what  does  not  belong 
to  the  text),  before  the  Apostle's  meaning  can 
be  properly  understood. 

The  subjects  of  which  he  treats  add  also  to 
the  obscurity  of  the  Epistles  of  St.  Paul.  He 
discusses  things  which  were  only  known  at  his 
time,  and  he  answers  some  objections,  which  he 
sometimes  only  mentions.  All  this,  however, 
is  no  reason  M'hy  the  meaning  of  St.  Paul  may 
not  be  sufficiently  clear  in  every  essential  point. 
The  only  thing  necessary,  is  to  find  out  whether 
every  interpretation  that  can  be  given  to  the 
words  is  true  in  the  end,  and  agrees  with  the 
doctrine  of  Christianity.  The  obscurity  again 
that  is  met  with  in  these  Epistles  arises,  very 
often,  from  commentators,  who  press  some 
words  too  far,  which  they  lay  as  foundations  on 
which  they  build  ill-founded  systems,  because 
they  do  not  pay  sufficient  attention  to  the 
design  of  the  author,  and  to  the  general  system 
of  religion,  which  ought  to  serve  as  a  light  to 
clear  up  dark  passages. 

St.  Paul  had  been  brought  up  in  the  school 
of  Gamaliel,  and  had  been  instructed  in  all  the 
learning  of  the  Jewish  theology.  This  was  tiie 
knowledge  in  highest  esteem  among  the  nation. 
"  We  reckon  as  wise  among  us,"  says  JosephuS''', 
"  those  only  who  have  acquired  so  tliorough  a 
knowledge  of  our  Laws,  and  the  Holy  Writings, 
as  to  be  capable  of  explaining  them ;  v.iiich  is 
a  circumstance  so  rare,  that  scarcely  two  or 
three  have  succeeded  in  it,  and  deserved  that 
honor."  This  knowledge,  however,  is  what  St. 
Paul  has  termed  Judaism,  in  which  he  testifies 
himself,  that  he  had  made  very  great  progress, 
Gal.  i.  14.  Hence  it  is  that  so  many  more 
vestiges  of  this  theology  are  visible  in  his 
writings,  than  in  those  of  the  other  apostles  ; 
and  that  many  of  his  arguments  against  the 
Jews  are  drawn  from  their  own  books',  and 
from  their  own  expositions  of  Scripture. 

His  quotations  from  the  Old  Testament  are, 
for  the  most  part,  taken  from  the  Septuagint 
version.  This  version  was  received  by  the 
Jews,  who  were  called  Hellenists,  and  who  were 
dispersed  among  the  Greeks,  speaking  tlieir 
lano-uage.     It  is  to  these  Jews,  and  tlic  Gentiles 

/  Joseph.  Jliitiq.  lib.  xxii.  last  chapter. 

^  "  Haud  inusitata  res  est  passua  in  Novo  In- 
struinento,  quia  Christus  et  Apostoli  Judieos  c  suis 
ipsoruin  Scriptis  et  concessionibus  rcdarguaat." 
Lightfoot,  toni.  ii.  p.  117. 


who  had  embraced  the  Gospel,  that  St.  Paul 
has  written  all  his  Epistles,  except  the  Epistle 
to  the  Hebrews.  But  besides  tlie  quotations 
from  Scripture,  tliere  ai"e  some  others  that, 
according  to  the  testimony  of  the  ancients,  are 
taken  from  some  apocryphal  book  of  the  Jews. 
The  apostles  having  a  "spirit  of  discrimination," 
had  the  power  of  separating  the  true  from  the 
false,  that  was  to  be  met  with  in  those  books, 
and  they  quoted  them  without  mentioning  the 
books  themselves.  However,  we  may  here 
make  use  of  a  very  wise  observation  of  St. 
Jerome'',  that  it  is  by  no  means  necessary  to 
refer  always  to  those  apocryphal  books,  in  order 
to  find  out  St.  Paul's  allegations  ;  that  it  cannot 
be  found  in  the  same  terms  in  tiie  canonical 
books,  because  in  quoting  Scripture  he  sometimes 
unites  many  passages  together,  without  distin- 
guishing what  is  taken  from  one  prophet  from 
that  wliich  is  taken  from  another,  and  because 
he  rather  relates  the  sense  than  the  words. 
Plis  interpretation  of  the  Old  Testament  is 
most  commonly  mystical,  and  what  St.  Jerome 
calls  sensus  reconditi,  hidden  meanings.  The 
Jews,  who  studied  the  Holy  Scriptures,  were 
persuaded  that  beside  the  sense  that  naturally 
presented  itself  to  the  understanding,  there  was 
a  concealed  sense,  a  spiritual  sense,  which  was 
the  principal  object  of  their  study.  They  were 
consequently  very  much  infatuated  with  alle- 
gories, in  which  they  were  imitated  in  a  danger- 
ous degree  by  some  of  the  Christian  teachers 
and  fathers.  This  method  of  explaining  the 
Scriptures  being  authorized,  the  Apostle  has 
made  use  of  it  under  the  divine  direction.  The 
Jews  could  apply  only  to  their  Sacred  Books 
their  own  particular  and  ordinary  knowledge, 
whereas  the  apostles  had  received  the  spirit  of 
prophecy,  that  is  to  say,  the  gift  of  explaining 
the  ancient  oracles,  and  they  trusted  their 
interpretations  less  to  reason,  than  to  a  demon- 
stration of  spirit  and  power.  They  had  the 
key  of  those  sacred  sayings,  those  "  hidden 
mysteries,"  whose  mystical  senses,  however 
vague  and  uncertain  before,  were  made  yalid  in 
the  mouths  of  the  apostles,  on  account  of  the 
gifts  of  prophecy  and  miracles. 

We  must  discriminate  in  the  passages  which 
St.  Paul  quotes  from  the  Old  Testament,  be- 
tween those  that  arc  only  allusions  and  appli- 
cations, and  those  which  are  mentioned  as 
oracles,  which  serve  as  proofs.  Thus,  when 
the  Apostle  applies  to  Gospel  justification,  what 
Moses  has  said  respecting  the   Law,  "  Say  not 

''  "Hoc  autein  tolnin  nniic  idoo  observavimus,  ut 
etiani  in  ceteris  locis  siciibi  testiinonia  quasi  de 
prophetis  et  de  vetori  testamento  ab  apostolis  usur- 
pata  sint,  et  in  nostris  codicibus  non  habentur, 
nequaqnam  statim  ad  Apocryphoruru  incptias  et 
deliraiaeuta  recurranms  ;  sod  sclainus  ea  quidem 
scripta  esse  in  veleri  testamcnlo,  sed  non  ita  ab 
apostolis  odita,  et  sensual  uiagis  usurpitum,  nee 
fioik'  nisi  a  stndiosis  posse  ubi  scripta  sunt  inve- 
niii." — Hieron.  Comin.  in  F.u.  ad  Efh.  ch.  v.  b.  i. 


Note  10.] 


INTRODUCTION   TO  THE   EPISTLES. 


*325 


in  your  hearts,  or  in  yourselves,  Who  shall 
ascend  to  heaven  ?  "  it  cannot  he  imagined  that 
tliifi  is  a  prophecy,  of  which  lie  discovers  the 
]!rf)foiind  and  concealed  sense.  It  is  a  mere 
application  of  what  has  been  said  of  the  Law, 
to  the  Gospel :  but  a  very  beautiful  and  just 
ap])lication.  Tlie  same  may  be  observed  of 
these  words  of  the  nineteenth  Psalm,  "  Their 
words  are  gone  out  to  the  ends  of  the  earth," 
which  were  said  of  the  stars,  and  which  St. 
Paul  applies  to  the  ministers  of  the  Gospel. 

From  the  internal  evidence  afforded  by  the 
Epistle  itself — from  the  general  testimony  of 
antiquity — and  tlie  arguments  botJi  of  Michaelis 
and  Macknight,  I  am  induced  to  place  this 
Epistle  to  the  Galatians  before  the  others  ;  and 
assign  the  year  4.9  or  50  as  its  date.  Semler 
quotes  and  approves  tlie  opinion  of  another 
German  writer,  that  the  Epistle  was  written 
before  the  council  of  Jerusalem.  I  iiave  not 
been  able  to  procure  the  work  to  which  he 
alludes,  neitlier  can  I  discover  sufficient  argu- 
ments to  confirm  his  opinion. 

Various  opinions  have  been  entertained  by 
tlie  learned,  as  to  the  date  of  this  Epistle. 
Theodoret  thought  it  one  of  those  epistles 
whiclithe  Apostle  wrote  during  his  first  confine- 
ment at  Rome,  in  which  he  is  followed  by 
Lightfoot  and  others.  But  seeing  in  the  other 
epistles  which  the  Apostle  wrote  during  his 
first  confinement,  he  hath  ollen  mentioned  his 
bonds,  but  hatli  not  said  a  word  concerning 
them  in  this,  the  opinion  of  Theodoret  cannot 
be  admitted  ;  because  there  is  notliing  said  in 
the  Epistle  to  the  Galatians  of  St.  Paid's  having 
been  in  Galatia  moi-e  than  once.  L'Enfant  and 
Bcausobre  think  it  was  written  durin"-  his  lonp- 
abode  at  Corinth,  mentioned  Acts  xviii.  11., 
and  between  his  first  and  second  journey  into 
Galatia. 

This  opinion  Lardner  espouses,  and  assigns 
the  year  52  as  the  date  of  tliis  Epistle.  The 
author  of  the  3/i,sce//anea  Sacra,  who  is  followed 
by  Benson,  supposes  it  to  have  been  written 
from  Corinth.  Capel,  Witsius,  and  Wall,  say 
it  was  written  at  Ephesus,  after  Paul  had  been 
a  second  time  in  Galatia.  See  Acts  xviii.  23. 
and  xix.  1.  Fabricius  thought  it  was  written 
from  Corinth  during  the  Apostle's  second  abode 
there,  and  not  long  after  he  wrote  his  Epistle  to 
the  Romans.  This  likewise  was  the  opinion  of 
Grotius. 

Mill  places  it  after  the  Epistle  to  the  Romans, 
but  supposes  it  to  have  been  written  from  Troas, 
while  the  Apostle  was  on  his  way  to  Jerusalem 
with  the  collections  ;  to  which  he  fancies  tlie 
Apostle  refers,  Gal.  ii.  10.,  and  that  the  brethren 
who  joined  him  in  Avriting  to  the  Galatians  (i. 
2.)  were  those  mentioned  Acts-xiii.  1.  Beza, 
in  his  note  on  Gal.  i.  2.,  gives  it  as  his  opinion, 
that  the  brethren  who  joined  St.  Paul  in  his 
letter  to  the  Galatians,  were  the  eldership  of 
tl;e  Church  at  Antioch,  and  that  it  was  writt'^n 
vol..    IT. 


in  that  city,  in  the  interval  between  Paul  and 
Barnabas's  return  from  Paul's  first  apostolical 
journey,  and  their  going  up  to  Jerusalem  to 
consult  the  apostles  and  elders  concerning  the 
circumcision  of  the  Gentiles.  Tertullian,  as 
Grotius  informs  us  in  his  Preface  to  the  Gala- 
tians, reckoned  this  one  of  Paul's  first  epistles. 
Macknight's  opinion  is,  that  St.  Paul's  Epistle 
to  the  Galatians  was  written  from  Antioch, 
after  the  council  of  Jerusalem,  and  before  Paul 
and  Silas  undertook  the  journey  in  which  they 
delivered  to  the  Gentile  Churches  the  decrees 
of  the  council,  as  related  Acts  xvi.  4.  To  this 
date  of  the  Epistle  he  is  led  by  the  following 
circumstances  : — the  earnestness  with  which 
St.  Paul  established  his  apostleship  in  the  first 
and  second  chapters  of  this  Epistle,  and  the 
things  which  he  advanced  for  that  purpose 
show  that  the  Judaizers,  who  urged  the  Gala- 
tians to  receive  circumcision,  denied  his  apos- 
tleship ;  and,  in  support  of  tlieir  denial,  alleged 
that  he  was  made  an  apostle  only  by  the  Church 
at  Antioch,  and  thathe  had  received  all  his  knowl- 
edge of  the  Gospel  from  the  apostles.  This 
the  Judaizers  might  allege  with  some  plausi- 
bility, before  Paul's  apostleship  was  recognised 
at  Jerusalem.  But  after  Peter,  James,  and 
John,  in  the  time  of  the  council,  gave  him  the 
right  hand  of  fellowship,  as  an  apostle  of  equal 
authority  with  themselves,  and  agreed  that  he 
should  go  among  the  Gentiles,  and  they  among 
the  Jews,  his  apostleship  would  be  called  in 
question  no  longer  in  any  Church,  than  while 
the  brethren  of  that  Church  were  ignorant  of 
what  had  happened  at  Jerusalem. 

We  may  therefore  believe,  that  immediately 
after  the  council,  the  Apostle  would  write  his 
Epistle  to  the  Galatians,  in  which  he  not  only 
gave  them  an  account  (  f  liis  having  been  ac- 
knowledged by  the  throe  chief  apostles,  but 
related  many  other  particulars,  by  M'hich  his 
apostleship  was  raised  beyond  all  doubt. 

This  argument,  however,  does  not  prove  that 
the  Epistle  was  necessarily  written,  as  the 
learned  author  supposes,  at  Antioch,  though  it 
miglit  be  written  not  long  after  the  council. 

Macknight's  second  reason  is  taken  from  the 
inscription  of  the  Epistle,  in  which  it  is  said,  that 
all  the  brethren  who  were  with  St.  Paul  joined 
him  in  writing  it.  For  as  the  only  view  which 
any  of  the  brethren  could  join  the  Apostle  in 
writino-  to  the  Galatians.  was  to  attest  tlie  facts 
which  ho  advanced  in  the  first  and  second  chap- 
ters, for  proving  his  apostleship,  the  brethren  who 
joined  him  in  writing-  it  mw-t  have  been  such  as 
knew  the  truth  of  these  facts.  Wherefore  they 
could  be  neither  the  brethren  of  Corinth,  nor  of 
Ephesus,  nor  of  Rome,  nor  of  Xi'*''fi-3»  "or  of  any 
other  Gentile  city,  where  this  Epistle  has  been 
dated,  except  Antioch.  As  little  could  they  be 
the  brethren  who  accompanied  the  Apostle  in 
his  travels  among  the  Gentiles,  as  Hammond 
conjectures.     For  none  of  them,  except  Silas, 


*BB 


326* 


NOTES  ON  THE  ACTS   AND   EPISTLES. 


[Part  XII. 


had  any  notice  of  the  facts  advanced  in  this 
Epistle,  but  what  they  received  from  the  Apostle 
himself;  so  that  their  testimony  was,  in  reality, 
the  Apostle's  own  testimony.  The  only  breth- 
ren who  could  bear  effectual  testimony  to  these 
thing-s  were  those  who  lived  in  .Tudtea  and  its 
neighbourhood,  particularly  the  brethren  of  An- 
tioch,  who,  by  their  intercourse  with  those  of 
Jerusalem,  must  have  known  what  happened  to 
St.  Paul  there,  as  fully  as  they  knew  what  hap- 
pened to  him  in  their  own  city,  where  he  had 
resided  often  and  long.  I  therefore  have  no 
doubt  that  the  Epistle  to  the  Galatians  was 
written  from  Antioch,  and  that  the  bretliren  who 
joined  St.  Paul  in  writing  it,  Avere  the  brethren 
there,  whose  testimony  merited  the  highest 
credit.  For,  among  them  were  various  prophets 
and  teachers,  whose  names  are  mentioned. 
Acts  xiii.  1.,  with  others  of  respectable  charac- 
ters, whose  place  of  residence,  early  conversion, 
eminent  station  in  the  Church,  and  intercourse 
Mit!i  the  brethren  in  Jerusalem,  gave  them  an 
opportunity  of  knowing  St.  Paul's  manner  of  life 
before  his  conversion.  His  being  made  an  apostle 
by  Christ  himself — his  being  acknowledged  as 
an  apostle  by  his  brethren  in  Jerusalem — his 
teacliing  uniformly  tliat  men  are  saved  by  faith, 
without  obedience  to  the  Law  of  Moses — his 
having  strenuously  maintained  that  doctrine  in 
tlie  hearing  of  the  Church  at  Antioch — his  hav- 
ing publicly  reproved  St.  Peter  for  seeming  to 
depart  from  it,  by  refusing  to  eat  with  the  con- 
verted Gentiles  ;  and  that  on  being  reproved  by 
St.  Paul,  St.  Peter  acknowledged  his  miscon- 
duct, by  making  no  reply.  All  these  things 
tlie  brethren  of  Antioch  could  attest,  as  matters 
wliich  they  knew  and  believed ;  so  that,  with 
tlie  greatest  propriety,  they  joined  the  Apostle 
in  writing  the  letter  wherein  they  are  asserted. 

Dr.  Macknight,  however,  has  omitted  to  ob- 
serve that  the  circumstances  of  St.  Paul's  con- 
version, preaching,  and  call  to  the  apostleship, 
were  known  to  all  the  brethren,  whether  of 
Rome,  Corinth,  Ephesus,  or  any  other  place ; 
and  therefore  the  testimony  of  any  who  were 
well  acquainted  with  these  facts  would  be 
sufficiently  satisfactory  to  the  Galatian  converts. 
It  is  not  necessary  therefore  to  suppose  that  the 
brethren  who  are  mentioned  in  the  inscription 
of  the  Epistle,  must  have  been  of  Antioch. 

Dr.  Macknight's  third  argument  for  the  early 
date  is  derived  from  the  omission  by  St.  Paul 
of  his  usual  command,  that  the  persons  to  whom 
he  wrote  sliould  "  remember  the  poor."  Tliis 
is  evidently  an  unsafe  mode  of  reasoning. 

When  the  Apostle  wrote  his  Epistle  to  the 
Galatians,  he  had  heard  of  the  defection  of  some 
of  them  from  the  true  doctrine  of  the  Gospel. 
This  defection  he  represents  as  having  hap- 
pened soon  after  they  were  converted,  Gal.  i.  G. 
"  I  marvel  that  ye  are  so  soon  removed  from 
Ilim  wlio  called  you  into  the  grace  of  Christ." 
But  if  the  Epistle  to  the  Galatians  was  written 


either  from  Rome,  during  the  Apostle's  first 
confinement  there  ;  or  from  Corinth,  during  his 
eighteen  months'  abode  in  that  city  ;  or  from 
Ephesus,  where  he  abode  three  years  ;  or  from 
Troas,  in  his  way  to  Jerusalem  with  the  collec- 
tions, the  defection  of  the  Galatians  nmst  have 
happened  a  considerable  time  after  their  con- 
version, on  the  supposition  that  they  were  first 
called  when  Paul  and  Barnabas  ^yent  into  their 
country  from  Lycaonia.  Wherefore  if  the 
Apostle's  expression,  "  I  marvel  that  ye  are  so 
soon  removed,"  is  proper,  the  Epistle  to  the 
Galatians  could  not  be  written  later  than  the  in- 
terval between  the  council  of  Jerusalem  and  the 
Apostle's  second  journey  into  the  Gentile  coun- 
tries with  Silas,  when  they  delivered  to  the 
Churches  the  decrees  of  the  council. 

These  arguments  seem  to  prove,  that  the 
Epistle  to  tlie  Galatians  was  written  soon  after 
the  council  of  Jerusalem  :  the  exact  time  seems, 
however,  to  be  more  satisfactorily  ascertained 
by  Michaelis,  who  has  assigned  it  to  some  part 
of  this  second  apostolical  journey,  before  St. 
Paul  came  to  Borea,  where  the  brethren  appear 
to  have  left  him.  St.  Paul's  first  visit  to  the  Ga- 
latians was  not  long  after  the  council  which  had 
been  held  in  Jerusalem,  as  appears  from  Acts 
xvi.  4,  5,  6.  "  And  as  they  (namely,  Paul  and 
Silas)  went  through  the  cities,  they  delivered 
them  the  decrees  for  to  keep,  that  were  ordained 
of  the  apostles  and  elders  which  were  at  Je- 
rusalem. And  so  were  the  Churches  established 
in  the  faith,  and  increased  in  number  daily. 
Now,  when  they  had  gone  throughout  Phrygia, 
and  the  region  of  Galatia,  and  were  forbidden 
of  the  Holy  Ghost  to  preach  the  word  in  Asia," 
&c.  From  this  passage  we  see  that  St.  Paul 
preached  the  Gospel  in  Galatia  ;  for  the  pro- 
hibition was  confined  to  the  Roman  proconsular 
province  of  Asia,  to  which  Galatia  is  here  op- 
posed. This  is  further  confirmed  by  Acts  xviii. 
23.,  where  St.  Luke  relates,  that  St.  Paul  again 
visited  Galatia,  strengthening  his  disciples,  so 
that  converts  must  have  been  made  on  his  first 
visit'.  Now  let  us  follow  St.  Paul  on  his  first 
journey  from  Galatia  to  Berea,  in  Macedonia, 
where  he  seems  to  have  arrived  in  the  same 
year,  and  we  shall  be  convinced  that  he  wrote 
his  Epistle  to  the  Galatians  upon  this  journey. 

When  he  left  the  Galatians  he  was  accom- 
panied by  several  brethren,  namely,  by  Silas 
(or  Silvan\is),  Acts  xv.  40.  by  Timothy,  chap, 
xvi.  3.,  and  perhaps  by  others.  This  circum- 
stance is  particularly  to  be  noted. .  They  trav- 
elled through  Mysia  to  Troas,  ver.  8.,  Avhere 
St.  Paui  liad  a  remarkable  dream,  which  induced 
him  to  go  into  Macedonia.  Before  he  left 
Troas,  St.  Luke  was  added  to  St.  Paul's  other 
compauions,  and  in  their  company  he  travelled 

i  Macknight's  Preface  to  the  Galatians,  vol.  iii. 
p.  84,  &c. — Marsh's  Mkhadis,  vol.  iv.  p.  9.  chap, 
xi. — Hales's  .hialijxis  of  C'lirunologii,  vol.  ii.  part  ii. 
p.  1117. 


NOTK     10.] 


INTRODUCTION  TO  THE  EPISTLES. 


*3->7 


to  Philippi,  ver.  11,  19.,  whore  he  preached  tlie 
Gospel,  ver.  13-40.,  and  thence  to  Thessalonica, 
chap.  xvii.  1-9. ;  here  some  of  the  brethren 
appear  to  have  left  St  Paid,  and  he  travelled 
with  Silas  alone  to  Berea,  ver.  19. 

When  he  was  no  longer  in  safety  here,  he 
left  Galatia,  Silas  remaining,  and  went  to 
Athens,  so  that  when  he  arrived  in  that  city, 
none  of  the  brethren  were  with  him,  in  wjiose 
company  iie  had  travelled  from  Galatia. 

Now  St.  Paul's  Epistle  to  the  Galatians  is 
written  not  only  in  liis  own  name,  but  in  the 
name  of  all  the  brethren  who  were  witli  him. 
Who,  then,  were  these  brethren  1  Were  they 
known  or  unknown  to  the  Galatians  ?  St.  Paul 
would  hardly  have  written  to  them  in  the  name 
of  the  brethren  who  were  with  him,  without 
determining  wlio  those  brethren  were,  unless 
they  had  been  the  same  wlio  attended  when  he 
left  Galatia,  and  who  therefore  were  known  to 
the  Galatians  without  any  farther  description. 

Consequently  this  Epistle  must  have  been 
written  before  St.  Paul  separated  from  these 
brethren,  that  is,  before  he  left  Thessalonica. 
"  Whether  it  was  written  in  this  city,  or  before 
he  arrived  there,  I  will  not,"  says  Michaelis, 
"  attempt  to  determine  ;  but  it  certainly  was 
written  during  the  interval  which  elapsed  be- 
tween St.  Paul's  departure  from  Galatia,  and  his 
departure  from  Thessalonica." 

Again,  St.  Paul,  in  the  two  first  chapters, 
gives  the  Galatians  a  general  review  of  his  life 
and  conduct  from  his  conversion,  to  the  apos- 
tolic council  in  Jerusalem,  and  at  the  farthest 
to  his  return  to  Antioch.  Here  he  breaks  off 
his  narrative.  It  is  probable,  therefore,  that 
from  that  time  to  the  time  of  his  writing  to  the 
Galatians,  nothing  remarkable  had  happened 
except  their  conversion.  Lastly  the  suppo- 
sition that  St.  Paul  wrote  to  the  Galatians  at 
the  period  whicJi  I  have  assigned,  accounts 
more  easily  than  any  other  for  St.  Paul's  men- 
tioning to  the  Galatians,  that  he  had  not  obliged 
Titus  to  undergo  the  rite  of  circumcision, 
namely,  because  he  had  obliged  Timothy  to 
submit  to  it  immediately  before  his  first  visit  to 
the  Galatians  ;  and  St.  Paul's  adversaries  had 
appealed,  perhaps,  to  this,  in  support  of  their  doc- 
trine, that  the  Levitical  Law  sliould  be  retained. 

"The  particular  year  of  the  Christian  aera," 
continues  Michaelis,  "  in  which  the  Epistle  to 
the  Galatians  was  written,  it  is  difficult  to 
determine  with  precision ;  though  we  are 
especially  interested  in  the  date  of  this  Epistle, 
because  it  appears  from  chap.  iv.  10.,  that  the 
Galatians  were  on  the  point  of  celebrating  the 
JewisJi  sabbatical  year,  and  in  that  of  their 
seduction  by  the  Jewish  zealots,  of  leaving 
their  lands  uncultivated  for  a  whole  year,  though 
the  Law  of  Moses  on  this  article  could  not 
possibly  extend  to  Galatia." 

'•What  Michaelis  conjectured,"  says  Dr. 
Ilalos,  "  but  was  not  able  to  establish,  from  the 


discordant  systems  of  chronology  in  his  time, 
may  be  now  proved.  The  first  year  of  our 
Lord's  public  ministry,  A.  D.  28,  was  a  sab- 
batical year,  and  also  a  jubilee."  Therefore 
A.  D.  49,  which  was  3X7  =  21  years  after, 
was  also  a  sabbatical  year.  It  is  more  probable, 
however,  that  the  Epistle  was  not  written 
during  the  sabbatical  year  itself,  in  which  Paul 
attended  the  conned  of  Jerusalem,  (Acts  xv.  2.) 
but  ratiier  the  year  after,  A.  D.  50,  during  the 
Apostle's  circuit  through  the  Churches  of  Syria 
and  Cilicia,  to  confirm  tliem  in  the  faith,  and  to 
communicate  to  them  the  apostolical  decree, 
(Acts  XV.  36-41.  and  xvi.  4.)  and  to  this  year  1 
have  assigned  it. 

To  understand  the  design  of  this  Epistle,  we 
must  take  into  consideration  certain  opinions 
which  were  prevalent  in  the  apostolic  age. 

The  Jews  believed  that  God  demanded  im- 
plicit obedience  to  the  Law  of  Moses — that  this 
obedience  would  justify  them,  or  place  them, 
witli  respect  to  God,  in  the  same  situation  in 
which  they  would  have  been,  if  they  had  not 
transgressed  ;  and  it  had  the  power  of  obtaining 
for  them  also  eternal  life.  They  thought  that 
man  was  not  so  fallen,  but  that  he  was  of  ium- 
self  able  to  obey  the  Law,  and  thus  fulfil  the 
conditions  on  which  eternal  life  was  promised. 
These  opinions  were  so  blended  in  the  minds 
of  the  Jews  with  undoubted  truths,  that  it  would 
have  been  difficult  to  have  answered  them  satis- 
factorily, unless  by  divine  inspiration.  The 
Apostle,  however,  proves  by  irrefragable  argu- 
ments, both  here,  in  his  Epistle  to  the  Galatians, 
and  in  his  Epistle  to  the  Romans — that  the 
justification  of  man  could  not  be  accomplished 
by  his  own  obedience.  It  was  utterly  impos- 
sible that  man  could  fully  and  satisfactorily 
obey  the  demands  of  a  law,  which  was  designed 
rather  to  convince  men  of  sin,  and  enforce  upon 
them  the  conviction  that  something  more  was 
necessary  to  obtain  the  favor  of  God,  and  that 
the  ceremonies  of  their  Levitical  Law  were 
only  typical  of  some  better  and  more  perfect 
salvation:  the  Law  was  as  a  servant,  leading 
them  as  children  from  the  painfulness  and 
bondage  of  school,  to  the  glorious  liberty  of  the 
sons  of  God  and  heirs  of  heaven. 

In  opposition  to  this  Judaizing  heresv,  St. 
Paul  addresses  the  Galatians,  and  endeavours 
to  convince  them,  by  a  masterly  train  of  argu- 
ment, that  the  doctrine  of  salvation  by  faith 
alone  is  the  doctrine  of  Scripture.  After  having 
establislied  his  apostolical  commission  against 
the  attacks  of  the  false  teachers,  he  asserts, 
that  as  the  Law  has  no  power  to  give  life,  it  is 
useless  to  compel  tlie  Gentdes,  or  tlie  Christian 
converts,  to  conform  to  the  full  observance  of 
the  ceremonial  Law.  He  assures  them  no  flesh 
can  be  justified  by  the  Law,  but  by  the  faith  of 
Christ  Jesus,  for  if  righteousness  come  by  the 
Law,  then  Christ  shall  be  dead  in  vain ;  and  he 
proves  t!ie  superiority  of  the  new  covenant,  by 


323*' 


NOTES  ON   THE  ACTS  AND  EPISTLES. 


[Part  XII. 


refemng  to  those  gifts  they  had  received  from 
the  Holy  Spirit  since  their  admission  into  the 
Christian  dispensation. 

He  further  assures  them,  that  the  Christian 
covenant  was  founded  on  the  promise  given  to 
Abraham  and  to  his  seed,  which  was  made  and 
confirmed  by  God  in  Christ,  four  hundred  and 
thirty  years  before  the  Law  ;  therefore  it  was 
not  possible  that  the  Law  should  disannul  or 
make  the  promise  of  a  redeeming  Saviour  of 
Isaac's  line  of  none  effect.  If,  then,  the  Gospel 
was  preached  before  unto  Abraham,  and  we 
through  him  (and  not  through  the  Law  are  to 
be  blessed),  M'e  must  inquire  into  that  faith 
which  rendered  this  eminent  father  acceptable 
in  the  sight  of  his  Almighty  Creator.  "  He 
believed  God,  and  it  was  accounted  to  him  for 
righteousness."  Christ  himself  declares,  that 
Abraham  saw  his  day  afar  off,  and  was  glad — 
like  the  holy  ma,rtyrs  of  the  Christian  dispen- 
sation, the  faithful  Abraham  was  called  to  give 
an  evidence  of  his  integrity,  by  the  most  painful 
of  all  human  sacrifices — -he  was  required  not 
indeed  to  offer  up  himself,  but  his  son,  his  only 
son,  the  beloved  companion  of  his  age,  in  whom 
all  the  blessings  and  promises  of  God  were  to  be 
fulfilled,  and  from  whom  the  Saviour  of  the  world 
was  to  be  born — without  any  revelation  as  to 
the  manner  in  which  this  apparently  contradic- 
tory command  could  be  made  to  agree  with  the 
former  important  predictions.  His  faith  was 
"the  substance  of  things  hoped  for — the  evi- 
dence of  things  not  seen."  He  understood  the 
promise  conveyed  in  those  gracious  words — 
"In  tiiee  shall  all  nations  be  blessed."  He 
knew  that  the  same  Almighty  Being  who  gave 
life  could  restore  it;  and  in  this  foith  he  acted ; 
he  took  the  knife,  and  in  the  full  assurance  of 
faith,  the  father  prbpared  to  become  the  slayer 
of  his  only  son,  "  accounting,"  as  the  Apostle 
tells  us,  "  that  God  was  able  to  raise  him  up 
even  from  the  dead,"  (Heb.  xi.  19.)  Abraham 
was  justified  by  his  faith,  and  by  works  was  his 
faith  made  perfect ;  and  if  we  would  become  his 
children,  we  must  give  the  same  evidence  of  our 
sincerity  and  faith.  We  must  declare  our  faith 
by  our  works. 

Macknight  remarks  on  this  subject,  referring 
to  the  Epistle  of  St.  James,  that  faith  and  works 
are  inseparably  connected  as  cause  and  effect ; 
that  faith,  as  the  cause,  necessarily  produces  good 
works  as  its  effect,  and  that  good  works  must 
flow  from  faith,  as  their  principle  ;  that  neither 
of  them,  separately,  is  the  means  of  our  justifi- 
cation, but  that,  when  joined,  they  become 
effectual  for  that  end.  Wherefore,  when  in 
Scripture  we  are  said  to  bo  "justified  by  faith," 
it  is  a  faith  accompanied  by  good  works.  On 
the  other  hand,  when  we  are  said  to  be  justified 
by  works,  it  is  works  "proceeding  from  faith." 
Therefore,  in  this  Epistle,  St.  Paul  must  be 
considered  as  arguing  against  the  possibility  of 
salvation  or  justification  by   works  of  the  Tiaw, 


while  he  enforces,  by  tlie  example  of  Abraham, 
the  necessity  of  good  works  on  the  principle  of 
a  well-grounded  or  justifying  faith  on  the  Son 
of  God.  This  doctrine  of  justification,  however, 
has  been  infinitely  discussed  and  controverted 
— many  depreciating  good  works  in  favor  of  faith 
alone  ;  but  this  error  frequently  arises  through 
want  of  a  proper  consideration  of  the  Apostle's 
arguments.  It  is  dangerous,  so  far  as  it  checks 
exertions,  and  insidiously  draws  men  from 
those  outward  forms  which  are  the  landmarks 
of  religion.  Under  the  pretence  of  encourag- 
ing, it  destroys  internal  religion  ;  by  represent- 
ing it  as  a  system  of  pious  feelings,  which  are 
independent  of  those  outward  ordinances  which 
were  ordained  by  Christ  himself.  The  Avhole 
system  of  revelation  corroborates  the  view  here 
taken  of  "justification  by  faith."  It  is  illus- 
trated by  all  the  eminent  characters  of  the  Old 
Testament,  and  is  confirmed  in  the  New,  by 
the  parables  and  actions  of  our  Lord  himself. 

It  will  excite  surprise  among  those  who  are 
interested  in  theological  studies,  that  I  have 
made  little  or  no  use  of  the  labors  of  two 
writers,  who  of  late  years  have  paid  great 
attention  to  these  Epistles — Mr.  Belsham,  and 
Dr.  Semler  of  Halle.  My  reasons  shall  be 
briefly  given  : — 

I  am  unwilling  to  occupy  the  time  of  the 
reader  with  difficulties  and  objections,  which 
are  not  generally  knov.-n,  merely  to  refute 
them.  Both  these  theologians  have  deviated 
so  widely  from  the  beaten  track,  that  the  Chris- 
tianity whicii  they  have  deduced  from  the 
Inspired  Writings  bears  no  similarity  to  that 
whicli  is  received,  and  has  ever  been  received, 
by  the  Christian  Church.  The  Protestant 
Churches  have  been  long  divided  upon  the 
question  of  Church  government ;  the  Church  of 
Rome,  and  the  Protestants  in  general,  have 
been  divided  concerning  several  articles  of  faith 
and  discipline ;  but  all  these  have  hitherto 
maintained,  and  I  trust  will  long  maintain,  the 
doctrines  of  the  Atonement  and  Divinity  of 
Christ ;  the  Inspiration  of  Scripture,  and  its 
freedom  from  error.  Both  of  these  writers 
deny  tlie  whole  of  these  fundamental  truths. 
Semler  considers  the  Ne-v  Testament  as  any 
other  uninspired  book,  and  expresses  his  surprise 
that  we  should  pay  regard  to  the  Jewish  mytho- 
logy, which  abounds  in  it ;  and  Mr.  Belsham 
reproves  St.  Paul  for  false  and  incorrect  rea- 
soning. It  is  not  my  wish  to  direct  attention 
to  these  works  ;  one  quotation  from  each,  which 
I  now  subjoin,  will  sufficiently  justify  me  in 
saying,  that  as  the  principles  upon  which  vre 
proceed  are  so  diametrically  opposite,  it  will  be 
better  to  rt^serve  for  another  opportunity  the 
discussion  of  the  good  or  evil  to  be  found  iu 
their  labors'. 

}  '•■  Nemo  porro  retinet  aut  tuctur  istiun  cxplica- 
tionein  beneficii,  quo  Cliristus  nos  afFecit,  siiscepto 
isto   supplicio    crucis :    quo   diabolum   fefellisse   et 


Note  11.] 


NOTES  ON  THE  EPISTLE   TO   THE   GALATIANS. 


*329 


Note  11.— Part  XII. 

ON  ST.  Paul's  silence  respecting  the  apos- 
tolic  DECREE. 

That  is,  as  St.  Chrysostom  observes,  "by- 
setting  up  tiiat  Law  which  I  allow  God  lias 
abolished;"  for  if,  as  the  Apostle  argues,  the 
•TcAvish  Law  can  give  salvation,  then  Christ  is 
the  minister  of  sin,  as  encouraging  us  to  seek 
justification  through  him  ;  or,  as  the  preceding 
verse  (17,)  may  be  read  without  an  interroga- 
tion— "  If  we  be  sinners  in  seeking  to  be  justi- 
fied by  Christ,  then  Christ  is  the  minister  of 
sin."  God  forbid.  But  as  a  Christian  1  am 
dead  to  tiie  Jewish  or  ceremonial  Law,  and  I 
live  by  the  faith  of  the  Son  of  God,  who  gave 
himself  for  me. — See  also  Pyle's  Paraphrase, 
vol.  ii.  p.  14. 

"  As  the  professed  design  of  tlie  Epistle  was 
to  establish  the  exemption  of  the  Gentile 
converts  from  the  Law  of  Moses,  and  as  the 
apostolic  decree  pronounced  and  confirmed 
that  exem.ption,  it  may  seem  extraordinary," 
■says  Dr.  Paley,  "  that  no  notice  whatever  is 
taken  of  that  determination  by  St.  Paul  on  the 
present  occasion,  nor  any  appeal  made  to  its 
authority.  Much,  however,  of  the  weight  of 
this  objection,  wjiich  applies  also  to  some  other 
of  the  Apostle's  Epistles,  is  removed  by  the 
following  reflections : — 1.  It  was  not  St.  Paul's 
manner,  nor  agreeable  to  it,  to  resort  or  defer 
much  to  the  authority  of  the  other  apostles, 
especially  whilst  ho  was  insisting,  as  he  does 
generally  throughout  this  Epistle  insist,  upon 
his  own  original  inspiration.  He  who  could 
speak  of  the  very  chiefest  of  the  apostles  in 
such  terms  as  the  following — '  Of  those  who 
seemed  to  be  somewhat  (whatsoever  they  were 
it  maketh  no  matter  to  me),  God  aceepteth  no 
man's  person,  for  they  who  seemed  to  be  some- 
what in  conference  added  nothing  to  me  ' — he, 
I  say,  was  not  likely  to  support  himself  by  their 
decision.  2.  Tlie  Epistle  argues  the  point  upon 
principle ;  and  it  is  not  perhaps  more  to  be 
wondered  at,  that  in  such  an  argument  St.  Paul 
should  not  cite  tlie  apostolic  decree,  than  it 
would  be  that,  in  a  discourse  designed  to  prove 
the  moral  and  religious  duty  of  observing  the 
Sabbatli,  the  writer  should  not  quote  the  thir- 
teenth canon.  3.  The  decree  did  not  go  the 
»ength  of  the  position  maintained  in  the  Epistle  ; 
the   decree  only  declares  that  the  apostles  and 

vicisse,  mortisquc  istud  tam  antiquum  imperium 
disjccissc,  ct  priini  peccati  funestain  poenam  sus- 
tulisse  dicebalur  ;  licet  antiqua  sit,  et  multa  per  se- 
cula  continuata  fuerit  ilia  explicatio.  multisque  de- 
clamandi  artificiis  exoniiita.  a  Grscis  Latinisque 
rhetoribus." — Soniler.  Prnlevom.  ad  Galatas.  p.  202. 
— Belsliam,  On  the  Epistles—"  Such  is  the  train  of 
the  Apostle's  reasoning,  the  defect  of  which  need 
not  be  pointed  out." — Vol.  i.  p.  112.  "This  ar- 
gument of  St  Paul  appears  to  me  irrelevant  and  in- 
conclusive."    Vol.  i,  p.  10.5,  with  many  others. 

VOL.  II.  *12 


elders  at  Jerusalem  did  not  impose  the  obser- 
vance of  the  Mosaic  Law  upon  the  Gentile 
converts,  as  a  condition  of  their  being  admitted 
into  the  Christian  Church.  One  Epistle  argues 
that  the  Mosaic  institution  itself  was  at  an  end,  as 
to  all  effects  upon  a  future  state,  even  with  re- 
spect to  the  Jews  themselves.  4.  They  whose 
error  St.  Paul  combated,  were  not  persons  who 
submitted  to  the  Jewish  law  because  it  was  im- 
posed by  the  authority,  or  because  it  was  made 
part  of  tiie  law  of  the  Christian  Church ;  but 
they  were  persons  who,  having  already  become 
Christians,  afterwards  voluntarily  took  upon 
themselves  the  observance  of  the  Mosaic  code 
under  a  notion  of  attaining  thereby  to  a  greater 
perfection.  This,  I  think,  is  precisely  the 
opinion  which  St.  Paul  opposes  in  this  Epistle- 
Many  of  his  expressions  apply  exactly  to  it — 
'  Are  ye  so  foolish  ?  having  begun  in  the  Spirit, 
are  ye  now  made  perfect  in  the  flesh  ?  '  (chap, 
iii.  3.)  'Tell  me,  ye  that  desire  to  be  under 
the  Law,  ye  do  not  hear  the  Law  ?  '  (chap.  iv. 
21.)  <  How  turn  ye  again  to  tlie  weak  and 
beggarly  elements  whereunto  ye  desire  again 
to  be  in  bondage  7 '  (chap.  iv.  9.)  It  cannot 
be  thought  extraordinary  that  St.  Paul  should 
resist  this  opinion  with  earnestness  ;  for  it  both 
changed  the  character  of  the  Christian  dispen- 
sation, and  derogated  expressly  from  the  com- 
pleteness of  that  redemption,  which  Jesus 
Christ  had  wrought  for  those  that  believed  in 
him.  But  it  was  to  no  purpose  to  alledge  to  such 
persons  the  decision  at  Jerusalem,  for  that  only 
showed  they  were  not  bound  to  these  obser- 
vances by  any  law  of  the  Christian  Church. 
Nevertheless  they  imagined  there  was  an 
efficacy  in  these  observances,  a  merit,  a  recom- 
mendation to  favor,  a  ground  for  acceptance 
with  God,  for  those  who  complied  Avith  them. 
This  was  a  situation  of  thought  to  which  the 
tenor  of  the  decree  did  not  apply.  Accordingly 
St.  Paul's  address  to  the  Galatians,  which 
throughout  is  adapted  to  this  situation,  runs  in 
a  strain  widely  different  from  the  language  of 
the  decree — '  Christ  is  become  of  no  effect  unto 
you,  whosoever  of  you  are  justified  by  the  Law,' 
(chap.  V.  4.),  whosoever  places  his  dependence 
upon  any  merit  he  may  apprehend  to  be  in  legal 
observances.  The  decree  had  said  nothing 
like  tliis  ;  therefore  it  would  have  been  useless 
to  have  produced  the  decree,  in  an  argument 
of  which  this  was  the  burden.  In  like  manner 
as  contending  witli  an  anchorite,  who  should 
insist  upon  the  severe  holiness  of  a  recluse, 
ascetic  life,  and  the  value  of  such  mortifications 
in  the  sight  of  God,  it  would  be  to  no  purpose 
to  prove  that  the  laws  of  the  Church  did  not 
require  these  vows,  or  even  to  prove  that  they 
expressly  left  every  Christian  to  his  liberty. 
This  would  avail  little  towards  abating  his  esti- 
mation of  their  merit,  or  towards  settling  the 
point  in  controversy." 


*BB* 


330* 


NOTES  ON  THE  ACTS  AND   EPISTLES. 


[Part   XII. 


Note   12.— Part   XII. 

We  are  all  justified  by  a  religious  faith  in 
the  promises  of  God,  like  that  of  faithful  Abra- 
ham, producing  good  works  ;  and  not  by  the 
rigid  observances  of  all  the  rites  of  a  typical 
law,  which  exacted  an  undeviating  conformity, 
under  the  penalty  of  death,  whicli  it  liad  not  the 
power  to  redeem.  Had  the  Jewish  dispensa- 
tion continued,  the  Gentiles  could  not  have 
been  united  with  the  Jews,  as  the  children  of 
promise,  but  must  have  remained  with  them  the 
children  of  law,  and  of  bondage. 


Note  13.— Part  XII. 

Lord  Barrington,  in  an  ingenious  disser- 
tation on  this  much-discussed  passage,  sup- 
poses the  word  Christ  here  signifies  "  anointed," 
as  it  does  in  Ps.  cv.  15.  "  Touch  not  mine 
anointed,"  (rendered  Xgiato^g,  according  to  the 
LXX),  and  Heb.  xi.  26.  That  the  seed,  or  the 
one  seed.  Gal.  vi.  16.,  signifies  all  those  of  the 
works  of  the  law,  and  of  faith,  who  are  made 
one  by  being  anointed  with  one  Spirit,  or  by 
being  baptized  into  one  Spirit,  as  the  one  Spirit 
of  the  one  Lord  (Mediator),  and  of  one  God, 
even  the  Father.  But  the  covenant,  or  the 
promises  that  God  made  to  Abraham,  he  made 
to  his  seed,  (Gen.  xiii.  16.,  xvii.  7,  8.,  and 
xxii.  18.),  then  it  cannot  be  two  seeds ;  for, 
says  he,  that  one  seed  is  Christ,  or  the  two 
different  sorts  of  people,  Jews  and  Gentiles, 
considered  as  one,  being  anointed  with  the 
same  spirit,  and  therefore  the  promises  and 
blessings  belong  to  the  Gentiles,  who  are  of  the 
one  seed  of  faith,  and  have  by  it  received  the 
Spirit,  as  well  as  the  Jews.  If  then  it  should 
be  asked,  why  was  the  law  added  ?  St.  Paul 
answers,  it  was  added  to  show  the  Israelites  the 
punishment  due  to  transgression,  that  tliey,  see- 
ing themselves  so  manifestly  concluded  under 
sin,  by  the  frequent  breaches  of  the  numerous 
laws  they  were  under,  which  were  often  fol- 
lowed by  death,  might  be  led  by  the  Law  to  the 
Gospel,  which  promised  them  righteousness 
and  life.  But  this  law  was  only  added  till  that 
one  seed  should  come,  to  whom  the  promise  of 
life  and  blessedness  is  made ;  which  one  seed 
is  composed  of  a  body  of  Jews  and  Gentiles,  by 
one  faith  in  one  God,  through  one  Lord,  and  by 
one  Spirit.  The  believing  Jews  receiving  the 
Spirit  first  after  Christ's  ascension,  and  after- 
wards the  Gentiles,  both  idolatrous  and  devout. 
"Now,"  argues  the  Apostle,  "tlio  law  was 
ordained  by  angels  in  the  hand  of  a  mediator," 
(v.  10.),  Moses.  But  still,  says  he,  tlie  law 
could  not  vacate  the  promise  made  to  Abraham, 
and  his  seed  :  because  Moses  (as  Mr.  Locke 
first  showed  us)  was  only  the  mediator  at  t!ie 
giving  of  the  Law  at  Sinai,  therefore  only  one 


of  the  parties  concurred  to  that  of  Abraham's 
covenant,  which  was  between  God  and  Abra- 
ham, and  his  one  seed  of  faith  in  God's  promises  ; 
therefore  the  covenant  of  works  entered  into 
with  Moses,  and  the  carnal  seed  of  Abraham, 
could  in  no  way  disannul  the  covenant  of  promise 
made  unto  Abraham,  and  his  spiritual  seed  of 
all  nations.  If  then  we  are  one  (seed)  in  Christ 
Jesus  ;  that  is,  by  faith  in  God,  through  Christ 
Jesus,  then  are  we  Abraham's  (one)  seed,  to 
whom  the  promise  was  made,  (Gen.  xii.  3.)  as 
explained  Gen.  xvii.  7,  8.  and  confirmed  xxii.  18., 
and  (consequently)  heirs  according  to  that 
promise.  If  it  should  be  objected  against  the 
sense  I  have  given  to  the  word  Christ,  (ver. 
16,  17.)  viz.  anointed,  the  seed  anointed  by  the 
Spirit ;  I  answer,  that  it  is  not  an  uncommon 
thing  to  find  St.  Paul  keep  his  term  and  vary 
his  sense.  But  I  must  observe,  that  it  is  not 
likely  that  he  has  done  so  in  this  chapter.  He 
here  varies  his  term,  and  his  sense  together  ;  for 
there  are  very  good  copies  that  give  us  other 
readings  in  these  verses;  ver.  13.  some  copies 
read  xvgtog,  ver.  24.  XgiaTdv  ' Itjaovv,  ver.  27. 
some  copies  read  as  ver.  24.,  and  ver.  29.  is  read 
with  the  same  addition.  "  I  prefer,"  says  Lord 
Barrington,  "  these  readings  to  Stephens's,  which 
our  translators  followed  •,  because  I  find,  that 
whenever  St.  Paul  designed  to  denote  Christ's 
person  by  the  name  Christ,  in  every  other  verse 
of  this  chapter,  he  adds  Jesus  to  it ;  an  addition 
that  he  does  not  always  make  elsewhere  ;  as  if 
he  designed  to  reserve  the  word  Xgiatdg,  to 
denote  this  one  seed  anointed  by  the  Spirit, 
whether  Jews  or  Gentiles  ;  and  so  added  Jesus 
to  Christ  every  where  else  in  the  chapter  to 
prevent  mistakes." 

"  Mediator  non  est  unius  partis  sed  duarum, 
earumque  dissidentium.  Cum  igitur  Moses 
Mediatorem  ageret  inter  Deum  et  populum,  hoc 
ipso  testatur — esse  dissidium  inter  duas  istas 
partes.  Deus  autem  unus  est.  Isque  semper 
idem,  semper  sibi  constans.  Dissidium  igitur 
illud  non  Dei,  sed  hominis,  mutation!  deputan- 
dum  est." — Jac.  Capellus,  ap.  Cradock,  Apost. 
Harmony,  p.  148. 


Note  14.— Part  XII. 

In  the  extracts  from  Photius,  at  the  end  of 
tlie  fifth  volume  of  Wolfius,  Cura  PhUologica, 
p.  737,  is  a  curious  illustration  of  this  passage — 
ti'dvjua  d^  TO  Tiirvftu  to  uyiof  liyeTai  iwi' 
Tiiarm',  oi3x  Co;  ifidirior,  uXV  ib:;  irdvrTui  aldiign; 
TO  TivQ.  nvx  eiwflFi'  TieQiiHiOMuevog,  ^IV  olog 
Si'  l')lou-  oviu)  yOLQ,  &c.,  and  it  is  very  certain 
tliat  if  we,  by  tlie  assistance  of  the  grace  of 
God,  can  ever  be  said  to  j)ut  on  the  Spirit — to 
put  on  Christ — to  be  clothed  witli  the  Spirit,  &c. 
it  can  only  be  then,  when  the  whole  man  is  so 
embucd  with  a  Ae.MXG  to  fear  God,  and  to  love 


Note  15.-18.] 


NOTES   ON  THE   ACTS  AND  EPISTLES. 


*33l 


iiiul  serve  liini,  tliat  the  inferior  or  animal  nature 
slmll  be  conformed  into  that  more  spiritual  na- 
ture, to  which  we  are  commanded  to  aspire. 


Note  15.— Part  XII. 

By  a  very  ingenious  conjecture,  which  has 
been  already  alluded  to,  Michaelis  reckons, 
that  these  years  (Gal.  iv.  10.)  meant  Jewish 
sabbatical  years  ;  and  that  the  Galatians  were 
then  on  tiie  point  of  keeping  such  a  year,  by 
leaving  their  lands  uncultivated  ;  though  the 
Mosaical  Law,  designed  for  tlie  Holy  Land, 
certainly  did  not  extend  to  Galatia.  But  the 
year  A.  D.  49,  the  year  of  the  first  apostolic 
council  held  at  Jerusalem,  on  tlie  question, 
Wiiether  tiie  Gentile  Church  was  bound  to  ob- 
serve the  Law  of  Moses  ?  he  suspected  was  a 
sabbatical  year,  and  the  same  in  which  the  Epis- 
tle itself  was  written. — Marsh's  Michaelis,  Intro- 
duct,  vol.  iv.  p.  11.  Hales's  ^nal.  vol.  ii.  p.  1117. 


Note  16.— Part  XII. 

That  is,  from  the  Christian  covenant,  unless 
you  are  circumcised,  and  follow  the  opinions  of 
the  Judaizing  teachers. 


Note  17.— Part  XIL 

"  Many,"  says  Bishop  Marsh,  "  have  endeav- 
oured to  prove,  that  the  Mosaic  history  is  mere 
allegory,  by  appealing  to  this  passage.  Since 
an  allegory  is  a  pictin-e  of  the  imagination,  or  a 
fictitious  narrative,  they  conclude  that  St.  Paul 
himself  has  warranted,  by  his  own  declaration, 
that  mode  of  allegorical  interpretation,  which 
they  themselves  apply  to  the  subversion  of 
Scripture  history." 

If  the  pretext,  which  infidelity  thus  derives 
from  the  words  of  our  authorized  version,  had 
been  afforded  also  by  the  words  of  the  original, 
we  might  have  found  it  difficult  to  reply.  But 
as  soon  as  we  have  recourse  to  the  words  of  the 
original,  the  fallacy  of  the  appeal  is  visible  at 
once.  If  St.  Paul  himself  had  been  quoted, 
instead  of  the  translators  of  St  Paul,  it  would 
have  instantly  appeared,  that  the  Apostle  did 
not  apply,  as  is  supposed  by  English  readers, 
the  title  of  allegory  to  any  portion  of  the  Mosaic 
history.  Tiie  word  \4lhjyotjla  has  never  been 
used  by  St.  Paul,  in  any  one  instance,  through- 
out all  his  Epistles,  nor  indeed  does  it  occur  any 
Avhere  in  the  Greek  Testament,  nor  even  in  the 
Greek  version  of  the  Old  Testament.  At  the 
place  in  question,  St.  Paul  did  not  pronomice 
tlie  history  itself  an  allegory,  he  declared  only 


that  it  was  allegorized.  His  own  words  are 
"Axivulaiif  a.).hjyoQov/j.Eyu,  which  have  a  very 
different  meaning  from  the  interpretation  of 
them  in  our  authorized  version. — On  the  subject 
of  this  passage  see  Schoetgen.  Hor.  Hebi:  vol.  i. 
p.  747.  Vitringa,  Obser.  Sacrce,  vol.  i.  lib.  i. 
cap.  18.  p.  215. 


Note   18.— Part    XII. 
on  ST.  Paul's  plan  of  preaching. 

The  wisdom  of  St.  Paul's  conduct,  in  varying 
his  manner  of  address,  according  to  tlie  persons 
to  Avhom  he  spoke,  and  the  circumstances  in 
which  he  was  placed,  renders  him  the  model  by 
which  every  minister  of  God,  and  particularly 
every  one  who  assumes  the  arduous  office  of  a 
missionary,  should  form  his  own  plans  of  action. 
When  he  spoke  to  the  Jews,  he  reasoned  with 
them  from  their  own  Scriptures,  referring  them 
to  the  Law  and  the  Prophets  ;  when  he  pleaded 
before  Agrippa,  he  availed  himself  of  the  king's 
inward  convictions  (which  St.  Paul,  as  a  dis- 
cerner  of  spirits,  discovered),  as  well  as  his 
known  acquirements  in  the  Jewish  Law. 

But  the  wisdom  of  the  Apostle's  conduct  will 
be  further  conspicuous  by  a  review  of  the 
circumstances  in  which  he  found  himself  at 
Athens. 

In  ver.  16.  we  read — "  His  spirit  was  stirred 
within  him."  The  original  may  mean  rather, 
"He  was  vehemently  agitated,  on  beholding 
the  idolatry  of  the  Athenians."  He  did  not, 
however,  proceed  rashly  and  unadvisedly.  He 
made  use  only  of  all  the  opportunities  which 
lawfully  present(!d  themselves.  He  began  (ver. 
17.)  by  endeavouring  to  attract  the  attention  of 
the  Athenians  in  the  most  gradual  manner, 
first,  by  his  usual  custom  of  appealing  to  the 
Jews ;  then,  by  conversing  with  those  devout 
persons,  or  Proselytes  of  Righteousness,  who 
frequented  the  synagogue,  and  worshipped  Jeho- 
vah, yet  would  not  comply  with  the  whole  Mosaic 
ritual.  And  having  thus  in  some  measure 
made  himself  known,  he  proceeded  to  the 
public  places  of  resort ;  where  he  was  well 
assured  he  should  meet  with  many  persons, 
who,  on  seeing  that  he  Avas  a  stranger,  would 
question  him  on  various  subjects,  according  to 
their  usual  custom. 

"The  market-place"  (ver.  17.)  is  an  expres- 
sion which  ought  rather  to  have  been  rendered 
"  the  Forum,"  or  "  Agora."  Of  these  there  were 
many  at  Athens,  but  tiie  two  most  celebrated 
were  the  Old  Forum  in  the  Ceramicus,  which 
extended  both  within  and  without  the  town  on 
one  side,  and  the  New  Forum,  which  was  out 
of  tlie  Ceramicus,  in  the  place  which  was  called 
Eretria.  It  is  probable  that  the  Evangelist 
refers  here  to  the  latter.     There  was  no  forum, 


332* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XII 


except  these,  which  was  called  "  the  Forum,"  as 
some  epithet  was  always  given  to  the  others, 
to  distinguish  them  from  each  other.  We  learn 
from  Strabo  that  in  the  time  of  Augustus,  that 
forum  which  was  called  "The  Forum,"  was 
removed  from  the  Ceramicus  to  Eretria,  and  it 
was  there  that  the  greatest  assemblage  of  persons 
was  always  collected.  We  read,  too,  in  the 
next  verse,  that  while  St.  Paul  was  thus  con- 
versing in  the  forum,  certain  of  the  Stoics  and 
Epicureans  encountered  him.  The  forum  Ere- 
tria was  opposite  the  porch  in  Avhich  the  Stoics 
held  their  disputations. 

The  conversations  of  St.  Paul  having  now 
attracted  attention,  some  of  the  more  distin- 
guished philosophers  of  tlie  Stoics  and  Epicu- 
reans were  induced  to  question  him.  The  Epi- 
cureans were  Atheists.  According  to  them 
the  world  was  made  by  chance,  out  of  materials 
which  had  existed  from  eternity.  Acknowledging, 
from  complaisance,  the  gods,  who  were  publicly 
worshipped,  they  excluded  them  from  any  con- 
cern in  human  affairs ;  and  affirmed,  tliat 
regardless  of  the  prayers  and  actions  of  men, 
they  contented  themselves  with  the  enjoyment 
of  indolent  felicity.  They  pronounced  pleasure 
to  be  the  chief  good,  and  the  business  of  a  wise 
man  to  consist  in  devising  the  means  of  spend- 
ing life  in  ease  and  tranquillity.  All  genuine 
motives  to  the  practice  of  virtue,  and  all  just 
ideas  of  virtue  itself,  were  banished  from  the 
philosophy  of  the  Epicureans  ;  which  made 
self-love  the  sole  spring  of  our  actions,  and  gave 
loose  reins  to  the  sensual  appetites. 

The  system  of  the  Stoics  was  of  a  different 
character  ;  they  believed  tlie  existence  of  God, 
his  government  of  the  universe,  and  the  subsis- 
tence of  the  soul  after  tlie  death  of  the  body. 
But  they  confounded  the  Deity  with  his  own 
works,  and  supposed  him  to  be  the  soul  of  the 
world.  If  on  the  subject  of  Providence  they 
expressed  many  just  and  sublime  sentiments, 
they  connected  with  it  the  doctrine  of  fate,  or 
of  an  inexplicable  necessity,  the  immutable 
decrees  of  which,  God,  as  well  as  man,  was 
compelled  to  obey.  Their  notions  respecting 
the  soul  were  very  different  from  the  Christian 
doctrine  of  immortality  ;  for  they  imagined, 
that  in  the  future  state  it  would  lose  all  sepa- 
rate consciousness,  and  be  resolved  into  the 
Divine  Essence.  Unlike  the  herd  of  Epicureans, 
they  placed  the  happiness  of  man  in  the  prac- 
tice of  virtue,  and  inculcated  a  comparatively 
pure  and  exalted  morality ;  but  the  praise  to 
which  this  part  of  tlieir  system  entitled  them 
was  forfeited  by  a  spirit  of  pride,  strained  to  the 
most  audacious  impiety. 

Can  we  be  surprised  that  among  such  men 
the  stranger  Hebrew,  one  of  a  despised  people, 
whose  personal  appearance  is  supposed  to 
have  been  by  no  means  in  his  favor,  who  ven- 
tured in  his  conversation  to  differ  from  the 
decisions  of  the  gay  and  the  proud,  should  be 


treated  with  contempt  ?  'J^lie  word  a:TeQjuo).6- 
yog  (babbler),  by  which  they  expressed  their 
bitter  ridicule,  is  very  expressive.  It  is  said 
that  the  term  anEQuoXoyog  was  originally 
applied  to  a  bird  tliat  picks  up  seeds  in  the 
highway ;  it  was  then  used  of  mean  persons, 
that  were  used  to  pick  up  the  refuse  of  things 
that  had  been  brought  to  market ;  then  it  came 
figuratively  to  denote  those  who  retailed  the 
sayings  of  other  men.  The  Apostle,  we  may 
suppose,  was  gradually  led,  from  his  conversing 
and  questioning,  to  more  lengthened  discussion, 
for  it  is  said  he  preached  to  them  Jesus  and  the 
resurrection. 

Many  indeed  have  been  of  opinion  that  St. 
Paul  was  taken  by  violence  to  the  court  of 
Areopagus,  and  compelled  to  plead  his  cause 
before  the  assembled  members,  to  whom  appeal 
Avas  made  in  all  matters  of  religion  ;  and  cap- 
ital punishment  was  inflicted  upon  all  who,  upon 
their  private  authority,  introduced  the  worship 
of  new  gods.  There  does  not,  however,  appear 
to  be  sufficient  proof  in  support  of  this  opinion. 
It  seems  more  probable,  tliat  the  philosophers, 
who  crowded  round  him,  removed  him  for  their 
own  convenience  to  an  eminence  on  the  Mars' 
Hill ;  as  a  higher  part  of  the  city,  where  the 
principal  persons  who  would  interest  themselves 
in  any  novel  philosophical  discussion,  might 
assemble,  and  listen  without  interruption. 
Through  tlie  whole  of  the  narrative  there  is  no 
appearance  of  a  trial.  We  read  neither  of 
accusers  nor  judges ;  nor  does  St.  Paul  argue 
as  if  he  was  defending  himself  against  any 
charge''. 

Amidst  this  assemblage  of  philosophers,  dis- 
puters,  senators,  statesmen,  and  rhetoricians, 
stood  the  despised  and  insulted  stranger ;  sur- 
rounded by  the  professed  lovers  of  pleasure  on 
one  side,  and  the  proud  supporters  of  the  per- 
fectibility of  human  reason  and  wisdom  on  the 
other.  St.  Paul,  without  the  smallest  com- 
promise of  his  personal  dignity,  or  the   least 

'•■  Bishop  Pcarce,  and  the  majority  of  commenta- 
tors, support  the  general  opinion,  that  St.  Paul  was 
taken  violently  (so  they  render  the  word  (,7 //.ai-ioKj- 
riii,  (Acts  xvii.  lit)  see  Luke  xxiii.  2(>.  and  Acts 
ix.  27.)  to  the  court  of  Areopagus,  as  a  teacher  of 
strange  gods,  to  be  there  tried  as  a  criniinal.  Bishop 
Warburton,  and  Kuinoel,  whose  work  is  before 
me,  and  whose  reasoning  I  have  adopted,  espouse 
the  contrary  opinion.  It  has  been  said  that  there 
is  so  little  appearance  of  a  defence  in  St.  Paul's 
address,  because  he  was  not  permitted  to  conclude, 
being  interrupted  when  he  had  merely  finislied  his 
introduction.  It  seems  to  me  on  the  contrary,  that 
the  Apostle  was  jierniitted  to  conclude,  as  the  ad- 
dress is  complete,  as  we  now  receive  it.  Markland 
observes  on  the  words  i:i ikfjivfiftoi  te  ui'tuv,  not 
irilk  riohticcov  fear  (tifr'a  |'*/uc,  ver.  26.),  but,  in  a 
fririirlhi  manner;  proliably  tniXa[iiiiifiiii  r/^e  /fj''?, 
as  hcinir  desirous  to  hear  ichat  he  had  to  say. 
This  further  appears  from  the  language  i'jyuyov, 
tliKif  conducted  him,  not  eiXxuv,  ihaj  dragtrcd  him, 
though  this  is  not  certain ;  and  from  (hnuuf^a 
y)T."iru(,  taay  111c  kiiow  ? — Markland  ap.  Bowyer's 
Critical.  Conjectures,  p.  ]G4. 


NOTK    18.] 


NOTES  ON  THE  ACTS. 


*333 


dopai'ture  trom  the  purity  of  his  faith,  endeav- 
ours to  conciUate  the  good  will  of  his  assembled 
hoarers,  by  commencing  at  the  points  on  which 
they  are  all  united. 

By  taking  advantage  of  the  professed  igno- 
rance of  the  Athenians,  he  shields  himself  from 
the  power  of  that  law  which  considers  the 
introduction  of  a  new  God  into  the  state  as  a 
capital  offence,  and  avails  himself  of  that  ac- 
knowledgment to  declare  the  nature  and  attri- 
butes of  tiiat  God,  who  was  already  sanctioned 
by  the  state,  although  confessedly  unknown. 

He  offends  no  prejudice,  makes  no  violent 
opposition — he  keeps  back  all  that  was  difficult 
or  mysterious  in  his  own  beloved  and  holy  faith, 
till  those  who  heard  him  might  be  able  to  bear 
it.  He  appealed  to  them  ft-om  their  own  prin- 
ciples and  practice,  however  deficient  the  for- 
mer, or  corrupt  the  latter.  Ho  united  at  once 
zeal,  judgment,  faithfulness,  and  discretion.  He 
declared  the  unlarown  God,  whom  the  Athenians 
ignorantly  worshipped,  to  be  the  great  Creator 
of  the  world,  in  whom,  and  by  whom,  all  things 
were  made,  and  exist.  From  the  visible  proofs 
of  his  Providence  in  his  government  of  the 
world,  lie  leads  them  to  the  consideration  of  his 
spiritual  nature ;  and  thus  condemns  the  idol- 
atrous worship  of  the  Athenians,  while  he 
gradually  unfolds  to  his  philosophical  audience, 
the  important  truths  of  their  accountablencss 
and  immortality,  which  were  demonstrated  by 
the  fact  of  Christ's  resurrection  from  the  dead. 
The  same  mode  of  reasoning  is  to  be  observed 
in  all  St.  Paul's  Epistles.  With  tlie  Jews,  he 
constantly  alludes  to  some  acknowledged  prin- 
ciples of  tlieir  belief,  and  endeavours  to  over- 
come their  prejudices  against  Christianity,  by 
explaining  to  them  the  spiritual  intention  of 
their  own  Law;  and  by  referring  them  to  the 
declarations  of  their  own  prophets.  With  tlie 
Gentiles,  on  the  contrary,  he  begins  by  asserting 
those  simple  and  evident  truths  which  must  be 
acknowledged  by  all ;  and  having  once  estab- 
lished the  existence  and  attributes  of  a  God, 
and  the  necessity  of  a  moral  conduct,  he  grad- 
ually reveals  those  great  and  important  doctrines 
Avliich  are  the  very  basis  of  Christianity.  In  all 
the  pursuits  of  life,  in  all  the  acquirements  of 
science,  there  must  be  some  progressive  initia- 
tion, some  previous  introduction.  Is  it,  then, 
to  be  believed,  that  the  highest  attainments  to 
Avhich  human  intellect  and  human  wisdom  can 
as])ire,  the  knowledge,  both  of  God,  and  of  the 
immortal  accountable  spirit,  requires  no  such 
elementary  preparation  ?  Our  Saviour  has  set 
the  question  at  rest,  by  beautifully  inculcating 
this  system  of  instruction,  and  the  gradual  de- 
velopment of  his  Gospel  in  his  parable  of  the 
man  who  should  cast  seed  into  the  ground  ;  in 
which  we  read,  as  in  the  usual  course  of  vege- 
tation, the  seed  of  the  word  of  God  must  first 
produce  "  the  blade,  then  the  ear,  after  that  the 
full  corn  in  the  ear."     This  system  of  revelation 


has  been  adopted  throughout  the  whole  economy 
of  Providence',  from  the  fall  of  Adam  till  the 
present  day  ;  it  was  acted  upon  by  the  apostles, 
and  unless  it  be  persisted  in,  the  great  work  of 
evangelizing  the  world  can  never  be  so  effect- 
ually, consistently,  or  advantageously  carried 
on,  and  must  consequently  fall  short  of  our 
highest  and  fondest  hopes  or  expectations. 

The  conduct  of  St.  Paul  at  Athens  is  a  model 
for  the  missionary  to  foreign  lands.  He  proves 
to  us  that  whatever  be  the  zeal,  the  talents,  the 
piety,  the  disinterestedness,  of  a  minister  of 
Christ,  sobriety,  prudence,  and  discretion  must 
direct  all  his  actions  if  he  would  succeed  in  his 
holy  warfare.  The  Apostle  obtained  the  victory 
at  Athens  by  the  blessing  of  God  upon  these 
humbler  means.  He  succeeded  by  reasoning 
with  the  Athenians  on  their  own  principles, 
and  thereby  directed  his  successors  in  the  vine- 
yard to  proceed  on  a  similar  plan  of  action. 

Does  the  self-devoted  missionary  hazard  his 
life  among  the  learned  and  intelligent  idolators 
of  Hindostan !  would  it  not  be  possible  to  de- 
monstrate to  the  Brahmin  that  the  facts  which 
are  recorded  in  the  first  books  of  Scripture,  are 
j)robably  the  foundation  of  his  religion ;  and 
that  tlie  corruptions  of  those  truths  may  be  sev- 
erally traced  to  various  periods  of  a  compara- 
tively late  date  ?  Might  it  not  be  shown  that 
their  belief  in  the  incarnations  of  Chrishna,  for 
instance,  originated  in  the  general  expectation 
of  the  one  incarnate  God,  who  has  now  appeared 
among  men,  and  established  a  pure  faitli  ? 
Could  not  the  imagined  atonements  of  their 
self-inflicted  tortures  be  traced  to  the  perversion 
of  the  great  truth,  that  "  without  shedding  of 
blood  there  is  no  remission,"  but  that  a  greater 
and  more  perfect  dispensation  now  prevails  ? 

The  Buddhist  believes  in  the  doctrine  of  an 
incarnate  spiritual  being :  could  not  this  truth 
be  gradually  explained  witliout  ofl^ence,  and  the 
true  Incarnate  be  pointed  out  ? 

The  Mahommedan  acknowledges  that  Christ 
is  a  great  prophet :  on  tliis  confession  could  not 
another  be  grafted,  and  the  infatuated  follower 
of  Mahomet  be  led  to  acknowledge  tlie  divine 
nature  of  the  Son  of  Man  ? 

The  grossest  idolater  believes  in  his  superi- 
ority to  the  brutes :  could  not  even  this  convic- 
tion be  made  the  means  of  imparting  to  him  the 
great  doctrines  of  his  accountablencss  and  im- 
mortality .'* 

It  is,  however,  an  easy  task  to  sit  at  home 
and  form  plans  for  the  conduct  of  the  noble- 
minded  servants  of  God  who  have  hazarded  their 
lives  unto  death,  and  met  the  spiritual  wicked- 
ness of  the  world  in  its  own  high  places.  Han- 
nibal smiled  with  contempt  when  the  tlieoretical 
tactitian  lectured  on  the  art  of  war.     We  who 

'  See  various  notes  on  this  subject  in  the  Jlrrange- 
mnit  of  the  Old  TestinnetU.  and  Lord  Barringtnn's 
Essaij  OH  the  Dispensations ;  also,  Law's  TUeoiij  of 
Reli<rion. 


834* 


NOTES   ON  THE  ACTS  AND  EPISTLES. 


[Part  XII- 


remain  in  our  homes  in  Europe  may  be  called 
the  pretorian  bands  of  Christianity.  Tiie  mis- 
sionary, like  the  legionary  soldier,  goes  forth  to 
the  defence  of  the  frontier,  to  combat  with  the 
barbarian  enemy.  Peace  be  with  the  ministers 
of  God,  and  may  the  days  of  the  kingdom  of 
universal  righteousness  come !  But  the  Scrip- 
ture is  the  common  charter,  and  it  prescribes 
system,  discipline,  and  regulation  to  the  best,  as 
well  as  conquest  over  the  worst,  feelings.  The 
cause  of  missions  would  no  longer  be  the  source 
of  misapprehension  among  many,  if  in  the  teach- 
ing of  the  missionary,  they  were  all  united  in 
doing  good  in  the  appointed  way.  Happy  too 
Avould  it  be  for  mankind,  if  every  Christian 
society  could  be  bound  together,  as  one  holy 
family,  by  one  law  of  union — if  tiiey  were  sub- 
ject to  the  same  accountableness  and  discipline, 
as  the  best  security  against  their  own  infirm- 
ities, and  the  errors  as  well  as  the  vices  of  the 
world". 


Note  19.— Part  XII. 

ON  THE  ALTAR  AT  ATHENS,  AND  THE  EXIST- 
ENCE OF  GOD. 

Whether  this  altar  at  Athens  was  raised,  as 
some  have  told  us,  to  the  unknown  God,  whom 
the  philosophic  Athenians  invoked  in  the  time 
of  a  pestilence,  after  they  had  uselessly  paid 
their  adorations  to  all  the  greater  and  lesser 
deities  of  their  pantheon ;  or  whether  it  was 
raised  to  Pan,  M-hom  they  had  liitherto  neglected, 
or  to  the  God  of  the  Jews,  wliom  the  Athenians 
thus  described  from  the  manner  in  which  the 
Jews  spoke  of  Jehovah,  as  unutterable  and  in- 
comprehensible— is  equally  uncertain. 

Dioo-enes  Laertius  tluis  accounts  for  the 
erection  of  this  and  other  altars,  bearing  the 
same  inscription — "  The  Athenians  being  afflict- 
ed witli  pestilence,  invited  Epimenides  to  lus- 
trate  their  city.  The  method  adopted  by  him 
was  to  carry  several  sheep  to  the  Areopagus, 
whence  they  Avere  left  to  wander  as  they 
pleased,  under  tlie  observation  of  persons  sent 
to  attend  them.  As  each  sheep  lay  down  it  was 
sacrificed  on  the  spot  to  the  propitious  God.  By 
this  ceremony  it  is  said  the  city  was  relieved ; 

"*  See  on  this  note  the  Dissertation,  De  Gesds 
Pauli,  in  IJrhe  Mieniensium.  ap.  Critiri  Sacii,  vol. 
xiii.  p-  G61.  &c.  and  the  next  to  it  on  the  same 
subiect  by  J.  Ludov  Schlosser,  and  Kuinoel,  who 
refers  to  Meursii  Diss,  de  Ceramiro  gemino,  sect, 
xvi.  and  Potter's  Antiquitifs.  I  may  remark  here, 
that  it  is  with  Treat  satisfaction  that,  I  have  observ- 
ed the  very  high  rank  wliicli  the  English  theolo- 
ijians  seem  to  hear  among  th(>  continental  divines. 
Everv  where  among  the  refei-euces  of  Kuinoel, 
Wolfius,  Carpzovius,  Walchius.  Michaelis,  and 
otliers,  whose  names  do  not  immediately  occur  to 
me  1  have  observed  tlie  respect  paid  to  our  tlieolo- 
^ical  writers. 


but  as  it  was  still  unknown  what  deity  was  pro- 
pitious, an  altar  was  erected  to  the  unknoivn  God, 
on  every  spot  where  a  sheep  had  been  sacri- 
ficed"." Some  have  maintained  that  the  in- 
scription ought  to  be  translated :  '■'■To  a  God  un- 
known.^^  Athens  at  tliis  time  was  filled  with 
idols  ;  and  Pausanias  asserts  it  to  have  con- 
tained more  than  all  the  rest  of  Greece.  Wit- 
sins  supposes  that  the  Athenians  had  obtained 
some  obscure  notions  of  the  God  of  the  Jews 
through  the  medium  of  commerce. 

The  doctrine  of  the  existence  of  one  God  the 
Creator  of  the  world,  is  the  foundation  of  all 
religion :  it  is  the  immutable  and  solid  founda- 
tion upon  which  the  whole  structure  of  faith 
must  be  raised.  The  disputes  of  the  last  cen- 
tury respecting  matter  and  spirit  seem  to  have 
restored  much  of  the  quibbling  of  the  ancient 
schools  of  philosophy. 

A  Creator,  witliout  a  creation — a  king,  with- 
out subjects — a  God,  without  an  object  either  of 
his  wisdom  or  his  benevolence,  his  love  or  his 
power — a  ^ijfiiovQyo;  ut'sv  jS)p  drj/utovoyrj/juTMi', 
and  a  Jlavjoy-QinMq  civsv  i5>v  xguiov/usfuji' — is 
certainly  a  mystery  which  overwhelms  the 
faculties  of  man.  But  the  opposite  difficulty, 
that  this  beautiful  frame  of  the  visible  creation 
is  eternal,  and  therefore  self-existent ;  and  by 
unavoidable  consequence,  independent  of  a 
Deity,  is  much  more  incomprehensible.  Igno- 
rant as  we  undoubtedly  are,  and  limited  as  are 
the  powers  of  our  reason,  the  Aveakest  under- 
standing can  discover  the  infinitely  greater 
probability  that  this  magnificent  and  beautiful 
world  should  have  been  created  by  some  wise 
and  powerful  God ;  rather  than  its  suns  and 
stars  should  have  kindled  their  own  lamps,  or 
the  flower  have  formed  its  own  fragrance,  and 
every  proof  of  design  visible  throughout  the 
universe,  should  be  an  effect  without  a  first 
and  adequate  cause.  If  we  deny  the  true  origin 
of  the  world,  that  it  was  produced  from  nothing 
by  the  sovereign  will  of  an  omnipotent  Being, 
we  are  reduced  to  the  necessity  of  embracing 
one  of  the  following  hypotheses",  each  of  which 
are  alike  repugnant  to  reason  and  revelation. 

Either  the  world  must  have  existed  from 
eternity  as  it  now  is,  or  matter  is  eternal, 
though  not  in  its  present  form,  and  the  Deity 
has  merely  reduced  it  to  order,  and  fashioned 
the  creation  from  preexistent  substance.  The 
great  argument  upon  which  this  hypothesis 
rests,  is  the  celebrated  axiom.  Ex  nihilo  nihil 
Jit.     The  difficulties  involved  by  tliis  hypotlicsis 

"  See  Home's  Critical  liilroduct.  vol.  i.  p.  241 ; 
but  on  the  subject  of  the  altar  erected  at  Athens 
to  the  unknown  God.  see  Wolfius,  Cura;  Pbilolog. 
in  loc.  Witsius,  Melctcm.  Lcidtins.  Dc  J'it.  Pavli.  p. 
84.  Whitby,  and  the  references  in  Kuinoel,  where 
the  quotations  from  Lucian,  Pliilostratus,  Diogx-nes 
Laertius,  and  Jerome,  who  all  mention  this  altar, 
are  collected. 

"  Stillingfleet's  Origines  Sacnr,  b.  iii.  chap.  12 
sect.  2.  p.  2t)G.  fol.  edit. 


Note  19.] 


NOTES  ON  THE   ACTS. 


*33^ 


are  greater  than  those  of  the  other.  The 
Deity  thiid  introduced,  as  forming  the  visible 
universe  from  this  eternal  collection  of  matter, 
is  limited  in  his  power  by  something  which  is 
independent  of  liimself  Either  the  Deity 
must  or  must  not  be  omnipotent ;  if  he  is  om- 
nipotent, preexistent  matter  is  not  necessary 
to  the  formation  of  his  worlds ;  if  he  is  not 
omnipotent,  he  must  be  subject  to,  and  inferior 
to  that  wliich  he  cannot  control ;  and  the  intel- 
ligence wliich  can  frame  a  world,  is  indebted 
to  inert  masses  of  which  it  is  composed.  His 
power  must  be  infinite,  to  enable  him  to  gov- 
ern, and  at  tJie  same  t'me  it  is  not  infinite,  for 
he  is  dependent  upon  matter,  and  cannot  exe- 
cute his  will. 

If  matter  be  eternal,  it  must  be  unproduced, 
and  therefore  of  necessary  existence  :  it  must 
have  caused  itself,  and  be  possessed  therefore 
of  infinite  power:  it  compels  God  to  be  subject 
to  its  laws,  instead  of  receiving  its  laws  from 
God,  witli  many  other  absurdities. 

Another  hypothesis  which  presents  itself  to 
our  choice  is,  that  the  world  arose  from  a  for- 
tuitous concourse  of  atoms ;  an  idea  which 
appears  to  me  as  absurd  as  to  suppose,  that 
many  thousand  alphabets  miglit  be  fashioned  by 
chance  into  an  Iliad ;  yet  this  would  be  easier 
than  that  they  should  form  one  limb  of  an 
animal,  or  one  blale  of  grass. 

If  these  hypotlieses  will  not  please,  the  last 
is  perhaps  more  plausible,  that  the  universe 
originated  from  the  eternal  laws  of  motion  and 
matter.  Such  are  the  inconsistencies  to  which 
men  are  compelled  to  have  recourse,  when  they 
forsake  the  fountain  of  living  waters,  and  hew 
out  to  tliemselves  the  broken  cisterns  of  false 
philosophy  and  science.  If  there  are  laws  to 
matter,  who  is  the  lawgiver  ?  As  every  house 
is  builded  by  some  man,  so  He  who  built  all 
things  is  God :  this  is  the  only  rational  conclu- 
sion of  Scripture  and  common  sense,  which 
have  never  yet  been  at  variance. 

Setting  aside,  therefore,  all  ideas  of  the 
eternity  of  matter,  whether  in  its  present  or  in 
any  other  state,  we  receive  the  lesser  difficulty 
— tliat  God  reigned  alone  supreme  before  the 
borders  of  the  world  stood,  or  the  innumerable 
company  of  angels  were  gathered  together. 

The  Christian,  then,  who  believes  that  a 
period  has  been  when  the  Omnipotent  alone 
existed,  will  not  shrink  from  the  questions  of  tlie 
boldest  inquirer^.  He  will  not  shrink  from  the 
question — "If  the  world  were  made  by  a  Deity, 
why  was  it  not  made  by  him  sooner.'  or,  since 
it  v.-as  unmade,  why  did  He  make  it  at  all  ? 
Cur  mmuli  (ndificator  repente  extiterit  innumefa- 
hilia  ante  st^cida  dormierif  ;^ "  "  How  came 
this  builder  and  architect  of  the  world,  to  start 

^  Cudworth's  Intellectual  System,  h.  i.  ch.  2.  sec. 
lii. 

'  \elleius  ap.  Cicer.  De  j\'atura  Dcorum,\\h.  i. 
caj).  9. 


up  on  a  sudden,  after  he  had  slept  for  infinite 
ages,  and  bethink  himself  of  making  a  world  ? 
Was  something  wanting  to  his  happiness? 
Was  he  completely  happy  without  tiiis  new 
world  ?  Then,  '  wanting  notiiing,'  he  made 
superfluous  things'"  ?  " 

To  these,  and  all  such  questions,  we  may 
answer — Although  God  was  perfectly  happy  in 
himself,  he  created  the  world  from  his  overflow- 
ing goodness,  that  other  beings,  from  the  arch- 
angel to  tlie  lowest  scale  of  created  life,  misrht 
be  happy  likewise.  He  created  all  things  for 
his  own  glory,  and  of  that  glory  the  happiness 
of  sentient  beings  is  permitted  to  form  a  part ; 
if  they  had  not  been  created,  the  sum  of  happi- 
ness would  have  been  diminished.  To  the 
question,  "  If  God's  goodness  were  the  cause  of 
his  making  the  world,  why  was  it  not  made 
sooner?"  we  might  with  equal  propriety  in- 
quire. Why  was  not  the  world  an  eternal  ema- 
nation from  an  eternal  cause  ?  why  was  it  not 
self-existent  ?  As  far  as  our  faculties  can  com- 
prehend God,  we  shall  find  that  there  is  as  great 
an  impossibility  that  the  world  should  be  eternal, 
as  that  two  and  two  should  make  five.  If  it 
was  created,  it  must  have  had  a  besrinninar. 
Time,  which  is  well  defined  by  Locke  to  be 
only  a  measured  portion  of  eternity,  began  at 
the  commencement  of  tlie  world ;  before  which 
there  was  no  sooner  or  later,  which  are  indeed 
but  terms  to  express  the  succession  of  ideas  in 
the  minds  of  finite  beings.  With  the  Deity  is 
neither  change,  contingency,  nor  succession. 
To  him  the  world  was  equally  present,  whether 
made  or  unmade.  Space  is  the  theatre,  and 
eternity  the  duration  of  his  agency  in  the  uni- 
verse ;  neither  may  we  comprehend  if  any 
other  causes  may  influence  the  divine  will,  than 
those  which  have  been  revealed  to  us.  In  this 
stage  of  our  existence  we  are  enabled  to  dis- 
cover, both  from  revelation  and  reason,  that  the 
\isible  world  was  commanded  to  exist,  and 
it  existed.  The  curiosity  of  presumption  which 
proposes  the  inquiry,  for  what  reason  the  world 
was  not  created  a  millenary  earlier  or  later,  can- 
not be  satisfied  with  any  answers  of  speculative 
philosophy. 

When,  however,  we  have  established  the 
certainty  of  the  creation  of  the  world,  we  are 
taught  that  the  world  itself  is  one  great  delusion, 
that  matter  does  not  exist. 

"  The  existence  of  bodies,"  says  Berkeley, 
"  out  of  the  mind,  perceiving  tliem  is  not  only 
impossible,  and  a  contradiction  in  terms,  but 
were  it  possible,  and  even  real,  it  were  impos- 
sible we  should  ever  knoAv  it"  Or,  in  other 
words,  when  I  am  not  in  London,  London 
does  not  exist.  Religion,  affection,  law,  duty, 
science,  and  all  the  arts  of  life,  are  founded  on 
facts  ;  but  of  the  certainty  that  any  one  single 

^  in;^fv  i/.y.iinvtv  xfiu.'V  fiif/J.tr  frrtyriiQfn-  mtaztni 
— ap.  Cudworth,  where  see  much  more  on  this  in- 
teresting subject,  b.  i.  ch.  .5. 


33G 


rt* 


NOTES  ON  THE  ACTS    AND  EPISTLES. 


[Part  XH. 


fact  has  taken  place,  which  the  mind  has  not 
perceived,  we  have  no  demonstration,  and  con- 
sequently our  belief  in  their  reality  may  be 
erroneous. 

"Thus  the  wisdom  of  philosophy  is  sot  in 
opposition  to  the  common  sense  of  mankind. 
Philosophy  pretends  to  demonstrate  that  there 
can  be  no  material  world ;  that  every  object  is 
merely  a  sensation  in  the  mind,  or  an  image  of 
those  sensations  in  the  memory,  and  imagina- 
tion ;  having,  like  pain  and  joy,  no  existence, 
unless  thought  of.  Common  sense  can  conceive 
no  otherwise  of  this  opinion  than  a  kind  of 
metaphysical  lunacy,  and  concludes  that  too 
much  learning  is  apt  to  make  men  mad',"  &c. 
It  is,  indeed,  with  some  difficulty  that  men  of 
sober  judgment,  unsophisticated  by  the  de- 
lusions of  these  grave  absurdities,  can  believe 
that  men  of  talent  and  learning  have  been  thus 
misled. 

The  arguments  by  which  the  system  of 
Berkeley  is  defended  are  to  be  found  in  Reid's 
Inqitby  into  the  Human  Mind;  Beattie  On 
the  Iminutability  of  Truth ;  the  Philosophical 
Essays  of  Dugald  Stewart,  with  the  Notes  and 
Illustrations,  p.  548,  549,  1st  edit.  4to.  and  the 
Appendix  to  part  second  of  Doddridge's  Lec- 
tures, edited  by  Kippis.  The  subject  is  too 
extensive  to  be  entered  upon  largely  in  this 
place.  I  shall  content  myself  with  mentioning 
the  quibble  upon  wliich  the  whole  controversy 
hinges. 

"All  our  knowledge,"  says  Berkeley,  "is 
gained  by  the  senses  :  but  by  the  senses,  we  have 
knowledge  of  nothing,  but  our  sensations  :  but  our 
sensations  are  qualities  of  the  mind,  and  have  no 
resemblance  therefore  to  any  thing  inanimate." 

This  system  confounds  two  things,  which  are 
entirely  distinct  from  each  other  ;  sensation  and 
perception.  Extension,  figure,  motion,  are 
ideas  of  sensation,  or  they  are  not.  If  they  are 
sensations  only,  Berkeley  cannot  be  refuted, 
though  he  may  be  rejected  ;  if  they  are,  how- 
ever, ideas,  accompanying  sensations,  as  Hutch- 
eson  describes  them,  and  Reid  asserts,  the  ideal 
system  is  the  dream  of  a  visionary. 

Tlie  word  properties  is  generally  used  to 
express  with  greater  accuracy  the  idea  we  may 
form  of  the  creation  of  the  world  from  nothing. 
"  Matter,"  says  Locke,  "  is  the  adherence  of 
certain  qualities  in  some  unknown  substratum." 
The  idea  of  this  imagined  substratum  is  now 
exploded.  If  we  define  matter  to  be  the  ad- 
herence of  properties,  we  may  understand  in 
what  manner  a  visible  creation  might  be  formed, 
where  no  material  substance  had  hitherto  ex- 
isted. God  commanded  this  union  of  properties 
to  take  place.     Extension,  solidity,  and  motion, 

'  Vido  Reid  On  the  JJnvuin  Miml,  cli.  v.  sor,.  7. 
On  the  Existence  of  tlie  Material  Worki.  Reid  lias 
written  an  admirable  hook.  He  docs  not  tliink  it 
necessary  to  be  a  skeptic,  to  prove  ]iis  right  to  the 
title  of  philosopher. 


were  combined  with  color,  variety,  and  order. 
As  modern  chymistry  can  dissolve  water  into 
its  component  airs,  and  the  hardest  substances 
into  gases  invisible  to  the  human  eye,  and  by 
other  processes  can  change  that  which  was 
before  invisible  to  the  eye,  and  imperceptible 
to  the  touch,  into  hard,  solid',  and  tangible 
bodies  ;  so,  to  compare  great  things  with  small, 
it  is  easily  conceivable  that  Omnipotence  might 
call  every  object  of  our  senses  to  life,  without 
previous  material,  as  the  chymist  presents  to 
the  two  senses  of  sight  and  touch  an  object 
hitherto  imperceptible  to  both.  As  a  rustic 
could  not  comprehend  how  the  man  of  science 
could  perform  this  apparent  miracle,  neither  can 
the  most  studious  researches  of  the  learned 
penetrate  the  veil  which  conceals  the  wisdom 
of  Omnipotence.  There  is  however  some  slight 
analogy  between  the  manner  in  which  the 
limited  skill  of  an  educated  man  can  astonish  an 
ignorant  mind,  and  that  incomprehensible  wis- 
dom, before  which  the  genius  of  Newton,  and 
the  sagacity  of  Aristotle,  are  more  inferior  than 
the  prattlings  of  an  infant  to  the  sublimest 
efforts  of  these  lofty  intellects". 


Note  20.— Part  XIL 

Bishop  Barrington  suggests  that  this  quo- 
tation might  have  been  made,  with  a  slight 
variation,  from  the  beautiful  hymn  of  Cleanthes 
to  the  Supreme  Being,  and  not,  as  is  generally 
supposed,  from  Aratus.  He  refers  to  H.  Steph. 
Poesis  Philosoph.  p.  49,  and  Fabricii  Bibl. 
Grac.  vol.  ii.  p.  397.  See  also  Cudworth's 
Intellec.  Systein,  vol.  i.  4to.  edit.  (Birch's),  p.  432. 
The  passage  is  from  the  fourth  line — 

KvSlar'  tt&avuro)v,  noXvwrviif,  Tiuyxoaric  attl 
XiVQ,  (pvOiioq  o:Q)rt}yi  vuitov  iiiTu  nuvTU  xvfiiQVMV 
Xai'of.      2s  yuo  uacii  &tuic  SrrjToiai  nQociavdctr. 
'Ex  aov  ylxQ  yiroc  infiiv,  viXov  filinniu  '/.a/uiTig 
Movror,  'ilaa  tdiii  rt  y.ai  %(infi  SviIt'  ini  yaiav. 

Duport,  the  once  celebrated  Greek  professor, 
who  translated  tlie  Psalms  into  Greek  verse, 
has  translated  this  hymn  into  very  elegant 
Latin  verse.  I  subjoin  his  version  of  the  above 
lines. 

"  Magne  Pater  Divuni,  cui  nomina  multa,  sed  una 
Omnipotens  semper  virtus,  tu  Jupiter  autor 

'  Hardness  is  the  property  which  resists  the 
touch  with  greater  power.  Solidity,  that  by  which 
on(-  body  exckides  another  from  the  place  it  occu- 
pies. Gold  and  water  are  equally  solid  :  though 
gold  is  hnrder  thnn  water.     Vide  Locke. 

"  Vide  the  quotations  from  Hutelieson — Crouzaz, 
(the  man  who  was  so  unjustly  ridiculed  by  Pope) 
— Baxter's  Immntirinlitij  of  the  Soul,  and  from 
D'Alembert's  Elemcns  cle  la  Phllosophie,  article 
Mel.aphyslque :  with  the  subsequent  observations 
of  Mr.  Dugald  Stewart,  in  nolo  F.  to  the  Philo- 
sophical Essays,  p.  552. 


Note  21.-23.]    ON  THE  FIRST  EPISTLE  TO   THE  THESSALONIANS. 


*337 


Naturm,  cert'i  qui  singula  lege  gubernas, 
Rex  salvp.     Te  ncinpe  licet  inortalibus  ccgris 
Cunctis  coinpellarc  ;  omnes  nainquo  tua  propago 
Nos  sumus,  BDternae  quasi  imago  vocis,  et  echo 
Tantum,  quotquot  hunii  spirantes  repimus." 


dwelt  in  Rome.  However  it  may  be,  St.  Paul 
came  to  Corinth  about  the  year  51 :  and  the 
proconsulship  of  Gallio'',  before  whom  the 
Apostle  appeared,  agrees  with  this  period. 


Note  21.— Part  XII. 


Note  22.— Part  XII. 


SuETOXius  has  made  mention"  of  this  ban- 
ishment, without  taking  notice  of  the  time  of  it. 
Neither  Tacitus,  Josephus,  nor  Dionysius  say 
any  thing  of  it.  It  is  certain  Claudius  was  not 
partial  to  the  Jews ;  he  would  have  driven 
(Dion.  lib.  GO.  p.  GG7.)them  out  in  the  beginning 
of  his  reign,  had  ho  not  been  in  fear  of  a  dis- 
turbance, ff)r  they  were  very  numerous.  The 
edicts  which  he  at  first  made  in  their  favor, 
were  the  effect  of  his  esteem  and  gratitude  to 
Agrippa.  (Joseph.  Antiq.  lib.  xv.  c.  4.)  We 
cannot  perceive,  by  any  means,  that  they  excited 
any  troubles  in  Rome  during  the  reign  of  Clau- 
dius. There  were  some  under  the  government 
of  Cumanus,  in  Judfea'",  and,  if  it  were  on  that 
account  that  Claudius  banished  them,  this  ex- 
pulsion will  have  been  about  the  year  51.  If 
they  were  banished  at  the  time  the  astrologers 
were,  [Set.  Calvisi  ad  An.  Pearson  Annul.  Paul. 
p.  12.)  it  will  have  been  in  52.  But  was  it  not, 
perhaps,  to  appease*  the  Roman  citizens,  op- 
pressed by  an  extreme  famine  in  Rome'-'  in  the 
year  51  ?  Under  similar  circumstances,  the 
emperors  obliged  every  foreigner  to  leave  Rome. 
If  this  conjecture  be  true,  we  shall  see  the 
reason  why  neither  Josephus  nor  Tacitus  have 
mentioned  this  expulsion  of  the  Jews.  There 
was  nothing  that  fixed  any  stigma  upon  them, 
since  it  was  common  to  all  other  foreigners  who 

"  •'  JudfEos  Impulsore  Chresto  assidue  tuniul- 
tuaiites  Roma  expulit." — Sueton.  in  Claudio,  c. 
"^G.  If  Suetonius  here  understood  our  Lord  Jesus 
Christ,  he  has  committed  a  very  gross  error ;  but 
if  he  understood  any  cliief  of  the  Jews,  whom  he 
named  Chrestus,  it  is  a  person  entirely  unknown 
to  the  historians. 

"  Cumanus  succeeded  Tiberius  Alexander  at  the 
time  of  the  death  of  Herod,  king  of  Calchis.  This 
prince  died  the  eighth  of  Claudius.  Joseph.  Antiq. 
lib.  XX.  cap.  3.  or  the  Wars  of  the  Jews.  lib.  ii.c.  11. 
The  troubles  in  Judiea  must  have  happeno<l  in  50 
or  51 .  Jose))h.  Antiq.  lib.  xxii.  c.  5.  But  it  is  very 
h  ird  to  attribute  this  expulsion  of  the  Jews  to  the 
troubles  of  Judtea.  Josephus  and  Tacitus,  who 
mention  the  disturbances,  would  have  said  what 
was  the  punishment  of  them.  Tacit.  .^nnaJ.  lib.  xii. 
c.  54.  Moreover.  Clnudius.  who  punished  Cumanus 
v.'ho  sncrific'f-d  the  tribune  Celer  to  the  Jews,  would 
he  liave  banished  tliem  from  Rome  for  a  matter 
which  was  of  service  to  them  ,-' 

^  This  is  the  opinion  of  H.  do  Valois.  Auct.  in 
Euseb.  Hist.  Ecrl.  lib.  ii  2.  2S.  Augustus,  says 
this  author,  had  done  the  same,  and  his  successors 
very  oflen  made  use  of  the  same  practice,  when 
Rome  was  afflicted  with  a  famine. 

^  There  was  an  excessive  famine  at  Rome  in 
the  year  .51.  insomuch  that  the  people  beinc:  verv 
much  prpssed.  Clandivis  could  scarcely  save  him- 
self in  his  palace. 


The  present  reading  of  this  passage  in  the 
Greek  vulgate,  is  avvsl;(STO  tw  nvevuun.  Gries- 
bach  admits  into  the  text,  instead  of  7(3  nt-ei- 
fiuri,  7(3  i-6-/a,  on  the  authority  of  the  Alex- 
andrian and  other  MSS.  The  passage,  there- 
fore, with  this  reading,  may  mean,  "  He  was 
affected  witli  the  report  which  Silas  and  Tim- 
othy had  brought  to  him  from  Macedonia." 
The  Vulgate  translates  it,  instabat  verba, 
"pressed,  or  urged  the  word."  The  late  Dr. 
Gosset  wovdd  read  A^yca,  with  Griesbach,  and 
translate  the  passage  witli  Krebsius — magna 
orationis  vi  disputahat.  Bishop  Pearce  would 
paraphrase  the  passage  thus: — "And  when 
Silas  and  Timotheus  were  come  from  Mace- 
donia, Paul  set  himself  together  with  them, 
wholly  to  the  word  ;  i.  e.  he  was  fully  employed 
now  that  he  had  their  assistance  in  preaching 
the  Gospel  (called  word,  in  chap.  iv.  4.xvi.  (J.  32. 
and  xvii.  11.)"  St.  Luke  seems  to  have  intended 
to  express  here  something  relating  to  St.  Paul, 
which  was  the  conseqTience  of  the  coming  of 
Silas  and  Timotheus.  We  may  therefore  re- 
gard both  these  interpretations  as  correct  He 
pressed,  or  urged  the  word,  afler  the  arrival  of 
Silas  and  Timothy,  to  the  Jews  in  his  preaching  ; 
and  in  his  great  anxiety  on  their  account,  he 
enforced  it  in  his  Epistle  to  the  Thessalonians. 


VOL.   II. 


^43 


Note  23.— Part  XII. 

Silas  and  Timothy,  with  St  Paul,  had 
preached  tlie  Gospel  to  the  Jews  at  Thessaloni- 
ca,  in  the  synagogues  of  that  place,  (Acts  xvii. 
2-4.)  They  were  interrupted  in  this  work,  and 
compelled  to  leave  the  city,  by  the  persecution 
there  raised  against  them  ;  they  then  proceeded 
to  Berea,  whither  they  were  followed  by  the 
same  unbelieving  Jews.  St.  Paul  then  went  to 
Athens,  but  Sila-s  and  Timothy  remained  at 
Berea,  till  they  received  orders  from  Paul  to 
follow  him  to  that  city,  (Acts  xvii,  15.)  Timotli)'-, 
we  learn  (1  Thess.  iii.  2.)  was  then  immediately 
despatched  to  Thessalonica,  and  it  is  most 
probable  Silas  accompanied  him,  as  they 
generally   were    commissioned    two   and   two, 

'  Art.  xviii.  v.  12.  Claudius  banished  Seneca, the 
brother  of  Gallio.  He  recalled  Seneca  as  soon  as 
he  married  Asrippina,  whicli  was  in  the  ninth  year 
of  his  reign.  Tacitus,  .'???;».  lib.  .xii.  c.  8  It  is  very 
probable,  indeed,  th.at  this  was  not  till  ailer  Gallio 
was  proconsul  of  Achaia,  Pears.  Ann.  p.  13. 


* 


CC 


;]3S* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XII. 


according  to  the  first  appointment  of  our  Lord. 
It  is  not,  however,  expressly  asserted  how 
Silas  was  employed  at  this  time ;  they  botli 
rejoined  Paul  at  Corinth,  (Acts  xviii.  5.),  and  it 
is  natural  to  suppose  they  there  gave  liim  a  full 
account  of  their  labors:  when,  as  we  read 
(Acts  xviii.  5.)  "he  was  pressed  in  spirit;"  or, 
as  it  may  be  read,  "he  was  deeply  affected 
with  the  account  brought  to  him  by  his  coadju- 
tors," which,  fi-om  tlie  nature  of  the  First 
Epistle  to  the  Thessalonians,  and  the  previous 
occurrence  which  occasioned  St.  Paul's  separa- 
tion from  them,  it  appears  probable,  related  to 
the  unceasing  persecutions  to  which  the  Thes- 
salonians were  exposed.  Under  the  influence 
of  this  impression,  I  believe  the  Apostle  to  have 
composed  this  Epistle.  That  it  was  written 
from  Corintli,  during  his  present  residence,  in 
the  year  51,  or  soon  after,  may  be  considered 
as  almost  the  unanimous  opinion  of  commenta- 
tors ;  although  the  particular  occasion  is  dis- 
puted. The  general  object  of  the  Epistle  is 
certainly  to  confirm  the  Thessalonians  in  their 
faith,  by  enforcing  the  evidences  of  the  Chris- 
tian religion,  while  he  opposes  some  opinions 
held  by  the  heathens. 

The  immediate  design  of  St.  Paul  in  writing 
this  Epistle,  seems  to  have  been  to  supply  tlie 
converts  with  arguments  against  the  reasonings 
of  the  philosophers  and  men  of  learning,  who 
might  have  endeavoured,  as  mere  theoretical 
speculatists  have  uniformly  done,  to  argue 
against  facts,  by  suggesting  their  improbability 
— or  have  called  the  doctrines  of  Christianity 
foolishness — its  precepts  severe — its  discipline 
superstition.  The  exceeding  utility  of  this 
Epistle  to  the  preachers  of  Christianity  is  par- 
ticularly evident.  In  all  his  Epistles,  or,  as 
they  may  be  called,  his  written  sermons,  he 
uniformly  enforces  Christian  morality,  upon 
Christian  principles ;  but  in  this  Epistle  he 
enters  into  the  evidences  on  which  these  prin- 
ciples were  founded. 

In  the  Greek  Vulgate,  the  present  reading  of 
Acts  xvii.  4.  is  rco*'  ae6ouei'o)i>  ' ElXi\t'Mv  nolv 
nlridog,  which  is  rendered  by  our  translators 
"  Of  the  devout  Greeks,  a  great  multitude." 
The  Codex  Alex,  and  Codex  Bozjb,  with  some 
others,  read  rwc  ueijo^iii'MV  v.al  ' Ellr'it'nn',  which 
Dr.  Paley  would  render — "  those  who  wor- 
shipped the  true  God,  and  of  the  Greeks" — that 
is,  of  those  who  liad  been  previously  heathens, 
[I  Thcss.  i.  9.)  He  would  infer,  from  the 
passage  thus  translated,  that  the  Church  at 
Thessalonica  consisted  of  some  few  Jews, 
many  who  worshipped  the  one  true  God,  and 
many  of  the  heathens,  and  of  the  chief  women. 
It  was  highly  necessary  therefore  that  St.  Paul, 
under  these  circumstances,  should  strengthen 
tlie  faith  of  these  his  converts,  who  had  "  turned 
to  God  from  idols,"  by  every  possible  argument 
and  encouragement. 


Note  24.— Part  XIL 
the  holy  scriptures  intended  for  all. 

St.  Paul  addresses  himself  to  the  whole 
Church  in  many  of  his  Epistles — in  tliose  to  the 
Romans,  Corinthians,  Galatians,  Ephesians^ 
Pliilippians,  Colossians,  and  Thessalonians  ;  but 
here  he  does  it  in  a  most  solemn  and  peculiar 
manner — adjuring  them  "  by  the  Lord,  tliat  it 
should  be  read  to  all  the  holy  brethren."  From 
this  deviation  from  his  usual  manner,  it  is  con- 
jectured that  the  Apostle  might  have  had  some 
cause  of  suspicion.  It  is  possible  that  at  this 
time  the  Scriptures  were  prohibited  from  the 
people  at  large,  and  that  the  adjuration  of  the 
Apostle  was  directed  to  the  "  mystery  of  iniquity 
which  then  began  to  work."  (See  2d  Epist. 
chap,  ii.) 

In  the  Romish  Church,  the  Scriptures  are,  in 
general,  withheld  from  the  people ;  or  suffered 
to  be  read  under  such  restrictions,  and  with 
such  notes,  as  totally  subvert  the  sense  of  those 
passages  on  which  this  Church  endeavours  to 
build  her  unscriptural  pretensions.  It  is  gener- 
ally alloAved  that  the  Vulgate  version  is  the 
most  favorable  to  these  pretensions ;  and  yet 
even  that  version  the  rulers  of  the  Church  dare 
not  trust  in  the  hands  of  any  of  their  people, 
even  under  their  general  ecclesiastical  restric- 
tions, without  their  counteracting  notes  and 
comments.  Surely  truth  has  notliing  to  fear 
from  the  Bible.  When  the  Romish  Church 
permits  the  free  use  of  this  book  she  may  be 
stripped,  indeed,  of  some  of  her  appendages, 
but  she  will  lose  nothing  but  her  dross  and 
tin,  and  become,  what  the  original  Church 
at  Rome  was,  "beloved  of  God,  called  to  be 
saints,"  and  have  her  faith  once  more  "  spoken 
of  throughout  the  whole  worid,"  Rom.  i.  7,  8. 
She  has  in  her  own  hands  the  means  of  her 
own  restoration  ;  and  a  genuine  Protestant  will 
wish,  not  her  destruction,  but  her  reformation : 
if  she  consent  not  to  be  reformed,  her  total 
destruction  is  inevitable. 

It  is  evident,  from  this  passage,  that  the 
Epistles  of  St.  Paul  were  not  designed  merely 
for  the  teachers  of  the  Churches.  The  Spirit 
of  God,  which  gave  the  Scriptures  of  the  Old 
Testament  for  the  common  benefit  of  the  Jeiv- 
ish  Church,  was  now  completing  tlie  New  Tes- 
tament for  the  use  of  all  mankind.  Wherever, 
therefore,  the  doctrines  of  Christianity  are  to  be 
inculcated,  the  Scriptures  are  to  be  in  tiie  pos- 
session of  the  people.  Their  perusal  is  one 
means  of  grace.  In  this  opinion  all  descrip- 
tions of  Protestants  arc  united.  It  is  curious  to 
observe  the  manner  in  which  oi>posite  errors 
meet.  Tlie  Romisli  Ciiurch  prohibits  the 
universal  perusal  of  tlio  Scriptures,  and  tlie 
learned   Semler,  the  Unitarian  tlicologinn,  has 


IS'oTK  25.-2S.]    ON  THE  SECOND  EPISTLE  TO  THE  TfiESSALONIANS. 


*339 


argued  that  the  Epistles  were   not  designed  for 
the  pL'ople  at  large"'. 

There  has  been,  it  is  true,  of  late  years, 
much  discussion  respecting  the  manner  in 
which  the  Scriptures  ought  to  be  distributed. 
That  tlie  common  people,  however,  should 
receive  them,  and  read  and  study  them,  is  the 
opinion  of  all  Protestants.  One  class  of  reli- 
gionists would  distribute  them  in  every  way 
possible,  whenever  an  opportunity  presents  it- 
self; and  would  unite  for  that  purpose  every 
description  of  persons,  whatever  be  tlieir  theo- 
logical opinions,  as  in  any  other  cliaritablc 
labor.  Another  class,  however,  have  decided 
that  in  all  our  attempts  to  do  good,  regard  must 
be  paid  to  tlie  means,  as  well  as  to  the  end ; 
and  that  the  indiscriminate  union,  for  religious 
purposes,  of  tlie  maintainers  of  every  opposite 
opinion,  sanctions  error.  The  only  controversy, 
therefore,  between  Protestants  is — not  whether 
the  people  should  read  the  Scriptures,  but  by 
whom  they  should  be  given  to  the  people. 


Note  25.— Part  XII. 

The  Second  Epistle  to  the  Thessalonians  is 
generally  supposed  to  have  been  written  by  St. 
Paul  a  few  months  after  the  former.  It  is  dated 
from  the  same  place,  Corinth ;  and  Silvanus  and 
Titus  are  both  mentioned  in  the  introduction. 
It  was  most  probably  written  a  little  before,  or 
a  little  after,  the  insurrection  of  the  Jews  at 
Corinth,  when  St.  Paul  was  dragged  before 
Gallio  (Acts  xviii.  12.),  as  the  Apostle,  in 
2  Thess.  iii.  2.,  seems  either  to  apprehend,  or 
anticipate  this  violence,  or  else  prays  to  be  de- 
livered from  these  unreasonable  and  unbelieving 
persecutors.  It  has  been  already  shown,  that 
the  majority  of  the  Church  of  Thessalonica  had 
been  converted  from  among  the  idolatrous  Gen- 
tiles, and  that  the  First  Epistle  was  addressed 
to  those  who  had  been  so,  and  had  become 
Christians.  It  seems  no  less  evident,  that  the 
present  Epistle  was  sent  to  the  same  persons, 
from  the  various  allusions  it  contains  to  the 
First  Epistle. 

St.    Paul   having   been    informed  that  some 

"  "  Communis  fuit  doctrina.  sed  non  fuit  in 
omnium  manibus  e|)istolaruin  aut  librorum  aliorum 
exempluin  :  doctrina  tradebatur  a  presbyteris,  qui 
doctriniC  auctoritatein  dcrivabant  ex  his  libris,  quos 
ab  apostolo  alii  atque  alii  acceperant.  Itaque  recte 
quideni  cpistola;  dicuntur  destinari  ecclesiw  seu 
ecclesiis,  sed  intelUoitur  doctrina,  quam  presbyteri, 
et  doctores  ex  libris,  vel  ppistolis  apostolorum'hau- 
liunt;  et  Christianis,  per  partes  coinmodas,  imper- 
tiunl.  Manserunt  igitur  omnes  libri  sacri  in  mani- 
bus clericorum,  seu  ministrorum ;  quidam  trade- 
bantur  lectoribus  ;  alii  presbyteris  et  episcopis  tan- 
turn  patebant.  Quod  vel  istis  narrationibus  de  tradi- 
toribus  confirmalur;  nemo  ex  laicis  unquam  tradi- 
tor  fuit.  quia  esse  non  potuit :  nee  enim  libros  sacros 
inanibus  siiis  ipse  unquam  usurpavit." — Semler, 
Prolegomena  ad  Galntus.  p.  2!). 


expressions  in  his  First  Epistle  had  been  either 
perverted  or  misunderstood  by  the  Thessalo- 
nians, (see  ]  Thess.  iv.  15,  17.  and  v.  4,  6.),  who 
supposed  the  end  of  the  world  and  the  coming 
of  Christ  to  be  at  hand,  immediately  addresses 
them  for  the  purpose  of  refuting  this  error ; 
which,  while  resting  on  apostolical  authority, 
would  be  alike  injurious  to  his  Christian  con- 
verts, and  to  the  continued  propagation  of  the 
Gospel.  Grotius  would  rather  refer  this  Epistle 
to  the  year  of  our  Lord  38,  in  the  second  year 
of  the  reign  of  Caligula  ;  but  his  arguments  are 
overthrown  by  the  fact  that  Silvanus  and  Tim- 
othy, who  joined  with  St.  Paul  in  the  introduc- 
tion to  this  Epistle,  were  not  converts  to  the 
Christian  faith  till  long  after  the  death  of 
Caligula  ;  and  Timothy  was  but  a  youth  (1  Tim. 
iv.  12.)  when  St.  Paul  wrote  his  First  Epistle  to 
him,  in  the  year  of  Christ  57,  or  58,  and  of  Nero 
4;  and  seems  to  have  been  converted  by  St. 
Paul  and  Barnabas,  in  the  year  of  Christ  46,  and 
of  Claudius  6 ;  and  not  to  have  become  the 
companion  of  Paul  till  about  four  years  after ; 
at  which  time  Silvanus  also  became  his  fellow- 
laborer.  The  same  learned  divine  has  also  en- 
deavoured to  prove  that  this  was  not  the  Second 
Epistle  to  tlie  Thessalonians,  their  order  being 
inverted — but  on  this  point  he  is  sufficiently 
refuted  by  its  own  internal  evidence. 


Note  26.— Part  XII. 

In  the  former  Epistle  (1  Thess.  i.  3,  6-10. 
ii.  14.  and  iv.  9,  10.)  the  Apostle  thanks  God  for 
the  beginnings  of  their  faith,  love,  and  patience 
— in  this  and  the  following  verses  he  mentions 
their  increase.  In  1  Thess.  i.  9.  he  speaks  of 
their  ready  reception  of  tlie  Gospel.  St.  Paul 
and  his  fellow-laborers  now  glory  in  them. 


Note  27.— Part  XII. 

Dr.  Macknight  has  very  satisfactorily 
proved,  against  Grotius,  Locke,  and  others,  in 
his  Preface  to  this  Epistle,  that  St.  Paul  and 
the  other  apostles  did  not  expect  the  day  of 
judgment  in  tlieir  own  age. 


Note  28.— Part  XII. 

popery  the  predicted  apostact. 

Whe??  the  religions  opinions  of  a  large  body 
of  tiie  community  have  become  the  subject  of 
frequent  discussion  in  the  legislature  of  a  coun- 
try, the  judgment  which  the  theological  student 
may   either  form  or  express,   concerning  those 


340* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XII. 


opinions,  will  unavoidably  appear  to  connect 
itself  with  the  political  discussions  of  the  day. 
In  considering  this  passage  of  Scripture,  and 
in  adopting-  that  interpretation  which  Benson 
and  various  other  Protestant  commentators  have 
given  of  St.  Paul's  prophecy  of  the  apostacy  from 
the  purity  of  the  Church,  and  of  the  power  of 
the  Man  of  Sin,  I  have  no  wish  to  obtrude  my 
opinion  on  the  political  question,  whether  the 
state  would  be  justified  in  granting  legislatorial 
privileges  to  a  certain  class  of  subjects  ;  I  con- 
fine myself  to  the  religious  or  theological  part 
of  the  question,  as  all  Protestants  ought  in  some 
measure  to  consider  it,  and  cautiously  avoid  any 
further  allusion  to  the  political  part  of  the  subject. 
The  rapid  increase  of  the  grossest  supersti- 
tions of  popery  within  the  last  half  century  has 
rendered  it  an  imperious  duty  on  all  who  are 
convinced  of  its  fatal  tendency,  to  examine  its 
pretensions,  and  expose  their  danger  and  fallacy. 
This  system  of  error  has  extended  so  widely 
among  mankind — it  has  prevailed  so  many  cen- 
turies— its  characteristics  are  so  opposite  to 
those  which  distinguished  tlie  Church  of  Jeru- 
salem, the  perfect  model  of  a  Church  (as 
Churches  ought  to  be  established  among  every 
nation),  that  we  may  justly  suppose  the  Spirit 
of  prophecy,  which  instructed  liis  servants  the 
apostles  in  the  things  that  were  to  take  place 
in  his  Church  till  the  second  advent,  would 
have  related  to  them  the  principal  features  of 
this  chief  corruption  of  Christianity.  Many 
passages  are  to  be  found  which,  in  the  opinion 
of  the  Protestant  divines,  and  before  them  of 
the  early  opponents  of  the  corruptions  of  the 
Church  of  Rome,  fully  and  satisfactorily  con- 
firm this  opinion.  The  objectors  to  the  Prot- 
estant interpretation  of  the  passages  in  question 
affirm,  that  they  are  merely  descriptive  of  the 
various  sects  and  heresies  which  disgraced  the 
Church  of  Christ  in  the  days  of  the  apostles. 
But  this  solution  would  by  no  means  set  the 
controversy  at  rest.  Even  if  we  suppose  that 
the  Apostle  did  not  prophesy  the  rise  and  pro- 
gress of  the  Church  of  Rome,  but  merely  of 
various  sects  of  Gnostics,  &c.,  his  condemnation 
of  the  practices  and  opinions  of  those  sects 
would  be  still  our  warning  against  similar  cus- 
toms and  errors  wherever  they  prevail.  If,  for 
instance,  St.  Paul,  in  his  Epistle  to  Timothy, 
censures  those  teachers  in  a  Church  who  forbid 
to  marry ;  the  Gnostics,  or  other  heretics,  who 
taught  this  absurdity,  are  not  more  certainly 
condemned  on  this  account  than  the  Church  of 
Rome,  which  still  enforces  the  same  unrequired 
austerity  :  and  the  same  mode  of  reasoning  is 
applicable  to  various  false  doctrines,  which 
need  not  at  present  be  enumerated. 

It  is  not,  however,  against  particular  errors 
only,  that  we  may  thus  anticipate  the  denun- 
ciations of  the  Spirit  of  prophecy.  As  the 
ancient  "  dark  idolatries  of  alienated  Judah" 
were  described  and  condemned  as  systems  of 


delusion  and  falsehood ;  so  also  has  the  same 
Spirit  of  prophecy  described  the  mass  of  errors 
which  characterize  the  corrupt  and  seducing 
superstitions  of  the  unaltered  and  unalterable 
Church  of  Rome.  One  of  the  principal  pas- 
sages which  delineates  this  church,  is  this 
second  chapter  of  the  Second  Epistle  to  the 
Thessalonians,  which  has  been  amply  discussed 
by  Dr.  Benson.  This  laborious  writer  has 
examined,  with  true  liberality  and  candor,  the 
various  interpretations  of  this  chapter,  and 
concludes  with  embracing  the  general  opinion 
of  the  Protestant  writers,  that  the  Church  of 
Rome  is  described  and  condemned  by  the 
Spirit  of  prophecy,  in  the  language  of  St. 
Paul.  As  the  subject  in  the  present,  and 
indeed  in  every  age,  till  the  second  coming  of 
Christ,  is  of  so  much  importance  to  all  Chris- 
tians, I  shall  freely  subjoin  a  few  of  the  prin- 
cipal topics  of  his  admirable  dissertation,  with 
their  corroboration  from  other  authors. 

He  begins  with  examining  the  various  inter- 
pretations which  have  been  given  of  this 
prophecy.  Grotius  would  persuade  us  that 
Caius  Caligula,  the  Roman  emperor,  was  here 
predicted;  whereas  this  Epistle  was  written 
about  twelve  years  after  his  time. 

Dr.  Hammond  would  refer  it  to  Simon  Magus 
and  the  Gnostics  ;  but  the  former  had  already 
appeared,  and  was  therefore  already  revealed. 
Others  suppose  it  foretells  the  persecution 
of  the  Christians  by  the  unbelieving  Jews, 
before  the  destruction  of  Jerusalem.  But 
as  the  other  parts  of  the  jirophecy  do  not 
agree  with  this  interpretation  ;  tlie  unbelieving 
Jews  never  having  been  united  under  one  head, 
or  leader,  or  never  having  been  able  to  exalt 
themselves  even  to  imperial  dignity,  much 
more  above  "  all  that  is  called  God,  sitting  in 
the  temple  of  God,  sliowing  himself  to  be 
God  ;"  this  explanation  entirely  fails. 

Dr.  Whitby,  and  some  others,  Avould  have 
the  unbelieving  Jews  who  revolted  from  the 
Romans,  and  the  Jewish  converts  who  apos- 
tatized from  the  Jewish  to  the  Christian  re- 
ligion, to  be  here  signified.  Whereas  it  is 
evident  that  one  sort  of  apostacy  is  only  here 
mentioned — an  apostacy  from  the  true  re- 
ligion— as  the  word  i!cnoaTuulu  implies  in  other 
parts  of  Scripture.  The  Apostle  confines 
liimself  to  this  point,  and  intimates  that  this 
apostacy  would  be  carried  on  and  supported  by 
pretended  miracles,  and  all  the  deceit  of  un- 
righteousness, and  it  would  prevail  among 
those  persons  "  who  believed  not  the  truth," 
but  preferred  a  lie,  and  "  luul  pleasure  in  un- 
righteousness." 

The  unbelieving  Jews  could  not  have  apos- 
tatized from  the  Christian  religion,  because 
they  had  never  embraced  it — M'aliomet  never 
professed  the  Ciiristian  religion,  he  therefore 
could  not  be  called  an  apostate.  This  predic- 
tion, however,  lias  boon  considered  as  relating 


Note  98.] 


ON  THE  II.  EPISTLE  TO  THE  THESSALONIANS. 


*341 


to  liim,  as  lie  was  the  cause  of  the  apostacy  of 
many  Christians,  and  his  religion  was  partly 
built  upon  tho  ruin  and  corruption  of  Chris- 
tianity ;  on  which  account  he  is  said  by  some 
"  to  sit  in  the  temple  of  God."  It  is  likewise 
•stated  that  Mahomet  was  also  a  man  of  sin — a 
prophet — (and  in  allusion  to  the  prophecy  of 
St.  John,  which  is  considered  the  same  as  that 
of  St.  Paul,)  that  Constantinople,  the  residence 
of  the  Grand  Turk,  his  successor,  stands  upon 
seven  hills.  To  this  it  is  answered,  that  Rome 
also  stands  upon  seven  hills — and  that  Con- 
stantinople is  not  the  city  which  in  St.  John's 
time  reigned  over  tho  kings  of  the  earth ; 
whereas  these  two  marks  are  both  united  in 
St.  John's  prophetic  description  of  the  spiritual 
Babylon.  (Rev.  xvii.  9.  xviii.  2.)  The  man  of 
sin  was  also  •'  to  come  after  the  working  of 
Satan,  with  all  powers,  and  signs,  and  lying 
v/onders."  That  is,  with  open  and  great  pre- 
tensions to  miracles,  wliereas  few  miracles  are 
ascribed  to  Mahomet,  wliich  are  entirely  re- 
nounced by  their  learned  men  ;  and  Mahomet, 
in  his  Koran,  lays  no  claim  to  the  power  of 
working  miracles. 

The  M'riters  in  the  communion  of  the  Church 
of  Rome  would  refer  this  prophecy  to  the 
reformation  from  popery,  to  the  falling  away  of 
the  Protestants  from  the  Church  of  Rome ; 
whereas  it  does  not  appear  that  there  was  a 
Christian  Church  at  Rome,  when  St.  Paul  wrote 
his  Second  Epistle  to  the  Thessalonians,  nor 
are  tho  Protestants  united  under  one  common 
and  visible  head  upon  earth ;  nor  do  they  pre- 
tend to  establish  their  doctrine  by  miracles. 

As  we  have  rejected  these  interpretations, 
the  next  thing  is  to  point  out  the  Apostle's 
meaning ;  and  I  think  it  may  be  said,  that  no 
prophecy  could  be  more  exactly  accomplished 
than  this  has  boon  in  the  bishop  of  Rome,  and 
his  adherents.  This  apostacy  is  plainly  of  a 
religious  nature,  and  has  been  predicted  by 
Daniel  in  the  old  dispensation,  by  St.  Paul  in 
the  new,  and  by  St.  John  in  the  Revelation, 
(chap.  xvii.  1.)  In  the  original  it  is  distinguished 
as  the  apostacy  ;  the  article  being  added  to  give 
it  strength,  on  which  account  it  is  supposed  to 
allude  to  some  previous  prophecy,  and  that  St. 
Paul  referred  to  the  prediction  of  Daniel  (chap, 
vii.  25.  and  xi.  30.)  is  clear,  as  he  has  adopted 
the  same  ideas  and  expressions.  Tho  article  is 
also  placed  before  "the  man  of  sin,"  (or,  as  it 
may  be  rendered,  "  the  lawless  one,")  to  give  it 
a  similar  emphasis.  This  phrase  may  relate 
cither  to  a  single  man,  or  a  succession  of  men  ; 
but  as  it  was  used  in  Daniel  in  relation  to  the 
latter,  there  are  good  grounds  for  considering 
it  in  the  same  sense  here.  The  comparison 
between  these  two  prophecies  of  Daniel  and 
St.  Paul  is  well  given  by  Macknight  in  the 
following  passages. 

2  Thess.  ii.  3,  4.   "  And   that  man  of  sin  be 
revealed,  the  son  of  perdition.     Who  opposeth 
VOL.     II. 


and  exalteth  himself  above  all  that  is  called 
God,  or  that  is  worshipped  ;  so  that  he,  as  God, 
sitteth  in  the  temple  of  God,  showing  himself 
that  he  is  God." 

Dan.  vii.  21,  25.  "  And  the  same  horn  made 
war  with  the  saints,  and  prevailed  against 
them." — "  And  he  shall  speak  great  words 
against  the  Most  High,  and  shall  wear  out  the 
saints  of  the  Most  High." 

Dan.  xi.  36.  "  And  the  king  shall  do  accord- 
ing to  his  will ;  and  he  shall  exalt  himself  and 
magnify  himself  above  every  god,  and  shall 
speak  marvellous  things  against  the  God  of 
gods." 

Dan.  viii.  25.  "  He  shall  also  stand  up  against 
the  Prince  of  princes." 

2  Thess.  ii.  7,  8.  "  Only  he  who  now  letteth, 
will  let,  until  he  be  taken  out  of  the  way.  And 
then  shall  that  Wicked  be  revealed." 

Dan.  vii.  8.  "  I  considered  the  horns,  and 
behold  there  came  up  among  them  another 
little  horn,  before  whom  there  were  three  of 
the  first  horns  plucked  up  by  the  roots." 

1  Tim.  iv.  1, 3.  "  Giving  heed  to  seducing 
spirits,  and  doctrines  of  devils." — "  Forbidding 
to  marry." 

Dan.  vii.  25.  "  And  he  shall  think  to  change 
times  and  laws :  and  they  shall  be  given  into 
his  hand."     See  Dan.  viii.  24. 

Dan.  xi.  38.  "  In  his  state  he  shall  honor  the 
God  of  forces"  (Mauzzin),  gods  who  are  pro- 
tectors, that  is,  tutelary  angels  and  saints. 

Dan.  xi.  37.  "  Neither  sliall  he  regard  the 
God  of  his  fathers,  nor  the  desire  of  women." 

2  Thess.  ii.  8.  "  Whom  the  Lord  shall  con- 
sume with  the  spirit  of  his  mouth,  and  shall 
destroy  with  the  brightnes.^  of  his  coming." 

Dan.  vii.  II.  "I  beheld  then,  because  of  the 
voice  of  the  great  words  which  the  horn  spake  : 
I  beheld,  even  till  the  beast  was  slain,  and  his 
body  destroyed,  and  given  to  the  burnino- 
flame." 

Ver.  26.  "And  they  shall  take  away  his 
dominion  to  consume  and  destroy  it  to  the  end." 

Dan.  viii.  25.  "  He  shall  be  broken  without 
hand." 

It  will  be  now  necessary  to  examine  the  par- 
ticular clauses  of  tiiis  extraordinary  prediction. 
The  Apostle  first  foretells,  that,  before  tiie 
coming  of  the  Lord,  there  will  be  a  falling 
away,  or  an  apostacy.  And,  accordingly,  we 
find  the  members  of  the  Church  of  Rome,  in- 
stead of  relymg  on  one  Mediator  between  God 
and  man,  liave  substituted  the  doctrine  of 
demons,  that  is,  of  the  spirits  of  men,  who 
have  departed  this  life ;  and,  not  considering 
the  atonement  and  intercession  of  Christ  all- 
sufficient,  they  make  to  themselves  other  media- 
tors and  other  advocates — invoking  tlie  Vu-orin 
Mary  and  the  saints,  more  frequently  than  God 
himself  They  have  succeeded  Rome  in  the 
seat  of  empire,  and  have  also  apostatized  to  hei 
imagery  and  idolatry.     When  the  grand   apos- 


J4-2* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XII. 


tacy  had  arrived  at  its  height,  then  was  to  be 
revealed  one  who  should  be  deservedly  called 
the  mail  of  sin,  on  account  of  his  wickedness, 
and  the  son  of  perdition,  because  of  the  great 
and  terrible  punishment  which  should  eventually 
be  inflicted  on  him. 

The  man  of  sin  began  accordingly  to  be 
revealed  as  soon  as  the  Roman  emperors  and 
the  heathen  magistrates  lost  their  power.  As 
soon  as  Constantine  became  a  Christian,  the 
power  of  heathen  Rome  was  restrained,  and 
the  Christians  ceased  to  be  persecuted ;  then  it 
v/as  that  "  the  man  of  sin"  gradually  exalted 
himself;  then  it  was  that  the  worship  of  saints 
and  angels  was  introduced,  robbing  God  of  tJie 
honor  due  to  his  name.  Celibacy  was  recom- 
mended by  feigned  visions  of  angels,  and  cer- 
tain kinds  of  meats  prohibited ;  miraculous 
cures  were  attributed  to  the  bones  and  relics  of 
the  martyrs  ;  and  departed  spirits  returned  to 
earth,  in  order  to  prescribe  particular  forms  and 
ceremonies,  for  the  relief  or  mitigation  of  their 
sufferings  in  purgatory.  By  these  decrees,  and 
by  these  artifices,  "the  man  of  sin"  was  first 
revealed. 

The  Apostle  continues  by  describing  him  as 
opposing,  and  exalting  lumself  above,  all  tliat  is 
called  God  ;  sitting  in  the  temple  of  God.  The 
word  ■b^fog,  used  here  without  an  article  (in 
opposition  to  6  Oidg,  the  supreme  Deity),  sig- 
nifies a  god,  a  name  given  in  Scripture  to 
princes  and  magistrates  (Ps.  Ixxxii.  6.),  and  par- 
ticularly to  the  Roman  emperors,  whose  title  in 
the  time  of  the  Ajjostle  was  oeSuaio;,  and  wlio 
are  here  signified  by  aiSua/nu,  as  God  is  by  the 
word  Qhov.  If,  then,  we  thus  interpret  the 
word,  St.  Paul  here  declares  that  "  the  man  of 
sin"  would  exalt  himself  above  all  the  great  of 
the  earth,  and  even  above  the  imperial  dignity. 
And  in  this  point  of  viev/,  all  jiistory  bears 
record  of  the  signal  fulfilment  of  this  prophecy. 
The  bishop  of  Rome  has  been  styled  a  god, 
v/ho  ought  not  to  be  called  to  an  account ;  the 
supreme  deity  upon  earth,  by  whom  princes 
raign,  and  upon  whom  tlie  right  of  kings  de- 
pends. The  bishop  of  Rome  has  dethroned 
princes,  absolved  subjects  from  their  allegiance, 
and  made  emperors  his  vassals  ;  treading  upon 
the  neck  of  one  king,  and  kicking  oflT  the  im- 
perial crown  of  another  with  his  foot.  He  sits 
also  in  the  temple  of  God,  showing  himself 
tJiat  he  is  god.  The  temple  of  God  is  here 
supposed  to  signify  the  Christian  Church,  as  it 
is  not  probable  it  referred  to  the  temple  of 
Jerus:ilem,  whose  approacliiug  destruction  was 
Icnown  to  the  Apostle.  By  this  prophetic  inti- 
mation we  are  taught  to  expect  that  "  the  man 
of  sin"  would  profess  himself  a  Christian  ;  and 
we  consequently  find  that  tlie  bishop  of  Rome 
exalted  himself  above  all  other  bishops,  and 
centred  in  himself  all  ecclesiastical  authority 
and  influence,  claiming  hifallibility,  and  nnatlie- 
matizing  all  those  who  did  not  full   into  his   un- 


principled plans  and  intrigues  ;  till  at  last  he 
succeeded  in  establishing  a  spiritual  and  civil 
tyranny  over  the  whole  Cliristian  world. 

The  obstacle  that  impeded  tlie  revealing  of 
"  the  man  of  sin"  is  generally  supposed  by  the 
ancient  fathers  to  be  the  Roman  empire.  (See 
also  Rev.  xiii.  and  xvii.)  The  cautious  manner 
in  which  the  Apostle  hints  at  it,  avoiding  even 
the  mention  of  the  restraining  power  in  writing, 
although  he  had  previously  declared  it  to  the 
Thessalonians,  strengthens  this  suggestion. 
And  it  is  a  remarkable  circumstance,  that  so 
much  was  this  the  general  opinion  of  the  primi- 
tive Christians,  that  they  were  accustomed  to 
pray  for  the  continuance  of  the  Roman  empire, 
being  well  convinced  that  the  moment  the 
Roman  empire  was  dissolved,  "  the  man  of  sin" 
would  be  revealed.  That  this  part  of  the 
])rophecy  was  not  misunderstood  is  clear  from 
the  event ;  for,  in  proportion  as  the  power  of 
the  empire  decreased,  the  power  of  the  Church 
increased,  till  at  last  "  the  man  of  sin"  was  fully 
revealed.  The  Roman  empire,  the  obstructing 
power,  began  to  be  "  taken  out  of  the  way," 
when  the  barbarous  nations  made  their  first  in- 
cursions ;  after  which  the  western  empire  was 
divided  into  the  ten  kingdoms,  prefigured  in 
Daniel's  vision  as  the  ten  horns  of  the  fourth 
beast,  when  the  bishop  of  Rome  made  himself 
its  sovereign,  and  became  at  the  same  time  the 
predicted  little  horn  which  had  "  the  eyes  of  a 
man,  and  a  mouth  speaking  great  things."  In 
process  of  time  he  obtained  possession  of  three 
of  the  divided  kingdoms  of  the  western  empire  ; 
fulfilling  the  prophecy  of  the  little  horn  pluck- 
ing up  by  the  roots  three  of  the  horns  of  Daniel's 
fourth  beast;  and  he  assumed  the  title  of  the 
Vicar  of  Christ,  and  pretended  that  Christ  had 
transferred  to  liim  all  his  divine  authority.  But 
unlike  Jiis  holy  Master,  he  called  down  fire  from 
heaven  on  all  who  ventured  to  differ  from  or 
oppose  him ;  and  by  his  cruel  and  bloody  per- 
secutions, he  wore  out  the  saints  of  the  Most 
High,  and  was  drunk  witli  the  blood  of  the 
saints  and  martyrs  of  Jesus,  (Rev.  xvii.  G.)  He 
assumed  uncontrollable  and  supreme  powerj 
inventing  new  ceremonies  and  conditions  of 
salvation,  opening  the  gates  of  heaven,  and 
shutting  them  at  his  pleasure,  according  to  his 
own  avarice  and  caprice,  or  to  the  wealtli  and 
relative  situation  of  the  supplicant,  "making 
the  word  of  God  of  none  efiect  by  their  tradi- 
tions." Tiie  coming  of  "  the  man  of  sin,"  or 
the  lawless  one,  is  "after  tlie  working  (or  en- 
ergy) of  Satan,  with  all  power  and  signs  and 
lying  wonders,  and  with  all  deceivableness  of 
unrighteousness."  This  prediction  is  abund- 
antly fulfilled  by  the  records  of  every  age, 
whicli  fully  prove  the  many  pretences  to  mira- 
cles made  by  the  Church  of  Rome.  This 
Clnu'ch,  indeed,  from  its  oarIii;st  infancy,  lias 
been  supported  by  feigned  miracles  and  visions, 
impostures  and  arliiices  of  various  kinds.   Even 


NoTK  99.-31.]  ON  THE  II.  EPISTLE  TO  THE  THESSALONIANS. 


*343 


in  our  own  day  thr-  miracles  of  the  Church  of 
Rome  liavo  revived.     The  mystery  of  iniquity, 
we  read  2  The.is.  ii.  7.,  began  to  show  itself  in 
tlie  Apostle's  time  ;  idolatry  was  stealing  into 
the    Church,   (1    Cor.  x.   14.),   and  a  voluntary 
humility  and  worshipping  of  angels,  (Colos.  ii. 
18.),    adulterating  the  word  of  God,  (2  Cor.  ii. 
17.  iv.  2.),  a  vain  observation  of  festivals,  and 
distinctions  of  meat,  (Gal.  iv.  10.  1  Cor.  viii.  8.) 
with  many  other   innovations   and  corruptions. 
May   we    not   add  to   these    beginnings,   that 
system  of  ignorance  wliich  Avas  essential  to  the 
success   of  the    Romish  superstitions   and   ob- 
servances, which  induced  the  necessity  of  keep- 
ing the  Scriptures  from  the  common  people  ; 
and  had  not  St.  Paul  suspected  that  this  Epistle 
wouhl  not  have  been  read  to  all  the  Church  of 
Thessalonica,  is  it  probable  he  would  have  com- 
manded it  to  have  been  done  in  so  solemn  a 
manner  ?     We,  who  have  lived  to  see  the  won- 
derful accomplishment  of  this  prophecy,  by  the 
concurrent  testimony  of  history,  must  consider 
it  as  another  evidence  of  the  truth  of  Revela- 
tion, and  one  safeguard  against  the  attacks  and 
innovations  of  popery.     It  is    tiie    fashion,  in- 
deed, of  the  present  day,  to  make  loud  boasts 
of  liberaUty   and  candor,  and  to  suppose  that 
the  Church  of  Rome  is  too  enlightened  to  retain 
any  longer  the  former  persecuting  spirit,  or  more 
irrational  dogmas.     A  great  change  is   said   to 
have  taken  place — But  in  what  is  the  Church 
of  Rome  changed  ?     Has  it  abated  any  one  of 
its   lofty  pretensions  to  infallibility,  miracle,  or 
the   possession  of  exclusive  truth  ?      Has  any 
council  been  called  to  repeal  one  objectionable 
dogma  of  their  religious  faith  ?     Has  any  bull 
from  their  spiritual  fatlier    commanded  them  to 
prefer   their  allegiance  to  their  sovereign,  as 
Christian  subjects,  to  their  imaginary  duty  to 
the  Roman  pontiff?     Are  the  poor  alloAved  the 
free  use  of  the   Scripture  ?     Are   they  allowed 
to  read  and  to  meditate  on  the  Word  of  Life  ? 
The  members  of  the  Church  of  Rome  are  still 
kept  in  the  same   darkness,  still  bound  by  the 
same   spiritual  tyranny,  and  actuated,  even  at 
the  present  day,  by  the  same  mad,  cruel,  and 
ferocious     fanaticism.        They     declare     their 
Chm-cli    unalterable,    and    are    themselves   un- 
altered. 

The  causes  which  first  compelled  our  ancestors 
to  preserve  their  liberties  and  religion  by  vigilant 
jealousy  of  the  members  of  the  Church  of  Rome, 
exist  in  their  original  force — The  Papist  remains 
t!ie  same — the  Protestant  alone  is  changed, 
and  has  become,  it  is  to  be  feared,  too  lukewarm 
and  too  indifferent.  Under  the  well-meant  dis- 
guise of  universal  charity  and  toleration,  he 
welcomes  the  enemy  to  the  citadel  with  bows 
and  smiles.  He  feels  himself  enlightened,  and 
supposes  the  Papist  is  equally  so.  He  forgets 
that  infallibility  or  unchangeableness  is  the 
very  foundation  of  the  creed  of  the  Romanists, 
precluding  thereby  all  possibility    of  reforma- 


tion. The  errors  of  the  Church  of  Rome  are 
not  merely  to  be  attributed  to  the  darkness  and 
superstitions  of  any  particular  age,  but  are 
interwoven  with  the  very  frame-work  of  this 
corrupt  religion.  Unless  the  pages  of  history 
are  written  in  vain,  and  the  experience  of  the 
past  is  to  direct  us  no  longer,  the  statesmen  of 
a  Protestant  country  are  required  to  preserve 
to  the  present  generation,  and  to  hand  down 
unimpaired  to  our  posterity,  tliat  code  of  laws 
which  secures  to  the  majority  of  the  people  of 
England  a  pure  religion  and  well-defined  liber- 
ties ;  and  provides  also  for  a  succession  of  rulers 
who  shall  maintain  the  same,  so  long  as  it  shall 
please  God  to  continue  the  power,  the  splendor, 
or  even  the  existence  of  the  monarchy. 


Note  29.— Part  XIL 

In  his  First  Epistle  to  the  Thessaloniaus, 
chap.  iv.  II,  12.,  St.  Paul  had  exhorted  some 
disorderly  Christians  not  to  be  unruly  and  sloth- 
ful. He  here  enlarges  on  the  subject,  and 
reproves  them  more  sharply,  as  not  having 
attended  to  his  former  admonitions.  Some 
understand  by  "the  tradition  which  they  had 
received,"  the  example  of  St.  Paul  and  his  com- 
panions. Perhaps  he  had  both  these  arguments 
in  view ;  in  either  case  the  reading  remains  tlie 
same. 


Note  30.— Part  XIL 

This  verse  appears  to  corroborate  the  idea 
already  hinted  at  in  chap.  ii.  ver.  2.  which 
seems  to  intimate  that  the  Thessalonians  had 
been  led  to  misinterpret  St.  Paul's  Epistle  by 
some  spurious  writing,  as  he  here  teaches  them 
how  to  distinguish  his  genuine  Epistles  from 
tliose  which  might  be  forged.  Had  there  been 
no  letters  of  this  description,  tokens  of  authen- 
ticity would  have  been  unnecessary. 


Note  31.— Part  XIL 

Froji  the  accounts  of  Roman  authors,  Gallio 
appears  to  have  been  a  man  eminent  for  his 
talents  and  literary  attainments  ;  and  his  char- 
acter is  represented  in  the  most  amiable  light- 
His  conduct  on  this  occasion  deserves  a  mixture 
of  applause  and  censure :  his  liberal  turn  of 
mind  was  evinced  in  his  refusal  to  punish  a 
man  for  his  religious  opinions  only,  and  his 
willingness  to  permit  the  Jews  to  think  as  they 
pleased,  and  settle  their  disputes  among  them- 
selves. We  must,  however,  reprobate  the 
contemptuous  indifference  witli  which  he  treated 


344*- 


NOTES  ON  THE  ACTS   AND   EPISTLES. 


[Part  XII. 


matters  of  such  stupendous  moment.  Sosthenes, 
the  ruler  of  the  sj^nagogue,  appears  to  have 
been  favorably  disposed  towards  Paul.  On  this 
account,  perhaps,  the  Jews  incited  the  Greeks 
to  beat  him.  Some,  however,  suppose,  that 
this  Sosthenes  was  one  of  the  most  clamorous 
among  the  Jews  for  the  punishment  of  Paul, 
and  that  the  Greeks,  standing  round  the  tribunal 
inflicted  this  punishment  on  the  ringleader,  as 
the  most  effectual  way  of  quelling  the  tumult. 
Gallio  was  to  blame  for  permitting  this  violation  of 
the  laws  immediately  under  his  own  eyes. — See 
Witsius,  Meletem.  Leidens.  cap.  vii.  sect.  iv.  &c. 


Note  32.— Part   XII. 

ON  THE  DATE   OF     THE     EPISTLE     TO  TITUS. 

The  Epistle  to  Titus  is  placed  thus  early  in 
the  arrangement  of  the  apostolic  letters,  on  the 
united  authority  of  Dr.  Hales  and  Michaelis. 
The  araruments  of  these  eminent  theologians 
appear  to  be  strengthened  by  the  consideration 
that  there  is  no  allusion  to  St.  Paul's  sufferings 
or  approaching  death — to  his  age  or  imprison- 
ment: all  of  which  things  are  frequently  men- 
tioned in  these  Epistles  which  we  have  more 
decided  reason  for  referring  to  a  late  period  of 
the  Apostle's  life.  The  verbal  harmony  be- 
tween this  Epistle  and  that  to  Timothy  may  be 
accounted  for  from  the  circumstance,  that  they 
were  both  written  on  similar  occasions,  and  for 
the  same  purposes. — Compare  1  Tim.  i.  1-3.  with 
Titus  i.  4,  5.;  1  Tim.  i.  4.  with  Tit.  i.  14.; 
1  Tim.  iv.  12.  with  Tit.  ii.  7-1.5.;  and  1  Tim.  iii. 
2-4.  with  Tit.  i.  6-8. 

Titus  was  a  Greek,  and  one  of  Paul's  early 
converts,  who  attended  him  and  Barnabas  to 
the  first  council  of  Jerusalem,  A.  D.  49,  and 
afterwards  on  his  ensuing  circuit.  (Gal.  ii.  1-3. 
Acts  XV.  2.) 

During  St.  Paul's  stay  at  Corinth  for  a  year 
and  a  half,  the  first  time,  about  A.  D.  51,  and 
A.  D.  52,  it  is  most  likely  that  he  made  a  voyage 
to  the  island  of  Crete,  in  order  to  preach  the 
Gospel  there  ;  and  took  with  him  Titus  as  an 
assistant,  whom  he  left  behind  him  to  regulate 
the  concerns  of  that  Church.  (Tit.  i.  5.) 
Shortly  alter  his  return,  probably  to  Corinth, 
he  wrote  this  letter  of  instructions  to  Titus, 
how  to  conduct  himself  in  his  episcopal 
office,  with  directions  to  come  back  to  him  at 
Nicopolis,  where  he  meant  to  winter.  (Tit.  iii. 
12.)  The  superscription  supposes  that  this  was 
Nicopolis,  a  city  of  Macedonia,  but  tliis  is  cer- 
tainly a  mistake,  for  by  this  is  meant,  Nicopolis 
on  the  river  Nessus,  in  Thrace,  built  by  the 
Emperor  Trajan,  after  this  period.  Furtlicr, 
St.  Paul,  when  he  wrote,  was  just  returned 
from  a  voyage,  therefore  the  city  must  have 
been  not  far  from  the  sea ;  hence   it  could  not 


have  been  Nicopolis  ad  Hccmum,  or  ad  Istrura, 
though  so  imagined  by  Theophylact :  still  less 
the  Nicopohs  in  Armenia,  or  any  other  in  the 
middle  of  Asia  Minor.  Neither  might  it  be 
the  Nicopolis  in  Egypt,  near  Alexandria.  His 
residence  in  that  case  would  have  been  prob- 
ably in  Alexandria  itself.  The  most  celebrated 
city  of  this  name  lay  in  Epirus,  opposite  the 
promontory  of  Actium,  and  was  built  by  Augus- 
tus, on  his  victory  over  Antony.  This  appears 
to  be  the  Nicopolis  here  intended. 

The  Acts  are,  indeed,  equally  silent  on  St. 
Paul's  visit  to  Nicopolis ;  and  many  have  sup- 
posed that  both  events  took  place  after  the 
close  of  that  liistory ;  but  the  time  between  his 
first  and  second  imprisonment  at  Rome  scarcely 
admits  of  it. 

It  is  certain  that  St.  Paul  made  many  voyages 
before  the  close  of  the  history  of  the  Acts, 
when  Luke  was  not  with  him,  and  which  lie 
has  not  recorded,  as  2  Cor.  xi.  26.,  an  Epistle 
written  soon  after  his  departure  from  Ephesus, 
(Acts  XX.  1.)  It  is  probable  that  this  Epistle  to 
Titus  was  written  before  that  Second  Epistle  to 
the  Corintliians. 

St.  Paul  spent  a  year  and  a  half  at  Corinth, 
(Acts  xviii.  11.)  and  three  years  at  Ephesus. 
If  we  are  hence  to  suppose,  that  four  years  and 
a  half  Avere  devoted  to  those  two  cities  alone, 
the  assertion  (2  Cor.  xi.  25.)  is  irreconcilabl 
with  St.  Luke's  narrative.  But  that  the  Apos- 
tle did  make  an  excursion  during  this  interval, 
and  returned  to  Corinth,  appears  from  2  Cor. 
xii.  14.  xiii.  1.  where  he  terms  "the  third  time," 
what  we  usually  call  his  second  visit.  If,  then, 
St.  Paul's  voyage  to  Crete  was  from  Corinth, 
the  Nicopolis,  where  he  passed  the  winter,  and 
expected  Titus,  was  certainly  that  in  Epirus. 
It  is  true,  that  in  returning  from  Crete,  Epirus 
lay  out  of  his  way  ;  but  he  might  have  been 
driven  tlicre  by  a  storm  ;  and  perhaps  suffered 
one  of  the  three  shipwrecks  ho  has  mentioned. 
In  tills  case  he  would  have  passed  the  winter  in 
that  city,  and  "  preached  the  Gospel,"  as  he  says 
(Rom.  XV.  19.)  "  round  about  unto  Illyricum," 
previous  to  his  coming  to  Corinth  the  second 
time,  when  he  wrote  the  Epistle  to  the  Romans. 

That  ApoUos  took  part  in  the  conversion  of 
the  Cretans  agrees  with  this  hypothesis,  for 
Apollos  appears  to  have  come  from  Ephesus  to 
Corinth,  before  St.  Paul  left  that  city.  (Acts 
xviii.  24.  and  xix.  ] .)  It  is  most  probable,  there- 
fore, that  St.  Paul's  voyage  to  Crete,  his  stay  in 
Nicopolis,  and  his  Epistle  to  Titus,  all  belonged 
to  this  period.  The  two  other  opinions,  and  the 
objections  to  them,  may  be  seen  in  Michaelis. 

"  This  opinion  of  Michaelis,"  says  Dr.  Hales, 
"is  much  more  probable  than  the  period  as- 
signed by  Lardner,  namely,  during  Paul's  second 
visit  to  Greece  ;  or  the  latest,  by  Paley  (follow- 
ing the  Bible  chronology),  during  Paul's  tliird 
visit,  between  the  time  of  his  leaving  Rome  the 
first  time,  until  his  return  and  m:irtyrdoni  there. 


Note  yJ.J 


ON  THE  EPISTLE   TO  TITUS. 


*345 


For  the  second  circuit  is  described  so  particu- 
larly in  tiie  Acts,  that  there  does  not  seem  to 
be  time  or  place  for  this  voyage,  and  wintering 
at  Nicopolis,  and  still  less  in  the  last  circuit,  as 
we  may  collect  from  the  incidental  account  of 
it  in  the  Second  Epistle  to  Timothy,  written  by 
Paul  during  his  second  imprisonment  at  Rome, 
shortly  before  his  death." 

Hence  there  is  no  date  so  controverted  as 
that  of  this  Epistle,  according  to  the  different 
hypotheses  of  St.  Paul's  voyage  to  Crete. 
Michaelis  reckons,  that  "  in  the  chronological 
arrangement  of  St.  Paul's  Epistles,  it  should  be 
placed  between  the  Second  Epistle  to  the 
Thessalonians  (A.  D.  52.),  and  the  First  Epistle 
to  the  Corintliians,  (A.  D.  57.)  Accordingly  it 
is  here  dated  about  the  autunm  of  A.  D.  53,  sup- 
posing that  Paul  adhered  to  his  intention  of 
Avintering  that  year  at  Nicopolis,  whence  he 
might  have  visited  the  regions  of  Epirus,  Dal- 
matia,  &c.  bordering  on  lUyricum,  which  he 
notices,  Rom.  xv.  IS).  They  are  unnoticed  in 
the  Acts,  and  may  therefore  best  be  assigned  to 
this  early  part  of  Paul's  ministry,  when  there  is 
full  room  for  them." 

Lardner  dates  this  Epistle  A.  D.56;  Barrhig- 
ton,  A.  D.  57  ;  Whitby,  Pearson,  Paley,  and  the 
Bible  Chronology,  A.  D.  65. 

Lardner,  as  usual,  states  his  opinion  with 
diffidence — "  It  appears  to  me,"  he  observes, 
"  very  probable,  that  at  this  time  Paul  was  in 
Illyricum  and  Crete  ;  but  I  cannot  digest  the 
order  of  his  journeys,  since  St.  Luke  has  not  re- 
lated them." — (Vol.  vi.  p.  287.)  And  Michaelis 
has  well  described  the  gradual  change  of  his 
opinion  from  the  received  till  the  last,  in  which 
he  rested.  "  In  the  first  edition  of  the  Intro- 
dudion"  he  observes,  "  I  described  the  Epistle 
to  Titus  as  written  after  St.  Paul's  imprison- 
ment at  Rome.  In  the  second  edition  I  wavered 
in  this  opinion.  When  I  published  the  tliird 
edition,  I  thought  it  highly  probable  that  the 
Epistle  was  Avritten  long  before  St.  Paul's 
voyage  as  a  prisoner  to  Italy  (when  he  only 
touched  at  Crete,  and  the  centurion  rejected 
tlie  advice  of  wintering  there.  Acts  xxvii.  7-12.) 
and  at  present  (in  the  fourth  edition,  1780,)  I 
have  no  doubt  that  this  Epistle  was  written 
long  before  St.  Paul's  voyage  as  a  prisoner,  to 
Italy."     Vol.  iv.  p.  32,  Marsh's  Translation. 

Paley,  in  his  Horre  Paulince,  gives  the  fol- 
lowing hypothetic  route,  as  he  terms  it,  of  the 
Apostle's  last  journey. 

"  If  we  may  be  allowed  to  suppose  that  St.  Paul, 
after  his  liberation  at  Rome,  sailed  into  Asia, 
taking  Crete  in  his  way,  and  that  from  Asia  and 
from  Ephesus,  the  capital  of  that  country,  he  pro- 
ceeded into  Macedonia,  and  crossing  this  penin- 
sula, in  his  progress,  came  into  the  noiphbour- 
hood  of  Nicopolis,  we  have  a  route  which  falls 
in  with  every  thing.  It  executes  the  intention 
expressed  by  the  Apostle  of  visiting  Colosse 
Philemon,  ver.  22.)  and  Philippi  (Phil.  ii.  24.) 
voi^.  II.  *44 


as  soon  as  he  should  be  set  at  liberty  at  Rome. 
It  allows  him  to  leave  '  Titus  at  Crete,'  (Tit. 
i.  5.),  and'Timothy  at  Ephesus,  as  he  went  into 
Macedonia,'(l  Tim.  i.  3.),  and  to  write  to  both 
not  long  after,  from  the  peninsula  of  Greece, 
and  probably  the  neighbourhood  of  Nicopolis; 
thus  bringing  together  the  dates  of  these  two 
letters,  and  thereby  accounting  for  that  affinity 
between  them,  both  in  subject  and  language, 
whicli  our  remarks  have  pointed  out." 

"  It  is  really  a  pity,"  says  Dr.  Hales,  "  tliat  so 
simple  and  consistent  an  hypothesis  throughout, 
including  a  great  number  of  independent  cir- 
cumstances without  contradiction,  should  be 
destitute  of  soUd  foundation." 

The  Second  Epistle  to  Timothy  (which  Paley 
acknowledges  was  written  during  Paul's  second 
imprisonment),  in  the  last  chapter,  completely 
overturns  liis  hypotliesis. 

1.  There  is  no  notice  taken  there  of  any 
voyage  by  sea  to  Asia :  but  not  to  rest  on  this 
negative  argument,  let  us  trace  the  actual  route 
through  Corinth,  Troas,  and  Miletus,  and  proba- 
bly through  Colosse  and  Philippi. 

2.  Titus  could  not,  then,  be  left  in  Crete,  for 
he  was  actually  in  Dalmatia,  near  Illyricum, 
(2  Tim.  iv.  10.) 

3.  Timothy  was  not  left  at  Ephesus,  because 
the  Apostle  did  not  visit  Ephesus  ;  he  sailed  by 
it  on  his  last  journey  to  Jerusalem  (Acts  xx.  IG.), 
though  he  stopped  at  Miletus,  in  its  neighbour- 
hood, and  there  told  the  presbyters  of  Ephesus, 
whom  ho  sent  for,  that  they  should  see  his  face 
no  more,  wliich  afflicted  them  with  great  grief, 
(Acts  XX.  17-38.)  Paley  supposes  that  the 
Apostle  said  this  rather  despondingly,  than  by  the 
Spirit,  (p.  32G.)  But  we  can  see  no  good  reason 
for  the  contrary  ;  for  what  inducement  could  he 
have  to  revisit  a  city  where  he  had  been  already 
so  ill  treated  and  persecuted,  only  to  provoke 
fresh  persecution  ?  When  he  was  forced  to 
quit  EpJiesus,  in  the  uproar  raised  by  the  shrine- 
makers  of  Diana,  (Acts  xix.  25-40.),  he  seems 
to  have  taken  a  last  farewell  of  them  there 
{doTTiaa&iuevo;),  Acts  xx.  1. 

Paul,  it  is  true,  left  Trophimus  sick  at  Miletus, 
tlie  last  time,  (2  Tim.  iv.  20.)  But  why  should 
he  communicate  tliis  intelligence,  if  Timothy 
was  now  at  Ephesus,  in  that  neighbourhood,  es- 
pecially as  Trophimus  was  an  Ephesian  (Acts 
xxi.  21*.),  and  must  have  had  intercourse  with 
his  friends  there  ?  But  Timothy  was  not  at 
Ephesus,  he  was  rather  in  the  nortliern  part  of 
Asia,  in  Pontus,  perhaps  with  Aquila  and 
Priscilla,  (2  Tim.  iv.  19.)  who  were  of  that 
country,  (Acts  xviii.  2.)  And  from  Pontus, 
Timothy's  route  to  Corinth,  where  Paul  left 
Erastus,  (2  Tim.  iv.  20.),  lay  directly  through 
Troas,  whence  he  was  commissioned  to  bring 
with  him  the  letter-case  or  trunk,  tlie  books, 
and  especially  the  parchments,  which  the  Apos- 
tle had  left  behind  him  there,  (2  Tim.  iv.  13.) 

4.  Nicopolis,  near  Actium,  was  quite  out  of 


346 


* 


NOTES  ON  THE   ACTS   AND  EPISTLES. 


[Part  XIL 


tlie  route  to  Rome  from  Corinth,  therefore  the 
Apostle  did  not  visit  it,  and  certainly  had  not 
time  to  winter  there  on  his  last  journey. 

5.  The  resemblance  between  the  Epistles  to 
Titus  and  Timothy,  which  Paley,  indeed,  has 
ingeniously  and  skilfully  traced,  does  not  re- 
quire that  they  sliould  be  written  about  the 
same  time.  It  may  naturally  be  ascribed  to  the 
sameness  .of  their  situations  and  circumstances 
in  the  discharge  of  their  respective  episcopal 
functions'. 


Note  33.— Part  XIL 

In  this  Epistle  to  Titus,  a  complete  and  per- 
fect rule  for  the  formation  and  government  of 
Christian  Churches  is  laid  down.  A  Christian 
teacher  goes  into  a  country  with  which  he  has 
no  natural  alliance,  and  by  authority  delegated 
to  him  by  an  inspired  a])Ostle,  he  is  appointed 
to  ordain  a  class  of  men  for  the  public  service 
of  the  Church.  "The  less  is  blessed  of  the 
greater."  As  Titus  set  apart  the  elders  of  the 
Cretan  Churches,  we  infer  that  elders  are  to  be 
set  apart  for  the  service  of  other  Churches,  and 
by  a  similar  authority.  If  Scripture  is  given  to 
us  for  use  and  instruction,  we  are  required  to 
be  guided  by  its  directions.  If,  however,  as 
we  are  sometimes  told,  the  circumstances  of 
mankind  are  such  in  the  present  day,  that 
Scriptural  precedents  are  to  direct  us  no  longer, 
we  declare  one  part,  at  least,  of  Scripture  to  be 
useless  ;  and  that  part,  too,  which  the  primitive 
Church,  and,  after  it,  Christians  in  all  ages, 
have  esteemed  most  valuable. 


Note  34.— Part  XIL 

This  is  the  same  person  who  is  mentioned  in 
the  Epistle  to  the  Ephesians,  chap.  vi.  ver.  21., 
and  in  that  to  the  Colossians,  chap.  iv.  ver.  7. 


Note  35.— Part  XII. 

It  is  uncertain  whether  St.  Luke  here  refers 
to  St.  Paul  or  Aquila.  Witsius  supposes  the  vow 
to  relate  to  Aquila,  as  being  more  zealous  of 
the  Jewish  rites  and  ceremonies  tlian  St.  Paul, 
who  refused  to  consider  tiie  Mosaic  Law  as  any 
longer  binding.  Others,  however,  would  rather 
interpret  it  of  St.  Paul ;  and  impute  to  him  the 


>>  See  Dr  Halcs's  Jlnalysis  of  Chronology,  vol. 
ii  Dart  ii.  p.  1118.— Elsloy,  vol.  iii.  p.  yi)7.— Mi- 
chaelis  vol.  iv.  p.  32. — Paloy's  Jlora  Paulince, 
chap.  xiii.  No.  2. 


observance  of  a  vow  from  prudential  motives 
that  the  Jews  might  not  consider  him  as  the 
enemy  of  the  Law  of  Moses.  Witsius  observes, 
that  it  is  absurd  to  suppose  the  Apostle  would' 
bind  himself  by  that  yoke,  which  he  was  so 
anxious  to  break  away  ti-om  tlie  neck  of  others  j 
but  that  he  made  certain  compliances  with  the 
legal  ritual,  to  avoid  giving  offence  to  the  more 
ignorant  or  prejudiced  among  his  countrymen. 
See  Acts  xxi.  26.  This  also  was  the  opinion 
of  Calvin. 

Many  commentators  understand  this  vow  to 
be  that  of  the  Nazarite.  To  the  objection  that 
the  Nazarite  was  compelled  to  shave  his  hair  at 
the  door  of  the  tabernacle,  when  the  Israelites 
were  in  the  wilderness,  and  in  the  temple  when 
they  had  taken  possession  of  Canaan  (Numb. 
vi.  18.),  Grotius  replies,  that  these  laws,  as  well 
as  many  others  respecting  sacrifices,  were  not 
binding  upon  the  Jews  out  of  Canaan.  The 
testimony  of  Maimonides  is  quoted  to  prove 
this  point.  Yet  the  difficulty  in  question 
seemed  so  great  to  Salmasius,  that  he  endeav- 
oured to  show  that  the  vow  could  not  have  been 
that  of  the  Nazarite  ;  but  that  either  St.  Paul 
or  Aquila  had  made  a  vow  that  they  would  not 
shave  the  head  till  they  had  arrived  at  Cenchrea. 
This,  however,  is  very  improbable  ;  it  was  use- 
less in  itself,  and  not  required  by  existing 
circumstances. 

A  very  curious  inteqiretation  of  the  passage 
is  given  by  the  learned  Petit.  He  would  refer 
the  words  "  for  he  had  a  vow,"  not  to  the  pre- 
vious cutting  off  of  the  hair,  but  to  a  previous  vow 
which  the  Apostle  had  before  made,  which  was 
now  the  cause  of  his  proceeding  to  Jerusalem. 
He  supposes  that  St.  Paul,  while  he  resided 
among  the  Corinthians,  let  his  hair  grow :  long 
hair  being  much  valued  among  the  Greeks. 
But  when  he  was  about  to  return  to  Jerusalem, 
he  cut  off  his  hair,  and  prepared  himself  for  his 
own  country.  Among  the  Greeks  he  had  be- 
come a  Greek,  and  among  the  Jews  he  sliowed 
himself  a  Jew,  1  Cor.  ix.,  tliat  he  might  by  all 
means  win  them  to  Christ''. 

The  vow,  by  others,  is  supposed  to  have  been 
the  same  as  that  mentioned  by  Josephus.  Be- 
renice, he  tells  us,  went  to  Jerusalem  to  perform 
her  vows  to  God.  For  it  was  the  custom  with 
those  who  had  labored  under  any  disease,  or 
had  met  with  difficulties  and  afflictions,  to  pass 
thirty  days  in  prayer  before  they  sacrificed  their 
victims;  during  which  they  abstained  from 
v^^ine,  women,  and  shaving  the  hair.  The  cus- 
tom prevailed  among  tlie  heathen,  of  offering 
the  hair  to  the  gods  after  any  great  calamity''. 


"  Witsius,  Mdctein.  Lddcns.  de  V'tt.  Pauli,  cap. 
vii.  sect.  15,  &c. 

"i  See  the  whole  subject  discussed  in  Kuiiioel  and 
Witsius. 


Note  3G.— 1.-4.. 


NOTES  ON  THE  ACTS. 


*347 


Note  36.— Part  XII. 

It  does  not  seem  necessary  to  make  any 
observations  on  the  condition  of  the  Christian 
Church  at  this  period.  The  very  fact  of  St 
Paul's  journeying  from  Church  to  Church,  and 
province  to  province,  to  superintend  the  con- 
verts, implies  the  only  truth  which  it  is  at  all 
necessary  to  prove  ;  that  the  ministers  or  elders 
of  the  Churches  were  ordained,  and  the  Churches 
themselves  directed  and  ruled,  by  a  power 
which  was  superior  to  that  of  the  stationary 
teachers.     If  the  rulers  of  the  Church  of  Christ 


liad  been  as  anxious  and  as  clamorous  for  truth, 
during  the  last  three  centuries,  as  they  have 
been  for  liberty,  liberality,  toleration,  or  any 
other  popular  cry,  tlie  worshippers  of  Christ 
would  have  been  more  united  against  the 
ancient  superstition  which  preceded,  and  the 
unscriptural  innovations  which  followed,  the 
Reformation.  Toleration  and  candor  are  the 
second  class  of  Christian  blessings.  Truth 
and  union  are  the  first.  That  Church  and 
nation  alone  are  happy  in  which  tliey  flourish 
together. 


PART    XIII. 


Note  1.— Part  XIII. 

In  one  of  the  early  numbers  of  the  Quarterly 
Review  is  a  very  curious  article,  in  which  an 
attem]Jt  is  made  to  prove  the  identity  of  the 
Apollos  of  the  Acts,  with  Apollonius  of  Ty- 
anea. 


Note  2.— Part  XIII. 

The  publicity  witli  which  the  apostles 
preached  the  new  religion  is  justly  considered 
a  decisive  proof  of  their  conviction  of  its  truth. 
They  uniformly  appealed  to  tliose  audiences 
wlio  were  most  capable  of  examining  the  evi- 
dences of  Christianity,  and  were  at  the  same 
time  prejudiced  against  its  doctrines. 

Even  after  the  crucifixion  of  our  Lord,  the 
apostles  and  believers  went  to  the  temple,  the 
most  public  place,  and  in  the  most  public 
m;inner  taught  and  worked  miracles.  Jerusa- 
lem, the  seat  of  the  doctors,  the  judges  of 
religion,  was  the  first  place  in  which,  by  the 
command  of  their  Lord,  the  disciples  preached 
Christ  crucified.  They  were  therefore  not 
afraid  to  have  their  cause  tried  by  the  most 
rigid  test  of  Scripture,  and  in  the  very  spot  too 
where  that  Scripture  was  best  understood. 

When  the  same  apostles  carried  this  Gospel 
to  heathen  countries,  did  they  go  to  the  villages 
nniong  the  less  informed,  or  comparatively 
ignorant  Greeks,  in  order  to  form  a  party,  and 
protect  themselves  by  the  favor  of  the  multi- 
tude ?  They  went  to  Csesarea,  to  Antioch,  to 
Thessalonica,  to  Athens,  to  Corintli,  to  Ephc- 
sus,  to  the  very  places  where  learning  flourished 
most,  where  sciences  were  best  cultivated ; 
where  imposture  was  most  likely  to  be  detected. 


and  where  the  secular  power  existed  in  the 
most  despotic  manner,  and  could  at  once  have 
crushed  them,  if  they  could  have  been  proved 
to  be  impostors,  or  if  they  had  not  been  under 
the  immediate  protection  of  Heaven  ;  for  it  is 
evident  that  these  holy  men  feared  no  rational 
investigation  of  their  doctrines. 

They  preached  Christ  crucified,  where  it  was 
the  most  solemn  interest  of  the  Jews  to  dis- 
prove their  doctrine,  that  they  might  exculpate 
themselves  from  the  murder  of  Jesus  Christ. 
They  preached  the  same  Christ,  and  the  vanity 
of  idolatry,  where  idolatry  existed  in  the  pleni- 
tude of  its  poM-er ;  and  where  aU  its  interests 
required  it  to  make  the  most  desperate  and  for- 
midable stand  against  those  innovators.  See 
Dr.  Clarke's  note. 


Note  3.— Part  XIIL 

They  had  not  heard  of  the  miraculous  descent 
of  the  Spirit  on  the  day  of  Pentecost. 


Note  4.— Part  XIII. 

Lightfoot  was  of  opinion,  that  the  school 
in  which  St.  Paul  preached  was  a  Beth  .Mid- 
rash,  in  which  the  Jews  were  instructed.  Ros- 
enmiiller,  on  the  contrary,  witli  whom  Kuinoel 
agrees,  supposes  this  to  be  improbable,  as  St. 
Paul  had  been  ejected  from  the  synagague  on 
account  of  the  Jews  ;  and  those  who  attended 
him  would,  consequently,  have  separated 
themselves  from  the  Jewish  assemblies,  into  a 
place  set  apart  from  them.  Suidas  mentions  a 
sophist  of  the  name  of  Tyrannus — aoq:iaTr^; — 


313* 


o 


NOTES  ON   THE   ACTS  AND  EPISTLES. 


[Part  XIIT. 


Tiegl  OTufffWJ'  xal  duxiQeaeoig  hiyov  ^i&lUx  dexu. 
Whether  this  was  the  person  referred  to  in  the 
Acts  is  uncertain. 


Note  5.— Part  XIII. 

The  study  of  magic  was  prosecuted  with  so 
much  zeal  at  Ephesus,  that  Ephesian  incanta- 
tions were  proverbial ;  and  the  "  Ephesian  let- 
ters "  were  certain  words,  which  were  believed 
to  have  sovereign  efficacy  in  charms  and  invo- 
cations. About  this  time  magic,  although  for- 
bidden by  the  Mosaic  Law,  was  lield  in  much 
esteem  among  the  Jews,  who  excused  them- 
selves for  its  practice  by  ascribing  the  books 
they  retained  on  this  subject  to  their  King 
Solomon.  "  The  vagabond  Jews  "  here  men- 
tioned had,  in  all  probability,  been  long  engaged 
in  the  pursuit  of  magical  rites  and  incantations  ; 
but  finding  that  the  name  of  Jesus  possessed 
power  infinitely  superior  to  any  they  could  com- 
mand, they  attempted  a  trial  of  its  efficacy  in 
the  present  instance,  using  it  as  a  substitute 
for  their  usual  forms  of  exorcism.  The  result 
clearly  proved  the  vanity  of  magic,  and  demon- 
strated beyond  a  doubt,  that  the  miracles  of  the 
Gospel  were  perfectly  independent  of  that  un- 
holy science,  and  were  performed  by  a  power 
which  demons,  while  they  trembled,  acknowl- 
edged and  obeyed.  It  served  to  convince  the 
Ephesians  of  the  truth  of  that  Gospel  which  was 
attested  by  the  manifest  power  of  God,  evidently 
working  with  the  apostles.  It  brought  magic 
into  contempt  in  its  strongest  hold — the  name 
of  the  Lord  Jesus  was  magnified,  and  the  people 
gave  the  best  proofs  of  their  contrition  by  burn- 
ing their  curious  volumes,  see  ver.  19.  As  the 
miracles  of  Moses  baffled  the  pretensions  of  the 
Egyptian  magicians,  the  same  Holy  Spirit, 
"  from  whom  no  secrets  are  hid,"  enabled  the  apos- 
tles  to  conquer  the  deceivers  of  their  own  age. 

The  Ephesian  characters,  or  letters,  appear  to 
have  been  amulets  inscribed  with  strange  or 
barbarous  words.  They  were  worn  about  the 
person  for  the  purpose  of  curing  diseases,  ex- 
pelling demons,  and  preserving  from  evils  of 
different  kinds.  The  books  brought  together  on 
this  occasion  were  such  as  taught  the  science, 
manner  of  formation,  use,  &c.  of  these  charms. 

Suidas,  under  'Ecpicna  yqixfijiaxa,  "  Ephesian 
letters,"  gives  us  the  following  account : — 
"  Certain  obscure  incantations. — When  Milesius 
and  Ephesius  wrestled  at  the  Olympic  games, 
Milesius  could  not  prevail,  because  his  antag- 
onist had  the  Ephesian  letters  bound  to  his 
heels  ;  when  this  was  discovered,  and  the  letters 
taken  away,  it  is  reported  that  Milesius  threw 
him  thirty  times." 

The  information  given  by  Hesychius  is  still 
more  curious  : — "  The  Ephesian  letters,  or  char- 
acters, were  formerly  six,  but  certain  deceivers 


added  others  afterwards ;  and  their  names,  ac- 
cording to  report,  were  these :  Askion,  Katas- 
kion,  Lix,  Tetrax,  Damnameneus,  and  Aisian 
It  is  evident  that  askian  signifies  darkness  : 
kataskian,  light ;  lix,  the  earth  ;  tetrax,  the  year  ; 
damnameneus,  the  sun ;  and  aisian,  truth. 
These  are  holy  and  sacred  things."  The  same 
account  may  be  seen  in  Clemens  Alexandrinus, 
Strom,  lib.  v.  cap.  8.  where  he  attempts  to  give 
the  etymology  of  these  different  terms.  These 
words  served,  no  doubt,  as  the  keys  to  different 
spells  and  incantations ;  and  were  used  in  order 
to  the  attainment  of  a  great  variety  of  ends. 
The  abraxas  of  the  Basilidians,  in  the  second 
century,  were  formed  on  the  basis  of  the  Ephe- 
sian letters  ;  for  those  instruments  of  incantation 
are  inscribed  with  a  number  of  words  and 
characters  equally  as  unintelligible  as  the 
above,  and  in  many  cases  more  so. — See  Dr. 
Clarke's  Comment,  in  loc.  and  Kuinoel. 


Note  6.— Part  XIIL 

The  date  of  this  Epistle  is  ascertained  from 
the  Epistle  itself  St.  Paul,  on  leaving  Corinth, 
as  we  have  already  seen,  proceeded  to  Asia, 
and  visited  Ephesus,  Jerusalem,  and  Antioch. 
Leaving  this  metropolis  of  the  converted  Gen- 
tiles, he  passed  through  Galatia  and  Phrygia, 
and  returned  to  Ephesus,  where  he  remained 
three  years.  During  the  latter  part  of  that 
time,  St.  Paul  wrote  this  Epistle  to  the  Corin- 
thians, as  we  learn  from  the  internal  evidence 
of  1  Cor.  xvi.  8.,  where  we  read,  "  I  will  tarry 
at  Ephesus  until  Pentecost " — and  that  it  was 
written  at  the  preceding  Passover,  is  further 
certain  from  the  expression,  (1  Cor.  v.  7.)  "Ye 
are  unleavened,"  that  is,  "  ye  are  now  celebrat- 
ing the  feast  of  unleavened  bread."  St.  Paul 
left  Ephesus,  A.  D.  57,  in  which  year,  therefore, 
this  Epistle  must  have  been  written.  The  sub- 
scription of  the  Epistle  purports  to  have  been 
written  at  Philippi,  but  as  this  assertion  is  at 
variance  with  the  Apostle's  words,  it  cannot  be 
correct.  Michaelis  would  explain  the  discrep- 
ancy by  interpreting  the  word  diio/noai  (xvi.  5.) 
to  mean,  "  I  am  noiv  travelling  through,"  in- 
stead of  "  my  route  is  through  Macedonia," 
which  it  evidently  m.oans".  Corinth  itself  was 
a  place  of  considerable  trade  and  opulence, 
containing  a  great  variety  of  people — its  inhab- 
itants were  naturally  quick  and  ingenious,  and 
it  abounded  in  philosophers  and  orators,  who 
boasted  of  their  human  learning  and  accom- 
plishments. It  was  the  residence  also  of  many 
Jews,  as  we  find  in  Acts  xviii.  4.,  and  to  them 
St.  Paul  first  addressed  himself;  but  finding 
their  opposition  to  tlie  Gospel  imremitting,  he 
turns  to  the  Gentiles  (Acts  xviii.  G.),  of  whom 

"  See  Michaelis,  vol.  iv.  p.  43. 


Note  7.] 


ON  THE   FIRST  EPISTLE  TO  THE  CORINTHIANS. 


*349 


the  Churcli  ivas  principally  composod.  On  St. 
Paul's  departure  from  Corinth,  he  was  succeed- 
ed by  Apollos,  who  preached  the  Gospel  with 
great  success,  (Acts  xviii.  24-28.),  to  whom  also 
may  be  added  Aquila  and  Sosthenes.  (Acts 
xviii.  3.  1  Cor.  i.  1.)  False  teachers,  however, 
soon  arising,  the  peace  of  the  Church  was 
disturbed,  and  great  disorders  ensued.  Some 
Gentile  converts  set  themselves  up  for  teachers, 
confounding  the  Christian  doctrine  with  their 
own  piiilosophical  speculations,  and,  out  of 
respect  to  the  oratory  of  Apollos,  called  them- 
selves his  disciples.  On  the  other  hand,  some  of 
the  Jewish  converts  contended  strenuously  for  the 
observance  oftlie  Mosaic  ceremonies,  and  styled 
themselves  tlic  followers  of  Cephas,  that  is,  St. 
Peter,  the  apostle  of  the  circumcision  ;  while 
many  of  the  native  Corinthian  converts  still 
continued  addicted  to  that  uncleanness  and 
lasciviousness  ivhich  had  been  common  to  them 
in  tlieir  heathen  state.  Two  factions  were 
raised  in  the  Church,  and  the  Apostle  was  called 
upon  to  fight  against  Jewish  superstition,  heath- 
en licentiousness,  and  all  the  sophistry  of  human 
learning,  which  were  alike  leagued  against  him, 
derogating  from  his  authority. 

On  hearing  of  the  lamentable  state  of  his 
newly-established  Church,  it  appears  that  the 
Apostle  sent  Timothy  and  Erastus  to  the  Corin- 
thians, as  his  messengers  and  fellow-laborers  in 
the  Gospel,  intending  shortly  to  visit  tliem  him- 
self (Acts  xix.  22.) ;  but  before  he  could  accom- 
plish this,  he  received  messengers  from  Corinth, 
with  a  letter  from  the  Church,  requesting  his 
advice  and  directions  on  various  subjects, 
which  had  been  the  occasion  of  so  many  ani- 
mosities and  divisions  among  them  (1  Cor.  vii. 
1,  IG,  17.),  and  on  which  those  who  remained 
steadfast  to  him  were  anxious  to  obtain  his 
opinion.  Tliis  Epistle  appears  to  have  been 
written  in  answer  to  these  applications — St. 
Paul  vindicates  his  apostolic  character  from  tlie 
aspersions  of  the  opposing  parties,  for  the  satis- 
faction of  those  converts  who  still  adhered  to 
him — he  endeavours  to  lessen  the  influence  of 
the  false  teachers,  by  pointing  out  their  errors 
and  licentious  conduct — he  applies  suitable 
remedies  to  the  various  disorders  and  abuses 
which  had  so  abundantly  crept  into  the  Church, 
and  he  gives  satisfactory  answers  to  all  those 
points  on  which  he  had  been  consulted. 


NoTK  7.— Part   XIII. 

ON  THE  ERRONEOUS  TRANSLATION  OF  VER.  9. 

Many  have  concluded,  from  this  passage, 
that  the  Epistle  of  St.  Paul,  in  which  this  pre- 
cept was  contained,  has  perished.  A  little  at- 
tention however  to  tlie  passage  will  place  the 
whole  matter  in  a  very  different  point  of  view. 

VOL.   II. 


In  the  first  place  we  must  remark,  that  the 
words  which  are  here  translated  "  in  an  Epistle," 
ought,  without  any  doubt,  to  be  rendered,  «  in 
the,"  or  "  in  this  Epistle,"  such  being  the  sense 
of  the  article  in  the  original.  Accordingly  we 
find  in  the  beginning  of  the  chapter  the  very 
precept  in  question:  "  It  is  reported  commonly 
that  there  is  fornication  among  you."  As, 
therefore,  the  company  of  such  offenders,  "  like 
a  little  leaven,  would  leaven  the  whole  lump," 
the  Apostle  commands  them  "to  purge  out 
therefore  the  old  leaven,"  i.  e.  those  fornicators 
whose  society  would  corrupt  and  defile  them. 
Lest,  however,  they  should  so  far  mistake  the 
command,  as  to  withdraw  tliemselves  entirely 
from  the  world,  the  Apostle  explains  himself, 
and  informs  them  that  liis  injunction  does  not 
extend  to  fornicators  among  the  heatJien,  for 
with  such,  in  the  ordinary  intercourse  of  life, 
they  must  associate,  but  that  it  applies  only  to 
their  Christian  brethren. 

"  9  I  wrote  to  you  in  an  Epistle  not  to  com- 
pany with  fornicators. 

"  10  Yet  not  altogether  with  the  fornicators 
of  this  world,  or  with  the  covetous,  or  extortion- 
ers, or  idolators,  for  then  must  ye  needs  go  out 
of  the  world. 

"  11  But  now  have  I  written  unto  you  not  to 
keep  company,  if  any  man  that  is  called  a 
brother  be  a  fornicator,  or  covetous,  or  an  idol- 
ator,  or  a  railer,  or  a  drunkard,  or  an  extor- 
tioner— with  such  an  one  no  not  to  eat." 

As  an  additional  proof  of  an  error  in  the  trans- 
lation, we  are  to  observe,  that  the  identical 
word  which  in  the  ninth  verso  is  translated  "  I 
wrote,"  in  the  eleventh  verse  is  translated,  "  I 
have  written."  Let  the  latter  tense  be  adopted, 
as  it  ought  to  ,be,  in  botli  verses,  and  with  the 
addition  of  the  demonstrative  article,  tlie  sense 
of  the  passage  will  be  perfectly  clear,  without 
having  recourse  to  the  improbable  supposition 
of  any  previous  epistle.  The  following  para- 
phrase of  the  verses  in  question,  which  very 
nearly  coincides  Avith  that  of  Mr.  Jones,  may, 
perhaps,  be  thought  satisfactory. 

"91  have  written  to  you,  a  little  above, 
(ver.  2.),  in  this  letter,  that  you  should  separate 
yourselves  from  those  who  are  fornicators,  and 
because  you  may  be  in  danger  of  being  polluted 
by  them,  that  you  should  purge  them  out  from 
among  you,  as  the  old  leaven,  (ver.  5,  6.) 

"  10  Do  not,  however,  mistake  me  :  I  do  not 
mean  that  you  should  separate  from  such  among 
the  heathen  as  are  fornicators,  extortioners,  or 
idolators  :  for  if  you  were  to  do  so,  you  might  as 
well  go  out  of  the  world. 

"  11  But  this  is  the  meaning  of  what  I  have 
written  to  you  ;  that  you  should  not  hold  any 
communication,  nor  admit  to  the  supper  of  the 
Lord,  any  among  your  Christian  brethren,  who 
are  offenders  in  these  points." 

There  are  many  passages  indeed  in  this 
Epistle  which  lead  us  to  think  that  it  was  the 


* 


DD 


350* 


NOTES   ON   THE  ACTS  AND  EPISTLES. 


[Part  XIII 


first  communication  of  tlie  Apostle  to  the  Co- 
rinthians, since  his  departure  from  them.  In 
the  beginning  both  of  the  second  and  of  the 
fifteenth  chapters,  he  recalls  their  attention  to  his 
residence  among  them,  and  to  what  he  then 
said  and  did,  as  if  he  had  sent  tliem  notliing, 
which  might  either  Ijave  refreshed  their  faith, 
or  renewed  their  obligations.  Now  as  in  the 
Second  Epistle,  he  refers  perpetually  to  the 
first,  we  might  .fairly  suppose  that  in  this  Epistle, 
which  we  now  call  the  first,  he  would  Jiave  re- 
ferred also,  in  a  manner  equally  decisive,  to  his 
former  one,  if  any  such  had  ever  existed.  Such 
a  reference,  indeed,  would  have  been  especially 
necessary,  as,  if  we  suppose  a  former  epistle, 
we  must  also  suppose  that  the  offence,  against 
which  he  forewarned  them,  had  been  subse- 
quently repeated  ;  he  would  not,  therefore,  have 
failed  to  have  charged  them  with  direct  diso- 
bedience to  his  positive  command.  So  far, 
however,  from  this  being  the  case,  it  appears 
from  the  very  expressions  which  he  uses,  that 
he  had  but  recently  heard  of  the  oflfcnce.  This 
circumstance  of  itself  militates  against  the  sup- 
position of  any  previous  epistle  ;  for  if  the  crime 
had  prevailed  to  such  a  degree,  as  to  have 
already  required  the  interference  of  the  Apostle, 
he  would  not  have  written  the  second  time,  as 
if  he  had  but  just  heard  of  the  accusation  from 
common  report,  "  It  is  reported  commonly  that 
tliere  is  fornication  among  you."  Besides,  the 
very  words  in  which  he  passes  his  judgment  of 
excommunication  against  the  offender  (ver.  3, 
4,  5.),  lead  us  to  believe  that  it  was  now  passed 
for  tlie  first  time.  The  supposition,  therefore, 
of  a  lost  epistle  is  groundless  ;  nor  do  the  words 
of  the  Apostle,  when  fairly  examined,  lead  to 
any  such  conclusion''. 


Note  8.— Part  XIII. 

on  the  plenary  and  perpetual  inspiration 
of  st.  paul. 

It  has  been  said,  by  many  very  respectable 
divines,  that  St.  Paul  did  not  consider  liimself 
to  have  been  always  inspired,  but  that  he  has 
distinguished  between  those  parts  of  his 
Epistles  which  were  dictated  by  the  Spirit  of 
God,  and  those  that  were  not  This  is  the 
only  chapter  in  any  of  his  Epistles  where  this 
may  at  first  sight  appear  to  be  so  ;  a  little 
attention,  however,  will  show  that  the  notion  is 
founded  on  a  total  misconception  of  the  mean- 
ing of  the  Apostle  ;  who,  so  far  from  denying 
his  plenary  inspiration,  vindicates  its  existence 
to  the  very  utmost. 

Tlie  Corinthians,  it  appears,  had   written  to 

'■  See  the  late  lamented  Mr.  Piennell's  tract  On 
Insptratlon.  Also  the  subject  discussed  in  Home, 
and  the  references,  p.  14!'-152. 


the  Apostle  to  know  his  opinion,  first,  concern- 
ing marriage  and  the  duties  of  the  married 
state,  with  reference  perhaps  to  the  peculiar 
circumstances  of  the  Church  under  its  impend- 
ing troubles.  To  this  inquiry  the  Apostle  in 
substance  replies,  that  a  state  of  celibacy  was 
good,  but  that  as  the  power  of  continency  Avas 
not  universal,  it  was  better  for  those  who  felt 
so  disposed,  to  enter  into  the  marriage  state, 
and  for  those  who  were  alreadj'  married  to  live 
together.  "  But,"  says  he,  "  I  speak  this  by 
permission,  and  not  of  commandment,"  ver.  6. 
The  sense  of  which  words  is  clearly  this,  that 
the  Gospel  gave  no  command  either  with  re- 
spect to  marriage,  or  to  an  abstinence  from 
it — but  that  it  permitted  every  man  to  act  as 
from  his  own  self-experience  he  might  think  to 
be  best.  Tlie  commandment  then,  and  the  per- 
mission, have  reference  not  to  the  writing  of  the 
Apostle,  but  to  the  conduct  of  the  Corinthians. 

The  next  point,  on  which  the  Corinthians  had 
consulted  him,  related  to  the  preservation  of 
the  marriage  bond  among  those  Christians  wlio 
were  already  married.  "  Unto  the  married  I 
command,  yet  not  I,  but  the  Lord  ;  Let  not  the 
wife  depart  from  her  husband,"  &c.  ver.  10- 
Here,  then,  there  was  no  latitude  of  permission, 
but  a  positive  command  from  Christ  himself,  in 
whose  code  of  morality  this  preservation  of  the 
marriage  bond  formed  a  very  new  and  striking 
feature.  To  Christ  himself  therefore  he  refers, 
who.  Matt.  V.  32.,  had  most  decisively  forbidden 
all  divorces  excepting  in  the  case  of  adultery. 
The  Corinthians  knew  the  command  of  the  Lord 
too  well  to  need  that  it  should  be  either  reiter- 
ated or  reinforced  by  himself;  nor  was  it  any  dis- 
paragement of  his  apostolical  power  to  appeal 
to  the  words  of  his  heavenly  Master. 

The  third  point  on  which  they  had  consulted 
him  was  this — whether  the  marriage  of  a  be- 
liever and  an  unbeliever  ought  to  be  dissolved. 
This  being  a  new  case,  he  writes  upon  it  at 
some  length.  "  To  the  rest  speak  I,  not  the 
Lord,  if  any  brother  hath  a  wife  that  believeth 
not,"  &c.  ver.  12.  As  therefore  this  was  an 
extraordinary  circumstance,  respecting  which 
Christ  had  not  left  any  command,  St.  Paul  pro- 
ceeds to  supply  the  deficiency,  and  gives  a  very 
decisive  opinion,  that  no  separation  ought  to 
take  place  on  the  part  of  the  believer.  So  far 
indeed  is  he  from  undervaluing  his  power,  that 
in  the  full  persuasion  and  consciousness  of  his 
inspired  authority,  he  concludes,  "  And  so 
ordain  I  in  all  the  Churches,"  ver.  17. 

The  fourtli  point,  upon  which  they  had  con- 
sulted him,  respects  those  who  had  never  yet 
been  married.  Upon  tliis  point  lie  thus  com- 
mences his  decision :  "  Now  concerning  virgin?;, 
I  have  no  commandment  of  tiie  Lord  ;  yet  I 
"•ive  my  judgment,  as  one  that  hath  obtained 
mercy  to  be  faithful,"  ver.  25.  As  tlien  Christ 
had  left  no  command  upon  the  point,  the 
Apostle  proceeds  to  decide  the  matter  upon  his 


Norr.  n.-IO.]         ON  THE  FIRST  EPISTLE  TO  THE  CORINTHIANS. 


*351 


own  aiuliority.  But  how  dofis  lie  decide  it  ? 
Not  ns  aa  ordinary  man, — but  as  "  one  who  iiad 
obtahied  mercy  to  be  faithful."  Tlie  word 
which  is  translated  "faithful,"  signifies  in  this, 
as  in  various  other  places,  "worthy  of  con- 
fidence or  credit."  The  same  term,  both  in 
the  orig-inal  and  in  tlie  translation,  is  applied  to 
God  himself,  1  Cor.  i.  9.  "God  is  faithful." 
Again  we  find,  Tit.  i.  9.  "  The  faitliful  word," 
i.  e.  tlie  Gospel.  In  1  Tim.  i.  12.  we  find  the 
word  pecuharly  applied  to  the  inspired  min- 
istry, "  I  thank  Christ  Jesus  our  Lord,  who  hath 
enabled  me,  for  that  he  counted  me  faithfid, 
putting  me  into  the  ministry."  When  there- 
fore, St.  Paul  speaks  of  his  having  "  obtained 
mercy  of  the  Lord  to  be  faithful,"  he  asserts 
tlie  grace  and  authority  of  an  inspired  minister 
and  apostle,  and  as  such  he  pronounces  his 
solemn  determination  and  judgment. 

Such  a  judgment  was  not  his  own  private 
opinion  and  decree,  but  it  was  the  determina- 
tion of  a  mind  divinely  assisted  and  inspired. 
This  the  Apostle  again  asserts,  in  the  words 
with  which  the  subject  is  concluded.  "  She  is 
happier,  if  she  so  abide,  after  my  judgment, 
and  I  think  also  that  I  have  tiie  Spirit  of  God." 
These  latter  words,  wliich  many  have  imagined 
to  imply  a  doubt  or  hesitation  in  the  mind  of 
St.  Paul  respecting  his  inspiration,  are,  if 
rightly  understood,  the  strongest  affirmation  of 
it.  Some  have  considered  the  doubt  as  an  iron- 
ical expression,  with  a  view  to  put  his  adver- 
saries to  shame.  But  in  reality  he  Iras  ex- 
pressed no  doubt  or  hesitation  at  all.  The  mis- 
conception has  arisen  from  the  double  meaning 
of  the  English  word  "  think  ;"  which  ordinarily 
expresses  a  degree  of  uncertainty  in  the  mind 
of  the  speaker,  with  respect  to  the  fact  in  ques- 
tion. Whereas  the  word,  in  the  original,  sig- 
nifies "  I  am  of  opinion,"  or  "  I  profess,''  imply- 
ing thereby  a  very  high  degree  of  confidence 
and  self-persuasion.  This  language,  therefore, 
so  far  from  impeaching  his  inspiration,  is  even 
stronger  than  if  it  were  only  a  simple  affirma- 
tion of  the  fact.  It  is  an  asseveration  upon  the 
credit  of  his  own  personal  knowledge  and 
assurance. 

Before  we  dismiss  this  chapter  from  our  con- 
sideration, we  may  remark  two  other  circum- 
stances, which  are  both  of  importance  with 
respect  to  our  present  inquiry.  First,  that  when 
St.  Paul  says,  "  To  the  rest  speak  I,  not  the 
Lord,"  he  refers  to  Christ  personally,  and  to  his 
ministry  upon  earth.  The  influence  of  the 
Holy  Spirit  is  in  these  words  neither  mentioned 
nor  alluded  to.  There  is  no  distinction,  there- 
fore, drawn  between  Paul  when  inspired,  and 
Paul  when  uninspired  ;  nor  is  it  asserted  that 
in  the  one  case  he  spoke  with  the  Spirit,  and 
in  the  other  without  it.  The  distinction  is 
this — that  in  tlie  one  case  there  existed  a  di- 
rect command  of  Christ,  but  that  in  the  other 
there  did  not.     The  inspiration  of  the  Apostle, 


tlien,  is  not  the  point  in  question.  We  may 
remark,  secondly,  that  in  this  chapter,  as  indeed 
in  other  places,  the  term  "  I  speak,"  is  applied 
by  St.  Paul  to  his  writing.  This  is  a  strong 
argument,  if  any  indeed  were  wanting,  for  con- 
sidering his  preaching  and  his  writings  as  armed 
with  the  same  autliority,  and  as  dictated  by  Uie 
same  Spirit. 

From  this  chapter,  therefore,  we  may  con- 
clude tliat  St.  Paul  unequivocally  asserts  his 
plenary  and  perpetual  inspiration,  that  he  enter- 
tains no  doubt,  nor  admits  any  qualification, 
either  as  to  its  influence  or  its  extent.  He 
claims  it  every  where,  and  that  claim,  as  Chris- 
tians, we  must  admit". 


Note  9.— Part  XIII. 

This  passage  has  frequently  been  consid- 
ered as  one  principal  support  of  the  Socinian 
opinions.  This  mistake  has  arisen  from  not 
carefully  attending  to  the  Apostle's  argument. 
He  is  speaking  of  the  many  nonentities  whom 
the  heatlien  worship,  and  then  adds,  in  contra- 
diction, "  To  us  there  is  but  one  God,  the 
Father  (or  producing  generating  cause),  of 
whom  arc  all  things."  Here  he  contrasts  their 
theism  with  the  Gentile  polytheism — but  many 
of  the  wiser  heathens  had  attained  so  far  towards 
the  truth,  and  therefore  he  adds,  (to  distinguish 
betwLxt  the  Christian  and  philosophic  theist,) 
"  and  one  Lord  Jesus  Christ,  by  Avhom  are  all 
things ;"  that  is,  ("  by  whom  God  made  the 
worlds,  or  by  whom  he  gave  tiie  ministry  of 
reconciliation,")  "  and  we  by  him  ;"  tliat  is,  by 
him  we  are  that  in  which  we  differ  from  other 
men,  purified  and  sanctified.  The  passage  has 
not  the  least  reference,  one  way  or  another,  to 
the  question  of  Unitarianism,  and  is  only  tanta- 
mount to  the  commencement  of  the  creed,  "  I 
beheve  in  God  the  Father,  &c.  and  in  Jesus 
Christ  his  only  Son  our  Lord." 


Note  10.— Part  XIIL 

Mr.  Locke  observes  on  this  passage — "  What 
the  meaning  of  these  words  is,  I  confess  I  do 
not  understand."  The  generality  of  conunen- 
tators,  after  Mode  and  Heinsius,  suppose  the 
word  "  power"  to  signifj'  "  veil" — either  from 
the  Hebrew  T"i~,  root  mi — or  to  distinguish 
them  from  the  unmarried — or  as  an  acknowl- 
edgment of  their  husband's  authority. — See  Mr. 
Slade's  excellent  work  on  tlie  Epistles,  where 
the  criticisms  of  Michaelis,  Whitby,  and  others, 
are  well  summed  up. 

"^  See  Mr.  Rennell's  tract  On  Iiisjnraticm,  and  his 
references  at  the  end. 


352* 


NOTES  ON  THE   ACTS  AND  EPISTLES. 


[Part  XIII. 


Note  11.— Part  XIII. 

Benzelius  (as  quoted  by  Macknight  in  loc.) 
tiiinks  that  in  this  alleo-orv  the  foot  signifies  the 
common  people  in  the  Church ;  the  liand  the 
presidents  ;  the  eyes  the  teacliers  ;  and  the  ears 
the  learners.  The  Apostle  affirms,  (continues 
Macknight,)  that  tiie  eye  and  the  head,  the  two 
principal  members  of  the  body,  need  the  service 
of  the  inferior  members  (ver.  21,  &.c.)  to  teach 
such  as  hold  the  most  honorable  offices  of  the 
Church,  not  to  despise  those  who  are  placed 
in  the  lowest  stations.  For,  as  in  the  body, 
the  hands  need  the  direction  of  the  eye,  and 
the  eye  the  assistance  of  the  hands,  so  in  tlie 
Churcli  they  who  follow  the  active  occupations 
of  life,  need  the  direction  of  the  teachers  ;  and, 
on  the  other  hand,  the  teachers  need  the  sup- 
port of  the  active  members. 

Were  Ave  to  interpret  this  part  of  the  allegory 
strictly,  so  as  by  "the  head"  to  understand 
Christ,  it  would  be  equally  true  of  him  in  quality 
of  head  of  the  Church,  as  it  is  of  the  head  of  the 
natural  body,  that  he  could  not  say  to  any  of 
his  members,  "  I  have  no  need  of  thee."  All 
the  members  of  the  Church  are  necessary  to 
render  it  complete,  and  fit  it  for  supporting 
itself;  not  excepting  such  members  as  are  un- 
sound. For  by  censuring  them,  and  cutting 
them  off,  the  sincere  are  powerfully  instructed, 
corrected,  and  strengthened. — Macknight  on 
the  First  of  Corinthians  in  loc. 


Note  12.— Part  XIII. 

On  the  slirines  of  Diana — the  Asiarchs — the 
■worshippers  of  Diana,  I'eujxoQoi — and  other  sub- 
jects mentioned  in  this  section,  see  Biscoe,  and 
his  numerous  references. 


Note  13.— Part  XIII. 

brief   account    of    timothy,  and    of    the 
first  epistle  to  Hiivr. 

Paul  and  Barnabas,  in  the  course  of  their 
first  apostolic  journey  among  the  Gentiles, 
came  to  Lystra,  a  city  of  Lycaonia,  where  they 
preached  the  Gospel  for  some  time,  and,  though 
persecuted,  with  considerable  success. — (See 
Acts  xiv.  5,  G.)  It  is  very  likely  that  they  here 
converted  to  the  Christian  faith  a  Jewess,  named 
Lois,  with  her  daughter  Eunice,  who  had  mar- 
ried a  Gentile,  by  whom  she  had  Timothy,  and 
Avhose  father  Avas  probably  at  this  time  dead ; 
tlie  grandmother,  daugliter,  and  son,  living  to- 
gether.— (Compare  Acts  xvi.  1-3.  with  2  Tim. 
i.  5.)  It  is  also  probable  that  Timothy  Avas  tlie 
only  child  ;  and  it  appears  that  he   had  been 


brought  up  in  the  fear  of  God,  and  carefully  in- 
structed in  tlie  JcAvish  religion,  by  means  of  the 
Holy  Scriptures. — (Compare  2  Tim.  i.  5.  Avith 
2  Tim.  iii.  15.) 

When  the  Apostle  came  from  Antioch,  in 
Syria,  tlie  second  time,  to  Lystra,  he  found 
Timothy  a  member  of  the  Church,  and  so  highly 
reputed  and  Avarmly  recommended  by  the 
Church  in  that  place,  that  St.  Paul  took  him  to 
be  his  companion  in  his  travels.  Acts  xvi.  1-3. 
From  Avhich  passage  we  learn,  that  although 
Timothy  had  been  educated  in  the  Jewish  faith, 
he  had  not  been  circumcised,  because  his  father, 
Avho  was  a  Gentile,  Avould  not  permit  it.  When 
the  Apostle  had  determined  to  take  him  Avith 
him,  he  found  it  expedient  to  use  that  precau- 
tion ;  not  from  any  supposition  that  circum- 
cision Avas  necessary  to  salvation,  but  because 
of  the  JoAvs,  Avho  Avould  neither  have  heard  him 
nor  the  Apostle,  had  not  this  been  done ;  they 
Avould  not  have  received  the  Gospel  from  Tim- 
othy, because  he  was  a  heathen ;  and  they 
would  have  considered  the  Apostle  in  the  same 
lio-ht  because  he  associated  witli  such. 

Timothy  had  a  special  call  of  God  to  the 
Avork  of  an  evangelist,  Avhich  the  elders  of  the 
Church  at  Lystra  knowing,  set  him  solemnly 
apart  to  the  Avork,  by  the  imposition  of  hands, 
(1  Tim.  iv.  14.)  And  they  Avere  particularly 
led  to  this,  by  several  prophetic  declarations 
relati\'e  to  him,  by  which  his  divine  call  Avas 
most  clearly  ascertained. — (See  1  Tim.  i.  18. 
and  iv.  14.)  After  this  appointment  by  the 
elders,  the  Apostle  himself  laid  his  hands  on 
him  ;  not  perhaps  for  the  purpose  of  his  evan- 
gelical designation,  but  that  he  might  receive 
those  extraordinary  gifts  of  the  Holy  Spirit,  so 
necessary,  in  those  primitive  times,  to  demon- 
strate the  truth  of  the  Gospel,  (see  2  Tim.  i. 
G,  7.)  Yet  it  is  not  probable  tliat  Timothy  had 
two  ordinations  ;  one  by  the  elders  of  Lystra, 
and  another  by  the  Apostle  ;  as  it  is  most  prob- 
able that  St.  Paul  acted  with  that  TXQeafiviefjlov, 
or  eldership,  mentioned  1  Tim.  iv.  14.,  among 
Avhom,  in  the  imposition  of  hands,  he  Avould  un- 
doubtedly act  as  ciiief 

Timothy,  thus  prepared  to  be  the  Apostle's 
fellow-laborer  in  the  Gospel,  accompanied  him 
and  Silas,  Avhen  they  visited  the  Churches  of 
Phrygia,  and  delivered  to  them  the  decrees  ot 
the  apostles  and  elders  at  Jerusalem,  freeing 
the  Gentiles  from  the  LaAV  of  Moses,  as  a  term 
of  salvation.  Having  gone  through  these 
countries,  they  at  length  came  to  Troas,  Avhere 
St.  Luke  joined  them,  as  appears  from  the 
phraseology  of  his  history.  Acts  xvi.  10,  11,  &c. 
In  Troas  a  vision  appeared  to  St.  Paul,  direct- 
ing them  to  go  into  Macedonia.  Loosing  there- 
fore from  Troas,  they  all  passed  over  to  Neapo- 
lis,  and  from  tiiencc  went  to  Pliilippi,  Avhere 
they  converted  many,  and  planted  a  Christian 
Church.  From  Pliilippi  they  went  to  Tliossa- 
lonica,  leaving  St.  Luke  at  Pliilippi,  as  appc;irs 


Note  l-'l.] 


ON   THE   EPISTLE  TO   TIMOTHY. 


*^r^ 


353 


from  his  changing  the  phraseology  of  Ills  history 
at  verso  40.  We  may  therefore  suppose  tliat, 
at  their  departing,  they  committed  the  converted 
at  Philippi  to  tlie  care  of  St.  Luke.  In  Tliessa- 
lonica  they  were  opposed  by  the  unbelieving 
.Tews,  and  obliged  to  flee  to  Berea,  whither  the 
Jews  from  Thcssalonica  followed  them.  To 
elude  their  rage,  St.  Paul,  who  was  most  obnox- 
ious to  them,  departed  from  Berea  by  night,  to 
go  to  Athens,  leaving  Silas  and  Timothy  at 
Berea.  At  Athens  Timothy  came  to  the  Apos- 
tle, and  gave  him  such  an  account  of  the  afllict- 
ed  state  of  the  Thessalonian  converts,  as  induced 
him  to  send  Timothy  back  to  comfort  them. 
After  that,  St.  Paul  preached  at  Athens ;  but 
with  so  little  success,  that  he  judged  it  proper 
to  leave  Athens,  and  go  forward  to  Corinth, 
where  Silas  and  Timothy  came  to  him,  and 
assisted  in  converting  the  Corinthians.  And 
when  he  left  Corinth,  they  accompanied  him, 
first  to  Ephesus,  tlien  to  Jerusalem,  and  after 
that  to  Antioch,  in  Syria.  Having  spent  some 
time  in  Antiocli,  St.  Paul  set  out  with  Timothy 
on  his  third  apostolical  journey ;  in  which,  after 
visiting  all  the  Churches  of  Galatia  and  Phrygia, 
in  the  order  in  which  they  had  been  planted, 
they  came  to  Epliesus  the  second  time,  and 
there  abode  for  a  considerable  period.  In  short, 
from  tlie  moment  Timothy  first  joined  the 
Apostle,  as  his  assistant,  he  never  left  iiim, 
except  when  sent  by  him  on  some  special 
errand.  And  by  his  affection,  fidelity,  and 
zeal,  he  so  recommended  himself  to  all  the 
disciples,  and  acquired  such  authority  over 
them,  that  St.  Paul  inserted  his  name  in  the 
inscription  of  several  of  the  letters  which  he 
wrote  to  the  Churches,  to  show  that  their  doc- 
trine was  one  and  the  same.  The  Apostle 
expressed  his  esteem  and  affection  for  Timothy 
still  more  conspicuously,  by  writing  to  him 
those  excellent  letters  in  the  canon  which  bear 
his  name  ;  and  which  have  been  of  the  greatest 
use  to  the  ministers  of  Christ  ever  since  their 
publication,  by  directing  them  to  discharge  all 
the  duties  of  their  function  in  a  proper  manner. 
The  date  of  this  Epistle  has  been  a  subject 
of  much  controversy,  some  assigning  it  to  the 
year  56,  57,  or  58,  which  is  the  common  opinion  ; 
and  others  to  64  or  65.  I  have  adopted,  with 
Dr.  Doddridge,  the  hypothesis  which  seems  to 
have  prevailed  most  generally,  that  it  was 
written  about  the  year  of  our  Lord  57  or  58, 
when  St.  Paul  had  lately  quitted  Ephesus  on 
account  of  the  tumult  raised  there  by  Demetrius, 
and  was  gone  into  Macedonia,  Acts  xx.  1.  This 
is  the  opinion  of  many  learned  critics,  ancient 
and  modern,  particularly  of  Athanasius,  Theo- 
doret,  Baronius,  Ludovic,  Capellus,  Blondel, 
Hammond,  Grotius,  Salmasius,  Liglitfoot,  Ben- 
son, Lord  Barrington,  Michaelis,  and  others. 
On  the  other  hand,  Bishop  Pearson,  and  after 
him  Rosenmiillor,  Macknight,  Paley,  Bishop 
Tomline,  &c.  endeavoured  to  prove,  that  it 
VOL.   11.  *45 


could   not   be    written   till   the  year   64  or  65, 
between  the  first  and  second  imprisonment  of 
St.  Paul  at  Rome ;  and  L'Enfant,   without  any 
hesitation,  embraces  this  hypothesis.     It  is  uni- 
versally allowed  that  St.  Paul  must  have  written 
tins  First  Epistle  to  Timothy  at  some  journey 
which  he   made    from  Ephesus  to   Macedoniaj 
having  in  the  meantime  left  Timothy  behind  him 
at  Ephesus ;  for  he  expressly  says  to  Timothy 
(1  Tim.  i.  3.),  "I  besought  thee  to  abide  still  at 
Ephesus,  when  I  went  into  Macedonia."     Bishop 
Pearson,  accordingly,  in  order  to  prove  that  the 
date  of  this  Epistle  was  as  late  as  he  supposes, 
having  observed  that  we  read  only  of  three  jour- 
neys of  St.  Paul  through  Macedonia  (viz.  Acts 
xvi.  9,  10.  and  xx.  1, 3.),  endeavours  to  show  that 
it  could  not  be  written  in  any  of  these,  and  must 
consequently  have  been  written  in  some  fourth 
journey,  not  mentioned  in  the  history,  which  he 
supposes  was  about  the  year  65,  afler  St.  Paul 
was  released  from  iiis  imprisonment  at  Rome. 
That  it  was  not  written   at  the  first  or  third  of 
tiiese  journeys  is  readily  allowed,  and  it  appears 
from  the  whole  series  of  the  context  in  both 
places  ;  but  it  is  the  second  that  is  generally 
contended  for.     The  Bishop   supposes  tliat  the 
Epistle  was  not  written  at  this  second  journey, 
because  it  appears  from  Acts  xLx.  22.,  that  St. 
Paul  did  not  leave  Timothy  then  at  Ephesus, 
having  sent  him  before  into  Macedonia,  and  ap- 
pointed him  to  meet  him  at  Corinth.     (See  1  Cor. 
iv.  17.  and  xvi.  10.)     To  this  it   is   answered, 
that  though  St.  Paul  did  not  indeed  send  Timothy 
from  Ephesus,  yet,  as  we  are  told  tliat  St.  Paul 
made  some  stay  there  after  that  (Acts  xix.  22.), 
Timothy  might  be  returned  before  the  tumult, 
and   so   the    Apostle    might,    notwithstanding, 
leave  him  behind  at  Ephesus,  when  he  himself 
set  out  for  Macedonia.     (For,  it  should  observed 
that  he  changed  his    scheme ;  and,   before   he 
went    to    Corinth,    where   he   had     appointed 
Timothy  to  meet  him,  he  spent  some  time  in 
Macedonia ;  from  whence  he  wrote  his  Second 
Epistle  to   the    Corinthians,  in   company   with 
Timothy,  who  came  to  him  in  his  return  from 
Corinth,    and   continued    with   him    whUe    he 
remained  in  these  parts.)     Now  that  Timothy 
returned  to  Ephesus  before  the  Apostle  departed 
will   indeed   appear  very   probable,  if  (as   Mr. 
Boyse  argues  from  Acts   xx.  1.  compared  with 
xix.  8,  10.)  St.  Paul  spent /Aree  7/eara  at  Ephesus 
and  in  the  neighbouring  parts,  and  sent  Timotliy 
away  nine   months   before   tiie   tumult :  which 
would  leave  him  time  enough  to  perform    his 
commission,  and  return  to  Ephesus  before  the 
Apostle  had  lefl  it.     (See  Family  Expos,  vol.  iii. 
sect.  43,  note,  p.  189.)  To  which  it  may  be  added 
that  it  appears  fi-om  1   Cor.  xvi.  10,  11.,  which 
Epistle  was  written  from  Ephesus,  that  St.  Paul 
expected  Timothy,  after  his  journey  to  Macedo- 
nia and  Corinth,  would  return  to  him  at  that  city. 
The   Bishop  further  objects  to  the  Epistle's 
being  written  at  this  second  journey,  mentioned 

*Dr>* 


354* 


NOTES  ON  THE  ACTS'  AND   EPISTLES. 


[Faut  XI  rr. 


Acts  XX.  1.,  that  when  the  Apostle  set  out  he 
proposed  to  go  into  Macedonia,  and  to  visit  the 
Churches  there  and  in  Greece ;  which  must 
necessarily  take  up  a  considerable  time  ;  where- 
as, in  his  Epistle  to  Timothy,  he  speaks  of  his 
intention  to  return  very  soon,  (1  Tim.  iii.  14. 
and  iv.  13.)  But  it  is  natural  to  suppose  that 
some  unforeseen  accident  might  detain  him 
longer  than  he  designed,  and  being  disappointed 
of  some  assistance  he  expected  from  Macedonia, 
he  might  afterwards  send  for  Timothy  to  come 
to  him ;  who,  as  the  passage  by  sea  might  be 
accomplished  in  a  few  days,  might  arrive  at 
Macedonia  before  the  Apostle  wrote  his  Second 
Epistle  to  the  Corinthians. 

The  Bishop  further  argues,  that  it  appears 
from  the  Epistle  to  Titus,  as  well  as  from  some 
passages  in  his  Epistle  to  the  Philippians  and 
to  Philemon,  that  St.  Paul  actually  made 
another  journey  into  those  parts  after  his 
imprisonment  at  Rome  ;  in  which  journey  he 
left  Titus  behind  him  at  Crete,  which  lay  in  his 
way  from  Rome,  (Tit.  i.  5.)  Now  it  must  be 
allowed  the  Bishop,  that  the  supposition  that 
Salmasius  makes  is  not  at  all  likely,  that  St. 
Paul  touched  at  Crete  when  he  was  going  from 
Achaia  to  Macedonia,  for  then  he  carried  a 
collection  with  him  (1  Cor.  xvi.  1,  5.  Acts  xxiv. 
17.),  and  therefore  it  was  not  probable  he  would 
go  so  much  out  of  his  way  ;  and  when  he  was 
about  to  sail  into  Syria,  and  heard  that  snares 
were  laid  for  him  (Acts  xx.  3.),  it  is  not  to  be 
supposed  he  would  go  into  the  mouth  of  them, 
or  that  he  would  take  up  his  time  in  preaching 
at  Crete,  when  he  was  in  haste  to  be  at  Jerusa- 
lem (Acts  XX.  16.),  or  that  he  would  winter  at 
Nicopolis  (Tit.  iii.  12.)  when  winter  was  passed, 
and  he  desired  to  be  at  Jerusalem  before  the 
Passover.  But  then  it  had  been  observed,  that 
perhaps  the  Epistle  to  Titus  might  be  among 
the  first  St.  Paul  wrote,  and  his  voyage  to  Crete 
one  of  the  many  events  before  his  going  up  to 
the  council  at  Jerusalem,  which,  in  his  history 
of  the  Acts,  St.  Luke,  not  being  in  company 
with  him  when  they  occurred,  had  entirely 
passed  over,  and  of  which  there  are  notwith- 
standing some  traces  in  St.  Paul's  Epistle,  par- 
ticularly 2  Cor.  ii.  and  Rom.  xv.  19 ;  or  if  it  be 
allowed  that  the  Epistle  to  Titus  was  written  by 
St.  Paul  after  his  first  imprisonment,  it  will  not 
follow  from  thence,  that  the  First  Epistle  to 
Timothy  must  have  been  written  at  the  same 
time.  This  is  a  brief  account  of  the  arguments 
for  Bishop  Pearson's  hypothesis,  that  this  Epistle 
was  written  about  the  year  G5,  with  their  re- 
spective answers. 

In  favor,  however,  of  the  later  date  assigned 
to  this  Epistle,  it  has  been  farther  observed, 
that  Timothy  was  left  in  Crete,  to  oppose  the 
following  errors  : — 

1.  "  Fables"  invented  by  the  Jewish  doctors, 
to  recommend  the  observance  of  the  Law  of 
Moses,  as  necessary  to  salvation.    2.  Uncertain 


"  genealogies,"  by  which  individuals  endeav- 
oured to  trace  their  descent  from  Abraham,  in 
the  persuasion  that  they  would  be  saved,  merely 
because  they  had  Abraham  for  their  father, 
3.  Intricate  "  questions,'^  and  strifes  about  some 
words  in  the  Law ;  perverse  disputings  of  men 
of  corrupt  minds,  who  reckoned  that  which 
produced  most  gain  to  be  the  best  kind  of  god- 
liness. And  4.  "  Oppositions  of  science  falsely 
so  called."  And  these  errors,  it  is  said,  had  not 
taken  place  in  the  Ephesian  Church  before  the 
Apostle's  departure ;  for,  in  his  charge  to  the 
Ephesian  elders  at  Miletus,  he  foretold  that  the 
false  teachers  were  to  enter  in  among  them 
after  his  departing,  (Acts  xx.  29,  30.)  "I  know 
that  after  my  departing,  shall  grievous  wolves 
enter  in  among  you,  not  sparing  the  flock.  Also 
of  your  ownselves,  shall  men  arise,  speaking 
perverse  things,  to  draw  away  disciples  after 
them."  The  same  thing,  it  is  said,  appears  from 
the  two  Epistles  which  the  Apostle  wrote  to  the 
Corinthians,  the  one  from  Ephesus,  before  the 
riot  of  Demetrius,  the  other  from  Macedonia, 
after  that  event ;  and,  from  the  Epistle  which 
he  wrote  to  the  Ephesians  themselves,  from 
Rome,  during  his  confinement  there.  For  in 
none  of  these  letters  is  there  any  notice  taken 
of  the  above-mentioned  errors,  as  subsisting 
among  the  Ephesians  at  the  time  they  were 
written,  which  cannot  be  accounted  for,  on  the 
supposition  that  they  were  prevalent  in  Ephesus^ 
Avhen  the  Apostle  went  into  Macedonia  after  the 
riot.  It  is  inferred,  therefore,  that  the  First 
Epistle  to  Timothy,  in  which  the  Apostle  de- 
sired him  to  abide  in  Ephesus,  for  the  purpose 
of  opposing  the  Judaizers  and  their  errors,  could 
not  have  been  written  either  from  Troas  or  from 
Macedonia  after  the  riot ;  but  it  must  have  been 
written  some  time  after  the  Apostle's  release  from 
confinement  in  Rome  ;  when  no  doubt  he  visited 
the  Church  at  Ephesus  and  found  the  Judaizing 
teachers  there  busily  employed  in  spreading 
their  pernicious  errors.  But  it  may  be  answered, 
that  it  is  not  certain  what  errors  were  alluded 
to  in  Acts  XX.  29,  30. ;  and  the  errors  alluded  to 
in    1  Tim.  i.  every  where  prevailed. 

Again,  in  the  First  Epistle  it  is  said,  the  same 
persons,  doctrines,  and  practices,  are  repro- 
bated which  are  condemned  in  the  second. 
Compare  1  Tim.  iv.  1-G.  with  2  Tim.  iii.  1-5. ; 
and    1  Tim.  vi.  20.   with  2  Tim.  ii.   16.;    and 

1  Tim.  vi.  4.  with  2  Tim.  ii.  14.  The  same 
commands,  instructions,  and  encouragements 
are  given  to  Timothy  in  tlie  First  Epistle  as  in 
the  Second.     Compare  1  Tim.  vi.  13,   14.  with 

2  Tim.  iv.  1-5.  The  same  remedies  for  the 
corruptions  which  had  taken  place  among  the 
Ephesians  are  prescribed  in  tlie  First  Epistle, 
as  in  the  Second.  Compare  1  Tim.  iv.  14-16. 
witii  2  Tim.  i.  6,  7. ;  and,  as  in  the  Second 
Epistle,  so  in  the  First,  every  thing  is  ad- 
dressed to  Timothy,  as  superintendent  both  of 
the  teachers  and  of  the  laity,  in  the  Church  at 


Note   13.] 


ON  THE  FIRST   EPISTLE  TO  TIMOTHY. 


*355 


Ephesus  ;  all  which  imply,  tliat  tiie  state  of 
things  amonor  tho  Epliesians  was  the  same 
when  the  two  Epistles  were  written :  conse- 
quently, that  the  First  Epistle  was  written  only 
a  few  months  before  the  Second,  and  not  long 
before  the  Apostle's  death.  It  is  answered, 
that  the  Church  at  Ephesus  might  require  a 
repetition  of  the  same  remonstrances,  though 
many  years  elapsed  between  the  sending  of  the 
two  Epistles. 

To  the  late  date  of  this  First  Epistle  there 
are  three  objections,  which  appear  to  me  to  be 
decisive : — 

1.  It  is  thought  that,  if  the  First  Epistle  to 
Timothy  was  written  after  the  Apostle's  release, 
he  could  not  witli  any  propriety  have  said  to 
Timothy  (chap.  iv.  12.),  "  Let  no  man  despise  thy 
youth."  In  reply  to  which  it  is  said,  that  Servius 
Tullius,  in  classing  the  Roman  people,  as  Aulus 
Gellius  relates  (lib.  x.  c.  28.),  divided  tlieir  age 
into  three  periods  ;  childhood,  he  limited  to  the 
age  of  seventeen  ;  youth,  from  that  to  forty-six  ; 
and  old  age,  from  that  to  the  end  of  life.  Now, 
supposing  Timothy  to  have  been  eighteen  years 
old,  A.  D.  50,  when  he  became  Paul's  assistant, 
he  would  be  no  more  than  32,  A.  D.  64,  two 
years  after  the  Apostle's  release,  when  it  is 
supposed  this  Epistle  was  written.  Where- 
fore, being  then  in  the  period  of  life  wliich,  by 
the  Greeks,  as  well  as  the  Romans,  was  consid- 
ered as  "youth,"  the  Apostle  with  propriety 
might  say  to  him,  "  Let  no  man  despise  thy 
youth."  It  is  not,  however,  probable,  that  St 
Paul  alluded  to  the  artificial  distinctions  of  the 
Roman  law,  instead  of  the  actual  age  of 
Timothy. 

2.  When  the  Apostle  touched  at  Miletus,  in 
his  voyage  to  Jerusalem  with  the  collections, 
the  Church  at  Ephesus  had  a  number  of  elders, 
that  is,  of  bishops  and  deacons,  who  came  to 
Jiim  at  Miletus  (Acts  xx,  17.),  what  occasion  was 
there,  in  an  Epistle  written  after  the  Apostle's 
release,  to  give  Timothy  directions  concerning 
the  ordination  of  bisliops  and  deacons,  in  a 
Church  where  there  were  so  many  elders  al- 
ready ?  It  is  answered,  the  elders  who  came  to 
the  Apostle  at  Miletus,  in  the  year  58,  may 
have  been  too  few  for  the  Church  at  Ephesus, 
in  her  increased  state,  in  the  year  65,  Besides, 
false  teachers  had  then  entered,  to  oppose  whom 
more  bishops  and  deacons  might  be  needed  than 
were  necessary  in  the  year  58,  not  to  mention 
that  some  of  the  first  elders  having  died,  others 
were  wanted  to  supply  their  places.  Of  this, 
however,  there  is  no  scriptural  proof,  and  the 
positive  assertion  of  the  Epistle  is  needlessly 
set  aside. 

Dr.  Paley  defends  the  later  date,  from  the 
superscription  of  the  Second  Epistle  to  the  Co- 
rinthians, which  is  spurious,  from  the  apparently 
short  interval  between  St.  Paul's  leaving  Ephe- 
sus, to  go  into  Macedonia,  and  the  writing  the 
Second  Epistle  to  the  Corinthians,  in  the  be- 


ginning of  which  Timothy  is  joined  with  St. 
Paul ;  to  which  it  may  be  answered,  that  Tim- 
othy might  have  left  Ephesus  for  a  short  time 
only,  and  soon  returned.  He  endeavours  to 
overcome  the  insuperable  difficulty  in  the 
opmion  that  the  Epistle  was  written  so  late, 
that  it  necessarily  implies  that  St.  Paul  visited 
Ephesus  after  his  hberation  at  Rome,  which 
appears  contrary  to  what  he  said  to  the  Ephe- 
sian  Churcli,  that  they  should  see  his  face 
no  more.  Dr.  Paley  finds  only  some  presump- 
tive evidences,  that  the  Apostle  must  have 
visited  Ephesus ;  the  Epistles  to  the  Philippians 
and  to  Philemon  were  written  while  the  Apostle 
was  a  prisoner  at  Rome  ;  to  the  former  he  says, 
"  I  trust  in  the  Lord,  that  I  also  myself  shall 
come  shortly  ;"  and  to  the  latter,  who  was  a 
Colossian,  he  gives  this  direction,  "  But  withal, 
prepare  me  also  a  lodging,  for  I  trust  tliat, 
through  your  prayers,  I  shall  be  given  unto 
you."  An  inspection  of  the  map  will  show  us, 
that  Colosse  was  a  city  of  Asia  Minor,  lying 
eastward,  and  at  no  great  distance  from  Ephe- 
sus I  Philippi  was  on  the  other,  i.  e.  the  western 
side  of  the  Jiigean  Sea.  Now,  if  the  Apostle 
executed  his  purpose,  and  came  to  Philemon  at 
Colosse,  soon  after  his  liberation,  it  cannot  be 
supposed,  says  Dr.  Paley,  that  he  would  omit 
to  visit  Epiiesus,  which  lay  so  near  it,  and  where 
he  had  spent  three  years  of  his  ministry.  As 
he  was  also  under  a  promise  to  visit  the  Church 
at  Philippi  shortly,  if  he  passed  from  Colosse  to 
Philippi,  he  could  hardly  avoid  taking  Ephesus 
in  his  way. 

Arguments  of  this  theoretical  nature  ought 
to  weigh  but  little,  when  they  defend  a  propo- 
sition which  seems  opposed  to  the  plain  and 
literal  meaning  of  Scripture.  When  St.  Paul 
told  the  elders  of  Ephesus,  that  they  should 
"  see  his  face  no  more,"  it  was  so  solemnly  an- 
nounced, that  it  may  be  considered  as  spoken  by 
the  Spirit  of  prophecy,  with  Avhich  he  was  gifted. 

Macknight  has  argued  at  great  length  that 
St.  Paul  spoke  his  strong  persuasion  only.  Dr. 
Paley,  in  adopting  the  same  hypothesis,  does 
not,  however,  mention  his  name.  Nothing  can 
be  asserted  positively  upon  this  subject.  I  have 
preferred  the  early  date  for  this  reason,  that  the 
allusion  to  the  youth  of  Timothy — the  fact  that 
TimoUiy  was  directed  to  ordain  elders,  whom 
St  Paul  afterwards  met — and  the  solemn  dec- 
laration, that  he  should  see  their  face  no  more, 
appear  to  be  so  plainly  decisive,  that  1  can 
admit  no  theoretical  arguments  to  overthrow 
what  seems  to  me  the  unforced  deduction  from 
Scripture,  that  the  Epistle  was  written  after  St. 
Paul  went  from  Ephesus,  and  left  Timothy 
there,  wlien  he  went  into  Macedonia.  There  is 
no  mention  of  St.  Paul's  going  from  Ephesus  to 
Macedonia  but  once,  and  that  is  in  the  passage 
after  which  I  have  inserted  this  Epistle,  after 
tlie  riot  of  Demetrius,  (Acts  xx.  1.)  This  was 
the    consideration    which    induced   Theodoret, 


356* 


NOTES  ON  THE  ACTS   AND  EPISTLES. 


[Part  XIII. 


among  the  ancients,  and  among  the  moderns, 
Estius,  Baronius,  Capellus,  Grotius,  Lightfbot, 
Salmasius,  Hammond,  Witsius,  Lardner,  Pear- 
son, and  others,  to  support  the  opinion,  that  the 
Apostle  speaks  of  that  journey  in  his  First 
Epistle  to  Timothy. — See  Home,  Clarke,  Paley, 
Macknig-ht,  Lardner,  and  Doddridge. 

Michaelis  has  endeavoured  to  prove  that  this 
Epistle  was  principally  written  against  the 
Essenes,  or  Therapeutse.  His  references  do 
not  appear  to  support  his  hypothesis.  These 
people,  even  if  they  sometimes  came  into  towns, 
could  not  have  been  there  in  sufficient  numbers 
to  endanger  the  faith  of  the  Christian  communi- 
ties. We  have  at  least  no  proof  of  this  fact. 
Josephus  indeed  asserts,  that  they  were  numer- 
ous in  every  city  ;  but  their  principal  habitation 
being  in  the  deserts,  it  is  improbable  that  those 
who  entered  the  towns  should  have  deviated 
still  further  from  their  customs,  and  have  be- 
come the  active  partisans  of  Judaism,  which  the 
false  teachers  are  represented  to  be  ;  they  were 
no  doubt  included  among  the  various  false  teach- 
ers whom  St.  Paul  condemned  ;  but  they  were 
not  the  exclusive  objects  of  his  censure. — See 
Michaelis,  vol.  iv.  c.  xv.  sect.  i.  ii.  iii.  p.  75. 


Note  14.— Part  XIII. 

The  priests  under  the  Law  were  required  to 
be  without  bodily  infirmities  (Lev.  xxi.  17,  &c.), 
typical  of  that  spiritual  purity  which  was  the 
essential  qualification  of  the  ministers  of  the 
Christian  dispensation. 


Note  15.— Part  XIIL 

He  did  not,  however,  go  there  immediately  ; 
he  passed  through  Macedonia  (ver.  1 .),  in  which 
he  informs  us  (2  Cor.  vii.  5-7.),  that  he  suf- 
fered much,  both  from  believers  and  infidels  ; 
but  was  greatly  comforted  by  the  arrival  of 
Titus,  who  gave  him  a  very  flattering  account 
of  the  prosperous  state  of  the  Church  at  Cor- 
inth. A  short  time  after  this,  being  still  in 
Macedonia,  he  sent  Titus  back  to  Corinth 
{2  Cor.  viii.  16,  17.),  and  forwarded  by  him  the 
Second  Epistle,  which  he  wrote  to  tliat  Church, 
as  Theodoret  and  others  suppose.  Some  time 
after  he  visited  Corinth  himself,  according  to 
his  promise  (1  Cor.  xvi.  5.);  this  was  his  third 
voyage  to  that  city,  (2  Cor.  xii.  14.  and  xiii.  1.) 


Note   16.— Part  XIII. 

on  the  date  of  the  second  epistle  to  tiik 
corinthians. 

The  Second  Epistle  to  the  Corinthians  was 
occasioned  by  the  accounts  whicli  llic  Apostle 


had  received  after  the  reception  of  the  First. 
This  is  fully  proved  by  the  internal  evidence. 
It  was  written  soon  after  the  arrival  of  Titus 
from  Corinth,  who  communicated  to  the  Apostle 
the  submission  and  good  disposition  of  that 
Church.  He  had  the  satisfaction  of  learning, 
that,  in  conformity  to  the  directions  contained 
in  his  First  Epistle,  the  incestuous  person  had 
been  excommunicated  ^2  Cor.  ii.  5-11.  and  vii. 
11.),  and  that  many  were  anxious  for  his  return, 
and  were  zealous  in  the  vindication  of  his  office 
against  those  who  had  calumniated  him,  (chap, 
vii.  7-11.)  The  faction,  however,  headed  by 
their  false  teacher,  still  continued  their  corrupt 
practices,  and  endeavoured,  as  much  as  possi- 
ble, to  undermine  the  Apostle's  authority  and 
influence.  To  understand  the  force  of  this 
Epistle,  it  Avill  be  necessary  to  bear  in  mind 
the  opposite  characters  to  whom  it  was  written. 
To  those  Christian  converts,  who  had  shown  a 
ready  obedience  to  his  former  letter,  and  who 
remained  steadfast  in  his  doctrine,  St.  Paul 
addresses  himself,  in  this  his  Second  Epistle, 
in  terms  of  commendation  and  encouragement ; 
while,  on  the  other  hand,  he  attacks,  in  order  to 
weaken,  the  faction  which  the  false  teacher  still 
continued  to  form  against  him.  He  confutes 
tlie  objections  and  revilings  of  his  opponents 
with  the  most  masterly  reasonings  ;  exposing 
them  to  contempt  and  threatening  them  with 
punishment.  This  distinction  between  the 
two  prevailing  parties  at  Corinth  is  evidently 
referred  to  in  2  Cor.  i.  14.  and  chap.  ii.  5.,  and 
reconciles  the  otherwise  apparent  inconsisten- 
cies of  this  Epistle,  in  which  he  vindicates 
himself  with  more  boldness,  and  reproves  his 
adversaries  with  more  severity  than  in  the  first 
which  he  addressed  to  them. 

The  Second  Epistle  to  the  Corinthians  is 
generally  supposed  to  have  been  written  about 
a  year  after  the  former  ;  and  this  seems  to  be 
supported  by  the  words  (chap.  ix.  2.),  "  Achaia 
was  ready  a  year  ago  ;"  for  the  Apostle,  having 
given  instructions  for  that  collection  to  which 
he  refers  in  these  words  at  the  close  of  the 
preceding  Epistle,  they  would  not  have  had 
the  forwardness  there  mentioned,  till  a  year 
had  elapsed,  as  the  Apostle  had  purposed  to 
stay  at  Ephesus  till  Pentecost  (1  Cor.  xvi.  8.) ; 
and  he  staid  some  time  in  Asia,  after  his  pur- 
pose to  leave  Ephesus,  and  go  to  Macedonia, 
(Acts  xix.  21,  22.),  and  yet  making  here  hi.^ 
apology  for  not  wintering  in  Corinth,  as  he 
thought  to  do  (1  Cor.  xvi.  6.),  this  Epistle  must 
have  been  written  afler  the  winter;  and  con- 
secjuently,  when  a  new  year  was  begun.  "  It 
tlierefore,"  says  Dr.  Whitby,  "  seems  to  have 
been  composed  after  his  second  coming  to 
Macedonia,  mentioned  Acts  xx.  3.  For,  1.  It 
was  written  after  he  had  been  at  Troos,  and 
had  left  that  place  to  return  to  Macedonia  :  no"' 
that  was  at  his  second  going  tliither;  {f^pe 
chap.  ii.  12.)     2.  It  was  written  whi.'n  Tiiiirilliy 


Note  U.]         ON  THE   SECOND  EPISTLE  TO  THE   CORINTHIANS. 


*35-' 


was  witli  him :   now,  when  he  left  Ephesus  to 
go  into  Macedonia,  Timothy  went  not  with  him, 
but  was  sent  before  him,  (Acts  xix.  22.);  but  at 
his   second  going  through  Macedonia,  Timothy 
was  with  him,  (Acts  xx.  4.)  3.  He  speaks  of  some 
Macedonians,  who  were  likely  to  accompany  him, 
chap.  ix.  4.)     Now,  at  his  second  going  from  Ma- 
cedonia,  there   accompanied   him    Arlstarchus, 
Secundus,  and   Gains,  of  Thessalonica,  the  me- 
tropolis of  Macedonia,  (Acts  xx.  4.)  4.  The  post- 
script says,  that  this  Epistle  was  written  from 
Philippi,  where  St.  Paul  was  till  the  days  of 
unleavened   bread,   (Acts   xx.  (3.) ;    it  therefore 
seems  to  have  been  sent  from  thence   to  them 
by    Titus   and   some   other    person,   not    long 
before   St.    Paul's  coming  to  them  ;  which  lie 
speaks  of  as  instant  (2  Cor.  xiii.  1.),  and    that 
which   he  was  now  ready  to  do,  (2  Cor.  xii.  14. 
According  to  Dr.  Liglitfoot,  he  did  so  in  his  jour- 
ney from  Philippi  to  Troas,  he  sailing  about  from 
Philippi  to  Corinth,  to  make  good  his  promise, 
whilst  the  rest  that  Avere  with  him  (Acts  xx.  4.) 
went  directly  to  Troas,  and  there  waited  for  him." 
« The   opening    of  this   Epistle,"    Dr.  Paley 
remarks,  "  exhibits  a  connexion  with  the  history 
of  the   Acts,  which  alone  may  satisfy  us  that 
the  Epistle  was  written  by  St.  Paul,  and  by  St. 
Paul  in  the  situation  in  which  the  history  places 
him.     Let  it  be  remembered,  that  in  the  nine- 
teentli  chapter  of  the  Acts,  St.  Paul  is  repre- 
sented  as   driven   away   from  Ephesus,  or   as 
leaving  Ephesus,  in   consequence  of  an  uproar 
in  that  city,  excited  by  some  interested  adver- 
saries of  the  new  religion.     '  Great  is   Diana 
of  the  Ephesians.'     And  after  the  uproar  was 
ceased,  Paul  called  unto  him  the  disciples,  and 
embraced  them,  and  departed,  for  to    go  into 
Macedonia.  When  he  was  arrived  in  Macedonia, 
he  wrote  the  Second  Epistle  to  the  Corinthians, 
which   is   now  before  us,     and  he   begins  his 
Epistle    in    this    wise :  '  Blessed  be  God,  even 
the    Father    of   our  Lord    Jesus    Christ,   the 
Father   of  mercies,   and   the   God   of  all  com- 
fort, who  comforteth  us  in  all  our  tribulation, 
that  we  may  be  able  to  comfort  them  which  are 
in  any  trouble,  by  the  comfort  wherewith   we 
ourselves   are    comforted     of  God' — '  For    we 
would  not,  brethren,  have  you  ignorant  of  our 
trouble  which  came  to  us  in  Asia,  that  we  were 
pressed  out  of  measure,  above  strength,  inso- 
much that  we  despaired  even  of  life  ;  but  we 
had  the  sentence  of  death  in  ourselves,  that  we 
should  not  trust  in  ourselves,  but  in  God,  which 
raiseth   the  dead :    who   delivered   us  from   so 
great  a  death,  and  doth  deliver  ;  in  whom  we 
trust  that  he    will   yet   deliver    t«.'     Nothing 
could  be  more  expressive  of  the  circumstances 
in  which  the  history  describes  St.  Paul  to  have 
been,  at  the  time  when  the  Epistle   purports  to 
be  written ;  or  rather,  nothing  could  be  more 
expressive  of  the  sensations  arising  from  these 
circumstances,   than   this   passage.      It  is   tlie 
calm  recollection  of  a  mind  emerofed  from  the 


confusion  of  instant  danger.  It  is  that  devotion 
and  solemnity  of  thought  which  follows  a 
recent  deliverance.  There  is  just  enough  of 
particularity  in  the  passage  to  show  that  it  is  to 
be  referred  to  the  tumult  at  Ephesus.  'We 
would  not,  brethren,  have  you  ignorant  of  our 
trouble  which  came  to  us  in  Asia.'  And  there 
is  nothing  more  ;  no  mention  of  Demetrius,  of 
the  seizure  of  St.  Paul's  friends,  of  the  inter- 
ference of  the  town  clerk,  of  the  occasion  or 
nature  of  the  danger  which  St.  Paul  had 
escaped,  or  even  of  the  city  where  it  happened ; 
in  a  word,  no  recital  from  which  a  suspicion 
could  be  conceived,  either  that  the  author  of 
the  Epistle  had  made  use  of  the  narrative  in  the 
Acts,  or,  on  the  other  hand,  that  he  had  sketched 
the  outline,  which  the  narrative  in  the  Acts  only 
filled  up.  That  the  forger  of  an  Epistle,  under 
the  name  of  St.  Paul,  should  borrow  circum- 
stances from  a  history  of  St.  Paul  then  extant, 
or  that  the  author  of  a  history  of  St.  Paul  should 
gather  materials  from  letters  bearing  St.  Paul's 
name,  may  be  credited  :  but  I  cannot  believe 
that  any  forger  whatever  should  fall  upon  an 
expedient  so  refined,  as  to  exhibit  sentiments 
adapted  to  a  situation,  and  to  leave  his  readers  to 
seek  out  that  situation  from  the  history  ;  still  less 
that  the  author  of  a  history  should  go  about  to 
frame  facts  and  circumstances  fitted  to  supply 
the  sentiments  which  he  found  in  the  letter. — 
See  Paley,  Home,  Macknight,  Dr.  A.  Clarke, 
Whitby,  and  Bishop  Tomline. 


Note  17.— Part  XIII. 

In  this  passage,  the  Mystics  imagined  that 
St.  Paul  was  drawing  the  parallel  between  two 
different  kinds  of  interpretation.  Construing, 
therefore,  "  litera,"  in  the  Latin  Vulgate,  by 
"literal  interpretation,"  and  "spiritus,"  by 
"  spiritual  interpretation,"  they  inferred  that  the 
Apostle  had  condemned  the  former,  and  recom- 
mended the  exclusive  employment  of  the  latter. 
Now  the  Apostle,  according  to  his  own  words, 
was  drawing  a  parallel  of  a  totally  different 
description  ;  a  parallel,  which  had  no  concern 
whatever  with  interpretation.  He  was  drawing 
a  parallel  between  the  Law  of  Moses,  and  tlie 
Gospel  of  Christ.  The  former  does  not,  the 
latter  does,  afford  the  means  of  salvation.  This, 
and  this  only,  is  what  St.  Paid  meant,  when  he 
said,  "  that  the  letter  killeth,but  the  spirit  giveth 
life."  It  is  true,  that  he  applied  the  term 
rQufifiu  to  the  former,  and  the  term  Ilrevun  to 
the  latter.  But  he  added  explanations  of  these 
terms,  which  remove  all  ambiguity ;  the  Law 
of  Moses  he  called  rQuufta,  as  .dtaxovlu  iv 
youuutican',  or  as  being  .Jtaxorla  iyjFTVTntiiiiytj 
it'  Xldotg :  the  Gospel  of  Christ  he  called  Flvevfin, 
as  being  ^luxovlu  tov  IIvsviiuTog  iv  doSr^. 
Now,  as  these  explanations  are  not  only  Greek 


358 


# 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIII. 


explanations,  but  Greek  explanations  of  Greek 
terms,  they  are  absolutely  incapable  of  being 
transfused  into  any  version.  They  can  be  un- 
derstood only  with  reference  to  the  words  of  the 
original.  It  is  therefore  impossible  that  any  one 
who  expounds  this  passage  from  the  words  of  a 
translation,  should  expound  it  in  the  sense  of 
the  author.  But  as  the  Mystics,  like  other 
members  of  the  Church  of  Rome,  expounded 
from  an  authorized  version,  they  fell  into  an 
error,  which  a  knowledge  of  the  original  would 
have  prevented.  They  fell  into  the  error,  of 
supposing  that  literal  or  grammatical  exposition 
not  only  might  be,  but  ought  to  be  discarded ; 
and  hence  they  acquired  such  a  contempt  for 
every  thing  not  spiritual  or  allegorical,  that  the 
plain  and  literal  meaning  of  a  passage  was  re- 
garded as  a  sort  of  husk  or  chaff,  fit  only  for 
the  carnally-minded,  and  not  suited  to  the  taste 
of  the  godly''. 


Note    18.— Part  XIII. 

The  original  word  in  this  passage  xaxorcTQi- 
t6fiei'ot,  in  the  opinion  of  Locke,  Macknight, 
and  others,  should  be  rather  translated  "  reflect- 
ing as  a  mirror,"  instead  of  "  beholding  as  in  a 
glass."  Both  meanings  may  be  united.  The 
mirrors  of  the  ancients  were  made  of  polished 
steel,  and  reflected  therefore  upon  the  counte- 
nances of  those  who  looked  upon  them  a  lumin- 
ous effulgence,  or  glory.  The  Apostle  beheld 
as  in  the  mirror  of  the  Scriptures  the  glory  of 
Christ,  and  tfiis  glory  shone  upon  the  face  of 
the  Apostle.  Moses  veiled  the  glory  which  had 
shone  upon  his  face.  The  Apostle,  on  the  con- 
trary, would  not  veil  his  face  ;  but  by  contem- 
plating more  and  more  the  glory  of  Christ,  en- 
deavoured to  diffuse  the  knowledge  of  that  glory 
to  the  world. 

The  superiority  of  the  Law  of  Christ  to  that 
of  Moses,  is  admirably  shown  by  Whitby,  in  his 
notes  to  this  chapter. 

The  glory  appearing  on  Mount  Sinai  made 
the  people  afraid  of  death,  saying,  "  Let  not 
God  speak  to  us  again  lest  we  die,"  Exod.  xx. 
li).  Deut.  xviii.  IG.  And  thus  they  received 
"  the  spirit  of  bondage  again  to  fear,"  Rom. 
viii.  J  5. ;  whilst  we  have  given  to  us  "  the  spirit 
of  power  and  of  love,  and  of  a  sound  mind-," 
2  Tim.  i.  7. ;  "  and  the  spirit  of  adoption  where- 
by we  cry,  Abba,  Father !"  and  to  this  differ- 
ence the  Epistle  to  the  Hebrews  alludes,  chap, 
xii.  18-24. 

Moses,  with  all  his  glory,  was  only  the  min- 
ister of  the  Law,  written  on  tables  of  stone  :  the 
apostles  are  ministers  of  the  Gospel,  written  on 
the  hearts  of  believers.     Moses  gave  the  Jews 


^  See  Bishop  Marsh's  Lectures,  part  iii.  p.   107. 
Cainb.  1813. 


only  the  letter  that  killeth ;  the  apostles  gave 
the  Gospel,  Avhich  is  accompanied  with  the 
Spirit  that  gives  life. 

The  glory  which  Moses  received  at  the 
giving  of  the  Law  did  more  and  more  diminish, 
because  his  Law  was  to  vanish  away  ;  but  the 
glory  which  is  received  from  Christ  is  an  in- 
creasing glory;  the  doctrine  and  the  Divine 
influence  remaining  forever;  and  as  the  Law 
was  veiled  under  types  and  shadows,  the  Gos- 
pel was  delivered  with  great  plainness  and 
perspicuity. 

Again,  the  Jews  only  saw  the  shining  of  the 
face  of  Moses  through  a  veil ;  but  we  behold 
the  glory  of  the  Gospel  of  Christ  in  the  person 
of  Christ,  our  Lawgiver,  Avith  open  face. 

They  saw  through  a  veil,  which  prevented  the 
reflection,  or  shining  of  it,  upon  them;  and  so 
this  glory  shone  only  on  the  face  of  Moses, 
but  not  at  all  upon  the  people.  Whereas  the 
glory  of  God,  in  the  face  of  Jesus  Christ,  shines 
as  in  a  mirror,  which  reflects  the  image  upon 
Christian  believers,  so  that  they  are  transformed 
into  the  same  image,  deriving  the  glorious  gifts 
and  graces  of  the  Spirit  with  the  Gospel  from 
Christ  the  Lord  and  distributor  of  them,  (1  Cor. 
xii.  5.) ;  and  so  the  glory  which  He  had  from 
the  Father,  He  has  given  to  his  genuine  fol- 
lowers, (John  xvii.  22.)  It  is,  therefore,  rather 
with  true  Christians,  as  it  was  with  Moses  him- 
self, concerning  whom  God  speaks  thus  :  "  With 
him  will  I  speak  mouth  to  mouth,  even  appa- 
rently, and  not  in  dark  speeches ;  and  the  simil- 
itude [xr^v  do^uv  KvqIov,  the  glory  of  the  Lord) 
shall  he  behold,"  (Num.  xii.  8.)  For  as  he  saw 
the  glory  of  God  apparently,  so  we  with  open 
face  behold  the  glory  of  the  Lord ;  as  he,  by 
seeing  of  this  glory,  was  changed  into  the  same 
likeness,  and  his  face  shone,  or  was  dsdoSacriuii'y, 
"  made  glorious  ;"  so  we,  beholding  the  glory 
of  God  in  the  face  of  Jesus  Christ  (2  Cor.  iv.  6.) 
are  changed  into  the  same  glory.  But  though 
this  may  in  some  measure  be  enlarged  to  the 
Church  in  general,  in  which  these  gifts  were 
exercised,  I  think  it  chiefly,  and  more  eminently, 
refers  to  the  apostles,  mentioned  ver.  12. 


Note   19.— Part  XIII. 

The  expressions  used  by  the  Apostle  in  this 
passage  arc  all  Jewish,  and  sjiould  be  inter- 
preted according  to  their  use  of  them.  Schoet- 
gen  has  entered  largely  into  the  argument  here 
employed  by  the  Apostle,  and  brought  forth 
much  useful  information. 

He  observes,  first,  that  tlie  Hebrew  word  ty^S, 
which  answers  to  the  apostle's  tTzevdvaaaOat, 
"  to  be  clothed,"  signifies  "  to  be  surroimded, 
covered,  or  invested  with  any  thing."  So,  "  to 
be  clotlied  with  the  uncircumcision,"  signifies 
"to  be  uncircumcii-ed." — Jalkut  itzt6eni,f.  163.2. 


NoTK  20,  21.]     ON   THE   SECOND  EPISTLE  TO  THE  CORINTHIANS. 


*.359 


We  read  in  the  book  Zohar,  on  the  word 
(Exod.  xxiv.  18.)  "  Moses  went  into  the  midst 
of  the  cloud,  and  gat  him  up  into  the  mount." 
He  went  into  the  midst  of  the  cloud,  as  if  one 
put  on  a  garment :  so  he  was  clothed  with  the 
cloud,  -li^D^nx  "o:  '3n  xtynSn  tynSnxn  jxod 
W33>3  ;  and  in  Zohar  Levit.  fol.  29.  col.  114. 
'•  The  righteous  are  in  the  terrestrial  paradise, 
Avhere  their  souls  are  clothed  with  lucid  crowns," 

2d.  The  word  n'3,  "  house,"  in  Hebrew,  often 
denotes  "a  case,"  or  "clothing."  So  in  the 
Targuni  of  Onkelos,  "3^'  n'a, "  the  house  of  the 
face,"  is  a  veil;  and  so  !I3";?3:^X  n'::,  "the 
house  of  the  fingers,"  and  T  n'^,  "  the  house  of 
the  hand,"  signify  g-/oves  ,•  tZ3'''7JT  n"::,"the  house 
of  the  feet,"  shoes,  &c.  Therefore,  olxrjTi^oiof 
inevSvaaadut,^''  to  be  clothed  on  with  a  house," 
may  signify  any  particular  qualities  of  the  soul ; 
what  we,  following  the  very  same  form  of 
speech,  call  a  hahit ;  i.  e.  a  coat  or  vestment. 
So  we  say  the  man  has  got  a  habit  of  vice,  a 
habit  of  virtue,  a  habit  of  swearing,  of  hu- 
mility, &c. 

3d.  The  Jews  attribute  garments  to  the  soul, 
both  in  this  and  the  other  world  :  and  as  they 
hold  that  all  human  souls  preexist,  they  say 
that,  previously  to  their  being  appointed  to 
bodies,  tliey  have  a  covering  which  answers  the 
same  end  to  them,  before  they  come  into  life, 
as  their  bodies  do  afterwards.  And  they  state 
that  the  design  of  God,  in  sending  souls  into 
the  world,  is,  that  they  may  get  themselves  a 
garment  by  the  study  of  tlie  Law,  and  good 
works. 

By  this  garment  of  the  soul  they  mean  also 
the  image  of  God,  or  being  made  holy ;  the 
image  which  Adam  and  all  his  posterity  have 
lost,  and  of  which  being  now  deprived,  they 
may  be  said  to  be  naked.  They  assign  also 
certain  vehicles  to  separate  spirits,  and  believe 
that,  upon  tlie  death  of  the  body,  the  angel  of 
death  takes  off  the  garments  of  tliis  mortal  life, 
and  puts  on  the  garments  of  paradise. — See 
the  dissertation  in  Schoetgen.  Hor.  Heb.  vol. 
i.  p.  092-702  ;  and  Clark  in  loc. 


distinction  between  meats  and  animals,  for  the 
purpose  of  inculcating  a  mental  sanctification 
and  purity  ;  separating  his  chosen  people  from 
the  company  of  heathens  and  idolaters,  and 
any  thing  that  defileth. 


Note  20.— Part  XIIL 

This  expression, "  unequally  yoked  together," 
evidently  alludes  to  the  ceremonial  law  of  the 
Jews  (Deut.  xxii.  10.  and  Levit.  xix.  19.),  which 
prohibited  their  ploughing  with  an  ox  and  an 
ass  together,  and  gives  its  full  and  spiritual 
interpretation.  See  also  ver.  16.  where  the 
promise  given  to  the  Israelites  (Levit.  xxvi.  11, 
12.)  was  now  realized  by  the  Spirit  of  God 
dwelling  in  them  by  his  miraculous  gifts.  In 
ver.  17.  the  spiritual  signification  of  the  law  of 
the  clean  and  unclean  animals  (Levit.  xi.  25.) 
is  again   clearly  revealed.     God  ordained  this 


Note  21.— Part  XIIL 

ON     THE     MEANING     OF    THE    WORDS     TPITON 

TOY  TO  EPXOMAI. 

"  Do  not  these  words  import,"  says  Dr. 
Paley,  "  that  the  writer  had  been  at  Corinth 
twice  before  ?  Yet,  if  they  import  this,  they 
overset  every  congruity  Ave  have  been  endeav- 
ouring to  establish.  The  Acts  of  the  Apostles 
record  only  two  journeys  of  St.  Paul  to  Corinth. 
We  have  all  along  supposed,  what  every  mark 
of  time,  except  this  expression,  indicates,  that 
the  Epistle  was  written  between  the  first  and 
second  of  these  journeys.  If  St.  Paul  had 
been  already  twice  at  Corinth,  this  supposition 
must  be  given  up ;  and  every  argument,  or 
observation,  which  depends  upon  it,  falls  to  the 
ground.  Again,  the  Acts  of  the  Apostles  not 
only  record  no  more  than  two  journeys  of  St. 
Paul  to  Corinth,  but  do  not  allow  us  to  suppose 
that  more  than  two  such  journeys  could  be  made 
or  intended  by  him  within  the  period  which  the 
history  comprises :  for,  from  his  first  journey 
into  Greece  to  his  first  imprisonment  at  Rome, 
with  which  the  history  concludes,  the  Apostle's 
time  is  accounted  for.  If,  therefiire,  the  Epistle 
were  written  after  the  second  journey  to 
Corinth,  and  upon  the  view  and  expectation  of 
a  third,  it  must  have  been  written  after  his  first 
imprisonment  at  Rome,  i.  e.  after  the  time  to 
which  the  history  extends.  When  I  first  read 
over  this  Epistle,  with  the  particular  view  of 
comparing  it  with  the  history,  which  I  chose  to 
do  without  consulting  any  commentary  what- 
ever, I  own  that  I  felt  myself  confounded  by 
the  text.  It  appeared  to  contradict  the  opinion 
which  I  had  been  led,  by  a  great  variety  of 
circumstances,  to  form,  concerning  the  date 
and  occasion  of  the  Epistle.  At  length,  how- 
ever, it  occurred  to  my  thoughts  to  inquire, 
whether  the  passage  did  necessarily  imply  that 
St.  Paul  had  been  at  Corinth  twice  ;  or  whether, 
when  he  says,  'This  is  the  third  time  I  am 
coming  to  you,'  he  might  mean  only  that  this 
was  the  third  time  that  he  was  ready,  that  he 
was  prepared,  t!mt  he  intended,  to  set  out  upon 
his  journey  to  Corinth.  I  recollected  that  he 
had  once  before  this  purposed  to  visit  Corinth, 
and  had  been  disappointed  in  his  purpose ; 
which  disappointment  forms  the  subject  of 
much  apology  and  protestation  in  the  first  and 
second  chapters  of  the  Epistle.  Now,  if  the 
journey  in  which  he  had  been  disappointed  was 
reckoned  by  him  one  of  the  times  in  which '  he 


3G0* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIII. 


was  coming  to  them,'  then   the  present  would 
be  the  third  time,  i.  e.  of  his   being  ready  and 
prepared    to    come  ;    although    he    had    been 
actually  at    Corinth    only    once  before.     This 
conjecture  being  taken  up,  a  farther  examina- 
tion of  the   passage  and  the   Epistle  produced 
proofs  which  placed  it  beyond  doubt.     '  This  is 
the  third   time  I  am  coming  to  you.'     In  the 
verse  following   these  words  he  adds,  'I  told 
you  before,  and  foretell  you,  as  if  I  were  present 
the   second    time ;    and    being    absent,  now  I 
write  to  them  which   heretofore    have  sinned, 
and  to  all  other,  that,  if  I  come   again,  I   will 
not  spare.'     In  this  verse  the  Apostle  is  declar- 
ing beforehand  what  he  would  do  in  his  intended 
visit :  his  expression,  therefore,  'as  if  I   were 
present  the  second  time,'  relates  to  that  visit. 
But,  if  his  future  visit  would   only  make  him 
present  among  them  a  second  time,  it  follows 
tliat  he   had   been    already    there    but    once. 
Again,  in  the  fifteenth  verse  of  the  first  chapter, 
he  tells  them, '  In  this  confidence  I  was  minded 
to  come  unto  you  before,  that  ye  might  have 
a  second  benefit.'     Why  a  second,  and    not   a 
third  benefit?     why  deviiQur,  a.nd  not,  jqirrjv 
X''jLqi'V,  if  the  tqIiov  eoxoftui,  in  the  thirteenth 
chapter,  meant  a     third  visit?    for,  though  the 
visit  in  the  first  chapter  be  that  visit  in   whicii 
he  was  disappointed,  yet,  as  it  is  evident  from 
the  Epistle,  that  he  had  never  been  at  Corintli 
fi-om  the  time  of  the    disappointment    to    the 
time  of  writing   the  Epistle,   it    follows,    that 
if  it  were  only  a  second  visit  in   which  he  was 
disappointed  then,  it  could  only  be  a  visit  which 
he  proposed  now.     But  the  text,  which  I  think 
is   decisive   of  the    question,   if  any    question 
remain  upon  the  subject,  is  the  fourteenth  verse 
of  the  twelfth  chapter ;  '  Behold,  the  third  time 
I   am    ready   to  come  to   you;'    ' Idov,   tqItov 
hol/iitDg  Exo)  iWelv.     It  is  very  clear   that   the 
tqItov  tjolfiwg  IxM  IWhv  of  the  twelfth  chapter, 
and  the  tqItov  tovto  ag/nfiat,  of  the  thirteenth 
chapter,  are  equivalent    expressions,  were  in- 
tended to   convey  the  same  meaning,  and  to 
relate  to  the  same  journey.     The   comparison 
of  these  phrases  gives  us  St.  Paul's  own  expla- 
nation of  his  own  words  ;  and  it  is  that  very 
explanation  which  we  are  contending  for,  viz. 
that  iqItov  tovto  sqx(\>^c^I'  does  not  mean  that, 
'  he  was  coming  a  third   time,'  but  that,  '  this 
was  the  third  time  he  was  in  readiness  to  come,' 
tqLtov  tjolfXMg  exoi.     Upon  the  whole,  the  matter 
is  sufficiently  certain  ;  nor  do  I  propose  it  as  a 
new  interpretation  of  the  text  which  contains 
the  difficulty,  for  the  same  was  given  by  Grotius 
long  ago,  but  I  thought  it  the  clearest  way  of 
explaining  the  sul)jcct,  to  describe  the  manner 
in  which  tlie   difficulty,  the   solution,    and  the 
proofs  of  that  solution,  successively  presented 
themselves  to  my  inquiries.     Now,  in  iiistorical 
researches,  a  reconciled  inconsistency  becomes 
a  positive  argument.     First,  because  an  impos- 
tor generally  guards  against  the  appearance  of 


inconsistency  ;  and  secondly,  because  when 
apparent  inconsistencies  are  found,  it  is  seldom 
that  any  thing  but  truth  renders  them  capable 
of  reconciliation.  The  existence  of  the  diffi- 
culty proves  the  want  or  absence  of  that  caution, 
which  usually  accompanies  the  consciousness 
of  fraud ;  and  the  solution  proves,  that  it  is  not 
the  collusion  of  fortuitous  propositions  which 
we  have  to  deal  with,  but  that  a  thread  of  truth 
winds  through  the  whole,  which  preserves  ev- 
ery circumstance  in  its  place."  Paley's  HorcE 
Paidince,  chap.  iv.  No.  11. 


Note  22.— Part  XIII. 

ON  THE  DATE  AND  OCCASION  OF  THE  EPISTLE 

TO  THE  ROMANS. 

This  Epistle  is  supposed  by  some  to  have  ob- 
tained the  first  place  among  the  apostolical  writ- 
ings,on  account  of  the  excellency  of  its  doctrines; 
and  by  others,  on  account  of  the  preeminence  of 
the  city  to  which  it  was  addressed.  Various 
years  have  been  assigned  for  its  date.  The 
most  probable  is  that  supported  by  Bishop 
Tomline,  Lardner,  Lord  Barrington,  and  Ben- 
son, who  refer  it  to  58.  Its  internal  evidence 
satisfactorily  proves  that  it  was  written  at 
Corinth,  at  the  time  tlie  Apostle  was  preparing 
to  take  the  contributions  of  the  churches  to 
Jerusalem,  (Rom,  xv.  25-27.)  He  also  men- 
tions to  the  Romans  the  name  of  the  man  with 
whom  he  lodged  at  the  time  he  wrote  to  them 
at  Corinth  (Rom.  xvi.  23.),  as  well  as  that  of 
Erastus,  the  chamberlain  of  that  city,  (2  Tim. 
iv.  20.)  We  find  it  was  dictated  by  St.  Paul 
in  the  Greek  language  to  his  amanuensis  Ter- 
tius  (Rom.  xvi.  22.),  and  was  forwarded  to  the 
Church  at  Rome  by  Phebe,  a  deaconess  of 
Cenchrea,  which  was  a  port  at  Corinth,  (Rom. 
xvi.  1.) 

It  is  uncertain  at  what  time  tlie  Church  of 
Rome  was  planted.  On  the  day  of  Pentecost 
there  were  "  strangers  of  Rome,  Jews  and  Prose- 
lytes," among  the  witnesses  of  the  miraculous 
descent  of  the  Holy  Ghost.  It  is  probable, 
indeed  we  may  say  certain,  that  these  persons 
would,  on  their  return  to  Rome,  relate  both  to 
the  Jews,  and  to  those  of  the  Gentiles  with 
Avliom  they  were  acquainted,  the  wonderful 
events  which  had  taken  place.  There  were 
many  thousands  of  Jews  at  Rome  at  tliis  time. 
Josephus  informs  us  [Anfiq.  Jud.  lib.  xviii-  c. 
12.),  that  their  number  amounted  to  eight 
thousand;  and  Dio  Cassius  (lib.  xxxvii.  c.  17.), 
that  tliey  had  obtained  the  privilege  of  living 
tliere  according  to  tlieir  own  laws.  There  was 
also  a  continued  intercourse  between  the  Jews 
who  remained  in  their  own  country  and  the 
Jews  of  the  provinces.  The  tribute  money  to 
the  temple  was  regularly  paid  by  the  latter,  and 
tlie  messengers,  or  anostlcs  of  the  Sanhedrin, 


Note  22.] 


ON  THE  EPISTLE  TO  THE  ROMANS. 


*361 


were  as  regularly  sont  from  the  former.  The 
events  which  occupied  the  public  attention 
•of  the  .Jewish  nation,  the  memory  of  the  mir- 
acles of  Christ,  his  crucifixion,  and  asserted  resur- 
rection, with  the  subsequent  firmness  and  work- 
ing of  miracles  by  his  former  followers,  would 
have  become  familiar  to  a  larg'e  proportion  of 
the  Jews  and  proselytes  at  Rome,  and  the  man- 
ner in  which  the  faith  of  the  Romans  is  repre- 
sented (Rom.  i.  8.),  as  being  celebrated  over 
the  whole  Avorld,  as  well  as  the  mention  of  the 
various  eminent  members  of  the  Church  of 
Rome,  prove  to  us  also  that  the  Gospel  of 
Christ  had  been  fully  established  among  them, 
though  it  is  uncertain  by  what  means. 

I  have  endeavoured  to  show  in  a  former  note 
the  probability  that  St.  Peter  visited  Rome 
about  the  time  of  the  Herodian  persecution, 
after  he  had  escaped  by  miracle  from  his 
prison  ;  and  that  he  was  attended  by  St.  Mark. 
Many  arguments  concur  also  to  prove  that  this 
Evangelist  wrote  his  Gospel  under  the  inspec- 
tion of  St.  Peter,  for  the  use  of  the  newly-con- 
verted proselytes  of  the  Romans.  An  opinion 
prevailed  very  generally  among  the  Jews,  tliat 
the  Holy  Land  was  to  be  the  exclusive  scene 
of  the  great  events  wliich  should  attend  the 
establishment  of  the  Messiah's  kingdom.  Of 
all  the  apostles,  St.  Peter  appears  to  have  been 
most  devotedly  attached  to  the  peculiar  senti- 
ments of  his  own  people.  It  was  with  difficulty 
he  could  persuade  himself,  even  when  a  vision 
from  heaven  commanded  him  to  go  to  a  Gentile, 
that  it  was  his  duty  to  visit  Cornelius.  Though 
he  had  preached  the  Gospel  to  the  Samaritans 
at  Lydda,  and  in  the  provinces  of  Judsea,  the 
tJiought  does  not  seem  to  have  occurred  to  him, 
that  the  Gospel  was  to  be  preached  out  of 
Judasa  to  the  Gentile  nations.  For  these  rea- 
sons I  think  we  are  justified  in  concluding,  that, 
though  he  might  have  taken  refuge  in  Rome, 
lie  did  not  preach  there  to  the  people,  nor  estab- 
lish a  Church.  There  certainly  appears  to  be 
sufficient  reason  to  believe  that  he  went  to 
Rome,  but  there  is  no  proof  v/hatever  that  ho 
had  at  tliis  time,  at  least,  attempted  to  plant  a 
Church.  If  he  had  done  so,  he  would  doubt- 
less have  imparted  the  gifls  of  the  Holy  Spirit, 
as  he  had  already  done  when  he  went  down  to 
confirm  the  Samaritans,  afler  the  preaching  of 
Philip :  but  St.  Paul  tells  the  Romans,  that  he 
longed  to  see  them,  that  he  might  impart  unto 
them  some  spiritual  gifl.  That  St.  Peter  had 
not  planted  the  Church  of  Rome,  is  implied 
also  in  Rom.  xv.  90.,  that  St.  Paul  wished  to 
confine  his  ministry  to  those  places  which  had 
not  been  visited  by  other  apostles.  He  wished, 
however,  to  see  Rome,  and  we  may  conclude 
therefore  that  St.  Peter  had  not  established  the 
Church  in  that  city. 

The  design  of  this  much-controverted  Epistle 
is  fully  laid  down  in  the   sixteenth  verse  of  the 
first  chapter,  in  which  the  Apostle   affirms  the 
VOL.    II.  *46 


perfect  efficacy  of  the  Gospel  to  salvation,  both 
to  the  Jew  and  Gentile.  At  the  time  the 
Epistle  was  written,  the  great  controversy  of 
the  Church  originated  from  an  erroneous  inter- 
l)retation  of  the  promise  of  God  made  to 
Abraham.  The  Jews  supposed  obedience  to 
the  moral  Law  of  Moses,  with  the  atonement 
and  purifications  of  their  ceremonial  law,  were 
a  sufficient  atonement  and  justification ;  and, 
as  the  chosen  seed  of  Abraham,  they  con- 
sidered themselves  alone  entitled  to  be  hcii-s 
of  the  promises  of  God,  and  the  benefits  of  the 
kingdom  of  the  Messiah.  These  exclusive 
claims  rendered  them  unwilling  to  receive  the 
Gospel  which  maintained  the  inefficacy  of  their 
own  Law,  admitted  the  Gentiles  to  the  same 
privileges  with  themselves,  and  declared  that 
faith  in  the  promises  of  God  without  circum- 
cision was  the  condition  of  salvation.  The 
object  of  the  Apostle  throughout  the  Epistle  is 
evidently  to  confute  these  deep-rooted  preju- 
dices, and  to  convince  the  Jews  that  the  Gospel 
of  Christ,  and  not  the  Law  of  Moses,  was  the 
appointed  means  of  salvation.  These  contests 
between  the  Jews  and  Christians  were  carried 
to  such  a  height  at  Rome,  that  the  contending 
parties  were  banished  in  the  eleventh  year  of 
Claudius  from  the  city,  (Acts  xviii.  2.)  Among 
these  Avere  Aquila  and  Priscilla,  who,  coming 
to  Corinth  about  the  time  that  St.  Paul  first 
visited  that  place,  and  being  of  the  same  occu- 
pation with  him,  received  him  into  their  house. 
There  is  reason  to  suppose,  therefore,  that  they 
made  St.  Paul  acquainted  with  the  disordered 
state  of  the  Church  at  Rome,  and  that  he  ad- 
dressed this  Epistle  to  the  Romans  as  soon  as 
the  Church  was  again  reestablished  in  that 
city,  during  his  second  visit  to  Corinth. 

The  Christians  at  Rome  were  divided  into 
three  classes, — the  native  Jews  who  resided 
there,  and  in  all  probability  first  preached  the 
Gospel  to  their  countrymen ;  tlie  proselytes  to 
the  Jewish  religion  ;  and  the  idolatrous  Gen- 
tiles, who  had  been  converted  to  the  faith  of 
Christianity. 

The  unbelieving  Romans,  who  were  great 
admirers  of  the  philosophy  of  the  Greeks,  con- 
sidered the  light  of  nature  as  a  sufficient  guide 
in  all  matters  of  religion.  Many  converted 
Jews  joined  the  unbelieving  Jews  in  affirming 
that  the  Law  of  Moses  was  more  efficacious 
than  the  Gospel  of  Christ ;  while  the  Gentile 
converts,  rejoicing  in  tlieir  freedom  from  the 
bondage  of  the  Law,  regarded  their  Jewish 
bretiiren  as  superstitious  and  bigoted  :  and  to 
these  various  parties  the  Epistle  seems  to  be 
addressed,  as  well  as  to  the  Church  itself;  to 
the  Jew  first,  and  then  the  Gentile. 

Dr.  Paley,  with  his  usual  perspicuity,  has 
shown  that  the  principal  object  of  the  argumen- 
tative part  of  the  Epistle,  is  "to  place  the 
Gentile  convert  upon  a  parity  of  situation  with 
the  Jewish,  in  respect  of  hi.3  religious  condition, 


362* 


NOTES  ON  THE  ACTS  AND   EPISTLES. 


[Part  XIH 


and  his  rank  in  the  Divine  favor.     The  Epistle 
supports  this  point  by  a  variety  of  arguments, 
such  as  that  no  man  of  either  description  was 
justified   by   the   Avorks   of  the    Law,   for   this 
plain  reason,  that  no  man  had  performed  them  ; 
and  it  became  therefore  necessary  to  appoint 
another   medium,  or  condition   of  justification, 
in  which    new   medium  the  Jewish  peculiarity 
was   merg^ed   and   lost;    that   Abraham's   own 
justification  was  antecedent  to  the  Law,  and 
independent    of  it ;   that   the   Jewish   converts 
were   to   consider  the   Law  as   now  dead,  and 
themselves  as  married   to  another  ;  that   what 
the    Law  in  truth  could  not  do,  in  that  it  was 
weak  through  the  flesh,  God  had  done  by  send- 
ing his    Son ;  that  God  had  rejected  the   un- 
believing Jews,  and   had  substituted    in   their 
place  a  society  of  believers  in  Christ,  collected 
indifferently  from  Jews  and  Gentiles."     There- 
fore, in  an  Epistle  directed  to  Roman  believers, 
the  point  to  be  endeavoured  after  by  St.  Paul 
was,   to  reconcile  the  Jewish  converts   to  the 
opinion  tliat  the  Gentiles  were  admitted  by  God 
to   a  parity   of  religious  situation   with   them- 
selves, and  that,  without  their  being  obliged  to 
keep  the  Law  of  Moses.     This  Epistle,   though 
directed  to   the   Roman  Church   in   general,   is 
in  truth  a  Jew  writing  to  Jews  :  accordingly,  as 
often  as  his  argument  leads  him  to  say  any  thing 
derogatory  from  the  Jewish  institution,  lie  con- 
stantly follows  it  by  a  softening  clause.     Hav- 
ing (chap.  ii.  28,  29.)  pronounced  that  "  he    is 
not  a  Jew  which  is   one  outwardly  in  the  flesh  ; 
neither  is  circumcision  that  which   is  outward 
in   the     flesh,"  he    adds   immediately,    "  What 
advantage  then  hath  the   Jew?  or  what  profit 
is   there  in  circumcision  ?    Much  every   way." 
Having  in  the  third  chapter,  verse  28.,  brought 
his  argument  to  this  formal  conclusion,  "that 
a  man  is  justified  by  faith,  without  the   deeds  of 
the  Law,"  he  presently  subjoins  (ver.  31.),  "  Do 
we   then    make   void   the  Law  tlirough  faith  ? 
God  forbid !  Yea,  we  establish  the  Law." 

In  the  seventh  chapter,  when,  in  verse  6.,  he 
had  advanced  tlie  bold  assertion,  that  "  now  we 
are  delivered  from  the  Law,  that  being  dead 
wherein  we  were  held,"  in  the  next  verse  he 
comes  in  with  this  healing  question,  "  What 
shall  we  say  then  ?  Is  the  Law  sin  ?  God 
forbid !  Nay,  I  had  not  known  sin  but  by  the 
Law."  Having  in  the  following  words  more 
than  insinuated  the  inefficacy  of  the  Jewisli  Law 
(chap.  viii.  3.),  "  for  Avhat  the  Law  could  not  do, 
in  tliat  it  was  weak  tlirougli  the  flesli,  God 
sending  his  own  Son  in  tlie  likeness  of  sinful 
flesh,  and  for  sin,  condemned  sin  in  the  flesh," 
after  a  digression  indeed,  but  that  sort  of  a 
digression  which  he  could  never  resist,  a  ra])- 
turous  contemplation  of  his  Christian  hope,  and 
which  occupies  the  latter  part  of  this  chapter  ; 
we  find  in  the  next,  as  if  sensible  thnt  he  Iiad 
said  something  that  would  give  offence,  returji- 
ing   to   his   Jewish   brethren    in   terms  of  tlie 


warmest  affection  and  respect:  "  I  say  the  truth 
in  Christ,  I  lie  not  (my  conscience  also  bearing 
me  witness  in  the  Holy  Gliost,)  that  I  have  great 
heaviness  and  continual  sorrow  in  my  heart ;  for 
I  could  wish  that  myself  were  accursed    from 
Christ  for  my  brethren,  my  kinsmen   according 
to  the  flesh  \vho  are  Israelites,  to  whom  per- 
taineth   the  adoption,  and    the  glory,  and  the 
covenants,  and  the  giving  of  the  Law,  and  the 
service  of  God,  and  the  promises ;    whose  are 
the  fathers,  and  of  whom  as  concerning  the  flesh 
Christ  came."      When  in  the  thirty-first  and 
thirty-second  verses   of  the  ninth  chapter,  he 
represented  to  the  Jews  the  error  of  even  th& 
best  of  their  nation,  by  telling  them  that  "  Israel, 
wliich  followed  after  the  law  of  righteousness, 
had  not  attained  to  the   law  of  righteousness, 
because  they  sought  it  not  by  faith,  but  as  it 
were  by  the  works  of  the  Law,  for  they  stumbled 
at   that  stumbling-stone ;"    he    takes     care    to 
annex  to  this  declaration  these  conciliating  ex- 
pressions :    "  Brethren,  my  heart's   desire,   and 
prayer  to  God  for  Israel  is,  that  they  might  be 
saved  ;  for  I  bear  them  record,  that  tliey  have  a 
zeal  for  God,  but  not  according  to  knowledge." 
Lastly,  having  (chap.  x.  20,  21.),  by  the   appli- 
cation of  a  passage   in  Isaiah,  insinuated  the 
most  ungrateful  of  all  propositions  to   a  Jewish 
ear,  the  rejection  of  the  Jewish  nation,  as  God's 
peculiar  people,  he  hastens,  as  it  were  to  qualify 
the  intelligence  of  their  fall  by  this  interesting 
exposition  :  "  I  say,  then,  hath  God  cast  away 
his  people  (i.  e.  wholly  and  entirely)  ?  God  for- 
bid !  for  I  also  am  an  Israelite,  of  the  seed  of 
Abraham,  of  the  tribe  of  Benjamin.     God  hath 
not  cast  away  his  people  which  lie   foreknew  ;" 
and  follows  this  thouglit  throughout  the  wliole 
of  tlie  eleventh  chapter,  in  a  series  of  reflections 
calculated  to  soothe   tlie  Jewish   converts,  as 
well  as  to  procure  from  tlieir  Gentile  brethren 
respect  to  tlie  Jewish  institutions. 

We  must  be  careful  not  to  confine  our  views 
of  St.  Paul's  argument  in  this  Epistle  to  the 
narrow  limits  within  which  Taylor  of  Norwich, 
the  Socinian  writers  in  general,  and  tlie  pre- 
sumptuous reasoners  of  this  school,  have  en- 
deavoured to  do.  These  men  have  rejected  the 
very  foundations  of  the  Apostle's  argument,  the 
doctrines  upon  which  Christianity  rests,  and 
without  which  tlie  Scriptures  are  devoid  of 
meaning, — the  doctrines  of  the  atonement  of 
Christ,  and  the  fall  of  man.  Sender,  indeed, 
still  furthor  degrades  the  Apostle's  argument, 
by  the  supposition  that  St.  Paul  wished  to  sub- 
stitute Christianity  merely  as  a  purer  and  more 
intelligible  system  of  morals  than  the  Law  of 
Moses,  but  less  burdensome,  tedious,  and  unat- 
tractive. 

Dr.  Taylor's  system  is  well  described  by  the 
present  Archbisho])  of  Dublin  to  be  a  mere 
adaptation  of  Scripture  phrases.  The  general 
principle  of  his  theory  is,  that  God,  having 
rejected  the  Jews,  has  admitted  all  v.ho  believe 


NoTK  23,  24.] 


ON  THE   EPISTLE  TO  THE   ROMANS. 


*363 


in  Christ  into  the  same  relation  to  himself"  which 
the  Israelites  once  held ;  and  the  peculiar  terms 
■which  he  used  to  describe  the  condition  and 
privileges  of  tlie  Jews  were  used  in  the  New 
Testament  to  describe  the  state  and  privileges 
of  the  Christian  converts :  whereas  the  terms, 
which  are  used  in  the  Old  Testament  to  de- 
scribe the  privileges  of  the  Jews  are  to  be  inter- 
preted with  reference  to  their  peculiar  sitnation 
as  the  subjects  of  the  visible  tlieocracy.  The 
same  terms,  when  used  in  the  Gospel,  refer  to 
the  spiritual  advantages  conferred  on  Christians 
by  the  new  covenant.  The  Law  was  the  shadow 
or  emblem ;  the  Gospel  is  the  accomplishment 
of  the  designs  of  God  ;  and  the  same  terms, 
when  applied  to  the  two  covenants,  will  conse- 
quently  have  a  different  meaning.  Dr.  Taylor 
degrades  the  Christian,  and  elevates  the  Jewish 
scheme,  by  making,  as  an  excellent  critic  has 
observed,  "the  Law  the  enduring  dispensation, 
and  the  Gospel  a  mere  dependency  upon  it." 

In  an  excellent  work  by  Mr.  Mendham,  en- 
titled Clnvis  Apostolica,  the  argument  of  Dr. 
Taylor  is  well  analyzed  and  refuted.  I  have 
not  room  here  to  enter  into  a  large  variety  of 
curious  and  difficult  matter,  arising  from  the 
comments  of  various  learned  writers  on  this 
Epistle.  The  opinions  of  Bishop  Bull  on  the 
defect  of  grace  to  the  Jew  under  the  Mosaic 
dispensation,  the  precise  ideas  which  the  Jews 
formed  of  the  effects  of  their  Law  in  procuring 
or  assisting  their  justification,  and  many  others 
require  examination  ;  and  their  more  ample  dis- 
cussion would  well  repay  the  labor  of  the  theo- 
logical student.  With  respect  to  the  analysis 
of  this  Epistle,  which  is  now  submitted  to  the 
reader,  T  may  be  permitted  to  say  tliat  it  is  the 
result  of  an  anxious  examination  of  the  labors 
of  my  learned  and  respected  tutor,  Mr.  Young, 
Doddridge,  Scarlet,  Dr.  Taylor,  and  his  follow- 
ers, Mr.  Belsham,  Mr.  Scott,  and  Whitby ;  and 
to  the  works  of  these  writers,  as  well  as  to  the 
Quarterly  Review  of  Mr.  Belsham  On  the 
Epistles,  No.  59,  I  must  refer  the  reader.  The 
commentators  and  the  various  writers  on  this 
Epistle  have  exhausted  the  language  of  eulogy 
on  its  structure,  argument,  and  language. 
Nothing  need  be  added  to  these  well-deserved 
praises.  The  Epistle  is  indeed  a  masterpiece 
of  beautiful  reasoning,  surpassing  all  human 
wisdom ;  it  evidently  bears  the  stamp  of  divine 
inspiration ;  it  enforces,  in  an  irresistible  man- 
ner, all  the  fundamental  doctrines  of  Chris- 
tianity, gradually  unfolding,  from  the  fall  of  our 
first  parents,  the  great  mysteries  of  redemption, 
and  fully  displaying  the  wisdom  and  goodness 
of  God  in  his  dispensations  towards  man.  Every 
argument  that  the  ingenuity  of  man  could  devise 
against  the  Gospel  system,  the  Apostle  himself 
advances  in  the  person  of  the  unbelieving  Jew, 
and  answers  in  the  most  satisfactory  and  con- 
vincing manner.  Guided  by  divine  inspiration, 
he  has  happily  anticipated  and  removed  every 


doubt  and  difficulty  that  can  be  raised  to  the 
truths  of  Revelation ;  he  has  communicated  to 
man  the  hidden  counsels  of  God  ;  and,  by  a  long 
and  convincing  train  of  argument,  has  fully 
demonstrated  that  the  Gospel  of  Christ  is  the 
power  of  God  unto  salvation,  and  tliat  there  is 
no  other  means  under  heaven  by  which  men 
can  be  saved. 


Note  23.— Part  XIII. 

Having  demonstrated  that  all  mankind  were 
subjected  to  sin  and  death  by  the  sin  of  one 
man,  the  Apostle  interrupts  the  analogy  he  is 
about  to  draw  between  Adam  and  Christ,  for 
the  purpose  of  establishing  the  doctrine  of  ori- 
ginal sin.  The  Apostle  proves  this  point,  by 
affirm.ing  that  deatli  reigned  from  Adam  to 
Moses,  that  is,  before  the  promulgation  of  the 
Levitical  law  ;  that  it  reigned  over  those,  who, 
not  having  received  any  promulged  law  threat- 
ening temporal  death,  were  not  capable  of  sin- 
ning afler  the  manner  of  Adam's  transorression  : 
that  it  was  passed  upon  all,  consequently  upon 
infants  and  idiots,  to  Avhom  sin  could  not  be 
imputed,  as  they  were  without  the  power  of 
comprehending  the  knowledge  of  law  ;  there- 
fore all  mankind  were  necessarily  subjected  to 
death,  not  only  for  their  own  actual  sin,  but  for 
the  original  sin  and  transgression  of  their  first 
parents.  St.  Paul  appears  particularly  desirous 
to  prove  this  point,  as  it  affords  a  strong  addi- 
tional argument  for  the  claims  of  the  Gentiles; 
"  For  if  (as  Mr.  Young  observes)  the  effects  of 
Adam's  transgression  extended  to  all  univer- 
sally ;  surely  we  shall  not  dare  to  limit  the 
effects  of  Christ's  merits  to  a  part  of  mankind 
only."  Notes  to  the  Sermon  07i  Original  Sin, 
p.  255.  From  the  fall  itself,  sentence  of  death 
was  passed  on  all  mankind  through  the  trans- 
gression of  Adam;  and  the  free  gift  of  justifi- 
cation and  life  was  restored  through  Christ. 
The  plan  of  our  redemption  was  coeval  with, 
or  rather  was  decreed  before,  the  trangression 
of  our  first  parents,  and,  like  the  evil  which 
was  then  introduced,  it  extends  to  all,  promot- 
ing the  superior  happiness  of  man,  and  the 
glory  of  God.  By  these  irresistible  arguments 
the  Apostle  still  endeavoured  to  enforce  on  the 
minds  of  the  Jews,  that  salvation  was  not  con- 
fined to  their  Church  and  only  obtained  by 
the  Mosaic  Law,  but  that  it  was  equally  offered 
to  all  nations,  through  the  obedience  and  righ- 
teousness of  Jesus  Christ. 


Note  24.— Part  XIII. 

Here  the  comparison  of  the  Apostle  is  natur- 
ally preserved — the  Greek  word  6ifnf)Pin  signi- 


3G4 


# 


NOTES   ON   THE  ACTS  AND  EPISTLES. 


[Part  XIH 


ties  the  daily  pay  of  a  Roman  soldier.  The 
Greek  word  yuoiauu,  translated  in  this  passage 
"  a  free  gift,"  Estius  thinks  (as  mentioned  by 
Macknight)  may  be  rendered  "  a  donative," 
wliich  the  Roman  generals  voluntarily  bestowed 
on  their  soldiers,  as  a  mark  of  favor.  Eternal 
death  being  the  natural  consequence  or  reward 
of  sin — Eternal  life  not  the  natural  reward  of 
righteousness,  but  the  free  gift  of  God  through 
Christ.  The  word  i).evde(yu)dst'Tf:C,  v.  18,  denotes 
the  act  of  giving  liberty  to  a  slave,  called  by 
the  Romans  emancipation. 


Note  25.— Part  XIII. 

One  of  the  objections  of  the  opponents  of 
Christianity  may  be  removed,  by  considering 
the  account  of  tliis  miracle  at  Troas.  It  has 
been  frequently  said  that  the  Evangelists  pub- 
lished their  Gospels  some  years  after  the  events 
they  relate  had  taken  place  ;  and  if  their  narra- 
tives had  been  Avritten  at  the  time,  or  imme- 
diately after,  their  histories  would  have  been 
more  credible.  The  proof  they  require  is 
atforded  in  this  passage,  and  in  the  remainder  of 
the  book  of  the  Acts.  St.  Luke  speaks  of  him- 
self as  the  companion  of  St.  Paul.  He  was  an 
eyewitness  of  the  miraculous  events  he  has  re- 
corded, and  he  wrote  and  published  them  in 
Asia,  immediately  after  he  had  left  St.  Paul, 
among  the  very  persons  in  whose  presence  this 
miracle  had  been  v/rought.  St.  Luke  was  prob- 
ably present  among  the  congregation  when 
Eutychus  was  raised  to  life ;  an  event  which 
took  place  at  Troas  in  58.  He  heard  the  proph- 
ecy of  Agabus,  at  Csesarea,  in  the  same  year ; 
he  saw  the  miracle  at  Melita,  two  years  after, 
in  the  year  GO ;  he  was  with  St.  Paul  during  his 
two  years'  imprisonment  at  Rome,  and  he  pub- 
lished his  Gospel  immediately  after,  in  tlic  year 
63,  in  Asia.  He  could  not  have  completed  his 
narrative  sooner.  No  avoidable  delay  Avliatever 
appears  to  have  elapsed  ;  the  earliest  possible 
invitation  to  the  objectors  and  enemies  of 
Christianity  was  made  ;  and  neither  Jew  nor 
Gentile,  in  spite  of  their  prejudices  or  hatred 
against  the  Gospel,  ventured  to  assert  that  tlie 
miracles  he  recorded  were  not  true,  or  that  the 
narrative  itself  was  a  forgery. 

See,  for  the  time  of  the  publication  of  St. 
Luke's  Gospel,  Dr.  Lardner's  Supplement  to  his 
Credibility,  vol.  iii.  p.  187,  188  ;  and  Home. 


Note  26.— Part  XIII. 

Two  things  are  observable  in  this  passage. 
The  power  or  control  of  one  Christian  teach(.'r 
over  others  is  distinctly  mentioned  ;  and  the 
general  body  of  Christians  over  whom  the  sev- 


eral presbyters  presided  in  their  separate  con- 
gregations, is  called  by  the  collective  term  "  the 
Church."  We  infer,  therefore,  that  the  power 
over  the  Church  at  Ephesus  did  not  rest  with 
St.  Peter,  as  the  universal  bishop ;  and,  that 
several  congregations  unitedly  form  one  Church, 
and  this  Church,  as  represented  by  its  elders, 
submitted  to  the  authority  and  influence  of  a 
teacher,  who  did  not  hold  the  pastoral  charge 
over  one  congregation.  Such  are  the  prece- 
dents for  church  government  given  us  in  Scrip- 
ture ;  and  as  the  laws  of  God  or  man  continue 
to  possess  their  authority  so  long  as  the  neces- 
sity continues  which  caused  their  first  enact- 
ment ;  and  the  necessity  of  a  government  over 
the  various  societies  of  Christians  in  different 
nations  is  still  great  and  evident,  I  am  unable 
to  discover  on  what  account  the  precedents  of 
Scripture,  which  are  the  laws  of  Christ  and  his 
apostles,  are  to  be  rejected  at  present.  Some 
parts  of  Scripture  direct  our  conduct  as  individ- 
uals ;  but  God  is  the  Lord  of  kingdoms,  societies, 
and  churches,  as  well  as  of  individuals  ;  and  the 
happiness  of  communities,  as  well  as  of  individ- 
uals, would  as  certainly  be  preserved  by  their 
obedience  to  the  laws  of  our  Saviour. 

Dr.  Hammond  was  of  opinion  that  the  apostles 
first  appointed  in  every  church  bishops  and 
deacons  only,  and  that  the  bishops  were  to 
ordain  presbyters  for  the  several  congregations, 
as  might  be  required.  This  opinion,  however, 
does  not  appear  to  be  well  founded.  It  is  con- 
troverted by  Whitby,  and  ridiculed  by  Scott. 
It  must  be  observed  here,  that  tlie  persons  for 
whom  St.  Paul  sent  to  Miletus,  are  called,  in 
verse  17.,  "elders,"  nQeaOuiiQOvg  irj;  ixxXi/alug  : 
and  in  verse  28.,  "  overseers,"  or  "  bishops,"  v/uag 
— ideio  BTTiaxdnovg :  from  whence  it  has  been 
very  naturally  inferred,  that  the  name  bishop 
originally  signified  tlic  same  as  presbyter.  This 
cannot  indeed  be  doubted  ;  but  all  inferences 
deduced  therefrom,  which  clash  with  other  pas- 
sages of  Scripture,  must  bo  rejected.  If  we 
infer  from  this  that  there  was  no  authority  or 
superintendence  in  the  churches,  we  contradict 
the  evidence  of  Scripture,  and  of  the  primitive 
churches,  as  well  as  the  testimony  of  our  reason, 
whicji  must  convince  us  tliat  every  society  must 
be  governed  by  some  laws,  and  their  adminis- 
trators. Identity  of  names  by  no  means  proves 
identity  of  office.  This  will  be  evident  if  we 
consider  the  manner  in  which  the  same  epithets 
are  given  to  the  same  persons  in  Scripture, 
where  their  offices,  ranks,  &c.  are  evidently 
distinct.  Thus  Christ  is  called  (Isai.  ix.  5.) 
CD iS^'Tk^' '"  Prince  of  Peace;"  and  Michael, 
who  is  by  many  su])posed  to  be  Christ,  is  called 
(Dan.  xii.  1.)  the  ^:-^ir]  Tk7n  ;  and  yet  the  kings 
of  Persia  and  Grecia  are  each  of  them  called  by 
the  same  name. 

The  same  word  is  attribiitjd  to  tlje  captain 
of  the  host  (1  Sam.  xii.  9.);  to  the  governor 
of  a  city  (2  Chron.  xviii.  2.").) ;  to  tlie  princes  of 


Note  27.-29.] 


NOTES  ON  THE  ACTS. 


*36 


o 


the  tribes  (1  Cliron.  xxvii.  22.);  to  tlie  chief  of 
tiie  Levites(l  Chroii.  xv.  IG,  27.) ;  to  the  gover- 
nor of  the  sanctuary,  ( 1  Chron.  xxiv.  .5.)  So  like- 
wise the  term  "l^'xi,  a  head  or  chief  person,  is 
spoken  of  God  (2  Chron.  xiii.  12.) ;  of  king 
Jelioshaphat  (2  Chron.  xx.  27.);  of  Jeiioida,  the 
liigh  priest  (2  Clu-oii.  xxiv.  G.) ;  of  other  priests  ; 
of  a  chief  man  of  a  tribe  ;  of  a  judge  of  Israel ; 
of  the  chief  door-keeper  of  the  temple  ;  of  a 
chief  captain.  The  same  difference  of  mean- 
ing is  to  be  found  in  the  words  najid,  prince,  and 
7iasi,  ruler  or  prelate.  "  By  all  wjiich  it  ap- 
pearetli  evidently  tliat  the  same  term  may  be 
used  of  men,  much  differing  in  place  and  de- 
gree, and  having  an  imparity  in  their  callings." — 
See  the  last  tract  in  the  Bibliotheca  Scriptorum 
of  Dr.  Hickes,  p.  418.  See  also  Bingham's 
Eccles.  Antiq.,  and  Archbishop  Potter's  Church 
Government ;  and  others  on  the  words  presbyter, 
bishop,  and  elder. 


Note  27.— Part  XIII. 

The  Alexandrine  manuscript,  and  some 
others,  read  "  the  church  of  the  Lord ;"  but 
JMicliaelis  is  clear,  tliat  Osov  is  the  true  reading, 
on  the  principle  that  the  reading  which  might 
occasion  a  correction,  is  more  probably  right, 
than  that  wliicli  is  likely  to  arise  from  one. 
Now,  '<■  his  blood,"  that  is,  "  the  blood  of  God," 
is  an  extraordinary  expression,  if  not  in  the 
real  text ;  but  had  that  been  xvqIov,  it  is  incon- 
ceivable how  any  one  should  alter  it  into  Q^ov. 

Instead  of  which,  there  are  several  different 
readings  :  xuolou,  /()i,(ttov,  xvqIov  x)'eov,  d'sou  huI 
xuolnv,  y.vnlnv  xal  I'/f ofi :  all  of  which  seem  to 
have  been  alterations  oil  account  of  the  difficulty 
of  the  true  reading  ^eov,  which  gave  occasion 
to  such  a  wish  to  alter  it.  Michaelis,  vol,  i.  c.  vi. 
sect.  xiii.  p.  33G,  also  "  the  Church  of  God,"  is  a 
phrase  very  frequent  in  the  New  Testament,  as 
1  Cor.  i.  2.';  x.  32. ;  xi.  22. ;  xv.  9  ;  2  Cor,  i.  1.  ; 
Gal.  i.  13. ;  1  Tim.  iii.  5.  ;  but  the  "  Church  of 
the  Lord"  is  never  found  in  it.  Whitby  ap. 
Elsley,  vol.  iii.  p.  317.  See  the  whole  subject 
discussed  at  length  in  Kuinoel,  Comment,  in 
Lib.  M  T.  Hist.  vol.  iv.  p.  G78 ;  and  in  Dr.  Pye 
Smith's  work  on  the  Messiah. 


Note  28.— Part  XIII. 

By  the  Spirit  they  apprized  St.   Paul   of  his 
danger,  if  he  went  up  to  Jerusalem. 


Note  29.— Part  XIII. 

WiTSius,  in  his  Life   of  St.  Paul,   chap.  x. 
has  endeavoured  to   show   the  prudence,  inno- 
AOL.   II, 


cence,  and  wisdom  of  the  Apostle's  conduct  on 
this  occasion. 

St.  Paul  was  accused  of  having  exhorted  the 
Jews  to  forsake  the  Law  of  Moses,  and  for- 
bidden them  to  circumcise  tlieir  sons.  In  this 
charge  there  was  a  mixture  of  truth  and  false- 
hood— St.  Paul  did  not  exhort  the  Jews  to 
forsake  the  substance  of  the  Mosaic  Law,  nor 
did  he  expressly  enjoin  them  to  relinquish  even 
the  ceremonial  part.  But  it  must,  however,  be 
confessed,  that  in  his  arguments  addressed  to 
the  Gentile  converts,  in  which  he  describes  the 
rites  and  ceremonies  of  the  Law  as  mere 
shadows  of  better  things  to  come,  the  inference 
might  fairly  be  drawn,  that  he  did  not  consider 
these  rites  and  ceremonies  as  any  longer  bind- 
ing to  the  Jews  themselves. 

Why,  then,  did  the  apostles  at  Jerusalem, 
who  knew  all  this  as  well  as  St.  Paul,  entreat 
him  to  purify  himself,  shave  his  liead,  and  bind 
himself  by  a  vow  ?  Why  did  St.  Paul  liimself 
comply  with  their  request?  A  modern  scholar, 
of  considerable  literary  attainments,  but  whose 
name  Witsius  docs  not  mention,  so  strongly 
felt  the  difficulty  attending  this  question,  tliat 
he  was  induced  to  doubt,  in  toto,  the  divine 
authority  of  tlie  Christian  religion. 

Witsius,  however,  is  of  ojiinion,  that  the  con- 
duct of  the  elders  on  this  occasion,  as  well  as 
that  of  St.  Paul  himself,  was  fully  justitiod  by 
existing  circumstances.  Tht;  great  mass  of 
the  Jews  were  at  that  time  so  bigoted  in  favor 
of  the  ceremonial  Law,  that  tlie  full  light  of  the 
Gospel  was  too  strong  for  their  eyes  to  bear 
at  once.  The  temple  was  standing,  and  they 
were  daily  spectators  of  the  sacrifices  there 
offered  up.  St.  Paul,  whoso  maxim  it  was  to 
"become  all  things  to  gain  all  men,"  adopted  a 
prudent  but  innocent  artifice — this  was  a  fit 
occasion  for  employing  tiie  wisdom  of  the 
serpent. 

Gilpin,  Paley,  and  others,  have  blamed  James 
and  the  presbytery  of  Jerusalem,  for  giving  this 
advice,  and  St.  Paul  for  following  it ;  as  sacri- 
ficing the  truth  of  the  Gospel  to  the  prejudices 
of  the  Jewish  zealots :  for  why,  say  they, 
should  St.  Paul  offer  propitiatory  sacrifices  (as 
in  this  case.  Num.  vi.  14.),  inasmuch  as  by  re- 
specting the  type  he  showed  disrespect  to  the 
antitype,  Christ?  This  surely  was  not  an 
indifferent  matter,  and  his  submitting  thereto 
savoured  of  unjustifiable  compliance,  and  a 
temporizing  spirit.  But  this  censure  seems  to 
be  unfounded,  for — 1.  The  apostles  had  no 
scruple  of  conscience  in  conforming  to  the 
Jewish  I'ites.  St,  Paul  celebrated  the  feast  of 
Pentecost  now,  and  tiie  Passover  at  his  fourth 
visit  to  Jerusalem,  (Acts  xviii.  21.)  And  yet 
this  highest  Jewish  rite  was  virtually  superseded, 
when  "  Christ  our  Passover"  was  sacrificed  on 
the  cross,  according  to  St,  Paul's  own  doctrine, 
(1  Cor,  V.  7,  8.)  And  the  apostolic  decree  did 
not  prohibit  the  Jewish  ritual   to  the  zealots  ;  it 


3G6 


NOTES  ON  THE  ACTS  AND   EPISTLES. 


[Part  XIII. 


only   exempted  the  Gentile  Christians  from  it, 
as  unnecessary  to  salvation. 

2.  The  doctrine  of  St.  Paul  was  perfectly 
conformable  to  the  apostolic  decree,  and  to  the 
Gospel ;  he  maintained  the  insufficiency  of  all 
rites,  Aviiether  of  tlie  "  circumcision"  or  tlie 
"  uncircumcision  ;"  whetlier  of  Jews  or  Chris- 
tians, without  a  "  new  creation,"  or  regenera- 
tion of  the  inward  man ;  without  an  operative 
"  faith"  in  Christ,  "  productive  of  love"  to  man 
(Gal.  v.  G.  and  vi.  ir>.)  witiiout  "  circumcision" 
of  the  heart  in  spirit,  not  in  the  letter;  whose 
praise  is  not  of  men,  "  but  of  God,"  (Rom.  ii. 
28,  29.) 

3.  Were  not  the  apostles  and  St.  Paul,  on 
tliat  occasion,  under  the  guidance  of  the  Holy 
Spirit  ? 

See  Witsius,  De  Vita  PauU,  cap.  x.—Melet. 
Leiden,  p.  109,  &c.  and  Hales's  Analysis  of 
Chronol.  vol.  ii.  p.  1242. 


Note  30.— Part  XIII. 

It  has  been  a  question  much  agitated  among 
the  learned,   how   St.  Paul's   ancestor   became 
free  of  the  city  of  Rome  ?     St.  Paul  saying,  in 
Ills  answer  to  Lysias,  "  But  I  was  free  born," 
Acts  xxii.  28.  Vid.  Gron.  not.  ad  Joseph,  p.  41- 
46.     Never,  certainly,  was  there  a  dispute  more 
needless,  since  it  is  so  very  plain  from   many 
unquestionable    autiiorities,  that  the  freedom  of 
the  city  of  Rome  was  attainable  by  foreigners 
in  various   ways.     By  merit:  thus  two  whole 
cohorts   of    Cameritians ;    thus   Heracliensium 
Legio,  and  many  others,  mentioned  by  Tally, 
pro   Balbo,  c.  22.     By  favor:- thus  the  cohort 
garrisoned  at  Trapezus,  spoken  of  by  Tacitus, 
Hist.  1.  3.  c.  47  ;  thus    Alaudarum   Legio,  so 
often  mentioned  by   Cicero,  Suet.  Jul.  24.   2. 
Nothing  is  more  certain,  than  that  the  Jews  as- 
sisted Julius  Cajsar  with  their  forces,  Jos.  Antiq. 
1.  xiv.  c.  8.  §  1,2,  3,  which  he  also  very  gratefully 
acknowledges.     Ibid.  c.  x.  §  2,  7.     The  like 
they  did  by  Mark  Antony,  ibid.  c.  15.  §  8.     Can 
it  be  supposed  that  many  of  them  did  not  at 
that  time,  either  by  merit  or  favor,  procure  the 
freedom  of  the   city  of  Rome  ?  or  was  it  Anti- 
pater  alone  who  had  that  honor  conferred  on 
him  ?  Ibid.  c.  8.   §  3.     By  money :    as   in   the 
instance  of  the   centurion.      Hence,   probably, 
it  is  that  we  read   of  so  many  Jews  free   of  the 
city  of  Rome,  who  dwelt  in  Greece  and  Asia. 
Ibid.  c.  X.  §  13, 11,  1(1,  17,  18,  19.     By  being 
freed  from  servitude :  very  great  numbers  be- 
came citizens  this  way,  througli  the   covetous- 
ness  or  vainglory  of  their  masters,  as  well  as 
from   their   own   merit.     Vid.    Dionys.    Ilalic. 
Ant.  Rom.  1.  iv.  c.  24.     Suet.  Aug.  c.  xlii.  n.  .3. 
That   multitudes    of  the  Jews,    in    particular, 
became   free   this   way   appears  from  Tiberius 
enlistino-  four  thousand  freed  Jews  at  one  time, 


and  sending  them  to  Sardinia.  Compare  Suet. 
Tib.  c.  xxxvi.  n.  2.  Tacitus,  1.  2.  c.  Ixxxv.  n.  4. 
Jos.  Antiq.  1.  18.  c.  iii.  §  5. 

It  has  been  generally  believed,  however,  that 
the  inhabitants  of  Tarsus,  born  in  that  city, 
liad  the  same  rights  and  privileges  as  Roman 
citizens,  in  consequence  of  a  charter  or  grant 
from  Julius  Caesar.  Calmet  disputes  this,  be- 
cause Tarsus  was  a  free,  not  a  colonial  city  ; 
and  he  supposes  tliat  St.  Paul's  father  might 
have  been  rewarded  with  the  freedom  of  Rome 
for  some  military  service ;  and  that  it  was  in 
consequence  of  this  that  St.  Paul  was  born 
free.  But  that  the  city  of  Tarsus  had  such 
privileges  appears  extremely  probable.  In 
chap.  xxi.  39.,  Paul  says,  he  was  born  at  Tarsus 
in  Cilicia ;  and  in  this  chap.  ver.  28,  he  says, 
"  he  was  free-born ;"  and  at  ver.  25,  he  calls 
himself  a  Roman ;  as  he  does  also  chap.  xvi. 
37.  From  whence  it  has  been  reasonably  con- 
cluded that  Tarsus,  though  no  Roman  colony, 
had  this  privilege  granted  to  it,  that  its  na- 
tives should  be  citizens  of  Rome.  Pliny,  in 
Hist.  JVnt.  lib.  v.  27,  tells  us,  that  Tarsus  was 
a  free  city.  And  Appian,  De  Bello  Civil,  lib. 
V.  p.  1077,  ed.  Tollii,  says  that  Antony  made 
the  people  of  Tarsus  free,  and  discharged 
them  from  paying  tribute.  Dio  Cassius,  lib. 
xlvii.  p.  508,  edit.  Reimar,  further  tells  us, 
"  Adeo  Cffisari  priori,  et  ejus  gratia  etiam  poste- 
riori, favebant  Tarsenses,  ut  urbem  suam  pro 
Tarso  Juliopolin  vocaverint."  Philo,  De  Virt. 
vol.  ii.  p.  587,  edit.  Mang.  makes  Agrippa  say 
to  Caligula,  "  You  have  made  whole  countries, 
to  which  your  friends  belong,  to  be  citizens  of 
Rome."  These  testimonies  are  of  weight 
sufficient  to  show  that  St.  Paul,  by  being  born 
at  Tarsus,  might  have  been  free-born,  and  a 
Roman. — See  Biscoe  On  the  Acts,  Bishop  Pearce 
on  Acts  xvi.  37.,  Dr.  A.  Clarke,  and  others. 


Note  31.— Part   XIH. 
ON    ST.  Paul's    declaration   that    he    was 

IGNORANT    THAT    ANANIAS   WAS    HIGH    PRIEST. 

St.  Paul's  ignorance  that  Ananias  was  higli 
priest,  has  presented  some  difficulty,  and  oc- 
casioned much  discussion.  The  former  modes 
of  considering  the  subject  are  given  by  the 
learned  Witsius".  How,  it  is  demanded,  could 
Paul  be  mistaken  in  tiio  person  of  a  man  so 
exalted  in  rank  as  the  high  priest?  And,  if  ho 
was  mistaken,  can  his  excuse  be  considered  as 
sufficient .-'  Tlie  Jews  were  forbidden  to  revile 
their  ruler  ;  were  tliey  tiierefore  permitted  to 
revile  the  rest  of  their  countrymen  ?  In  reply 
to  this,  some  explain  the  words,  "not  to  know," 


■'  Wilsius,  De  Vitd  Fault,  cap.  10.  ap.  Mdrtcm. 
Lcidensia . 


Note  32.] 


NOTES  ON  THE  ACTS. 


*367 


as  equivalent  to  "  not  to  acknowledge."  I  do 
not  acknowledge  liim  for  high  priest — our  Great 
High  Priest  is  Jesus  Christ:  him  only  can  I 
allow  as  such.  Tliis,  however,  does  not  appear 
satisflictory  to  Witsius,  and  he  proposes  two 
elucidations,  leaving  liis  reader  to  choose  be- 
tween them : — 

1st.  It  is  very  possible  that  St.  Paul  was  not 
acquainted  with  the  person  of  the  high  priest. 
For  St.  Paul  had  been  for  some  time  absent 
from  Judsea  ;  and  the  office  of  high  priest  being 
completely  at  the  disposal  of  the  Roman  gov- 
ernor, changes  were  very  frequent ;  so  much 
so,  that,  as  Joseplius  informs  us,  tliere  had 
been  three  high  priests  in  the  covirse  of  one 
year.  It  may  furtiier  be  observed,  that  Ananias 
did  not  wear  liis  pontifical  robes,  which  were 
worn  only  in  the  temple. 

2dly.  We  may  suppose  that  St.  Paul  was  not 
mistaken  in  the  person  of  the  high  priest,  but 
liappening  to  have  his  eyes  turned  another  way 
when  the  command  was  given,  he  was  not  aware 
from  whom  the  expression  proceeded,  but  at- 
tributed it  to  some  other  member  of  the  San- 
hedrin  seated  Avith  the  high  priest  upon  the 
bench.  Le  Clerc,  and  the  most  learned  of  the 
English  interpreters,  incline  to  this  explanation. 
But  what  can  justify  the  harshness  of  Paul's 
reply  (v.  8.),  supposing  it  addressed  to  any  in- 
different individual  ?  It  is  answered,  tliat  Paul's 
words  amount  to  a  prophetic  denunciation,  and 
not  an  imprecation — Tunreip  ue  /nkllei.  This 
was  proved  in  the  event ;  for,  as  Grotius  ob- 
serves, Ismael  Phabi  succeeded  to  the  high 
priesthood  soon  after ;  whether  on  account 
of  the  death  or  the  removal  of  Ananias  is 
uncertain. 

Michaelis*  has  solved  the  difficulty,  however, 
in  a  very  satisfactory  manner.  On  this  passage 
it  has  been  asked,  1.  Who  was  this  Ananias.' 
2.  How  can  it  be  reconciled  with  chronology, 
that  Ananias  was  at  that  time  called  the  high 
priest,  when  it  is  certain,  from  .Tosephus,  that 
tlie  time  of  his  holding  that  office  was  much 
earlier?  And  3.  How  happened  it  that  Paul 
said,  "  I  wist  not,  brethren,  that  he  was  the 
high  priest,"  since  the  external  marks  of  office 
must  liave  determined  whether  he  were  or  not? 
"  On  all  these  subjects,"  says  Michaelis,  "  is 
thrown  the  fullest  light,  as  soon  as  we  examine 
tlie  special  history  of  that  period  ;  a  light  which 
is  not  confined  to  the  present,  but  extends  itself 
to  tiie  following  chapters,  insomuch  that  it  can- 
not be  doubted  that  this  book  was  written,  not 
after  the  destruction  of  .lerusalem,  but  by  a 
person  who  was  contemporary  to  tlic  events 
which  are  there  related." 

Ananias,  the  son  of  Nebedeni,  was  high  priest 
at  the  time  that  Helena,  queen  of  Abiadene, 
supplii'd  the  Jews  with  corn  from  Egypt,  during 
tlie  famine  which  took  place  in  the  fourtli  year 

6  Michaelis,  vol.  i.  p.  51-51.    Home,  i.  IIC-IIS. 


of  Claudius,  mentioned  in  the  eleventh  chapter  of 
the  Acts.  St.  Paul,  therefore,  who  took  a  jour- 
ney to  Jerusalem  at  that  period,  could  not  have 
been  ignorant  of  the  elevation  of  Ananias  to 
that  dignity.  Soon  after  the  holding  of  the  first 
council,  as  it  is  called,  at  Jerusalem,  Ananias 
was  dispossessed  of  his  office,  in  consequence 
of  certain  acts  of  violence  between  the  Sa- 
maritans and  the  Jews,  and  sent  prisoner  to 
Rome,  whence  he  was  afterwards  released,  and 
returned  to  Jerusalem.  Now  from  that  period 
he  could  not  be  called  high  priest,  in  the  proper 
sense  of  the  word,  though  Joseplius  has  some- 
times given  him  the  title  of  do;^tfofv;,  taken  in 
the  more  extensive  meaning  of  a  priest,  wlio 
had  a  seat  and  voice  in  the  Sanhedrin  ;  and 
Jonathan,  though  we  are  not  acquainted  with 
the  circumstances  of  his  elevation,  had  been 
raised  in  the  mean  time  to  the  supreme  dignity 
of  the  Jewisli  Church.  Between  the  death  of 
Jonatlian,  who  was  murdered  by  order  of  Felix, 
and  the  high  priesthood  of  Ismael,  who  was 
invested  with  that  office  by  Agrippa,  elapsed  an 
interval  in  which  this  dignity  continued  vacant 
Now  it  happened  precisely  in  this  interval  tliat 
St.  Paul  was  apprehended  in  Jerusalem ;  and 
the  Sanhedrin,  being  destitute  of  a  president,  he 
undertook  of  his  own  authority  the  discharge  of 
that  office  which  he  executed  with  the  greatest 
tyranny.  It  is  possible,  therefore,  tliat  St.  Paul, 
who  had  been  only  a  few  days  in  Jerusalem, 
might  be  ignorant  that  Ananias,  who  had  been 
dispossessed  of  the  priesthood,  had  taken  upon 
himself  a  trust  to  wliich  he  was  not  entitled  ; 
he  might  therefore  very  naturally  exclaim, 
''I  wist  not,  brethren,  that  he  was  the  high 
priest."  Admitting  him,  on  the  other  hand,  to 
have  been  acquainted  with  the  fact,  the  ex- 
pression must  be  considered  as  an  indirect  re- 
proof, and  a  tacit  refusal  to  recognise  usurped 
authority. 

A  passage,  then,  which  has  hitherto  been  in- 
volved in  obscurity,  is  brought  by  tliis  relation 
into  the  clearest  light;  and  the  whole  history 
of  St.  Paul's  imprisonment,  the  conspiracy  of  the 
fifty  Jews,  with  the  consent  of  the  Sanhedrin, 
their  petition  to  Festus  to  send  him  from  Cajsa- 
rea,  with  an  intent  to  murder  him  on  tiie  road, 
are  facts  which  correspond  to  the  character  of 
the  times,  as  described  by  Joseplius,  who  men- 
tions the  principal  persons  recorded  in  the 
Acts,  and  paints  their  profligacy  in  colors  even 
stronger  than  those  of  St.  Lu!ce. 


Note  32.— Part  XIIT. 

It  is  probable  these  conspirators  laid  them- 
selves under  all  the  curses  tliat  were  usually 
denounced  in  an  excommunication.  It  was 
usual  among  the  Jews,  for   private   persons  to 


868* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIII. 


excommunicate  both  tliemselves  and  others". 
From  their  perverted  oral  tradition,  they  made 
it  a  rule  that  a  private  person  might  kill  any  one 
-who  had  forsaken  the  Law  of  Moses,  of  which 
crime  St.  Paul  was  accused.  They  therefore 
applied  to  the  Jewish  magistrates,  wlio  were 
chiefly  of  the  sect  of  the  Sadducees,  and  St. 
Paul's  bitterest  enemies,  for  their  connivance 
and  support  (v.  14.),  who  gladly  aided  and 
abetted  this  manner  of  taking  away  his  life, 
and,  on  its  failure,  determined  themselves  after- 
wards to  make  a  similar  attempt,  (Acts  xxv.  3.) 
'J'heir  vows  of  not  eating  and  drinking  were  as 
easy  to  loose  as  to  bind  ;  according  to  Light- 
foot  (vol.  ii.  p.  703),  any  of  their  rabbles  or  wise 
men  could  absolve  them. 


Note  33.— Part  XIII. 

We  learn  from  this  epithet,  that  the  word 
JVazarene  was  ap])lied  to  the  Christians  as  a 
term  of  contempt  in  the  time  of  the  Apostles. 
Tertullus  evidently  meant  the  Christians  in 
general,  who  being  followers  of  the  despised 
Nazarene,  probably  obnined  this  appellation 
from  the  very  first.  It  does  not,  however,  ap- 
pear that  this  name  was  assumed  by  the  Chris- 
tians themselves.  They  were  called  among 
themselves  « the  Brethren,"  "  They  of  the  Faith," 
and  "  the  Faith,"  till  at  lengtli,  when  they  became 
more  numerous,  and  received  a  large  accession 
of  converts  from  the  Gentiles,  Christian  became 
the  general  name  ;  and  the  Hebrew  Christians, 
who  still  perhaps  bore  the  name  of  Nazarenes 
among  the  Jews,  were  distinguished  among 
Christians  by  the  names  of  "  the  Hebrews,"  and 
"They  of  the  Circumcision."  If  this  epithet 
was  generally  applied  to  the  early  Christians 
by  their  enemies,  it  is  not  necessary  to  prove 
that  tlie  Nazarenes,  to  whom  Tertullus  alluded, 
were  believers  in  the  Divinity  of  our  Lord,  and 
in  those  doctrines  which  are  now  embodied  in 
the  formularies  and  creeds  of  the  Church. 

Long  after  the  death  of  the  apostles  we  read 
of  a  class  of  religionists  wiio  were  called  Naza- 
renes ;  who  blended  in  their  ecclesiastical  regi- 
men the  Jewish  rites  and  Christian  precepts,  and 
maintained  various  opinions  respecting  the 
person  of  Christ,  which  are  defensible  neitlier 
from  the  Scriptures,  nor  the  decisions  of  the 
primitive  Ciiurch.  Dr.  Priestley  attempted  to 
]u-jve  that  these  Nazarenes,  and  another  sect, 
the  Ebionites,  who  likewise  advocated  errone- 
ous notions  on  this  important  subject,  were  the 
same  ;  and  tliat  they  were  the  remnant  of  the 
Church  nt  Jerusalem,  maintaining,  in  depression 
and  neglect,  the   pristine  faith   in   its    ancient 

"  Selden,  Or  Jure  Nat.  1.  iv.  c.  7  and  8.  pp.  472 
and  478  ;  and  Or  Sijncd.  1.  i.  c.  7.  p.  82;),  fin.  8;5i)  and 
857.     Biscoe,  278,  vol.  i. 


purity.  Bishop  Horsley,  on  the  contrary,  as- 
serted, and  made  his  assertion  good  by  the  best 
remaining  evidence,  that  the  name  of  Nazarene 
was  never  heard  of  among  Christians  them- 
selves, as  descriptive  of  a  sect,  before  the  final 
destruction  of  Jerusalem  by  Adrian  ;  when  it 
became  the  specific  name  of  the  Judaizers,  who 
at  that  time  separated  from  the  Church  of  Je- 
rusalem, and  settled  in  the,  north  of  Galilee. 
The  name  was  taken  from  the  country  in  which 
they  settled  ;  but  it  seems  to  have  been  given 
in  contempt,  and  not  without  allusion  to  the 
earlier  application  of  it  by  the  Jews,  to  the 
Christians  in  general.  The  object  of  this  epi- 
thet was  to  stigmatize  these  Nazarenes  as  mere 
Judaizers,  who  endeavoured  to  retain  the  Jewish 
observances,  while  they  professed  Christianity, 
and  thus  to  degrade  and  corrupt  the  Gospel. 
The  Hebrew  Christians,  properly  so  named, 
left  Jerusalem  during  the  siege,  and  retired  to 
Pella,  whence  they  afterwards  removed  and 
settled  at  ^Elia.  Neither  were  the  Nazarenes 
the  same  as  the  Ebionites ;  as  Epiphanius, 
Mosheim,  and  others,  speak  of  them  as  separate 
communities. 

Such  are  the  opposite  statements  of  these  con- 
troversialists ;  and  the  result  of  their  discussion 
has  given  another  proof  to  tlie  world,  that  the 
Unitarian  opinions  are  as  utterly  unsupported 
by  antiquity  as  tliey  are  by  Scripture  ;  and  that 
the  common  vulgar  Christianity  of  the  system 
rightly  called  orthodox,  and  which  is  in  vain 
endeavoured  to  be  used  as  a  term  of  contempt,  is 
the  one,  true,  and  ancient  faith,  upon  which  the 
hopes  of  a  Christian  must  be  founded.  The 
Divinity  and  Atonement  of  Christ  are  the  un- 
changeable basis  of  the  Christian's  confidence 
that  his  repentance  is  accepted  by  his  Creator. — 
See  Horsley's  Letters  to  Priestley,  pp.  174-180, 
&c.  and  Bingham's  Ecdes.  Antiq.  8vo.  edit. 
vol.  i.  p.  13,  lib.  i.  cap.  "2.  §  1.  See  also  Semler 
ap.  Archbishop  Laurence's  work  On  the  Logos 
of  St.  John,  p.  76. 


Note  34.— Part  XIII. 

There  are  two  modes  of  arranging  the  con- 
struction of  this  verse.  Either,  "  When  Felix 
heard  these  things  he  deferred  them,  and  said, 
that  after  he  had  acquired  a  more  perfect  knoM'l- 
edge  of  that  way,  and  Lysias  being  come,  he 
woidd  take  full  cognizance  of  the  business  ;"  or, 
"When  he  heard  these  things,  having,"  &c.  as 
in  our  translation.  Beza  and  Grotius  state, 
that  Felix  liad  two  points,  the  one  of  law,  the 
other  of  fiict,  to  determine.  The  first  was, 
whether  the  new  sect  of  the  Nazarenes  was 
against  the  Law  of  Moses  ;  the  other,  wliether 
Paul  was  raising  a  tunndt.  On  tlio  first,  the 
learned  were  to  be  consulted  ;  on  the  other, 
Lysias  Avas  the  most  conclusive  witness.     Hence 


Note  35.-37.] 


NOTES  ON  THE  ACTS. 


*369 


delay  was  entirely  proper.  Whitby  cannot  al- 
low that  the  text  will  bear  this  construction,  and 
holds  witli  the  English  version,  that  Felix  had 
already  gained  a  knowledge  of  the  Christian 
way  by  his  residence  at  Caesarea,  where  Cor- 
nelius was  converted,  and  Philip  the  deacon, 
and  many  disciples  resided,  chap.  xxi.  8,  10. 
Elsley,  vol.  iii.  p.  330. 


Note  35.— Part  XIII. 

For  the  probable   date  of  Felix's  recal  to 
Rome,  see  the  remarks  on  Section  ii.  Part  XV. 


Note  36.— Part  XIII. 

A  freeman  of  Rome,  who  had  been  tried  for 
a  crime,  and  sentence  passed  on  him,  had  a 
right  to  appeal  to  the  emperor,  if  he  conceived 
the  sentence  to  be  unjust;  but,  even  before  tlie 
sentence  was  pronounced,  he  had  the  privilege 
of  an  appeal  in  criminal  cases,  if  he  conceived 
that  the  judge  v/as  doing  any  thing  contrary  to 
the  laws.  Ante  sententiam  appdlari  potest  in 
criminali  negotio,  si  judex  contra  leges  hocfaciat. 

An  appeal  to  the  emperor  was  highly  respect- 
ed. The  Julian  law  condemned  those  magis- 
trates, and  others,  having  autliority,  as  violators 
of  the  public  peace,  who  had  put  to  death,  tor- 
tured, scourged,  imprisoned,  or  condemned  any 
Roman  citizen  who  had  appealed  to  Caesar. 
Lep-e  Julia  de  vi  publicd  damnatur,  qui  aliqud 
potestnte  prmiitus,  Civem  Romanum  ad  Impera- 
iorem  appdlantem  necarit,  necarive  jusserit,  tor- 
seiit,  verberaverit,  condemnaverit,  jji  publica  vin- 
cula  duci  jusserit. 

This  law  was  so  very  sacred  and  imperative, 
that,  in  the  persecution  under  Trajan,  Pliny 
would  not  attempt  to  put  to  death  Roman  citi- 
zens who  were  proved  to  have  turned  Chris- 
tians ;  hence,  in  his  letter  to  Trajan,  lib.  x.  Ep. 
97,  he  says,  "  Fuerunt  alii  similis  amentiae,  quos, 
quia  cives  Romani  erant,  annotavi  in  urbem  re- 
mittendos."  "  There  were  others  guilty  of  sim- 
ilar folly,  whom,  finding  them  to  be  Roman 
citizens,  I  have  determined  to  send  to  the 
city."  Very  likely  these  had  appealed  to 
CEBsar. — See  Grotius  ap.  Dr.  Clarke,  and  Bishop 
Pearce. 

VOL.  II.  *47 


Note  37.— Part  XIII. 

St.  Luke  here  relates  that,  "  when  St.  Paul 
was  sent  from  Caesarea  to  Rome,  he  was  with 
the  other  prisoners  committed  to  the  care  of 
Julius,  an  officer  of  the  Augustan  cohort,"  that 
is,  a  Roman  cohort,  which  had  the  honor  of 
bearing  the  name  of  the  emperor.  Now  it 
appears  from  the  account  which  Josephus  has 
given  in  his  second  book  on  the  Jewish  war'', 
that  when  Felix  was  procurator  of  Judsea,  the 
Roman  garrison  at  Caesarea  was  chiefly  com- 
posed of  soldiers  who  were  natives  of  Syria. 
But  it  also  appears,  as  well  from  the  same 
book",  as  from  the  twentieth  book  of  his  An- 
tiquities-'', that  a  small  body  of  Roman  soldiers 
was  stationed  there  at  the  same  time,  and  that 
this  body  of  Roman  soldiers  was  dignified  with 
the  title  of  SEB^ASTH,  or  Augustan,  the 
same  Greek  word  being  employed  by  Josephus, 
as  by  the  author  of  the  Acts  of  the  Apostles. 
This  select  body  of  Roman  soldiers  had  been 
employed  by  Cumanus,  who  immediately  pre- 
ceded Felix  in  the  procuratoi-ship  of  Judaea,  for 
the  purpose  of  quelling  an  insurrection.  And 
when  Festus,  who  succeeded  Felix,  had  occa- 
sion to  send  prisoners  from  Caesarea  to  Rome, 
he  would  of  course  entrust  them  to  the  care  of 
an  officer  belonging  to  this  select  corps.  Even 
here  then  we  have  a  coincidence,  which  is 
worthy  of  notice — a  coincidence  which  we 
should  never  have  discovered,  without  consult- 
ing the  writings  of  Josephus.  But  that  which 
is  most  worthy  of  notice  is  the  circumstance, 
that  this  select  body  of  soldiers  bore  the  title 
of  Augustan.  This  title  was  known  of  course 
to  St.  Luke,  who  accompanied  St.  Paul  from 
Caesarea  to  Rome.  But  that,  in  the  time  of 
the  Emperor  Nero,  the  garrison  of  Caesarea, 
which  consisted  chiefly  of  Syrian  soldiers,  con- 
tained also  a  small  body  of  Roman  soldiers,  and 
that  they  were  dignified  by  the  epithet  Augus- 
tan, are  circumstances  so  minute,  that  no  im- 
postor of  a  later  age  would  have  known  them. 
And  they  prove  incontestibly,  that  tlie  Acts  of 
the  Apostles  could  have  been  written  only  by  a 
person  in  the  situation  of  St.  Luke. 

"i  Bell.  Jud.  lib.  ii.  cap.  13,  sect.  7. 

'  Antiq.  Jud.  lib.  sx.  cap.  G. 

/  Bishop  Marsh's  Lectures,  part  v.  pp.  82,  84. 
Home's  Addenda  to  2d  edit,  of  Crit.  Introduct. 
p.  741. 


370^ 


NOTES  ON  THE   ACTS   AND  EPISTLES. 


[Part  XIV 


PART    XIV. 


Note  1. — ^Part  XIV.  the  south  of  the  island  of  Clauda,  or  Gaudos^ 

which  lies  opposite  to  the  port  of  Phenice,  the 

Aristarchus  is  mentioned,  Col.  iv.  10.,  as    place   where  they   proposed  to   winter.      See 

St.  Paul's  fellow-prisoner ;  and  in  Philemon  24,    Kuinoel,  Comm.  in  Lib.  Hist.  JV*.  T.  in  loc.  the 

as  his  fellow-laborer.     No  records  remain  to     Dissertation  on  St.  Paul's  Voyage. — Ap.  Class. 

enable  us  to  elucidate  his  history  Journ.  No.  38,  p.  202,  and   Bryant.     Wolfius 

quotes  at  length  the  passage  in  Boisius,  referred 
to  by  Kuinoel. 


Note  2.— Part  XIV. 

For  a  very  curious  and  interesting  account 
of  the  ships  of  Alexandria,  and  the  trade  in  corn 
between  that  place  and  Puteoli,  see  Bryant's 
treatise  on  the  Euroclydon,  Analysis  of  Mythol- 
ogy, vol.  V.  p.  343,  349;  and  Hasaeus'  treatise 
in  the  Critici  Sacri,  De  JVavious  Alexandrinis, 
vol.  xiii.  p.  717,  &c. 


Note  3.— Part  XIV. 

There  is  some  obscurity  in  this  expression. 
Commentators  are  divided,  whether  the  wind 
arose  against  the  island  or  the  ship.  By  the 
words  y.uT'  kuttjc,  Boisius  and  Wolfius  under- 
stand 7r50J5>«g,  "the  ship."  Boltenius  refers  it 
to  TO  nlolov,  ver.  10.,  and  thinks  that  uvTrig  is 
put  for  uvjov.  Kuinoel  is  of  opinion  that  the 
island  is  referred  to. 

Schleusner  on  this  passage  (voc.  |5(iUw)  inter- 
prets the  words  v.ux'  uvTr\;  to  mean  the  ship. 
It  seems,  however,  evident  that  the  island  is 
meant,  from  the  grammatical  construction,  and 
that  it  refers  to  ir^v  K()i]tijv,  in  the  preceding 
line.  Our  translation  points,  though  ratlier 
obscurely,  to  the  same  meaning  ("  There  arose 
against  it"),  which  is  rather  more  clearly  ex- 
pressed in  the  Rheims  translation,  ("  A  tem- 
pestuous wind,  called  Euro-Aquilo,  drove  against 
it"),  and  the  Vulgate  ("  Misit  se  contra  ipsam, 
Cretam,  scilicet,  ventus  typhonicus"),  and  Cas- 
talio's  version  ("  In  earn  procellosus  ventus  im- 
pegit"),  agree  in  the  same  manner. 

This  acceptation  of  the  signification  of  this 
passage  contradicts  the  idea  that  the  wind  Euro- 
clydon blew  from  a  northerly  quarter,  as  it  must  in 
such  case  have  driven  the  vessel  from  the  island, 
and  not  towards  it,  as  it  appears  to  have  done. 
The  course  of  the  wind  from  the  south-east 
would  impel  tlie  ship  towards  the  island  of 
Crete,  though  not  so  directly  but  tliat  they  might 
weatlier  it,  as  they  in  fact  did,  and  got  clear, 
tliough  it  appears  that  they  incurred  some  risk 
of  being  wrecked,  when  running  under,  or  to 


Note   4.— Part  XIV. 


ON  THE  WIND  CALLED  EUROCLTDOW. 

This  wind  is  generally  supposed  to  be  that 
tempestuous  and  uncertain  wind  which  blows 
from  all  directions,  and  is  called  a  Levanter. 
"  The  Euroclydon,"  says  Dr.  Shaw,  "  seems  to 
have  varied  very  little  from  the  true  east  point ; 
for,  as  the  ship  could  not  bear  up,  uvjoffdul/ieXv, 
loof  up,  against  it,  ver.  15.,  but  they  were 
obliged  to  let  her  drive,  we  cannot  conceive,  as 
there  are  no  remarkable  currents  in  that  part 
of  the  sea,  and  as  the  rudder  could  be  of  little 
use,  that  it  could  take  any  other  course  than  as 
the  wind  directed  it.  Accordingly,  in  the  de- 
scription of  the  storm,  we  find  that  the  vessel 
was  first  of  all  under  tlie  island  of  Clauda, 
ver.  16.,  which  is  a  little  to  the  southward  of  the 
parallel  of  that  part  of  the  coast  of  Crete,  from 
whence  it  may  be  supposed  to  have  been  driven ; 
then  it  was  tossed  along  the  bottom  of  the 
gulph  of  Adria,  ver.  27.,  and  afterwards  broken 
to  pieces,  ver.  41.,  at  Melita,  which  is  a  little  to 
the  northward  of  the  parallel  above  mentioned  ; 
so  that  the  direction  and  course  of  this  particu- 
lar Euroclydon  seems  to  have  been  first  at  east 
by  north,  and  afterwards  pretty  nearly  east  by 
south." 

Tlie  learned  Jacob  Bryant"  examines  at  great 
length  the  decision  of  Dr.  Bentley,  who  en- 
deavoured to  prove  that  the  Euroclydon  was  the 
same  as  Euro-Aquilo  in  tlie  Vulgate ;  and, 
though  it  is  not  found  in  any  table  of  the  winds 
among  cither  the  Greek  or  Roman  writers,  nor 
in  the  temple  of  the  winds  of  Andronicus  Cyr- 
rhestes  at  Athens,  that  it  corresponded  to  the 
wind  C(Bcias,  Kaixlmg.     Mr.  Byrant  contenda 

■^  Bryant's  .Analysis  of  Mijtholoirij.  vol.  v.  p.  330 
-341  ;  Shaw's  Travels,  4to.  j-dil.  jT.  :!2!'.  edit.  2.  p. 
331.  Disxcrlatioii  on.  St.  Puiil's  J'oijnge,  Sic.  No.  38, 
of  tlie  Class.  Journ.  Etyin.  M.iv(f(oy  y'un  ianv  i,  tow 
uruiuv  ftqi I, (?(_. u  .^"("',.  y<;  Kui    ii  oox/.i'ihnr  ya/.fiTai,  and 

Hesychius  n.iqu.'ji-  li  niyu:  !trfiio{.  The  Alexandrian 
MS.  and  the  Vulgate  read  for  n'oozXi'i^oi — n'Qaxv- 
Acoi',  Euro-Mfjuilo,  ap.  Kuinoel. 


Note  5.-7.] 


NOTES  ON  THE  ACTS. 


*371 


there  was  no  such  wind  as  Euro-Aquilo.  An 
anonymous  writer,  No.  38,  of  the  Class.  Journ., 
has  drawn  up  the  argument  in  a  very  satisfac- 
tory manner. 

The  Latin  Vulgate  translation,  that  of  Castalio, 
and  some  others,  render  tlie  word  Euroclydon,  by 
Euro-Aquilo,  a  word  found  no  where  else,  and  in- 
consistent in  its  construction  with  the  principles 
on  which  the  names  of  the  intermediate  or  com- 
pound winds  are  framed.  Euro-notus  is  so  called, 
as  intervening  between  Euro  and  Notus,  and  as 
partaking,  as  was  thought,  of  the  qualities  of  both. 
The  same  holds  true  of  Libo-notus,  as  being  in- 
terposed between  Libs  and  Notus.  Both  these 
compound  winds  lie  in  the  same  quarter,  or 
quadrant  of  the  circle,  witli  the  winds  of  which 
they  were  composed  ;  and  no  other  wind  inter- 
venes. But  Euros  and  Aquilo  are  at  ninety 
degrees  distance  from  each  other ;  or,  accord- 
ing to  some  writers,  at  fifteen  degrees  more,  or 
at  105  degrees  ;  the  former  lying  in  the  south- 
east quarter,  and  the  latter  in  the  north-east ; 
and  two  winds,  one  of  which  is  the  east  cardi- 
nal point,  intervene,  as  Csecias  and  Subsolanus. 
The  Carbas  of  Vitruvius  occupies  the  middle 
point  between  Eurus  and  Aquilo,  in  his  scheme 
of  the  winds ;  but  this  never  had,  nor  could 
have,  the  appellation  of  Euro-Aquilo,  as  it  lies 
in  a  different  quarter,  and  the  east  point  is 
interposed,  which  could  scarcely  have  been 
overlooked  in  the  framing  of  a  compound 
appellation.  The  word  Euroclydon  is  evidently 
composed  of  Eurus,  or  Evqoi;,  the  south-east 
wind,  and  Klvdtx}f,  a  ivave,  an  addition  highly 
expressive  of  tlie  character  and  effects  of  this 
wind,  but,  probably,  chiefly  applied  to  it  when  it 
became  typhonic  or  tempestuous.  Indeed  the 
general  character  under  which  Eurus  is  de- 
scribed, agrees  perfectly  with  the  description 
of  the  effects  of  tlie  wind  which  caused  the 
distress  related  in  the  account  of  this  voyage. 


Note  5.— Part  XIV. 

The  island  on  which  St.  Paul  was  shipwrecked 
was  in  Adria.  Kuinoel,  and  the  commentators 
who  adopt  the  general  opinion,  that  St.  Paul 
was  Avrecked  at  the  African  Malta,  interpret 
Adria,  in  a  very  wide  sense,  of  the  sea  between 
Greece,  Italy,  and  Africa,  in  such  manner,  tliat 
the  Ionic,  Cretic,  and  Sicilian  seas,  are  com- 
prehended under  that  appellation.  Byrant,  in 
his  dissertation  above  referred  to,  limits  the 
application  of  the  word  to  the  waters  of  the 
gulf,  still  called  the  Adriatic. 

The  Adriatic  Sea  in  early  ages  comprehended 
only  the  upper  part  of  the  Sinus  lonicus,  where 
was  a  city  and  a  river,  both  called  Adria,  from 
one  of  which  it  took  its  name.  It  afterwards 
was  advanced  deeper  in  the  gulf;  but  never  so 
engrossed  it  as  to  lose  its  original  name.     It  was 


called  for  many  ages  promiscuously,  the  Adriatic 
and  Ionian  Gulf.  Thucydide3(lib.  i.),  Theophras- 
tus  (Hist.  Plant,  lib.  viii.  cap.  x.),  and  Polybius 
(lib.  ii.  p.  102,  edit.  Casaub.  Par.  1009),  confirm 
Mr.  Bryant's  opinion.  Polybius  informs  us, 
tliat  the  Ionian  Gulf  reached  south  to  the 
promontory  of  Corinthus,  in  Bruttia,  where  was 
the  commencement  of  the  Sicilian  Sea;  but 
even  this,  which  was  the  remotest  point  south 
of  the  Adriatic,  was  never  supposed  to  extend 
as  far  as  Malta  in  the  Mediterranean. 

Strabo  says  expressly,  that  the  Adriatic  Sea 
is  bounded  by  Panormus,  and  a  port  of  Crismor, 
and  by  the  Ceraunian  mountains,  which  lie  in 
about  forty  degrees  north  latitude,  and  upwards 
of  four  degrees  to  the  north  of  Malta;  and 
in  another  place,  that  the  Ceraunian  mountains, 
and  the  Promontorium  Japygium  form  the  boun- 
dary or  mouth  of  tlie  Ionian  Sea  (book  vi.  p. 
405,  Oxf  edit.) 

And  Ptolemy,  so  far  from  accounting  Malta 
to  be  an  island  of  the  Adriatic  Sea,  reckons  it 
to  be  a  part  of  Africa ;  and  Pomponius  Mela 
inclines  to  the  same  arrangement :  the  latter 
writer  speaks  of  Corcyra,  which  is  in  latitude 
39°  30^  north,  (nearly  half  a  degree  to  the  south 
of  the  Ceraunian  mountains,)  as  being  situated 
in  the  neighbourhood  [vicina),  not  in  the  Adri- 
atic Sea  ;  so  that  he  probably  meant  to  assign 
the  same  limits  with  Strabo. 


Note  6.— Part  XIV. 

See  on  the  rudder-bands,  Pocock's  Travels, 
vol.  i.  p.  135.  Bishop  Pearce  in  loc.  and  the 
explanations  and  quotations  in  Kuinoel. 


Note  7.— Part    XIV. 

di66Xu(T(Tog  is  properly  (says  Bochart)  an 
isthmus,  or  a  narrow  strait  between  two  seas  ; 
but  it  here  seems  to  mean  (says  Kuinoel)  an 
oblong  drifl  or  heap  of  sand,  a  sand-bank.  Mr. 
Bryant,  however,  objects  to  this  interpretation. 

The  j67iog  didulocaaog  (says  Bryant)  is  noth- 
ing else  but  the  natural  barrier  of  a  harbour ; 
where  this  is  wanting,  they  make  an  artificial 
one,  called  a  mole,  or  pier;  otherwise  there  can 
be  no  security  for  sliipping,  the  harbour  being 
little  better  than  a  road  without  it.  Such  a 
barrier  or  headland  was  here,  which  they  en- 
deavoured to  get  round,  and  failed.  This  may 
be  learned  from  the  context — neQinsaovieg 
dt  elg  i6nni'  dtddii-acraor,  inihy.eiXui'  t>]i'  I'uvv  : 
where  the  word  ixTTeadvrsg  was  before :  it 
signifies  falling  upon  a  place  in  taking  a  round 
or  circuit.  The  mariners  saw  a  bay,  into 
which  they  had  a  mind  to  run  their  ship  ;  but 
they  mot   witli  a  small  promontory,   that   pro- 


37-2* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIV. 


jacted  and  fonned  the  entrance  into  the  bay, 
and  Tvhich  was  washed  on  each  side  by  the  sea. 
This  impeded  them,  and  in  endeavouring  to  get 
round  it,  their  ship  struck  and  stood  fast.  Mr. 
Bryant  confirms  this  interpretation  of  the  word 
by  the  authority  of  Chrysostom.  See  Kuinoel 
in  loc,  and  Bryant's  Dissertation,  p.  397. 


Note  8.— Part  XIV. 

ON    THE    ISLAND    OF    MELITA. 

Many  commentators  have  been  of  opinion 
that  St.  Paul  was  wrecked  at  Meleda  or  Mehte, 
in  the  Adriatic,  and  not  at  Malta,  in  the  Med- 
iterranean. Kuinoel  mentions  Rhoer  as  the 
principal  continental  divine  who  has  defended 
this  opinion  The  most  celebrated  treatise, 
however,  with  which  we  are  acquainted,  is  that 
of  Mr.  Bryant,  who  has  defended  this  opinion  at 
great  length,  with  all  his  usual  learning,  and 
more  than  his  usual  judgment;  and  in  the 
general  opinion,  I  believe,  has  been  supposed 
to  have  established  his  position.  I  shall  again 
refer  to  the  summary  of  his  arguments,  and 
the  just  remarks  of  the  anonymous  writer  I  have 
before  referred  to,  on  this  subject. 

I  am  of  opinion,  he  observes,  that  the  island 
Meleda,  last  mentioned,  is  the  one  here  alluded 
to.  My  reasons  are  as  follow : — "  The  island 
of  Meleda  lies  confessedly  in  the  Adriatic  Sea, 
which  situation  cannot,  without  much  strain  on 
the  expression,  be  ascribed  to  the  island  of 
Malta,  as  I  have  before  shown  (Note  5.)  Me- 
leda lies  nearer  the  mouth  of  the  Adriatic  than 
any  other  island  of  that  sea,  and  would  of 
course  be  more  likely  to  receive  the  wreck  of 
any  vessel  that  should  be  driven  by  tempests 
towards  that  quarter.  Meleda  lies  nearly  N. 
W.  by  N.  of  the  south-west  promontory  of 
Crete,  and  of  course  nearly  in  the  direction  of 
a  storm  from.the  south-east  quarter.  Tlie  man- 
ner in  which  Melita  is  described  by  St.  Luke 
agrees  witli  the  idea  of  an  obscure  place,  but 
not  with  the  celebrity  of  Malta  at  that  time. 
Cicero  speaks  of  Melita  (Malta)  as  abounding 
in  curiosities  and  riches,  and  possessing  a 
remarkable  manufacture  of  the  finest  linen. 
The  temple  of  .Tuno  there,  which  had  been  pre- 
served inviolate  by  both  the  contending  parties 
in  the  Punic  wars,  possessed  great  stores  of 
ivory  ornaments,  particularly  figures  of  Victory — 
antiquo  opere  et  SKinmri  arte  perfectfcy 

"  Malta,"  says  Diodorus  Siculus,  "  is  fur- 
nished with  many  and  very  good  harbours,  and 
the  inhabitants  are  very  rich,  for  it  is  full  of  all 
sorts  of  artificers,  among  whom  there  are  ex- 
cellent weavers  of  fine  linen.  Thoir  houses 
are  very  stately  and  beautifully  adorned.  Tho 
inhabitants  are  a  colony  of  Phoenicians,  v/ho, 
tradiii^r    as  merchants  as   far    as  the   Weotern 


Ocean,  resorted  to  this  place  on  account  of  its 
commodious  ports  and  convenient  situation  for 
a  sea  trade  ;  and  by  the  advantages  of  this 
place,  the  inhabitants  presently  became  famous 
both  for  their  wealth  and  merchandise." 

It  is  difficult  to  suppose  that  a  place  of  this 
description  could  be  meant  by  such  an  expres- 
sion, as  of  an  island  called  "Melita;"  nor 
could  the  inhabitants,  Avith  any  propriety  of 
speech,  be  understood  by  the  epithet  "  bar- 
barous." 

But  the  Adriatic  Melite  perfectly  corre- 
sponds with  that  description.  Though  too  ob- 
scure and  insignificant  to  be  particularly  noticed 
by  the  ancient  geographers,  the  opposite  and 
neighbouring  coast  of  Illyricum  is  represented 
by  Strabo  as  perfectly  corresponding  with  the 
expression  of  St.  Paul. 

The  circumstance  of  the  viper  or  poisonous 
snake  that  fastened  on  St.  Paul's  hand  merits 
consideration. 

Father  Giorgi,  an  ecclesiastic  of  Melite 
Adriatica,  who  has  written  on  this  subject, 
suggests  very  properly,  that  as  there  are  now 
no  serpents  in  Malta,  and  as  it  should  seem 
were  none  in  the  time  of  Pliny,  tliere  never 
were  any  there,  the  country  being  dry  and 
rocky,  and  not  affording  shelter  or  proper  nour- 
ishment for  animals  of  that  description.  But 
Meleda  abounds  with  those  reptiles,  being 
woody  and  damp,  and  favorable  to  their  way  of 
life  and  propagation.  The  disease  with  wliich 
the  father  of  Publius  was  afflicted  (dysentery, 
combined  with  fever,  probably  intermittent) 
affords  a  presumptive  evidence  of  the  nature 
of  the  island. 

Such  a  place  as  Melite  Africana  (Malta),  dry 
and  rocky,  and  remarkably  healthy,  was  not 
likely  to  produce  such  a  disease,  which  is  al- 
most peculiar  to  moist  situations  and  stagnant 
v/aters  ;  but  might  well  suit  a  country  woody 
and  damp,  and  probably  for  want  of  draining,  ex- 
posed to  the  putrid  effluvia  of  confined  moisture. 

The  following  are  the  principal  objections, 
with  their  answers,  to  Mr.  Bryant's  and  Rhoer's 
hypothesis:  1.  Tradition  has  unvaryingly  as- 
serted this  as  the  place  of  the  Apostle's  ship- 
wreck.— Tlie  tradition  cannot  be  traced  to  the 
time  of  the  wreck.  2.  The  island  in  the  Vene- 
tian Gulf,  in  favor  of  which  Mr.  Bryant  so 
learnedly  contends,  is  totally  out  of  the  track 
in  which  the  Euroclydon  must  have  driven  the 
vessel. — The  contrary  has  been  shown,  (see 
Note  4.)  ti.  It  is  said,  in  verse  11.  of  this 
chapter,  that  anotlier  ship  of  Alexandria,  bound, 
as  we  must  suppose,  for  Italy,  and  very  probably 
carrying  wheat  thither,  as  St.  Paul's  vessel  did 
(chap,  xxvii.  38.),  had  been  driven  out  of  its 
course. — The  same  Levanter  wliich  drove  one 
from  its  course,  might  have  driven  tho  other 
also.  4.  In  St.  Paul's  voyage  to  Italy  from 
Melita,  on  board  the  Alexandrian  ship  that  had 
\viiiL(.Te<i  ihirc,  he  and    his   cuiiijKUiioiio   landed 


Note  8.] 


NOTES  ON   THE  ACTS. 


*373 


at  Syracuse  (ver.  12,  13.),  and  from  thence 
went  to  Rheginm.  But  if  it  had  been  the  Illy- 
rian  Melita,  the  proper  course  of  the  ship  would 
have  been  first,  to  Rhegiunn,  before  it  reached 
Syracuse  at  all ;  whereas,  in  a  voyage  from  the 
present  Malta  to  Italy,  it  was  necessary  to 
reach  Syracuse  in  Sicily,  before  the  ship  could 
arrive  at  Rhegium,  in  Italy.  This  is  the  strong- 
est argument;  but  see  Note  11. 

The  learned  Dr.  Gray,  author  of  the  inval- 
uable Key  to  the  Old  Testament,  in  his  work  on 
the  connection  between  the  sacred  writings 
and  the  literature  of  Jewish  and  heathen  au- 
thors, favors  the  opinion  of  IVFr.  Bryant,  and 
confirms  its  probability  by  a  similar  incident  in 
the  life  of  Josej)hus,  who  was  wrecked  on  his 
way  to  Rome,  in  the  Adriatic  Sea,  in  the  same 
year  with  St.  Paul. 

"  The  account  in  the  life  of  Josephus,"  says 
Dr.  Gray,  "  written  by  himself,  appears  to 
relate  to  this  voyage,  and  seems  to  prove  that 
Josephus  was  a  companion  in  a  part  of  it  with 
St.  Paul.  There  are,  indeed,  difficulties  which 
interfere  with  this  opinion,  which,  as  the  subject 
is  of  some  moment,  may  be  proposed  for 
critical  investigation." 

The  relation  is  as  follows: — "After  the 
twenty-sixth  year  of  my  age,  it  happened  that 
I  went  up  to  Rome  on  the  occasion  that  I  shall 
now  mention.  At  the  time  when  Felix  was 
procurator  of  Judsea,  there  were  certain  priests 
of  my  acquaintance,  good  and  worthy  persons, 
whom  on  a  small  and  trifling  occasion  he  had 
put  into  bonds,  and  sent  to  Rome  to  plead  their 
cause  before  Ceesar.  For  these  I  was  desirous 
to  procure  deliverance,  and  that  especially 
because  I  was  informed  that  they  were  not  un- 
mindful of  piety  towards  God,  even  under  their 
afflictions,  but  supported  themselves  with  figs 
and  nuts  :  accordingly  I  came  to  Rome,  though 
it  was  often  througli  great  hazards  by  sea,  for 
our  ship  being  wrecked  in  the  midst  of  the 
Adriatic  Sea,  we  that  were  in  it,  being  about 
six  hundred  in  number,  swam  for  our  lives  all 
the  night,  when,  upon  the  first  appearance  of 
the  day,  a  ship  of  Gyrene  appearing  to  us,  by 
the  providence  of  God,  I  and  some  others, 
eighty  in  all,  preventing  tlie  rest,  were  taken 
up  into  the  ship :  and  when  I  had  thus  escaped 
and  come  to  Puteoli,  I  became  acquainted  with 
Aliturus,  an  actor  of  plays,  a  Jew  by  birth, 
and  much  beloved  by  Nero,  and  through  his 
interest  became  known  to  Poppea,  Caesar's 
wife,  and  took  care,  as  soon  as  possible,  to 
entreat  her  to  procure  that  the  priests  might  be 
set  at  liberty." 

"  The  dates,"  says  this  learned  writer,  "  might 
bo  shown  so  far  to  correspond,  that  there  would 
be  no  objection  from  this  source.  It  is  not 
improbable  that  Josephus,  who  was  of  sacer- 
dotal descent,  and  brought  up  in  the  strict  pro- 
fession of  the  Pharisaic  opinions,  should  have 
Rdt  au  interest  in  the  welfare  of  St.  Paul,  wlio 
Via..   II. 


was  a  Pharisee,  brought  up  at  the  feet  of  Ga- 
maliel, and  who  might  be  called  a  priest,  as  he 
was  a  doctor  of  the  law,  and  assumed  the 
character  of  a  preacher  of  righteousness.  What 
Josephus  says  of  Felix  having,  as  procurator  of 
Judfea,  sent  the  persons  spoken  of  to  Rome, 
may  be  inaccurately  stated,  or  may  relate  to 
some  order  first  given  by  Felix  to  this  effect, 
but  the  execution  of  which  was  delayed  by  the 
change  of  governors.  This  would  accord  with 
the  account  of  St.  Luke,  and  would  not  be  in- 
consistent with  what  is  further  stated  by  him, 
that  St.  Paul  was  detained  two  years  in  con- 
finement, and  that  Festus,  not  long  after  his 
arrival  to  take  possession  of  the  government, 
examined  Paul  at  Csesarea ;  and  after  having 
again  heard  his  defence  in  presence  of  Agrippa, 
directed  him  to  be  conveyed  to  Rome.  Jose- 
phus, then  speaking  of  the  imprisonment  and 
sending  of  St.  Paul  to  Rome,  ascribes  both  the 
measures  to  their  first  author,  whose  unpopular 
government  was  the  subject  of  very  general 
complaint,  and  whose  proceedings  were  most 
likely  to  be  traversed  at  Rome. 

The  piety  and  resignation  which  the  historian 
ascribes  to  his  companions,  accord  well  with 
the  character  of  St.  Paul ;  and  the  circumstance 
of  their  supporting  themselves  by  figs  and  nuts, 
may  help  to  explain  wliat  is  stated  in  the  Acts, 
that  the  "  passengers  fasted  fourteen  days ;" 
that  is,  had  no  regular  food.  It  might  have 
been  by  means  of  the  interest  of  Aliturus,  that 
St.  Paul  was  allowed  tlie  liberty  of  residing  at 
his  own  house  at  Rome.  The  other  difficulties 
which  occur  are  not  so  easily  removed,  and 
present  a  fair  subject  for  discussion.  It  is 
stated  by  Josephus  tliat  there  were  six  hundred 
persons  in  the  ship  in  which  he  sailed,  though 
in  the  vessel  in  which  St.  Paul  was  wrecked, 
there  but  two  hundred  and  seventy-six. 

The  number,  however,  mentioned  by  Josephus 
is  so  great,  as  to  lead  us  to  suspect  some  mis- 
take, since  it  is  not  by  any  means  credible  that 
trading  vessels  at  that  time  were  accustomed  to 
contain,  or  capable  of  accommodating,  so  great 
a  number  of  persons. 

With  respect  to  tlie  difference  between  the 
account  in  the  Acts,  and  tliut  of  Josephus,  as 
to  the  circumstances  of  the  escape,  it  is  to  be 
considered  whether  Josephus,  and  the  seventy- 
nine  with  him,  might  not  have  been  separated 
from  those,  who  swam  to  shore  at  Melita,  and 
have  been  taken  up  in  the  ship  of  Cyrene, 
being  the  persons  who  first  cast  "  themselves 
into  the  sea,"  as  is  related  in  the  Acts ;  and 
whether  the  remainder  of  the  crew,  who,  Jose- 
phus states,  were  swimming  with  him  all  the 
night,  and  of  whose  subsequent  fate  he  says 
nothing,  might  not  have  reached  the  land  to- 
gether with  St.  Patil.  Wliy,  when  Josephus 
afterwards,  upon  this  supposition,  must  have  re- 
ceived the  account  of  St.  Paul's  escape  with  the 
rest,  lie   should  omit  to  record  it,  can  be   ex- 

*FF 


374 


* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIV. 


plained  only  from  a  reluctance  which  he  might 
feel,  to  confirm  or  report  the  miraculous  circum- 
stances which  demonstrated  the  divine  coun- 
tenance to  St.  Paul's  mission,  which,  if  he  had 
admitted,  he  must  have  been  a  convert  to 
Christianity.  He  certainly  speaks  inaccurately 
in  one  instance,  representing  himself  and  his 
companions  to  have  swam  all  the  night,  which, 
without  a  miracle  at  least,  could  not  have  been 
literally  effected  ;  another  difficulty,  and  per- 
haps the  greatest,  is,  that  St.  Paul  expressly 
says,  that  they  all  escaped  safe  to  land,  and  that 
when  tliey  escaped  they  knew  that  the  island 
Avas  called  Melita,  which  seems  to  imply,  that 
they  all  reached  the  same  island.  It  is  possible, 
however,  that  the  Apostle,  by  the  word  "  all," 
refers  to  the  immediate  antecedent  in  the  verse, 
speaking  distinctly  of  those  who  followed  the 
first  division. 

The  integrity  of  the  miracle,  and  the  declar- 
ations of  St.  Paul,  that  there  should  be  no  loss 
of  any  man's  life,  and  that  not  a  hair  should  fall 
from  the  head  of  any  of  them,  are  equally  es- 
tablished, whether  the  whole  crew  reached  the 
land,  or  some  only,  while  others  were  taken  up 
into  a  ship.  If  Josephus  was  one  of  the  breth- 
ren, whom  the  Apostle  found  at  Puteoli,  he 
might  have  been  delayed  on  his  voyage  from 
Melita,  or  detained  at  Puteoli  by  Aliturus,  till 
St.  Paul  arrived  there ;  if  the  circumstances 
should  not  be  thought  to  be  satisfactorily  recon- 
ciled, there  are  still  so  many  concurrences,  that 
the  accounts  must  at  least  be  allowed  to  bear  a 
very  remarkable  resemblance  to  each  other,  if 
not  to  refer  to  the  same  event ;  for  let  it  be  con- 
sidered that  in  both  accounts  the  prisoners  are 
represented  to  iiave  been  put  into  bonds  by 
Felix,  upon  a  trifling  occasion,  and  in  both  to 
have  appealed  to  C?esar.  In  both  relations, 
men  of  extraordinary  piety  and  excellence  are 
exposed  to  shipwreck  in  the  Adriatic  in  the 
same  year ;  and  in  both  they  wonderfully  es- 
cape ;  by  a  remarkable  providence,  in  both  his- 
tories thev  arrive  at  Puteoli ;  and  in  both  in- 
stances  the  prisoners  are,  by  an  unexpected 
indulgence  in  some  degree,  set  at  liberty,  in 
consequence  it  should  seem,  of  interest  made 
with  the  emperor. — Johan.  Fred.  Wandalinus 
considers  Malta,  in  the  Mediterranean,  as  the 
scene  of  St.  Paul's  shipwreck,  p.  773,  in  a  dis- 
sertation in  the  13th  vol.  of  the  Critici  Sacri. 


Note  9.— Part  XIV. 

Mr.  Bryant  fully  proves  that  the  people  of 
Malta,  in  the  Mediterranean,  could  not  be  justly 
called  "barbarous."  On  this  point  the  testi- 
mony of  Diodorus  Siculus  (sec  Note  8.)  is 
decisive.  Mr.  Bryant,  after  some  extracts  on 
the  magnificence  of  the  temples  at  Malta,  goes 
on  tu  contrast  the   description  of  tiie   African 


Malta,  given  by  the  classical  writers,  with  the 
brief  but  forcible  account  of  the  Adriatic  Melite 
in  the  New  Testament.  The  island  is  situated 
in  the  Adriatic  Gulf,  near  the  river  Naro,  in 
the  province  of  the  Nestioeans,  an  Illyrian 
people.  What  is  the  character  of  these  Illy- 
rians  ?  Barbarous  beyond  measure  ;  so  that  they 
are  seldom  mentioned  without  this  denomi- 
nation. Thucydides,  speaking  of  Epidamnus, 
says,  it  was  "  in  the  neighbourhood  of  the  Tau- 
lantii,  a  barbarous  set  of  people,  Illyrians." — 
Hist.  lib.  i.  Polybius  says,  that  in  his  tune 
"they  did  not  seem  so  much  to  have  feuds  and 
quarrels  with  any  particular  nation,  as  to  be  at 
war  with  all  the  world." — Hist.  lib.  ii.  p.  100, 
edit.  Casaub.  Item  excerptae  Legationes,  sect. 
cxxv.  Diodorus  seldom  mentions  them  but  he 
terms  them  barbarians.  Speaking  of  the  Lace- 
dsemonians  giving  them  a  remarkable  check,  he 
says  (lib.  xiv.  p.  464,  edit.  Stephan.),  loO  nollou 
'd'Qij.aovg  enavaav  lovg  ^aqG&Qovg.  One  Illyrian 
nation  was  called  the  Dardanians ;  of  whom 
Nicolaus  Damascenus  [2vvayo)yri  nuQuS6S.i<ii> 
rfiittv)  mentions  an  odd  rule,  which,  I  believe,  no 
otlier  body  politic  imposed  upon  itself:  they 
were  washed  only  thret;  limes — when  tliey  were 
born,  when  they  married,  and  when  they  died 
— tqIq  tf  Tcu  j?/q)  Xovoi'iui  judrop,  otui'  yivwvTut, 
Kid  lTriy(j.fioiQ,  Kul  Ti^lEviibvTeQ.  Strabo  speaks 
of  the  country  as  naturally  good,  but  neglected 
and  barren,  "  on  account  of  the  savage  dispo- 
sition of  the  inhabitants,  and  the  national  turn 
to  plunder."  They  are  represented  as  rude  in 
their  habits,  and  their  bodies  disfigured  with 
marks  and  scarifications,  by  way  of  ornament, 
(Strabo,  vol.  i.  p.  484,  edit.  Amstel.  1707); 
not  given  to  traffic,  and  ignorant  of  the  use 
of  money.  (Schol.  in  Dionys.  Ueoirjy.  ad  vers. 
97.)  They  are  described  as  extending  to  the 
Danube  north,  and  eastward  to  Macedonia 
and  Thrace  ;  comprehending  a  villainous  broth- 
erhood under  different  denominations.  (Liv. 
lib.  X.  cap.  2.)  lllyrii  Liburnique  et  Istri,  gen- 
tes  ferre.  Such  were  the  Scordisci,  a  nation 
bent  on  ruin ;  who  are  said  to  have  made  a 
beautiful  country  for  seven  days'  journey  a 
desert.  Add  to  these  the  Bessi,  so  supreme  in 
villainy,  that  the  banditti  looked  up  to  them,  and 
called  them,  by  way  of  eminence, "  The  Thieves." 
(Strabo,  vol.  i.  p.  490,  edit.  Amstel.  1707.)  In 
short,  it  is  notorious  that  all  the  tract  of  Illyria, 
from  the  city  liissus  north-west,  was  termed 
''iXlvQig  Ba()(>aQi)(l^:  partly  on  account  of  the 
ferocity  of  the  inhabitants,  and  partly  to  distin- 
guish it  fromtiie  Hellenic,  where  the  Greeks  had 
made  their  settlements.  It  is  observable,  tliat  the 
islands  upon  this  coast  were  noted  for  a  despe- 
rate race  of  freebooters ;  and,  wJiat  is  most  to 
the  purpose,  Melite  and  Corcyra  particularly 
swarmed  witii  pirates.  They  so  far  aggrieved 
the  Romans  by  their  repeated  outrages,  tliat 
(Appian.  De  Bella  IHi/rico)  Augustus  ordored 
the  island  to  be  sacked,  and  the  iniiabitant^  to 


Note  10.-13.] 


ON   THE  EPISTLE  TO  THE  EPHESIANS. 


*375 


be  put  to  the  sword.  This  in  great  measure 
was  executed.  So  that,  when  the  Apostle 
arrived  in  these  parts,  the  island  must  have 
been  very  much  thinned,  and  the  remainder  of 
the  people  well  disciplined. 


Syracuse  would  have  been  the  smallest  devia- 
tion possible. 


Note  10.— Part  XIV. 

It  was  the  custom  with  the  ancient  Greeks 
and  Romans,  to  place  the  image  or  picture  of 
the  deity,  to  whose  care  and  protection  they 
committed  the  ship,  at  the  stern,  and  to  place 
the  sign,  by  the  name  of  which  the  ship  was 
called,  at  the  head''.  It  is  a  dispute  among 
learned  men,  whether  the  tutelar  deity  were  not 
also  sometimes  the  sign,  and  for  that  reason 
placed  both  at  head  and  stern.  There  are 
undeniable  instances  in  ancient  authors,  wherein 
some  of  the  heathen  deities  are  placed  at  the 
head.  And  it  is  not  very  likely,  that  such  ships 
should  have  other  deities  at  the  stern,  than  tliose 
to  whose  tutelage  they  were  committed.  Of  this 
sort  is  the  ship  which  carried  Paul  to  Italy.  It 
had  Castor  and  Pollux,  two  heathen  deities,  at  the 
head,  and  doubtless,  if  any,  had  the  same  also 
at  the  stern,  as  the  tutelar  gods,  protectors,  and 
patrons  of  the  ship,  these  being  esteemed  deities 
peculiarly  favorable  to  mariners. 


Note  11.— Part  XIV. 

An  argument  has  been  brought  in  favor  of 
the  opinion,  that  the  island  here  in  question  was 
the  island  of  Malta,  "  from  St.  Paul's  calling  at 
Syracuse,  in  his  way  to  Rhegiuni ;  which  is  so 
far  out  of  the  track,  that  no  example  can  be 
produced  in  the  history  of  navigation,  of  any 
ship  going  so  far  out  of  her  course,  except  it 
was  driven  by  a  violent  tempest."  This  argu- 
ment tends  principally  to  show,  that  a  very  in- 
correct idea  has  been  formed  of  the  relative 
situations  of  these  places.  The  ship  which  car- 
ried St.  Paul  from  the  Adriatic  Sea  to  Rhegium 
would  not  deviate  from  her  course  more  than 
half  a  day's  sail  by  touching  at  Syracuse,  and 
the  delay  so  occasioned  would  probably  be  but 
a  few  hours  more  than  it  would  have  been,  had 
they  proceeded  to  Syracuse  in  their  way  to  the 
straits  of  Messina,  from  Malta,  as  the  map  will 
show.  Besides,  the  master  of  the  ship  might 
have,  and  probably  had,  some  business  at  Syra- 
cuse, which  had  originated  at  Alexandria,  from 
which  place  it  must  have  been  originally  in- 
tended the  ship  should  commence  her  voyage 
to  Puteoli ;  and  in   tliis  course   the  calling   at 


*  Vid.  Hammond  in  loc,  Virg.  .■Encid.  1.  10.  v. 
J57.  ICCu  et  171.  Ovid,  Dc  Trist.  Elrg.  9.  v.  1,  2. 
Pcrs.  Sat.  6.  v.  30. 


Note  12.— Part  XIV. 

Dr.  Lardner  has  shown  that  this  mode  of 
custody  was  in  use  amongst  the  Romans,  and 
that  whenever  it  was  adopted,  the  prisoner  was 
bound  to  the  soldier  by  a  single  chain:  in 
reference  to  which  St.  Paul,  Acts  xxviii.  20., 
tells  the  Jews,  whom  he  had  assembled,  "  For 
this  cause,  therefore,  have  I  called  for  you  to 
see  you,  and  to  speak  with  you,  because  that 
for  the  Hope  of  Israel  I  am  bound  with  this 
chain,"  t:^*'  aXvaiv  tuvttjv  neglxstjuui.  It  is  in 
exact  conformity,  therefore,  with  the  truth  of 
St.  Paul's  situation  at  the  time,  that  he  declares 
of  himself  (Eph.  vi.  20.),  TTQeaSsvui  iv  ulvaei. 
And  the  exactness  is  the  more  remarkable,  as 
akvaig^  a  chain,  is  no  where  used  in  the  singu- 
lar number  to  express  any  other  kind  of  custody. 
When  the  prisoner's  hands  or  feet  were  bound 
together,  the  word  was  dea^iol,  "  bonds,"  Acts 
xxvi.  29.  When  the  prisoner  was  confined 
between  two  soldiers,  as  in  the  case  of  Peter 
(Acts  xii.  6.),  two  chains  were  employed  ;  and 
it  is  said  upon  his  miraculous  deliverance,  that 
the  "chains"  {uXvasig,  in  the  plural)  "fell  from 
his  hands." — Paley's  Horee  PaulinrB. 


Note  13.— Part  XIV. 

ON  THE  DATE  AND  OCCASION  OF  THE  EPISTLE 
TO  THE  EPHESIANS. 

The  Epistles  which  follow  in  this  part  of 
the  Arrangement  -were  written  by  St.  Paul 
during  his  imprisonment  at  Rome.  This  will 
appear  from  the  allusions  which  are  repeatedly 
made  by  him  to  that  event.  In  this  Epistle  to 
the  Ephesians  we  meet  with — "I  Paul,  the 
prisoner  of  Jesus  Christ  for  you  Gentiles," 
chap.  iii.  1.  "I  therefore  (the  prisoner  of  the 
Lord)  beseech  you,''  chap.  iv.  1.  "For  which 
I  am  an  ambassador  in  bonds,"  chap.  vi.  20. ; 
and  we  know  that  Tychicus,  by  whom  the 
Epistle  was  probably  sent,  chap.  vi.  21..  as  the 
subscription  affirms,  was  with  him  during  his 
first  imprisonment.  As  St.  Paul  does  not  speak 
of  the  probability  of  his  release,  we  may  con- 
clude, with  Dr.  Lardner,  Bishop  Tomline, 
Mr.  Home,  and  others,  that  it  was  written  in  the 
early  part  of  his  imprisonment. 

Many  learned  men  have  doubted  whether 
this  Epistle  was  sent  to  the  Church  at  Ephesus. 
They  tliink  that  the  propor  direction  is,  The 
Epistle  of  Paul  to  the  Lnodiceuns ;  and  sup- 
pose it  to  be  the  same  which  the  Apostle  men- 
tions Coloss.  iv.  16.,     "  When   this  Epistle   is 


la* 


376 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIV. 


read  among  you,  cause  that  it  be  read  also  in 
the  Church  of  the  Laodiceans  ;  and  that  ye 
likewise  read  the  Epistle  from  Laodicea."  Dr. 
Paley's  arguments  in  the  affirmative  are  entitled 
to  much  regard. 

"  Although  it  does  not  appear,"  he  observes, 
"to  have  ever  been  disputed  that  the  Epistle 
before  us  was  written  by  St.  Paul,  yet  it  is  well 
known  that  a  doubt  has  long  been  entertained 
concerning  the  persons  to  whom  it  was  ad- 
dressed. The  question  is  founded  partly  in 
some  ambiguity  in  the  external  evidence. 
Marcion,  a  heretic  of  tlie  second  century,  as 
quoted  by  Tertullian,  a  father  in  the  beginning 
of  the  third,  calls  it.  The  Epistle,  to  the  Laodi- 
ceans. From  what  we  know  of  Marcion,  his 
judgment  is  little  to  be  relied  upon ;  nor  is  it 
perfectly  clear  that  Marcion  was  rightly  under- 
stood by  Tertullian.  If,  however,  Marcion  be 
brought  to  prove  tliat  some  copies  in  his  time 
gave  ' Ev  Aao8t,Hela  in  the  superscription,  his 
testimony,  if  it  be  truly  interpreted,  is  not 
diminished  by  his  heresy ;  for,  as  Grotius 
observes,  'cur  in  ea  re  mentiretur  nihil  erat 
causae.'  The  name  'Ev  ' Eqiiaa,  'In  Ephesus,' 
in  the  first  verse,  upon  which  word  singly 
depends  the  proof  that  the  Epistle  was  written 
to  the  Ephesians,  is  not  read  in  all  the  manu- 
scripts now  extant.  I  admit,  however,  that  the 
external  evidence  preponderates  with  a  mani- 
fest excess  on  the  side  of  the  received  reading. 
The  objection,  therefore,  principally  arises 
from  the  contents  of  the  Epistle  itself,  which 
in  many  respects  militate  with  the  supposition 
that  it  was  written  to  the  Church  of  Ephesus. 
According  to  the  history,  St.  Paul  had  passed 
two  whole  years  at  Ephesus,  Acts  xix.  10.,  and 
in  this  point,  viz.  of  St.  Paul  having  preached 
for  a  considerable  length  of  time  at  Ephesus, 
the  history  is  confirmed  by  the  two  Epistles  to 
the  Corinthians,  and  by  the  two  Epistles  to 
Timothy.  '  I  will  tarry  at  Ephesus  until  Pente- 
cost,' 1  Cor.  xvi.  8.  '  We  would  not  have  you 
ignorant  of  our  trouble  which  came  to  us  in 
Asia,'  2  Cor.  i.  8.  '  As  I  besought  thee  to  abide 
still  at  Ephesus,  when  I  went  into  Macedonia,' 
1  Tim.  i.  3.  '  And  in  how  many  tilings  he 
ministered  unto  me  at  Ephesus,  thou  knowest 
well,'  2  Tim.  i.  18.  I  adduce  these  testimonies 
because,  had  it  been  a  competition  of  credit 
between  the  history  and  the  Epistle,  I  should 
have  thought  myself  bound  to  have  preferred 
the  Epistle.  Now  every  Epistle  wliich  St.  Paul 
wrote  to  tlie  Churches  which  he  himself  had 
founded,  or  which  he  had  visited,  abounds  with 
references  and  appeals  towhat  had  passed  during 
the  time  that  he  was  present  among  thnm ;  wliere- 
as  there  is  not  a  text  in  the  Epistle  to  the  Ephesians 
from  which  we  can  collect  that  he  had  ever  been 
at  Ephesus  at  all.  The  two  Epistles  to  the  Cor- 
inthians, the  Epistle  to  the  Galatians,  the  Epistle 
to  the  Philippians,  and  the  two  Epistles  to  the 
Thessalonians,  are  of  this  class ;  and  they  are  full 


of  allusions  to  the  Apostle's  history,  his  recep- 
tion, and  his  conduct  whilst  amongst  them  ;  the 
total  want  of  which,  in  the  Epistle  before  us,  is 
very  difficult  to  account  for,  if  it  was  in  truth 
written  to  the  Church  of  Ephesus,  in  which  city 
he  had  resided  for  so  long  a  time.  This  is  the 
first  and  strongest  objection.  But  farther,  the 
Epistle  to  the  Colossians  was  addressed  to  a 
Church  in  which  St.  Paul  had  never  been.  This 
we  infer  from  the  first  verse  of  the  second  chap- 
ter :  '  For  I  would  tliat  ye  knew  what  great 
conflict  I  have  for  you,  and  for  them  at  Laodicea, 
and  for  as  many  as  have  not  seen  my  face  in 
the  flesh.'  There  could  be  no  propriety  in  thus 
joining  the  Colossians  and  the  Laodiceans  with 
those  'who  had  not  seen  his  face  in  the  flesh,' 
if  they  did  not  also  belong  to  the  same  descrip- 
tion. Now  his  address  to  the  Colossians,  whom 
he  had  not  visited,  is  precisely  the  same  as  his 
address  to  the  Christians,  to  whom  he  wrote  in 
the  Epistle  which  we  are  considering:  'We 
give  thanks  to  God  and  the  Father  of  our  Lord 
Jesus  Christ,  praying  always  for  you,  since  we 
heard  of  your  faith  in  Christ  Jesus,  and  of  the 
love  which  ye  have  to  all  the  saints,'  Col.  i.  3, 4. 
Thus  he  speaks  to  the  Ephesians,  in  the  Epistle 
before  us,  as  follows ;  '  Wherefore  I  also,  after 
I  heard  of  your  faith  in  the  Lord  Jesus,  and 
love  unto  all  the  saints,  cease  not  to  give  thanks 
for  you,  making  mention  of  you  in  my  prayers,' 
chap.  i.  15.  The  words  'having  heard  of  your 
faith  and  love,'  are  the  very  words  we  see, 
which  he  uses  towards  strangers  ;  and  it  is  not 
probable  that  he  should  employ  the  same  in 
accosting  a  Church  in  which  he  had  long  exer- 
cised his  ministry,  and  whose  faith  and  love  he 
must  have  personally  known.  The  Epistle  to 
the  Romans  was  written  before  St.  Paul  had  been 
at  Rome  ;  and  his  address  to  them  runs  in  the 
same  strain  with  that  just  now  quoted  :  '  I  thank 
my  God,  through  Jesus  Christ,  for  you  all,  that 
your  faith  is  spoken  of  throughout  the  whole 
world,'  Rom.  i.  8.  Let  us  now  see  what  was 
the  form  in  which  our  Apostle  was  accustomed 
to  introduce  his  Epistles,  when  he  wrote  to 
those  with  whom  he  was  already  acquainted. 
To  the  Corinthians  it  was  this  :  '  I  thank  my  God 
always  on  your  behalf,  for  the  grace  of  God  which 
is  given  you  by  Jesus  Christ ; '  1  Cor.  i.  4.  To 
the  Philippians,  'I  thank  my  God  upon  every 
remembrance  of  you,'  Phil.  i.  3.  To  the  Thes- 
salonians :  '  We  give  thanks  to  God  always  for 
you  all,  making  mention  of  you  in  our  prayers  ; 
remembering  without  ceasing  your  work  of 
faith  and  labor  of  love,'  1  Thess.  i.  2,  3.  To 
Timothy :  '  I  thank  God,  whom  I  serve  from  my 
forefathers  with  pure  conscience,  that  without 
ceasing  I  have  remembrance  of  thee  in  my 
prayers  night  and  day,'  2  Tim.  i.  3.  In  tliese 
quotations  it  is  usually  liis  remembrance,  and 
never  his  hearing  of  them,  whicli  he  makes  the 
subject  of  his  thankfulness  to  God. 

"  As  great  difficulties  stand  in  the  way,  sup- 


Note  13.] 


ON  THE  EPISTLE  TO  THE  EPHESIANS. 


*377 


posm;^  the  Epistle  before  us  to  have  been  ■writ- 
ten to  the  Cinirch  at  Ephesus  ;  so  I  think  it 
probable  that  it  is  actually  the  Epistle  to  the 
Laodiceans,  referred  to  in  tlie  fourth  chapter 
of  the  Epistle  to  tiie  Colossians.  The  text 
whicli  contains  tliat  reference  is  this :  '  When 
this  Epistle  is  read  among  you,  cause  that  it  be 
road  also  in  the  Church  of  the  Laodiceans,  and 
that  ye  likewise  read  the  Epistle  from  Laodicea,' 
Col.  iv.  1(3.  The  Epistle  from  Laodicea  was  an 
Epistle  sent  by  St.  Paul  to  tiiat  Church,  and  by 
them  transmitted  to  Colosse.  The  two  Churches 
were  mutually  to  communicate  the  Epistles  they 
had  received.  Tiiis  is  tlie  way  in  which  tlie 
direction  is  explained  by  tlje  greater  part  of 
commentators,  and  is  the  most  probable  sense 
that  can  be  given  to  it.  It  is  also  probable  that 
the  Epistle  alluded  to  was  an  Epistle  which  had 
been  received  by  the  Church  of  Laodicea  lately. 
It  appears,  then,  with  a  considerable  degree  of 
evidence,  tliat  there  existed  an  Epistle  of  St. 
Paul  nearly  of  the  same  date  with  the  Epistle 
to  the  Colossians,  and  an  Epistle  directed  to  a 
Church  (for  such  the  Church  of  Laodicea  was) 
in  which  St.  Paul  had  never  been.  What  has 
been  observed  concerning  the  Epistle  before  us 
shows  that  it  answers  perfectly  to  that  character. 

"  Nor  does  the  mistake  seem  very  difficult  to 
account  for.  Whoever  inspects  the  map  of 
Asia  Minor  will  see,  that  a  person  proceeding 
from  Rome  to  Laodicea  would  probably  land  at 
Ephesus,  as  the  nearest  frequented  seaport  in 
that  direction.  Miglit  not  Tychicus  then,  in 
passing  through  Ephesus,  communicate  to  tlie 
Christians  of  that  place  the  letter  with  which 
he  was  charged  ?  And  might  not  copies  of  that 
letter  be  multiplied  and  preserved  at  Ephesus  ? 
Miglit  not  some  of  the  copies  drop  the  words 
of  designation  '  Ef  Tf|  AuoSmelq,  which  it  was 
of  no  consequence  to  an  Ephesian  to  retain  ? 
Might  not  copies  of  the  letter  come  out  into 
the  Christian  Church  at  large  from  Ephesus  ; 
and  might  not  this  give  occasion  to  a  belief  that 
the  letter  was  written  to  that  Church  ?  And, 
lastly,  might  not  this  belief  produce  the  error 
which  we  suppose  to  have  crept  into  the  in- 
scription ? 

"And  it  is  remarkable,  that  there  seem  to 
have  been  some  ancient  copies  witliout  the 
words  of  designation,  either  the  words  '  In 
Ephesus,'  or  the  words  'In  Laodicea.'  St. 
Basil,  a  writer  of  the  fourth  century,  has  this 
very  singular  passage :  '  And  writing  to  the 
Ephesians,  as  truly  united  to  him  who  is  through 
knowledge,  he  (Paul)  calleth  them  in  a  peculiar 
sense  '  such  who  are ;'  saying,  to  the  saints  wlio 
are,  and  (or  even)  the  faithful  in  Christ  Jesus; 
ibr  so  those  before  us  have  transmitted  it,  and 
>ve  have  found  it  in  ancient  copies.'  Dr.  Mill 
interprets  (and,  notwithstanding  some  objections 
that  have  been  made  to  him,  in  my  opinion, 
rightly  interprets)  these  words  of  Basil,  as 
declaring  that  this  father  had  seen  certain 
VOL.  II.  *48 


copies  of  the  Epistle  in  which  the  words  <  in 
Ephesus'  were  wanting.  And  the  passage 
must  be  considered  as  Basil's  fanciful  way  of 
explaining  what  was  really  a  corrupt  and  defec- 
tive reading ;  for  I  do  not  believe  it  possible 
that  tlie  author  of  the  Epistle  could  have  ori- 
ginally written  uyloig  lolg  olaiv,  without  any 
name  of  place  to  follow  it." 

Such  are  the  arguments  of  Dr.  Paley  on  this 
side  of  the  question.  All  the  ancient  fathers 
and  Christian  writers,  with  Bishop  Tomline, 
Home,  and  many  others  of  our  best  critics, 
have  espoused  tlie  contrary  opinion,  which  is 
well  represented  by  Dr.  Lardner,  wlio  observes, 
"  That  this  Epistle  was  sent  to  the  Church  at 
Ephesus,  we  are  assured  by  the  testimony  of 
all  catholic  Christians  of  all  past  ages.  This 
we  can  now  say  with  confidence,  having  ex- 
amined the  principal  Christian  writers  of  the 
first  age,  to  the  beginning  of  the  twelfth  cen- 
tury, in  all  which  space  of  time  there  appears 
not  one  who  had  any  doubt  about  it.  Of  these 
testimonies,  that  of  Ignatius,  bishop  of  Antioch, 
in  the  end  of  the  first  century,  is  very  remark- 
able. In  a  letter  which  he  wrote  to  the  Ephe- 
sians from  Smyrna,  in  his  way  to  Rome,  he 
says  (chap,  xii.),  '  Ye  are  the  companions  in  the 
mysteries  of  the  Gospel  of  Paul  the  sanctified, 
the  martyr,  deservedly  most  happy  ;  at  whose 
feet  may  I  be  found,  when  I  shall  have  attained 
unto  God,  who,  nuayj  imarlyl-ri  (for  oA/y  tmaT^liq, 
as  Tiaaa  olxodojut),  Eplies.  ii.  21.  is  first  for  okij,) 
throughout  all  his  Epistle,  makes  mention  of  you 
in  Christ.'  The  Greek  piirase  signifies  honorable 
mention,  (Matt.  xxvi.  13.  Mark  xiv.  9.  Acts  x. 
4.)  Ignatius  means,  that  St.  Paul  commends 
the  Ephesians  throughout  the  whole  of  the 
Epistle,  without  blaming  them,  as  he  did  in  iiis 
letters  which  were  addressed  to  some  others, 
by  calling  them  companions  or  partakers  of  the 
7nijsteries  of  the  Gospel  of  Paid,  he  alluded  to 
those  passages  in  the  present  Epistle  of  the 
Ephesians,  where  the  Gospel  is  represented  as 
a  mystery  made  known  to  the  Apostle,  and  by 
him  to  them.  Ignatius  having  thus  described 
the  Epistle  to  the  Ephesians,  there  can  be  no 
doubt  as  to  the  genuineness  of  its  inscription  ; 
for  it  is  by  some  supposed  that  the  Epistle  of 
Ignatius  was  only  written  forty-five  years  after 
that  of  the  Epistle  to  the  Ephesians." 

Michaelis  has  shown,  at  considerable  length, 
that  the  omission  of  the  word  ohaiv,  "  who 
are,"  was  the  subject  of  Basil's  implied  censure, 
as  being  hostile  to  the  inference  he  wished  to 
deduce,  and  not  the  omission  of  the  words  ^i- 
'  Eqpiaa.  And  as  this  father,  in  another  passage 
of  his  writings,  expressly  cites  the  Epistle  to 
the    Ephesians"    witliout   any    hesitation,   it   is 

■"  Stoch,  Dc  Epislolis  .ipostolorum  nan  deperdi- 
t'ls.  pp.  101,  et  seq.  Michaelis,  vol.  iv.  p.  128- 
14G.  Lardner's  Works.  8vo.  vol.  vi.  pp.  416-4.5(5. 
4to.  vol.  iii.  pp.  342-362.  Macknight  on  Col.  iv. 
16.     Bishop  Middleton  On  the    Greek  drticJe.   pp. 


378* 


NOTES  ON  THE  ACTS   AND   EPISTLES. 


[Part  XIV. 


evident  that  in  his  time  (the  latter  part  of  the 
fourth  century)  this  Epistle  was  not  considered 
as  being  addressed  to  the  Laodiceans. 

The  passages  quoted  by  Dr.  Paley  admit  of 
easy  and  satisfactory  interpretations,  which 
directly  refute  his  hypothesis.  It  will  be  recol- 
lected, that  four  or  five  years  had  elapsed  since 
St.  Paul  had  quitted  Ephesus ;  he  might  there- 
fore with  great  propriety  express  (in  i.  15.)  his 
complacency  on  hearing  that  they  continued 
steadfast  in  the  faith,  notwithstanding  the  various 
temptations  to  which  they  were  exposed.  Again, 
the  expression  (in  iii.  2.)  (ei'j'c  i^xovaure  zriv 
olxorofilui')  which  many  translate  and  under- 
stand to  mean,  "  if  ye  have  heard  of  the  dis- 
pensation ;"  more  correctly  means,  "  since  ye 
have  heard  the  dispensation"  of  the  grace  of 
God,  which  had  been  made  known  to  them  by 
St.  Paul  himself.  Consequently  this  verse 
affords  no  countenance  to  the  hypothesis  above 
mentioned.  The  same  remark  applies  to  chap, 
iv.  21.,  where  a  similar  construction  occurs, 
which  ought  in  like  manner  to  be  rendered, 
"since  indeed  ye  have  heard  him,"  &c.  With 
respect  to  the  direction  given  by  St.  Paul  in 
Col.  iv.  16.,  that  the  Colossians  should  cause 
the  Epistle  which  he  wrote  to  them  to  be  "  read 
also  in  the  Church  of  the  Laodiceans,  and  that 
they  should  likewise  read  the  Epistle  from  Lao- 
dicea,"  it  is  highly  probable  (as  Rosenmiiller 
has  remarked)  that  by  "  the  Epistle  from  Laodi- 
cea,"  St.  Paul  meant  a  letter  addressed  to  him 
by  the  Church  of  Laodicea,  in  answer  to  which 
he  wrote  the  letter  addressed  to  the  Colossians 
(as  being  the  larger  Church)  desiring  that  they 
would  send  it  to  the  Laodiceans,  and  get  a 
copy  of  tlie  Epistle  which  the  latter  had  sent 
to  St.  Paul,  in  order  that  the  Colossians  might 
better  understand  his  reply. 

Michaelis  and  Haenlein,  after  Archbishop 
Usher  and  Bengel,  get  rid  of  all  the  difficulties 
attending  this  question,  by  supposing  the  Epistle 
to  have  been  encyclical  or  circular,  being  ad- 
dressed to  the  Ephesians,  Laodiceans,  and  some 
otlier  Churches  in  Asia  Minor.  But  it  could 
hardly  be  circular  in  the  sense  in  which  Mi- 
chaelis understands  that  term :  for  he  supposes 
that  the  different  copies  transmitted  by  St.  Paul 
had  iv  ' E(fium,  "  at  Ephesus,"  ^v  ^landixelq,  "  at 
Laodicea,"  &c.  as  occasion  required  ;  and  that 
the  reason  wjiy  all  our  manuscripts  read  iv 
'Ecpiau),  is,  that  when  the  books  of  the  New 
Testament  were  first  collected,  the  copy  used 
was  obtained  from  Ephesus:  but  this  (Bishop 
Middleton  observes)  seems  to  imply  what  can- 
not be  proved,  that  the  canon  was  established 


508-518,  who  observes,  that  if  ever  there  were  an 
Epistln  from  St.  Paul  to  the  Laodiceans,  it  is  lost ; 
for  tliat  which  is  extant  in  Fabricius  and  Jones's 
work  On  the  Canon,  (to  vvliicii  we  may  add  Pri- 
tius,)  is  universally  allowed  to  be  a  forgery  ;  yet  the 
loss  of  a  canonical  writing  is  of  all  suppositions  the 
most  improbable. — See  Tlorne'a  Crit.  Introduct. 


by  authority,  and  that  all  copies  of  this  Epistle 
not  agreeing  with  the  approved  edition  were 
suppressed. 

Dr.  Macknight  is  of  opinion,  that  St.  Paul 
sent  the  Ephesians  word  by  Tychicus,  who  car- 
ried their  letter,  to  send  a  copy  of  it  to  the 
Laodiceans,  with  an  order  to  them  to  communi- 
cate it  to  the  Colossians.  This  hypothesis  will 
account,  as  well  as  that  of  Michaelis,  for  the 
want  of  those  marks  of  personal  acquaintance 
which  the  Apostle's  former  residence  might 
lead  us  to  expect,  and  on  which  so  much  stress 
has  been  laid  ;  for  every  thing  local  would  be 
purposely  omitted  in  an  Epistle  which  had  a 
farther  destination. 

Dr.  Lardner  enumerates  a  variety  of  passages 
which  apply  better  to  the  Ephesians  than  to 
any  other  people  ;  particularly  those  which 
show  that  the  Apostle  was  well  acquainted 
with  those  whom  he  was  addressing  (see  chap, 
i.  13.)  :  also  at  the  end  of  the  chapter,  where, 
after  speaking  of  Christ  as  filling  all  his  mem- 
bers with  his  gifts  and  gi-aces,  he  adds,  (chap, 
ii.  1.)  "  And  you  who  were  dead  in  trespasses 
and  sins."  Chap.  iv.  20.  "  But  ye  have  not  so 
learned  Christ."  Ver.  21.  "  Seeing  ye  have 
heard  Him,  and  have  been  taught  by  Him,  as 
the  truth  is  in  Jesus."  Now,  could  the  Apostle 
say  these  things,  unless  he  had  been  well  ac- 
quainted with  the  persons  to  whom  he  wrote  ? 
or  rather,  unless  they  had  been  instructed  and 
endowed  with  the  spiritual  gifts  by  himself? 
Farther,  if  the  Apostle  had  not  been  well  ac- 
quainted with  the  persons  to  whom  he  was 
writing,  and  if  they  had  not  been  his  own  con- 
verts, would  they  have  taken  such  an  interest 
in  him,  as  to  make  it  proper  for  him  to  send 
Tychicus  to  make  known  all  things  to  them 
concerning  himself?  (chap.  vi.  21,  22.)  The 
salutation  sent  to  the  brethren  in  Laodicea 
(Coloss.  iv.  15.)  is  a  strong  presumption  that 
the  Epistle  in  the  canon  inscribed  to  the  Ephe- 
sians was  not  to  the  Laodiceans.  For  the 
Epistle  to  the  Colossians  being  written  at  the 
same  time  with  the  supposed  Epistle  to  the 
Laodiceans,  and  sent  by  the  same  messenger, 
Tychicus  (Eph.  vi.  21.  Coloss.  iv.  7,  8.),  is  it 
probable,  that  in  the  Epistle  to  the  Colossians, 
tlie  Apostle  would  think  it  needful  to  salute  the 
brethren  in  Laodicea,  to  whom  he  had  written 
a  particular  letter,  in  which  he  had  given  them 
his  apostolical  benediction  ?  We  will  finish  the 
argument  in  the  words  of  Dr.  Chandler,  who 
observes,  "  It  is  not  material  to  whom  the 
Epistle  was  inscribed,  whether  to  the  Ephesians 
or  Laodiceans,  since  the  authority  of  the  Epistle 
doth  not  depend  on  the  persons  to  whom  it  was 
written,  but  on  the  person  who  indited  it, 
which  was  St.  Paul,  as  the  letter  itself  testifies, 
and  all  genuine  antiquity  confirms." 

That  this  Epistle  was  designed  for  the  use 
not  only  of  the  Athenians,  but  of  all  the  breth- 
ren in  the  proconsular  Asia,  not  excepting  thoso 


Note  14.] 


ON   THE   EPISTLE  TO  THE  EPHESIANS. 


*379 


to  whom  the  Apostle  was  personally  unknown, 
may  be  inferred  from  the    inscription   of  the 
Epistle,  and  from  its  concluding  benedictions. 
"  The  saints  in  Ephcsus,  and  the  believers  in 
Christ    Jesus,"    appear   to    describe     different 
persons  ;  the   latter  may   relate  to  all  the  be- 
lievers in  the  province  of  Asia.     A  distinction 
is  also  made  in  the  benediction,  (chap.  vi.  23, 
24.)  "  Peace  be  to  the  brethren"  (at  Ephesus), 
and  then  "  grace  be  with  all  them  who  love  our 
Lord  Jesus  Christ  in  sincerity,"  that  is,  with  all 
the  faithful  brethren  in  the  proconsular  Asia. 
That  a  considerable  intercourse  existed  between 
the  Churches  of  the  proconsular  Asia  and  that 
of  Ephesus  is  evident  from  the  First  Epistle  to 
the  Corinthians,  which  was  written  from  Ephe- 
sus, where,  instead  of  mentioning  the  Church 
of  Ephesus    by    itself,  as   saluting   the   Corin- 
thians,   the   salutation    is  from    the  Churches 
of  Asia   in   general,   comprehending   Ephesus 
among  the   rest,  (1    Cor.   xvi.  19.)      St.    Paul 
usually  addressed  his   letters  to   the  Churches 
in  the  great  cities,  yet  they   were  designed,  as 
the  inscriptions  prove,  for  all  those  of  the  neigh- 
bourhood.    We  may  further  add,  that  the  per- 
fection of  the   moral  admonition  delivered  in 
this  Epistle,  and  the  catholic  manner  in   which 
other  matters  are  treated  corroborate  the  opin- 
ion that  it  was  intended   for  the   brethren  of 
the  province  of  Asia,  which  accounts  for  the 
omission  of  those  allusions  to  particular  persons 
and  circumstances,  which  might  have  been  ex- 
pected,  had  St.  Paul   been  addressing  only  a 
Church  planted  by  himself  in  a  city  where  he 
had  so  long  resided. 

Dr.  Lardner  places  the  Epistle  to  the  Ephe- 
sians  at  the  beginning  of  St.  Paul's  first  im- 
prisonment. He  proposes,  in  support  of  his 
opinion,  the  two  following  arguments :  that 
Timothy,  who  joined  the  Apostle  in  his  letters 
to  the  Philippians,  Colossians,  and  Philemon,  is 
not  mentioned  in  this  Epistle,  from  which  he 
infers  that  Timothy  had  not  yet  joined  him  at 
Rome.  Dr.  Macknight,  who  supposes  it  was 
written  after  the  Epistles  to  the  Colossians  and 
Philemon,  observes,  that  it  is  possible  Timothy 
might  only  have  lefl  Rome  for  a  short  time, 
and  refers  to  Heb.  xiii.  23. 

Dr.  Lardner's  second  argument  is  that  already 
noticed,  that  the  Apostle  does  not  express  an 
expectation  of  an  early  release,  as  in  the 
Epistle  to  the  Philippians.  Macknight,  how- 
ever, is  of  opinion,  that  no  inference  can  be 
drawn  from  this  circumstance.  The  Apostle, 
he  observes,  in  his  Epistle  to  the  Colossians, 
makes  as  little  mention  of  his  release  as  in  his 
Epistle  to  the  Ephesians.  And  yet  all  allow 
that  that  Epistle  was  written  and  sent  with 
the  Epistle  to  Philemon,  in  which  the  Apostle 
expressed  the  strongest  hope  of  that  event. 
He  did  not  think  it  necessary,  it  seems,  to  men- 
tion his  enlargement  in  his  letter  to  the  Colos- 
sians,  because   he    had  ordered   Tychicus   to 


inform  them  of  it  (iv.  7.)  "  All  things  concern- 
ing me,  Tychicus  will  make  known  to  you." 
For  the  same  reason  he  may  have  omitted  men- 
tioning his  release  to  the  Ephesians,  as  may  be 
inferred  from  Eph.  vi.  21.  "But  that  ye  also 
may  know  my  affairs,  and  how  I  do,  Tychicus 
will  make  known  to  you  all  things." 

The  phraseology  here  deserves  notice, 
"  that  ye  also  may  know  ;"  which  he  thinks 
implies,  that  at  this  time  the  Apostle  had 
ordered  Tychicus  to  make  known  all  things  con- 
cerning him  to  some  others,  namely,  to  the 
Colossians  ;  consequently  that  the  two  Epistles 
were  written  about  the  same  time  ;  and  as 
Tychicus  and  Onesimus,  to  whom  the  Apostle 
delivered  his  Epistle  to  the  Colossians  and  to 
Philemon,  were  to  take  Ephesus  in  their  way, 
he  gave  them  his  letter  to  the  Ephesians  like- 
wise, and  ordered  them,  when  they  delivered  it, 
to  enjoin  the  Ephesians  to  send  a  copy  of  it  to 
the  Laodiceans,  with  directions  to  send  a  tran- 
script, taken  from  their  copy,  to  the  Colossians. 
Tychicus  and  Onesimus,  therefore, taking  Ephe- 
sus in  their  way,  delivered  the  Apostle's  letter 
to  the  Church  in  that  city,  as  they  were  direct- 
ed ;  then  proceeded  with  the  letter  to  the  Co- 
lossians p.nd  to  Philemon,  which,  when  they 
delivered,  their  commission  was  at  an  end. 

Such  are  Dr.  Macknight's  arguments.  It  is 
evident,  however,  that  this  mode  of  reasoning  is 
very  inconclusive.  I  have  placed  the  Epistle 
therefore  at  this  period,  and  have  been  guided 
by  the  arguments  of  Dr.  Lardner,  which  have 
been  before  considered,  and  which  is  consistent 
with  the  order  of  the  Sacred  Canon. 

From  the  frequent  use  of  the  word  "  mystery," 
and  from  other  reasons,  Macknight,  Dr.  Chand- 
ler, and  other  commentators,  have  supposed 
that  St.  Paul  intended  to  illustrate  the  truths 
he  enforces  in  this  Epistle,  by  referring  to  the 
mysteries  of  Diana,  which  were  celebrated  at 
Ephesus,  in  the  temple  of  that  name.  Dr. 
Macknight  has  largely  discussed  this  subject. 
I  have  not  adopted  his  opinions,  as  they  appear 
to  require  farther  confirmation.  The  allusions 
of  St.  Paul  to  the  service  and  ministers  of  the 
Jewish  temple  seem  to  be  made  without  any  ref- 
erence to  those  of  Diana.  See  the  argument  of 
Warburton  and  Leland  in  Macknight's  Preface"*. 


Note  14.— Part  XIV. 

Adam  is  expressly  called  in  Scripture  "  the 
figure  of  him  that  was  to  come ;"  and  the 
circumstances  which  attended  the  formation  of 
Eve  were  equally  a  figure  of  the  creation  of  the 

"I-  See  Macknight's  Preface,  Paley's  Harai  Paur 
Una,  Home,  Michaelis,  Bishop  Tomline,  Dr.  Lard- 
ner, and  their  numerous  references  ;  not  only  for 
this,  but  for  the  introduction  to  each  of  the  Epis- 
tles.' 


3S0* 


NOTES  ON   THE   ACTS  AND  EPISTLES. 


[Part  XIV. 


Church,  of  whom  Eve  was  the  common  mother. 
As  God  took  from  Adam,  while  insensible  in  a 
deep  sleep,  part  of  himself  for  the  formation  of 
Eve,  that  she  might  receive  a  spiritual  life  ;  so 
did  God  revivify  the  human  body  of  our  Saviour 
from  the  deep  sleep  of  death,  for  the  purpose 
of  conferring  spiritual  life  on  mankind.  And  as 
Adam  gave  his  flesh  for  the  woman,  so  did 
Christ  his  flesh  for  the  Church,  And  as  the 
wife  is  made  one  flesh  with  the  husband,  so 
must  the  Church  be  spiritually  united  to  Christ, 
and  be  made  one  with  him  through  the  Spirit, 
for  which  purpose  he  has  incorporated  the 
human  with  the  divine  nature,  that  both  may 
be  united  by  the  same  holy  Spirit.  Woman 
was  created  and  brought  to  life  from  the  side  of 
Adam,  and  the  Church  was  created  or  regener- 
ated by  the  piercing  of  the  body  of  Christ. 


Note  15.— Part  XIV. 

ON    THE    EPISTLE    TO    THE    PHILIPPIANS. 

St.  Paul  planted  a  church  at  Philippi,  A.  D. 
50,  the  particulars  of  which  are  related  in  Acts 
xvi.  9-40.  part  xii.  sect.  8,  of  this  Arrangement ; 
and  it  appears  from  Acts  xx.  6.  part  xiii.  sect. 
12.  that  he  visited  them  again,  A.  D.  58,  though 
no  particulars  are  recorded  concerning  that 
visit.  Of  all  the  Churches  planted  by  St.  Paul, 
that  at  Philippi  seems  to  have  cherished  the 
most  tender  concern  for  him  ;  and  though  it 
appears  to  have  been  but  a  small  community, 
yet  its  members  were  peculiarly  generous  to- 
wards him.  For  when  Christianity  was  first 
planted  in  Macedonia,  no  other  church  contrib- 
uted any  thing  to  his  support,  except  the  Philip- 
pians  ;  who,  while  he  was  preaching  at  Thessa- 
lonica,  the  metropolis  of  that  country,  sent  him 
money  twice,  that  the  success  of  the  Gospel 
might  not  be  hindered  by  its  preachers  becom- 
ing burdensome  to  the  Thessalonians,  (Phil.  iv. 
15,  16.)  The  same  attention  they  showed  to 
the  Apostle,  and  for  the  same  reason,  while  he 
preached  the  Gospel  at  Corinth,  (2  Cor.  xi.  9.) 
And  when  they  heard  that  St.  Paul  was  under 
confinement  at  Rome,  they  manifested  a  similar 
affectionate  concern  for  him,  and  sent  Epaphro- 
ditus  to  him  with  a  present,  lest  he  should  want 
necessaries  during  his  imprisonment,  (Phil.  ii. 
25.  and  iv.  10,  14-18.) 

The  more  immediate  occasion  of  the  Epistle 
to  the  Philippians  was  the  return  of  Epaphrodi- 
tus,  one  of  their  pastors,  by  whom  St.  Paul  sent 
it,  as  a  grateful  acknowledgment  of  their  kind- 
ness in  sending  him  supplies  of  money.  From 
the  manner  in  which  St.  Paul  expressed  himself 
on  tliis  occasion,  it  appears  that  he  was  in  great 
want  of  necessaries,  before  thoir  contributions 
arrived ;  for,  as  he  had  not  converted  the  Ro- 
mans, he  did  not  consider  himself  as  entitled  to 


receive  supplies  from  them.  Being  a  prisoner, 
he  could  not  work  as  formerly ;  and  it  was  his 
rule  never  to  receive  any  tiling  from  the 
Churches  where  factions  had  been  raised  against 
him.  It  also  appears  that  the  Philippians  were 
the  only  Church  from  whom  he  received  any 
assistance,  and  that  he  conferred  this  honor  upon 
them,  because  they  loved  him  exceedingly,  had 
preserved  his  doctrine  in  purity,  and  had  always 
conducted  themselves  as  sincere  Christians. 

There  is  not  much  controversy  concerning 
the  date  of  this  Epistle  ;  it  was  probably  written 
in  the  end  of  A.  D.  62,  and  about  a  year  after 
that  to  the  Ephesians.  Dr.  Paley  conjectures 
the  date  by  various  intimations  in  the  Epistle 
itself.  "  It  purports,"  he  says,  "  to  have  been 
written  near  the  conclusion  of  St.  Paul's  im- 
prisonment at  Rome,  and  after  a  residence  in 
that  city  of  considerable  duration.  These  cir- 
cumstances are  made  out  by  different  intima- 
tions, and  the  intimations  upon  the  subject  pre- 
serve among  themselves  a  just  consistency,  and 
a  consistency  certainly  unmeditated.  First, 
the  Apostle  had  already  been  a  prisoner  at 
Rome  so  long,  as  that  the  reputation  of  his 
bonds,  and  of  his  constancy  under  them,  had 
contributed  to  advance  the  success  of  the  Gos- 
pel. (See  chap.  i.  12-14.)  Secondly,  the  ac- 
count given  of  Epaphroditus  imports  that  St. 
Paul,  when  he  wrote  the  Epistle  had  been  in 
Rome  a  considerable  time;  'He  longed  after 
you  all,  and  was  full  of  heaviness,  because  that 
ye  had  heard  that  he  had  been  sick ;'  (chap.  ii. 
26.)  Epaphroditus  had  been  with  St.  Paul  at 
Rome  ;  he  had  been  sick  ;  the  Philippians  had 
heard  of  his  sickness ;  and  he  again  had  re- 
ceived an  account  how  much  they  had  been 
affected  by  the  intelligence.  "The  passing 
and  repassing  of  these  advices  must  necessarily 
have  occupied  a  large  portion  of  time,  and  must 
have  all  taken  place  during  St.  Paul's  residence 
at  Rome.  Thirdly,  after  a  residence  at  Rome, 
thus  proved  to  have  been  of  considerable  dura- 
tion, he  now  regards  the  decision  of  his  fate  as 
nigh  at  hand:  he  contemplates  either  alter- 
native, that  of  his  deliverance,  (chap.  ii.  23,  24.) 
'  Him  (Timothy)  therefore  I  hope  to  send  pres- 
ently, so  soon  as  I  shall  see  how  it  will  go  with 
me ;  but  I  trust  in  the  Lord  that  I  also  myself 
shall  come  shortly  ;'  that  of  his  condemnation, 
(ver.  17.)  'Yea,  and  if  I  be  offered  upon  the 
sacrifice  and  service  of  your  faith,  I  joy,  and 
rejoice  with  you  all.'  Tliis  consistency  is  nat- 
ural, if  the  consideration  of  it  be  confined  to  the 
Epistle.  It  is  farther  material,  as  it  agrees 
with  respect  to  the  duration  of  St.  Paul's  first  im- 
prisonment at  Rome,  with  the  account  delivered 
in  the  Acts,  whicii  having  brought  the  Apostle 
to  Rome,  closes  the  history,  by  telling  us  that 
he  dwelt  there  two  whole  years,  in  his  own 
hired  house."— Hor.  Paul.  p.  249.  It  is  remark- 
able that  this  is  the  only  Epistle  that  is  free 
from   the    reprehensions   and    censures   of  the 


Note  1G,  17.] 


ON  THE  EPISTLE  TO  THE  COLOSSIANS. 


*3S1 


Apostle.  The  Philippians  throughout  are  com- 
mended fur  the  excellence  of  their  conduct, 
Avitli  the  exception  of  the  caution,  or  perhaps 
slio-iit  reproof,  given  (chap.  ii.  3,  4.)  on  the  sub- 
ject of  vainglory  and  strife  on  the  exercise  of 
their  spiritual  gifts,  which,  as  St.  Chrysostom 
observes,  "  is  a  strong  proof  of  the  virtue  of  the 
Philippians,  who  gave  their  teacher  no  subject 
of  complaint  whatever." 


Note  16.— Part  XIV. 

Commentators  differ  as  to  the  person  here 
spoken  of;  some  consider  the  expression  "  yoke- 
fellow" to  allude  to  Epaphroditus,  the  bearer  of 
the  Epistle,  others  that  Syntyche  (ver.  2.)  was 
a  man,  the  husband  of  Euodias,  and  was  here 
referred  to  ;  and  another  conjecture  is,  that 
Euodias  and  Syntyche  were  both  female  pres- 
byters, and  that  the  husband  of  one  of  these 
women  is  the  person  alluded  to  by  the  Apostle, 
and  that  he  is  called  a  "  true  yoke-fellow"  on 
account  of  his  excellent  character  as  a  husband. 
Others,  again,  think  that  the  jailor  was  intend- 
ed, who  was  one  of  St.  Paul's  chief  converts  at 
Philippi,  and  assisted  him  in  the  work  of  the  Gos- 
pel. If  none  of  these  suppositions  are  admitted, 
it  may  have  been  addressed  to  some  pailicular 
bishop  or  deacon  mentioned  in  the  salutation. 
The  Clement  referred  to  in  this  verse  is  sup- 
posed to  have  been  the  same  who  was  after- 
wards bishop  of  Rome,  and  who  wrote  an 
Epistle  to  the  Corinthians,  which  is  still  extant. 


Note  17.— Part  XIV. 

ON    THE    DATE  AND    OCCASION  OF    THE    EPISTLE 
TO    THE    COLOSSIANS. 

This  Epistle  was  written  about  the  same 
time  with  that  to  the  Philippians,  towards  the 
end  of  the  year  62,  and  in  the  ninth  of  the  Em- 
peror Nero. 

That  the  two  Epistles  were  written  about  the 
same  time  is  rendered  probable  by  the  follow- 
ing circumstance  ;  in  the  Epistle  to  the  Philip- 
pians (chap.  ii.  19.)  St.  Paul  purposes  to  send 
Timothy  to  Philippi,  who  was  then  with  him  at 
Rome,  that  he  might  know  their  state.  As 
Timothy  joins  in  the  salutation  in  the  beginning 
of  this  Epistle,  it  is  evident  that  he  still  con- 
tinued at  Rome,  and  had  not  yet  been  sent  to 
Pliilippi ;  and  as  St.  Paul  wrote  the  former 
Epistle  nearly  at  the  close  of  his  first  imprison- 
ment at  Rome,  the  two  Epistles  must  have 
been  written  a  short  space  from  each  other. 

By  whom  Christianity  was  first  planted  at 
Colosse,  there  is  no  certain  information.  To 
prove  that  St.  Paul  was  not  the  first  preacher. 


two  passages  are  adduced.  The  first  (chap.  i. 
4.),  "  having  heard  of  your  faith  in  Christ  Jesus," 
is  supposed  to  imply  that  he  had  only  heard  of 
their  being  converted  by  some  other  teacher. 
But  the  Apostle  might  express  himself  in  that 
manner,  and  still  have  been  the  minister  of  their 
conversion ;  for  it  was  his  constant  practice  to 
make  inquiries  concerning  the  faith  of  those 
whom  ho  had  brought  to  the  knowledge  of  the 
Gospel ;  being  particularly  anxious  to  ascertain 
the  influence  which  the  Judaizing  teachers  had 
gained  over  his  converts.  It  is  therefore  only 
probable,  that  when  Epaphras  came  from  'Co- 
losse to  the  Apostle,  that  he  would  inquire  con- 
cerning their  state,  and  being  informed  that  the 
greater  part  of  them  remained  steadfast,  that  he 
would  address  them  as  "having  heard  of  their 
faith."  The  Apostle  used  the  same  language 
to  other  persons  and  Churches,  of  whose  con- 
version there  can  be  no  doubt  that  he  was  the 
instrument. 

The  second  passage  from  this  Epistle,  which 
is  thought  to  prove  that  he  never  preached  the 
Gospel  in  Colosse,  Laodicea,  and  Hierapolis,  is 
chap.  ii.  1.  "I  would  that  ye  knew  how  great 
a  conflict  I  have  for  you,  and  for  them  at  Laod- 
icea, and  for  as  many  as  have  not  seen  my 
face  in  the  flesh."  But  this  by  no  means  im- 
plies that  the  brethren  in  Colosse  and  Laodicea 
had  not  seen  the  Apostle,  when  he  thus  ad- 
dressed them ;  for,  as  Theodoret  has  observed, 
the  Apostle's  meaning  is,  that  his  conflict  was 
not  alone  for  the  converted  Gentiles  in  these 
places,  but  "  for  as  many  as  had  not  seen  his 
face  in  the  flesh ;"  for  all  the  converted  Gen- 
tiles every  where,  and  in  every  age  of  the  world. 
That  this  is  the  true  meaning  of  the  expressions, 
is  further  evident  (he  remarks)  from  the  next 
verse,  where  the  Apostle  does  not  say,  "tiiat 
your  hearts  may  be  comforted,"  as  he  would 
have  done,  if  the  Gentiles  of  Colosse  and  Laod- 
icea had  been  of  the  number  of  those  who  had 
not  seen  his  face  in  the  flesh,  but  "  that  their 
hearts,"  namely,  those  who  have  not  seen  my  face 
in  the  flesh  "  may  be  comforted,"  as  well  as  yours. 
It  is  further  advanced,  that  the  Apostle  himself 
speaks  of  Epaphras  as  the  spiritual  father  of  the 
Colossians,  chap.  i.  7.  "  As  ye  also  learned  of 
Epaphras."  But  this  seems  rather  to  intimate 
that  they  had  been  taught  the  knowledge  of  the 
Gospel,  not  from  the  Apostle  alone,  but  also 
by  another,  by  Epaphras,  a  faithful  minister  of 
Christ,  and  fellow-laborer  with  the  Apostle. 
Besides,  if  Epaphras  had  alone  converted  them, 
the  Apostle,  as  Lardner  remarks,  instead  of 
saying,  chap.  iv.  12.,  "  Epaphras,  who  is  one 
of  you,  a  servant  of  Clirist,  salutetli  you,"  would 
liave  said,  "  Epaphras,  in  whom  ye  believed," 
or  some  expression  to  tlie  like  purport. 

Dr.  Lardner,  Bishop  Tomline,  and  others,  arc 
of  opinion  that  the  Church  at  Colosse  was 
founded  by  St.  Paul ;  and  they  ground  their 
suppositions   on   the  following  considerations  : 


o 


;82* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIV 


that  St.  Paul  was  twice  in  Phrygia,  in  which 
country  were  the  cities  of  Colosse,  Laodicea, 
and  Hierapolis  ;  that  he  does  in  effect  say,  that 
he  had  dispensed  the  Gospel  to  the  Colossians 
(chap.  i.  21-25.),  and  that  it  appears,  from  the 
terms  of  affection  and  authority  discoverable  in 
this  Epistle,  that  he  did  not  address  them  as 
strang-ers,  but  as  acquaintances,  friends,  and 
converts,  (chap.  ii.  5.  and  iv.  7,  8.)  The  Apostle 
also  wrote  the  salutation  with  his  own  hand,  as 
he  did  to  the  other  Churches  planted  by  him- 
self, and  who  knew  his  own  writing  ;  whereas 
in  the  Epistle  to  the  Romans,  who  were  stran- 
gers to  him,  the  salutation  was  written  by 
Tertius. 

Dr.  Lardner  observes,  that  the  Colossians 
were  converted  by  an  apostle  is  further  proved 
from  chap.  ii.  6,  7.  "  Seeing  then  ye  have  re- 
ceived Christ  Jesus  the  Lord,  walk  ye  in  him  ; 
rooted  and  built  up  in  him,  and  stablished  in 
the  faith,  as  ye  have  been  taught,  abounding 
therein  with  thanksgiving."  This  the  Apostle 
could  not  have  written  to  them,  if  their  only 
teacher  had  been  Epaphras,  or  any  other  who 
was  not  an  apostle.  See  also  chap.  i.  6.,  which 
things,  Dr.  Lardner  observes,  demonstrate  that 
the  Colossians  Avere  converted  by  an  apostle, 
and  in  that  capacity  he  bears  testimony  to  the 
fidelity  of  their  own  pastor,  (chap.  i.  7.)  It  is 
most  probable,  therefore,  that  the  Churches  in 
Colosse,  Laodicea,  and  Hierapolis  were  planted 
by  St.  Paul,  with  the  assistance  of  Timothy,  for 
which  reason  he  is  joined  in  the  salutation  of 
this  Epistle.  Macknight  supposes  that,  before 
tlieir  conversion,  some  of  the  Colossians  had 
embraced  the  doctrines  of  Pythagoras,  and 
others  those  of  Plato,  and  that  the  Judaizers,  to 
recommend  the  Law  of  Moses,  affirmed  that  the 
former  derived  his  discipline,  and  the  latter  his 
dogmas,  from  the  .Tewish  laws.  It  is  certain 
that  the  abstinence  from  animal  food,  and  the 
fastings  and  severities  practised  on  the  body, 
recommended  by  the  Pythagorean  precepts ; 
and  the  doctrines  of  Plato,  concerning  the 
agency  of  angels  in  human  affairs,  and  the 
honor  which  is  on  that  account  due  to  them,  are 
expressly  condemned  by  the  Apostle  in  this 
Epistle.  As  the  Jewish  teachers  artfully  suited 
their  arguments  to  the  opinions  and  characters 
of  those  they  addressed,  they  might  have  pressed 
on  the  minds  of  the  Colossians,  to  prove  the 
ministry  of  angels,  that  angels  conducted  the 
Israelites  into  Canaan,  and  that  the  Law  of 
Moses  was  given  by  their  ministry.  To  those 
who  were  tinctured  with  the  Platonic  philosophy, 
they  affirmed  that  it  was  arrogance  in  sinners 
to  worship  God  without  some  mediator,  and 
therefore  they  exhorted  them  to  offer  up  their 
prayers  to  God  through  the  mediation  of  angels, 
which  was  more  acceptable  to  him  than  the 
mediation  of  Christ ;  who  could  not  be  supposed 
to  have  the  same  power  with  God  as  the  angels, 
wlio  were  employed  by  him  in  the  government 


of  the  world ;  and  as  the  heathens  and  Jews 
were  particularly  attached  to  propitiatory  sacri 
flees,  we  may  conjecture,  although  not  men 
tioned  by  the  Apostle,  that  these  false  teachers, 
since  there  were  no  sacrifices  appointed  by  the 
Gospel,  taught  that  the  Jewish  sacrifices  and 
purifications  were  to  be  continued  as  the  means 
of  justification.  The  whole  scope  of  the  Apos- 
tle's letter  is  to  show  the  folly  and  vanity  of 
these  errors,  by  establishing  the  contrary  truths. 
Lardner  remarks,  that  in  the  Epistle  which 
John  wrote,  by  the  command  of  our  Lord,  to  the 
Church  of  the  Ijaodiceans,  traces  of  the  same 
errors  may  be  found,  which  the  false  teachers 
endeavoured  to  disseminate  throughout  Phrygia. 
For  example,  to  sliow  that  angels  are  not  supe- 
rior to  Christ  in  dignity  and  power,  and  that 
they  are  not  to  be  worshipped,  he  asserts  his 
own  power  as  governor  of  the  world,  in  nearly 
the  same  words  as  St.  Paul  in  his  Epistle  to  the 
Colossians,  (Rev.  iii.  14.  Coloss.  i.  18.)  See 
also  the  condemnation  of  the  false  teachers, 
who  were  puffed  up  with  their  pretended  knowl- 
edge, and  a  corruption  of  the  Law  of  Moses 
(Coloss.  ii.  18.  Rev.  iii.  47.) ;  and  whereas  St. 
Paul  said  to  the  Colossians  (chap.  ii.  10.),  "  Ye 
are  complete  in  him,  which  is  at  the  head  of  all 
principality  and  power ;"  Christ  said  to  the 
Laodiceans  (Rev.  iii.  18.),  "I  counsel  thee  to 
buy  of  me  gold  tried  in  the  fire,"  &c.  Although 
the  worship  of  angels  was  repressed  for  a  time 
by  the  Apostle's  Epistle  to  the  Colossians,  it 
aflerwards  prevailed  among  them  to  such  a 
degree,  that  the  council  which  met  at  Laodicea, 
the  capital  of  Phrygia,  found  it  necessary  to 
condemn  that  idolatry  by  their  thirty-fifth  canon, 
as  Theodoret  informs  us,  in  his  note  on  Coloss. 
ii.  18.,  which  thus  stands  :  "  Christians  ought  not 
to  leave  the  Church  of  God,  and  go  and  name 
angels,  or  gather  assemblies.  If,  therefore,  any 
one  is  found  to  practise  this  secret  idolatry,  let 
him  be  anatliema,  because  he  has  left  our  Lord 
Jesus  Christ,  the  Son  of  God,  and  has  turned  to 
idolatry."  This  council  is  supposed  to  have 
been  held,  A.  D.  363.  Its  last  two  canons  de- 
clared what  sacred  books  were  to  be  publicly 
read  in  the  Churches. 

From  the  similarity  in  the  doctrine  and  phra- 
seology of  this  Epistle  to  that  of  the  Ephesians, 
many  have  considered  it  as  an  epitome  of  the 
former ;  yet,  though  there  is  a  great  similarity, 
which  may  give  us  reason  to  suppose  the 
Apostle  considered  the  two  Churches  in  some 
things  nearly  in  the  same  state,  the  Epistle  to 
the  Colossians  relates  to  corruptions  which  are 
not  even  hinted  at  in  the  other  Epistle. 

The  general  agreement  of  expression  and 
sentiment  between  these  two  Epistles,  and 
their  having  been  forwarded  by  the  same  mes- 
senger (Rph.  vi.  91.  Coloss.  iv.  7.),  have  induced 
many  to  supjioso  they  were  written  at  the  same 
time.  In  their  arrangement  I  ha,ve  been  guided 
by   Dr.  Lardner,  who  considers  this  argument 


Note  18.-20.] 


ON  THE  EPISTLE  TO   PHILEMON. 


*383 


as  not  decisive,  because  Tychicus  may  have 
been  sent  twice  from  Rome  into  Asia  by  the 
Apostle,  with  letters,  during  a  confinement  of 
two  years ;  and  because  other  reasons  may 
have  induced  him  to  have  written  the  same 
things  to  these  Churches.  He  considers,  as 
has  been  already  observed,  that  as  Timothy, 
who  was  joined  with  St.  Paul  in  the  Epistles  to 
the  Philippians,  Colossians,  and  Philemon,  is 
not  united  with  him  in  liis  Epistle  to  the  Ephe- 
sians,  he  had  left  Rome,  and  did  not  return  to 
that  city  till  after  the  Epistle  to  tlie  Ephesians 
had  been  written. 

Epaphras,  who  was  sent  by  the  Colossians  to 
comfort  the  Apostle  by  the  assurances  of  their 
affectionate  regard  under  his  imprisonment, 
and  to  bring  them  back  word  how  matters  went 
with  him,  became  so  obnoxious  to  the  Roman 
magistrates,  that  he  was  imprisoned  by  them 
(Philemon,  23.)  on  account  of  his  exertions  in 
the  cause  of  the  Gospel ;  on  this  account 
Tychicus  and  Onesimus,  whom  the  Apostle  had 
converted  and  sent  back  to  Colosse,  were  made 
the  bearers  of  this  Epistle. 


pensation — we  are  all  called  upon  to  fulfil  the 
spirit  of  the  Mosaic  Law. 


Note  18.— Part  XIV. 

The  Apostle,  in  this  expression,  seems  evi- 
dently to  refer  to  the  Jewish  law,  in  allusion, 
perhaps,  to  Numb.  v.  23.  But  as  the  Gentiles 
seem  also  to  be  included  by  him,  the  handicrit- 
ing  of  ordinances  must  signify  the  law  of  con- 
science, the  transgression  of  whose  precepts 
subjected  the  Gentiles  to  death.  The  law  of 
conscience  may  be  regarded  as  comprised  in  or 
united  to  the  Law  of  Moses,  by  which  these 
precepts  were  more  generally  promulgated,  and 
rigorously  enforced,  subjecting  alike  all  man- 
kind to  the  curse  of  eternal  death,  which  curse 
was  abolished,  or  blotted  out,  by  the  death  of 
Christ.  We  must  otherwise  suppose  that  the 
Apostle,  by  changing  the  form  of  his  words, 
you  into  us,  in  this  instance,  addressed  the 
Jews,  confining  this  expression  to  their  Jewish 
ritual,  which  was  now  by  the  death  of  Christ 
blotted  out,  and  entirely  abolished ;  thereby 
intimating  that  neither  Jew  nor  Gentile  was 
bound  any  longer  by  its  observance ;  that  it 
was  now  entirely  cancelled,  as  other  bonds 
were,  by  being  struck  through  with  a  nail ;  that, 
as  it  no  longer  existed  to  separate  Jews  and 
Gentiles,  they  were  all  admitted  to  the  same 
equal  privileges,  the  same  condition  of  salva- 
tion, through  faith  in  Christ  Macknight,  how- 
ever, is  of  a  different  opinion,  and  supposes  that 
the  moral  and  not  the  ritual  precepts  of  the 
Law  of  Moses,  to  which  the  curse  was  an- 
nexed, were  blotted  out ;  but  as  Christ  expressly 
(Icclnrcs  lie  came  not  to  destroy  the  Law,  but 
to  fulfil  it ;  its  moral  precepts,  engraven  on  our 
coaociences,  must  be  binding  under  every  dis- 


NoTE   19.— Part  XIV. 

This  expression  is  variously  translated. 
Commentators  suppose  it  alludes  to  the  first 
elements,  or  principles  of  science  ;  to  the  first 
beginnings  of  piety,  or  the  first  principles  of 
religion  and  philosophy.  Locke  refers  it  to 
"  the  Law  ;"  and  Dr.  Clarke  observes,  that  the 
observances  of  Jewish  rites  and  ceremonies 
were  only  rudiments,  first  elements,  or  tlie 
alphabet  out  of  which  the  whole  science  of 
Christianity  was  composed.  We  have  often 
seen  that  the  ivorld,  and  this  world,  signify  the 
Jewish  dispensation,  or  the  rites,  ceremonies, 
and  services  performed  under  it. 


Note  20.— Part  XIV. 

ON    THE    DATE  AND    OCCASION    OF   THE  EPISTLE 
TO      PHILEMON. 

Philemon,  to  whom  this  Epistle  is  addressed, 
was  an  inhabitant  of  Colosse,  as  appears  from 
St.  Paul's  mentioning  Onesimus  in  his  Epistle 
to  the  Colossians  (iv.  9.)  as  one  of  them,  and 
also  from  his  saluting  Archippus  in  this  Epistle 
(ver.  2.),  who  appears,  from  Col.  iv.  17.,  to  have 
been  a  pastor  of  that  Church.  Philemon  seems 
to  have  been  a  person  of  great  worth  as  a  man, 
and  of  some  note  as  a  citizen  in  his  own  coun- 
try ;  for  his  family  was  so  numerous,  that  it 
made  a  Church  by  itself,  or  at  least  a  consider- 
able part  of  the  Church  atColosse,(ver.  2.)  He 
was  likewise  so  opulent,  that  he  was  able,  by 
the  communication  of  his  faith,  that  is,  by  his 
beneficence,  to  refresh  the  bowels  of  the  saints, 
(ver.  6,  7.)  According  to  Grotius,  Philemon 
was  an  elder  of  Epliesus  ;  Beausobre  and  Dr. 
Doddridge  suppose  him  to  have  been  one  of  the 
ministers  of  the  Colossian  Church ;  and  from 
St.  Paul's  requesting  him  (ver.  22.)  to  provide  a 
lodging  for  him  at  Colosse,  Michaelis  thinks 
that  he  was  a  deacon  of  that  Church.  These 
opinions  appear  to  have  been  founded  on  the 
inscription  of  this  Epistle,  where  St.  Paul 
calls  him  a  fellow-laborer.  But  this  appella- 
tion, as  Drs.  Whitby,  Lardner,  and  Macknight 
have  remarked,  is  of  ambiguous  signification  ; 
being  given  not  only  to  those  who  were  em- 
ployed in  preaching  the  Gospel,  but  also  to 
such  pious  individuals,  of  either  sex,  as  assisted 
the  apostles  in  any  manner.  Hilary,  the  dea- 
con, expressly  calls  him  one  of  the  laity  ;  Theo- 
doret,  Oi^cumenins,  and  Theophylact  appear  to 
be  of  the  same  opinion. 

Philemon  was  most  probably  a  converted 
Gentile,  and,  from  the  19th  verse  of  this  Epistle 


384 


* 


NOTES  ON  THE  ACTS  AND    EPISTLES. 


[P 


ART 


XIV. 


it  is  generally  supposed  that  he  was  converted 
under  the  ministry  of  St.  Paul ;  but,  from  the 
Apostle's  saying,  in  the  5tli  verse,  that  he  had 
heard  of  Philemon's  faith  in  Christ,  it  is  a  dis- 
puted point  with  commentators. 

We  learn,  from  this  Epistle,  that  Onesimus 
was  the  slave  of  Philemon,  whom  he  had  prob- 
ably robbed  ;  though  Macknight  and  Dr.  Lard- 
ner  are  of  opinion  that  St.  Paul's  expression,  in 
ver.  18,  docs  not  insinuate  tiiat  Onesimus  had 
robbed  liis  master  of  any  thing  but  his  service, 
and  tliat  he  then  ran  away  as  far  as  Rome. 
Whether  he  repented  of  what  lie  had  done,  and 
voluntarily  went  to  St.  Paul,  or  in  what  other 
manner  they  came  to  meet  there,  we  have  no 
information.  But  the  Apostle,  during  his  con- 
finement "in  liis  own  hired  house,"  opened  a 
way  to  the  heart  of  the  rude  slave,  converted 
him  to  the  Christian  faith,  and  baptized  him.  It 
also  appears  that  St.  Paul  kept  Onesimus  with 
him  for  some  time,  to  wait  upon  himself,  until 
Onesimus,  by  his  conduct,  confirmed  the  truth 
and  sincerity  of  his  conversion.  During  his 
abode  with  the  Apostle,  he  served  him  with  the 
greatest  assiduity  and  afi:ection ;  but,  being 
sensible  of  his  fault  in  running  away  from  his 
master,  he  wished  to  repair  that  injury  by 
returning  to  him.  At  the  same  time  being 
afraid  lest,  on  his  return,  his  master  should 
inflict  upon  him  the  punishment  of  torture,  or 
death,  which  by  the  law  or  custom  of  Phrygia 
he  was  empowered  to  do  to  a  fugitive  slave,  he 
entreated  St.  Paul  to  write  to  Philemon  in  his 
behalf,  and  request  him  to  forgive  and  receive 
him  again  into  his  family.  The  Apostle  there- 
fore wrote  this  Epistle  to  Philemon,  "  in  which, 
with  the  greatest  softness  of  expression,  warmth 
of  affection,  and  delicacy  of  address,  he  not 
only  interceded  for  Onesimus's  pardon,  but 
urged  Philemon  to  esteem  him,  and  put  confi- 
dence in  him  as  a  sincere  Christian.  And 
because  restitution,  by  repairing  the  injury  that 
lias  been  done,  restores  the  person  who  did  the 
injury  to  the  character  which  he  had  lost ;  the 
Apostle,  to  enable  Onesimus  to  appear  in  Phil- 
emon's family  with  some  degree  of  reputation, 
bound  himself  in  this  Epistle  by  his  handwriting 
not  only  to  repay  all  that  Onesimus  owed  to  Phil- 
emon, but  to  make  full  reparation  also  to  Phile- 
mon for  whatever  injury  he  had  done  to  him  by 
running  away."  To  account  for  the  solicitude 
expressed  by  St.  Paul  in  this  Epistle,  in  order 
to  obtain  Onesiuius's  pardon  and  procure  a 
thorough  reconciliation,  it  is  not  necessary  to 
suppose,  with  some  critics,  that  Philemon  was 
keen  and  obstinate  in  his  resentments,  or  of 
that  rough  and  intractable  disposition  for  which 
tlie  Phrygians  Avere  proverbial.  The  contrary 
is  insinuated  by  the  Apostle,  who  has  in  other 
places  commended  his  benevolence  and  charity. 
It  is  most  probable,  as  Dr.  Macknight  has 
conjectured,  that  Philemon  had  a  number  of 
slaves,  on  whom  the  pardoning  of  Onesimus  too 


easily  might  have  had  a  bad  effect ;  and  therefore 
he  might  judge  some  punishment  necessary  as 
an  example  to  the  rest.  At  least  St.  Paul  could 
not  have  considered  the  pardoning  of  Onesimus 
as  an  affair  tliat  merited  so  much  earnest  en- 
treaty, with  a  person  of  Philemon's  piety, 
benevolence,  and  gratitude,  unless  he  had  sus- 
pected him  to  have  entertained  some  such 
intention. 

Whether  Philemon  forgave  or  punished  One- 
simus is  a  circumstance  concerning  which  we 
have  no  information.  From  the  earnestness 
with  which  the  Apostle  solicited  his  pardon, 
and  from  the  generosity  and  goodness  of  Phil- 
emon's disposition,  the  eminent  critic  above 
cited  conjectures  that  he  actually  pardoned 
Onesimus,  and  even  gave  him  his  freedom,  in 
compliance  with  the  Apostle's  insinuation,  as  it 
is  interpreted  by  some,  that  "  he  would  do  no 
more  than  he  had  asked."  For  it  was  no  un- 
common thing,  in  ancient  times,  to  bestow  free- 
dom on  those  slaves  whose  faithful  services 
had  procured  for  them  the  esteem  and  good 
will  of  their  masters.  The  primitive  Christians 
preserving  this  Epistle,  and  placing  it  in  the 
Sacred  Canon,  Dr.  Benson  remarks,  are  strong 
arguments  to  induce  us  to  believe  that  Phile- 
mon granted  the  Apostle's  request,  and  received 
Onesimus  into  his  house  and  favor  again.  As 
Onesimus  was  particularly  recommended  by 
Paul  to  the  notice  of  the  Colossians  (ch.  iv. 
9.),  it  cannot  be  doubted  that  they  cheerfully 
received  him  into  their  Church.  In  the  Apos- 
tolical Constitutions",  Onesimus  is  said  to  have 
been  bishop  of  Berea ;  but  they  are  a  compila- 
tion of  the  fourth  century,  and  consequently  of 
no  authority.  Wlien  Ignatius  wrote  his  Epistle 
to  the  Ephesians  (A.  D.  107),  their  bishop's 
name  was  Onesimus  ;  and  Grotius  thought  that 
lie  was  tlie  person  for  whom  St,  Paul  interceded. 
But  this,  as  Dr.  Lardner-'^  remarks,  is  not  cer- 
tain. Dr.  MilF  has  mentioned  a  copy,  at  the 
conclusion  of  which  it  is  said  that  Onesimus 
suffered  martyrdom  at  Rome,  by  having  his 
legs  broken. 

That  this  Epistle  was  written  from  Rome, 
about  the  same  time  with  those  to  the  Philip- 
pians  and  Colossians,  is  proved  by  several  coin- 
cidences. "  As  Ihe  letter  to  Philemon,  and 
that  to  the  Colossians,  were  written,"  says  Dr. 
Paley,  "  at  the  same  time,  and  sent  by  the  same 
messenger,  the  one  to  a  particular  inhabitant, 
the  other  to  the  Ciiurch  of  Colosse,  it  may  be 
expected  that  the  same,  or  nearly  the  same 
persons,  would  be  about  St.  Paul,  and  join  with 
him,  as  was  the  practice,  in  the  salutations  of 
the  Epistle.  Accordingly  we  find  the  names 
of  Aristarchus,  Marcus,  Epaphras,  Luke,  and 
Demas  in  both  Epistles.  Timothy,  who  is 
joined  with  St.  Paul   in   the   superscription  of 

"    Lib.  viii.  c.  46. 

/  Works.  8vo,  vol.  vi.  p.  381  ;  4to.  vol.  iii.  p.  324. 

«■  Nov.  test.  Millii  et  Kusteri,  p.  513. 


Note  21.] 


ON  THE  EPISTLE  TO  PHILEMON. 


*385 


the  Epistle  to  the  Colossiaiis,  is  joined  with 
him  also  in  this.  Tychicus  did  not  salute 
Philemon,  because  he  was  the  bearer,  with 
Onesiinus,  of"  the  Epistle  to  Colosse,  and  would 
undoubtedly  there  see  Philemon."  That  when 
the  Apostle  wrote  the  former  Epistle,  he  was 
in  bonds  (Col.  iv.  3,  18.);  which  was  the  case 
also  when  he  wrote  this  (see  ver.  1. 10,  1-3,  23.) ; 
from  which,  and  various  other  circumstances, 
Vv'e  may  conclude  that  they  were  written  about 
the  same  time,  in  the  ninth  year  of  Nero, 
A.  D.  62. 

As  some  have  thought  it  strange  that  a  private 
letter,  of  a  particular  business  and  friendship, 
should  have  been  admitted  into  the  Sacred 
Canon,  not  only  as  a  genuine  production  of  St. 
Paul,  but  as  also  designed  by  the  Holy  Spirit 
for  the  edification  of  the  Church,  it  will  be 
necessary  to  show  the  important  lessons  and 
duties  it  enforces.  In  a  religious  view,  and 
upon  a  spiritual  account,  it  sets  before  church- 
men of  the  highest  dignity,  a  proper  example  of 
attention  to  the  people  under  their  care,  and  an 
affectionate  concern  for  their  individual  welfare. 
It  teaches  us  that  all  Christians,  in  their  rela- 
tionship to  God,  are  on  a  level.  Onesimus  the 
slave,  upon  becoming  a  Christian,  is  the  Apos- 
tle's dear  son,  and  Philemon's  brother.  Chris- 
tianity makes  no  alteration  in  men's  civil  affairs. 
By  Christian  baptism  a  slave  did  not  become  a 
freedman  ;  his  temporal  estate  or  condition  was 
still  the  same ;  and,  though  Onesimus  was  the 
Apostle's  son  and  Philemon's  brother  upon  a 
religious  account ;  yet  he  was  obliged  to  be 
Philemon's  slave  for  ever,  unless  his  master 
voluntarily  gave  him  his  freedom.  Servants 
should  not  be  taken,  or  detained  from  their 
own  masters,  without  their  master's  consent, 
(see  ver.  13,  14.)  We  should  love  and  do  good 
unto  all  men,  and  make  restitution  where  we 
have  injured.  We  should  not  contemn  persons 
of  low  estate,  nor  disdain  to  help  the  meanest 
slave,  when  it  is  in  our  power.  The  Apostle 
has  here  set  us  an  example  of  benevolence,  con- 
descension, and  Christian  charity,  wliich  it  will 
well  become  us  to  follow.  He  took  pains  with 
and  converted  a  slave,  and  in  a  most  affection- 
ate and  earnest  manner  interceded  with  his 
master  for  his  pardon.  We  should  be  grateful 
to  our  benefactors.  This  St.  Paul  touches  upon 
very  gently,  (ver.  19.),  where  he  intimates  to  Phil- 
emon that  he  owed  >mto  himself  also :  and 
therefore,  in  point  of  gratitude,  he  was  obliged 
to  grant  his  request.  We  should  forgive  the 
penitent,  and  be  heartily  reconciled  to  them. 
The  Apostle's  example  teaches  us  to  do  all  we 
can  to  make  up  quarrels  and  differences,  and 
reconcile  those  who  are  at  variance.  The 
bishops  and  pastors  of  the  Christian  Cluirch, 
and  all  teachers  of  religion,  have  here  the  most 
glorious  example  set  before  them,  to  induce 
them  to  have  a  most  tender  regard  to  the  souls 
of  men,  of  all  ranks  and  conditions  ;  teaching 
VOL.   II.  49 


them  not  to  despair  of  the  souls  of  the  wicked, 
but  to  do  every  thing  in  their  power  to  convert 
them. 

It  furnishes  a  noble  example  also  of  the 
influences  of  Christianity,  which,  if  properly 
understood,  and  its  doctrines  properly  applied, 
becomes  the  most  powerful  means  of  the  me- 
lioration of  men :  the  wicked  and  profligate, 
when  brought  under  its  influence,  are  trans- 
formed by  it  into  useful  and  worthy  members 
of  society.  It  can  convert  a  worthless  slave 
into  a  pious,  amiable,  and  useful  man ;  apd 
make  him  not  only  happier  and  better  in  him- 
self, but  also  a  blessing  to  the  community. 

The  anxiety  which  the  Apostle  showed  for 
the  welfare  of  Onesimus,  in  return  for  his 
affectionate  services,  could  not  fail  to  cherish 
good  dispositions  in  the  breast  of  Philemon. 
We  do  a  man  a  great  kindness,  when  we  even 
engage  him  in  acts  of  mercy  and  benevolence. 
From  this  Epistle  we  learn  what  sort  of  man 
the  Apostle  was  in  private  life.  He  has  here 
displayed  qualities  which  are  in  the  highest 
estimation  among  men ;  a  noble  spirit,  arising 
from  a  consciousness  of  his  own  dignity,  con- 
summate prudence,  uncommon  generosity,  the 
warmest  friendship,  the  most  skilful  address, 
and  the  greatest  politeness,  as  well  as  purity 
of  manners :  qualities  which  are  never  found 
either  in  the  enthusiast  or  impostor. 

There  is  something  very  persuasive  in  every 
part  of  this  Epistle,  yet  the  character  of  St 
Paul  prevails  in  it  throughout.  The  warm, 
affectionate,  authoritative  teacher  is  interceding 
with  an  absent  friend  for  a  beloved  convert  He 
urges  his  suit  with  an  earnestness,  befitting 
perhaps  not  so  much  the  occasion,  as  the  ardor 
and  sensibility  of  his  own  mind.  Here  also,  as 
every  where,  he  shows  himself  conscious  of 
the  weight  and  dignity  of  his  mission  ;  nor  does 
he  suffer  Philemon  for  a  moment  to  forget  it: 
"  /  might  be  much  bold  in  Christ  to  enjoin  thee 
that  which  is  convenient."  He  is  careful  also 
to  recall,  though  obliquely,  to  Philemon's  mem- 
ory, the  sacred  obligation  under  which  he  had 
laid  him,  by  bringing  him  to  the  knowledge  of 
Christ ;  "I  do  not  say  to  thee,  how  thou  owest 
to  me,  even  thine  own  self  besides." — See 
Adam  Clarke  in  loc.  v.  8. 


Note  21.— Part  XIV. 

The  term  "  prisoner,"  in  this  verse,  is  sup- 
posed by  commentators  not  sufficiently  to 
express  the  situation  of  St.  Paul  at  Rome,  and 
that  the  Greek  Avord  S^afuo;  should  be  trans- 
lated, bound  ivith  a  chain ;  which  it  not  only  sigm- 
fies,  but  describes  more  accurately  the  circum- 
stances of  the  Apostle,  who,  from  being  confined 
for  no  crime  against  society,  but  for  heresy  in 
the   Jewish  religion,  was  allowed  to  live  in  his 

*GG 


386* 


NOTES  ON  THE  ACTS   AND   EPIS'l'LES. 


[Fart  XIV, 


own  hired  house,  with  a  soldier  who  kept  him. 
To  this  soldier  he  was  tied  with  a  chain,  fixed 
on  his  right  wrist,  and  fastened  to  the  soldier's 
left  arm ;  which  being  of  sufficient  length, 
permitted  them  to  walk  together  without  diffi- 
culty, wherever  the  labors  of  the  Apostle 
directed  him. 


Note  22.— Part  XIV. 

The  word  Onesimus  signifies  "  useful,"  or 
"profitable,"  from  ofr^fii,  "to  profit,"  or  "to 
help ; "  which  has  induced  some  commentators 
to  suppose,  that  both  here,  and  in  ver.  20,  the 
Apostle  makes  an  allusion  to  the  signification 
of  the  name  of  his  convert. 


Note  2a.— Part  XIV. 

The  apology  made  here  by  the  Apostle  is 
very  similar  to  that  of  Joseph  for  his  brethren, 
(Gen.  xlv.  5.) 


Note   24.— Part   XIV. 

ON  THE  DATE  AND  OCCASION     OF    THE    EPJSTLE 
OF     ST.    JAMES. 

This  Epistle  of  St.  James,  with  those  bear- 
ing the  names  of  the  apostles,  Peter,  Jude, 
and  John,  have  been  generally  distinguished 
by  the  appellation  of  Catholic,  for  which  various 
reasons  have  been  assigned. 

Salmeron  and  others  have  imagined,  that 
they  were  denominated  Catholic,  or  General 
Epistles,  because  they  were  designed  to  be 
transcribed  and  circulated  among  the  Christian 
Churches,  that  they  might  be  perused  by  all ; 
for  they  contain  that  one  catholic  or  general 
doctrine,  which  was  delivered  to  the  Churches 
by  the  apostles  of  our  Saviour,  and  which  might 
be  read  with  advantage  by  the  universal  Church 
of  Christ.  In  like  manner  they  might  be  called 
canonical,  as  containing  canons,  or  general 
rules  and  precepts,  which  concern  all  Christians. 

Others  are  of  opinion  that  they  received  the 
appellation  of  Catholic,  or  General  Epistles, 
because  they  were  not  written  to  one  person, 
city,  or  church,  like  the  Epistles  of  St.  Paul, 
but  to  the  Catholic  Church,  Christians  in  gen- 
eral, or  to  Christians  of  several  countries,  or  at 
least  to  all  the  Jewish  Christians,  wherever 
they  were  dispersed  over  the  face  of  tlio  earth. 
CEcumenius,  Leontius,  Wiiitby,  and  others, 
have  adopted  this  opinion,  which,  however, 
does  not  appear  to  be  well  founded.  The 
Epistle  of  St.  James  was  indeed  written  to  the 


Christians  of  tlie  twelve  tribes  of  Israel,  in  their 
several  dispersions  ;  but  it  was  not  inscribed  to 
tlie  Christians  in  Judasa,  nor  to  Gentile  Christians 
in  any  country  whatever.  The  two  Epistles  of 
Peter  were  written  to  Christians  in  general, 
but  particularly  those  who  had  been  converted 
from  Judaism.  The  First  Epistle  of  John, 
and  the  Epistle  of  Jude  were  probably  written 
to  Jewish  Christians ;  and  the  Second  and  Third 
Epistles  of  John  were  unquestionably  written 
to  particular  persons. 

A  third  opinion  is  that  of  Dr.  Hammond, 
adopted  by  Dr.  Macknight,  and  others,  which 
appears  the  most  probable.  He  supposes  that 
the  First  Epistle  of  Peter  and  the  First  Epistle 
of  John,  havintr  from  the  beo-inninjj  been  re- 
ceived  as  authentic,  obtained  the  name  of  calho- 
lic,  or  universally  acknotvledged,  and  therefore 
canonical  Epistles,  in  order  to  distinguish  them 
from  the  Epistle  of  James,  the  Second  of  Peter, 
the  Second  and  Third  of  John,  and  the  Epistle 
of  Jude,  concerning  which  doubts  were  at  first 
entertained.  But  their  authenticity  being  at 
length  acknowledged  by  the  generality  of  the 
Churches,  they  also  obtained  the  name  of 
catholic,  or  universally-received  Epistles,  and 
were  esteemed  of  equal  authority  with  the  rest. 
They  were  also  termed  canonical  by  Cassio- 
dorus  in  the  middle  of  the  sixth  century,  and  by 
the  writer  of  the  prologue  to  these  Epistles, 
erroneously  ascribed  to  Jerome.  Du  Pin  says, 
that  some  Latin  writers  have  called  these  epis- 
tles canonical,  either  confounding  the  name 
with  catholic,  or  to  denote  that  they  are  a  part 
of  the  canon  of  the  books  of  the  New  Testa- 
ment. 

The  denomination  of  Catholic  Epistles  is  of 
very  considerable  antiquity,  for  Eusebius  uses 
it  as  a  common  appellation  in  the  fourth  cen- 
tury, and  it  was  probably  earlier:  for  St.  John's 
first  Epistle  is  repeatedly  called  a  Catholic 
Epistle  by  Origen,  and  by  Dionysius,  bishop  of 
Alexandria,  Of  these  Epistles,  two  only,  viz. 
the  First  Epistle  of  St.  Peter  and  the  First 
Epistle  of  St.  John,  were  universally  received 
in  the  time  of  Eusebius  ;  though  the  rest  were 
then  well  known.  And  Athanasios,  Epiphanius, 
and  later  Greek  writers,  received  seven  Epis- 
tles, which  they  called  catholic.  The  same  ap- 
pellation was  also  given  to  them  by  Jerome. 

Although  the  authenticity  of  the  Epistle  of 
James,  the  Second  of  Peter,  the  Epistle  of 
Jude,  and  the  Second  and  Third  Epistles  of 
John,  were  questioned  by  some  ancient  fatJiers, 
as  well  as  by  some  modern  writers,  yet  we 
have  every  reason  to  believe  that  they  are  the 
genuine  and  authentic  productions  of  the  in- 
spired writers  wliose  names  they  bear.  The 
primitive  Christians  were  extremely  and  neces- 
snrily  cautious  in  admitting  any  books  into 
their  canon,  whose  genuineness  and  authen- 
ticity tliey  had  any  reason  to  suspect.  They  re- 
jected all  the  writings  forged  by  heretics  in  the 


Note  24.] 


ON  THE  EPISTLE  OF  ST.  JAMES. 


*387 


names  of  the  apostles,  and  therefore,  most  as- 
suredly, would  not  have  received  any,  without 
.subjecting  them  to  a  severe  scrutiny.  Now, 
though  these  five  Epistles  were  not  immediately 
acknowledged  as  the  writings  of  the  apostles, 
this  only  shows  that  the  persons  who  doubted 
had  not  obtained  complete  and  incontestable 
evidence  of  their  authenticity.  But,  as  they 
were  afterwards  universally  received,  we  have 
every  reason  to  conclude,  that,  upon  a  strict 
examination,  they  were  found  to  be  the  genuine 
productions  of  the  apostles.  Indeed  the  ancient 
Christians  had  such  good  opportunities  for  ex- 
amining this  subject,  they  were  so  careful  to 
guard  against  imposition,  and  so  well  founded 
was  their  judgment  concerning  the  books  of  the 
New  Testament,  that,  as  Dr.  Lardner  has  re- 
marked, no  writing  which  they  pronounced 
genuine  has  yet  been  proved  spurious ;  nor 
have  we  at  this  day  the  least  reason  to  believe 
any  book  to  be  genuine  which  they  rejected. 

The  order  in  which  these  Epistles  are  placed 
varies  in  ancient  authors ;  but  it  is  not  very 
material  in  what  manner  they  are  arranged. 
Could  we  fix  with  certainty  the  date  of  each 
Epistle,  the  most  natural  order  would  be  ac- 
cording to  the  time  when  they  were  written. 
Some  have  placed  the  three  Epistles  of  St. 
John  first,  probably  because  he  was  the  beloved 
disciple  of  our  Lord.  Others  have  given  the 
priority  to  the  two  Epistles  of  St.  Peter,  because 
they  considered  him  as  the  prince  of  the  apos- 
tles. Some  have  placed  the  Epistle  of  James 
last,  possibly  because  it  was  more  lately  re- 
ceived into  the  canon  by  the  Christian  Church 
in  general.  By  others,  this  Epistle  has  been 
placed  first,  either  because  it  was  conjectured  to 
have  been  the  first  written  of  the  seven  Epistles, 
or  because  St.  James  was  supposed  to  have 
been  the  first  bishop  of  Jerusalem,  the  most 
ancient  and  venerable,  and  the  first  of  all  the 
Christian  Churches ;  or  because  the  Epistle 
was  written  to  the  Christians  of  the  twelve 
tribes  of  Israel,  who  were  the  first  believers. 

There  have  been  a  variety  of  different  opin- 
ions, both  as  to  the  author  of  this  Epistle,  and 
the  tin»e  in  which  it  was  Avritten.  The  argu- 
ments of  Macknight  and  Lardner,  who  attribute 
it  to  James  the  Less,  are  generally  considered 
satisfactory. 

In  the  catalogue  of  the  apostles  (Matt.  x.  2. 
Mark  iii.  16.  Luke  vi.  14.  Acts  i.  13.)  we 
find  two  persons  of  the  name  of  James ;  the 
first  was  the  son  of  Zebedee  (Matt.  x.  2.),  the 
second,  in  all  the  catalogues,  is  called  the  son 
of  Alphseus ;  one  of  tliese  apostles  is  called 
(Gal.  i.  19.)  the  Lord's  brother.  Wherefore  as 
there  were  only  twelve  apostles,  and  as  James, 
the  son  of  Zebedee,  so  far  as  we  know,  was  in 
no  respect  related  to  our  Lord,  the  apostle  called 
James,  the  Lord's  brother,  must  have  been 
James,  the  son  of  Alphseus,  called  also  James 
the  Less,  or  younger,  whose  relation  to  Christ 


will  appear  by  comparing  Mark  xv.  40.  with 
John  xix.  25.  In  the  former  passage,  Mark, 
speaking  of  the  women  who  were  present  at 
the  crucifixion,  says,  "  There  were  also  women 
looking  on  afar  off":  among  whom  were  Mary 
Magdalene,  and  Mary  the  mother  of  James  the 
Less,  and  of  Joses,  and  Salom6."  In  the  latter 
passage,  John,  speaking  of  the  same  women, 
says,  "  There  stood  by  the  cross  of  Jesus,  his 
mother,  and  his  mother's  sister,  Mary,  the  wife 
of  Cleophas,  and  Mary  Magdalene  :"  wherefore 
our  Lord's  mother's  sister,  Mary,  the  wife  of 
Cleophas,  mentioned  by  John,  is,  in  all  proba- 
bility, the  person  whom  Mark  calls  Mary,  the 
motlier  of  James  the  Less,  and  of  Joses :  con- 
sequently Iter  sons,  James  and  Joses,  were  our 
Lord's  cousins-german  by  his  mother.  And  as 
the  Hebrews  called  all  near  relations  brethren, 
it  is  more  than  probable  that  James,  the  son  of 
AlphcBus,  who  was  our  Lord's  cousin-german, 
is  James  the  Lord's  brother,  mentioned  Gal.  i. 
19.  Three  circumstances  confirm  this  opinion. 
1.  James  and  Joses,  the  sons  of  Mary,  our 
Lord's  mother's  sister,  are  expressly  called  the 
brethren  of  Jesus,  Matt.  xiii.  55.  Mark  vi.  3. ; 
James,  the  son  of  our  Lord's  mother's  sister, 
being  distinguished  from  another  James,  by  the 
appellation  of  the  Less,  Mark  xv.  40.  There  is 
good  reason  to  suppose  that  he  is  the  James 
M'hom  Mark,  in  his  catalogue,  distinguishes 
from  James,  the  son  of  Zebedee,  by  the  appel- 
lation of  the  son  of  Alpliseus.  It  is  true,  Mary, 
the  mother  of  James  and  Joses,  is  called  the 
wife  of  Cleophas,  John  xix.  25.  But  Cleophas 
and  Alplioeus  are  the  same  name,  differently 
pronounced  ;  the  one  according  to  the  Hebrew, 
and  the  other  according  to  the  Greek  ortho- 
graphy. 3.  Of  the  persons  called  the  brethren 
of  Jesus  (Matt.  xiii.  55.),  there  are  three  men- 
tioned in  the  catalogue  of  apostles,  James,  and 
Simon,  and  Judas.  They,  I  suppose,  are  the 
brethren  of  the  Lord,  who  are  said,  as  apostles, 
to  have  had  a  right  to  lead  about  a  sister  or 
a  wife,  &c.  (1  Cor.  ix.  5.)  Jerome  likewise 
thought  James,  the  Lord's  brother,  was  so 
called,  because  he  was  the  son  of  Mary,  our 
Lord's  mother's  sister.  Lardner  (Canon,  vol. 
iii.  p.  63.)  says,  "Jerome  seems  to  have  been 
the  first  who  said  our  Lord's  brethren  were  the 
sons  of  his  mother's  sister;"  and  that  this  opin- 
ion was  at  length  embraced  by  Augustine,  and 
has  prevailed  very  much  of  late,  being  the 
opinion  of  the  Romanists  in  general,  and  of 
Lightfoot,  Witsius,  Lampe,  and  many  of  the 
Protestants.  On  the  other  hand,  Origen,  Epi- 
phanius,  and  other  ancient  writers,  botli  Greeks 
and  Latins,  were  of  opinion  that  James,  the 
Lord's  brother,  was  not  the  son  of  the  Virgin's 
sister,  but  of  Joseph,  our  Lord's  reputed  father, 
by  a  former  wife,  who  died  before  he  espoused 
the  Virgin.  Of  the  same  opinion  were  Vossius, 
Basnacre,  and  Cave,  among  the  Protestants ; 
and  Valosius  among  the  Romanists.     Epipha- 


388* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIV. 


nius  and  Theophylact  supposed  that  Joseph's 
first  wife  was  the  widow  of  Alphseus,  who  being 
Joseph's  brother,  Joseph  married  her,  to  raise 
up  seed  to  him ;  and  therefore  James,  the  issue 
of  that  marriage,  was  fitly  called  the  son  of 
Alphseus,  and  brother  of  our  Lord. 

James  the  Less,  the  son  of  Alphseus,  there- 
fore, we  conclude  to  have  been  not  only  the 
Lord's  near  relation,  but  an  apostle  whom,  as  is 
generally  supposed,  he  honored  in  a  particular 
manner,  by  appearing  to  him  alone,  after  his 
resurrection,  1  Cor.  xv.  7.  These  circum- 
stances, together  with  his  own  personal  merit, 
rendered  him  of  such  note  among  the  apostles, 
that  they  appointed  him  to  reside  at  Jerusalem, 
and  to  superintend  the  Church  there.  This 
appointment,  Lardner  says,  was  made  soon 
after  the  martyrdom  of  Stephen  :  and  in  support 
of  this  opinion  he  observes,  "  that  Peter  always 
speaks  first,  as  president  among  the  apostles, 
until  after  the  choice  of  the  seven  deacons." 
Every  thing  said  of  St.  James  after  that  implies 
his  presiding  in  the  Church  of  Jerusalem, 
(Canon,  vol.  iii.  p.  28.)  For  example,  when  the 
apostles  and  elders  at  Jerusalem  came  together 
to  consider  whether  it  was  needful  to  circum- 
cise the  Gentiles  after  there  had  been  much 
disputing,  Peter  spake,  (Acts  xv.  7.),  then  Bar- 
nabas and  Paul,  (ver.  12.)  And  when  they 
had  ended,  James  summed  up  the  whole,  and 
proposed  the  terms  on  which  the  Gentiles  were 
to  be  received  into  the  Church  (ver.  19-21.), 
to  which  the  whole  assembly  agreed,  and  wrote 
letters  to  the  Gentiles,  conformably  to  the 
opinion  of  James,  (ver.  22-29.)  From  this  it 
is  inferred,  that  James  presided  in  the  council 
of  Jerusalem,  because  he  was  president  of  the 
Church  in  that  city. 

Chrysostom,  in  his  Homily  on  Acts  xv.  says, 
"  James  was  bishop  of  Jerusalem,  and  there- 
fore spake  last."  In  the  time  of  this  council 
Paul  communicated  the  Gospel  which  he 
preached  among  the  Gentiles,  to  three  of  the 
apostles,  whom  he  calls  pillars,  and  tells  us, 
that  when  they  perceived  the  inspiration  and 
miraculous  powers  which  he  possessed,  they 
gave  him  the  right  hand  of  fellowship,  mention- 
ing James  first,  (Gal.  ii.  9.)  "  And  perceiving 
the  grace  that  was  given  unto  me,  James, 
Cephas,  and  John,  who  were  pillars,  gave  to 
me  and  Barnabas  the  right  hands  of  fellowship." 
This  implies  that  James,  whom  in  the  first 
chapter  he  had  called  the  Lord's  brotlier,  was 
not  only  an  apostle,  but  the  presiding  apostle 
in  the  Church  at  Jerusalem.  In  the  same 
chapter  Paul,  giving  an  account  of  what  hap- 
pened after  the  council,  says,  (ver.  11.)  '-When 
Peter  was  come  to  Antioch,  before  that  certain 
came  from  James,  he  did  eat  with  the  Gentiles  ; 
but  when  they  were  come  he  withdrew,  and 
separated  himself,  fearing  them  which  were  of 
the  circumcision."  This  shows  that  James 
resided   at   Jerusalem,   and    presided     in     Uie 


Church  there,  and  was  greatly  respected  by 
the  Jewish  believers.  The  same  circumstance 
appears  from  Acts  xxi.  17.,  where,  giving  an 
account  of  St.  Paul's  journey  to  Jerusalem, 
with  the  collections  from  the  saints  in  Judaea, 
St.  Luke  says,  (ver.  18.)  "  St.  Paul  went  in 
with  us  to  James,  and  all  the  elders  were 
present."  Farther,  the  respect  in  which  James 
was  held  by  the  apostles,  appears  from  two 
facts  recorded  by  St.  Luke ;  the  first  is,  when 
St.  Paul  came  to  Jerusalem,  three  years  after 
his  conversion,  Barnabas  took  him,  and  brought 
him  to  Peter  and  James,  as  the  chief  apostles. 
Compare  Acts  xxi.  18.  with  Gal.  ii.  9.  The 
second  fact  is,  after  Peter  was  miraculously 
delivered  out  of  prison,  about  the  time  of  the 
Passover,  in  the  year  44,  he  came  to  the  house 
of  Mary,  where  many  were  gathered  together 
praying,  (Acts  xii.  12.);  and  when  he  had 
declared  to  them  how  the  Lord  had  brought 
him  out  of  the  prison,  he  said,  "  Go,  show 
these  things  to  James,  and  to  the  brethren," 
(ver.  17.)  These  particulars  are  mentioned  by 
Lardner,  and  before  him  by  Whitby  and  Cave, 
to  show  that  James,  the  Lord's  brother,  was 
really  an  apostle,  in  the  strict  acceptation  of 
the  word :  consequently  that  Eusebius  was 
mistaken  when  he  placed  him  among  the 
seventy  disciples. — Eccles.  Hist.  lib.  vii.  c.  12. 

That  the  Epistle  of  James  was  early  es- 
teemed an  inspired  writing,  is  evident  from  the 
following  fact : — That  while  the  Second  Epistle 
of  Peter,  the  Second  and  Third  of  Jolm,  the 
Epistle  of  Jude,  and  the  Revelation,  are  omit- 
ted in  the  first  Syriac  translation  of  the  New 
Testament  (the  Peshito),  which  was  made  in 
the  beginning  of  the  second  century,  for  the 
use  of  the  converted  Jews,  the  Epistle  of 
James  has  found  a  place  in  it,  equally  with  the 
books  which  were  never  called  in  question. 
This  is  an  argument  of  great  weight ;  for  cer- 
tainly the  Jewish  believers,  to  whom  that 
Epistle  was  addressed  and  delivered,  were 
much  better  judges  of  its  authenticity  than  the 
converted  Gentiles,  to  whom  it  was  not  sent, 
and  Avho  perhaps  had  no  opportunity  of  being 
acquainted  with  it,  till  long  after  it  was  written. 
Wherefore,  its  being  received  by  the  Jewish 
believers  is  an  undeniable  proof  that  they  knew 
it  to  be  written  by  James  the  apostle  ;  whereas 
the  ignorance  of  the  Gentile  believers,  con- 
cerning this  Epistle,  is  not  even  a  presumption 
against  its  authenticity. 

That  tlie  converted  Gentiles  had  little  knowl- 
edge of  the  Epistle  of  James  in  the  first  ages 
may  have  been  owing  to  various  causes,  such 
as  that  it  was  addressed  to  the  Jews,  and  that 
the  matters  contained  in  it  were  personal  to  the 
Jews.  For,  on  these  accounts,  the  Jewish  be- 
lievers may  have  thought  it  not  necessary  to 
communicate  it  to  the  Gentiles:  and  when  it 
was  made  known  to  tliem,  they  may  have 
scrupled  to  receive  it  as   an   inspired   writing, 


NOTK   '^4.] 


ON  THE  EPISTLE  OF  ST.  JAMES. 


*389 


for  the  following  reasons: — 1.  The  writer  does 
not,  in  the  inscription,  take  the  title  of  an 
apostle,  but  calls  himself  simply  James,  a 
servant  of  God,  and  of  the  Lord  Jesus  Christ. — 
2.  Many  of  the  ancients,  by  callinor  the  writer 
of  this  Epistle  James  the  Just,  have  rendered 
his  apostleship  doubtful. — 3.  As  they  have  done 
likewise,  by  speaking  of  him  commonly  as 
bishop  of  Jerusalem,  and  not  as  an  apostle  of 
Christ.  It  is  not  surprising,  therefore,  that  this 
Epistle  was  not  received  generally  by  the  con- 
verted Gentiles  ;  consequently  that  it  was  not 
often  quoted  by  them  in  their  writings.  But 
afterwards,  when  it  was  considered  that  this 
Epistle  was  from  the  beginning  received  by  the 
Jewish  believers,  and  that  it  was  translated  into 
the  Syriac  language  for  their  use,  and  tiiat  St. 
Paul,  though  an  apostle,  sometimes  contented  him- 
self with  the  appellation  of  a  servant  of  Christ 
(Philip,  i.  1.  and  Philem.  ver.  1.),  and  sometimes 
took  no  appellation  but  his  own  name  (1  Thess. 
i.  1.  and  2  Thess.  i.  1.);  and  that  the  Apostle  John 
did  not,  in  any  of  his  Epistles,  call  himself  an 
apostle,  the  title  which  the  author  of  the  Epistle 
of  James  had  to  be  an  apostle,  was  no  longer 
doubted  ;  but  he  was  generally  acknowledged 
to  be  James,  the  son  of  Alphceus,  and  the  Lord's 
brother,  and  his  Epistle,  after  an  accurate  exam- 
ination, was  received  as  an  inspired  writing. 
So  Estius  tells  us,  who  affirms,  that  after  the 
fourth  century  no  Church  nor  ecclesiastical 
writer  is  found,  who  ever  doubted  of  the 
authority  of  this  Epistle  ;  but  on  the  contrary, 
all  the  catalogues  of  the  books  of  Scripture 
published,  whether  by  general  or  provincial 
councils,  or  by  Roman  bishops,  or  other  ortho- 
dox writers,  since  the  fourth  century,  constantly 
number  it  among   the   canonical   Scriptures. 

With  respect  to  what  is  remarked  by  Euse- 
bius,  that  there  are  not  many  ancient  writers 
who  have  quoted  the  Epistle  of  James,  learned 
men  have  observed,  that  Clement  of  Rome  has 
quoted  it  four  several  times :  and  so  does  Igna- 
tius, in  his  genuine  Epistle  to  the  Ephesians 
(sect.  X.  xii.  xvii.  xxx.),  and  Origen,  in  his 
thirteenth  homily  on  Genesis,  sect.  v.  That  it 
was  not  better  known  is  easily  accounted  for, 
as  observed  above,  from  the  circumstance  of 
its  being  particularly  addressed  to  the  whole 
Jewish  nation,  for  the  purpose  of  correcting  the 
errors  and  vices  which  prevailed  among  them 
at  the  time  it  was  written.  On  this  account  the 
Gentiles  would  feel  themselves  comparatively 
but  little  interested,  and  would  therefore  be  less 
anxious  to  obtain  copies  of  it.  The  seeming 
opposition  of  the  doctrine  of  this  Epistle  to  the 
doctrine  of  St.  Paul,  concerning  justification 
by  faith,  without  the  works  of  the  Law,  may 
have  occasioned  it  also  to  have  been  less  re- 
garded by  the  most  ancient  writers. 

Michaelis  is  of  a  diiferent  opinion  respecting 
the  author  of  this  Epistle.  "  All  things  con- 
sidered," says   he,   "  I  see    no  reason   for   the 

VOL.   II. 


assertion,  that  James,  the  son  of  Zebedee,  was 
not  the  author  of  this  Epistle.  One  circum- 
stance affords,  at  least,  a  presumptive  argument 
in  favor  of  the  opinion,  that  it  was  really  writ- 
ten by  the  Elder  James,  and  at  a  time  when 
the  Gospel  had  not  been  propagated  among  the 
Gentiles,  namely,  that  it  contains  no  exhorta- 
tions to  harmony  between  the  Jewish  and 
Gentile  converts ;  which,  after  the  time  that 
the  Gentiles  were  admitted  into  the  Church, 
became  absolutely  necessary.  Had  it  been 
written  after  the  apostolic  council  of  Jerusalem, 
mentioned  Acts  xv.,  and  by  the  younger  James, 
we  might  have  expected  that  at  least  some 
allusion  would  be  made  in  it  to  the  decree  of 
that  council,  which  was  propounded  by  the 
younger  James  in  favor  of  the  Gentile  converts 
as  their  brethren." 

On  this  controverted  and  uncertain  point,  I 
have  followed  the  majority  of  commentators, 
and  have  considered  James,  the  Lord's  brother, 
as  the  author  of  this  Epistle.  His  history  is 
fully  and  ably  collected  by  Dr.  Lardner,  from 
the  writings  of  the  ancient  fathers  ;  and  to  his 
labors  the  reader  is  more  particularly  referred. 
He  concludes  this  part  of  his  labors  with  ob- 
serving, that  the  time  of  the  death  of  James 
ma)'  be  determined  without  much  difficulty  :  he 
was  alive  when  St.  Paul  came  to  Jerusalem  at 
the  Pentecost,  in  the  year  of  Christ  58  ;  and  it 
is  likely  that  he  was  dead  when  St.  Paul  wrote 
the  Epistle  to  the  Hebrews,  at  the  beginning 
of  the  year  63.  Theodoret,  upon  Heb.  xi.  37., 
supposes  the  Apostle  there  to  refer  to  the  mar- 
tyrdoms of  Stephen,  James  the  brother  of 
John,  and  James  the  Just.  According  to  He- 
gesippus,  the  death  of  James  happened  about 
the  time  of  the  Passover,  which  might  be  that 
of  the  year  62  ;  and  if  Festus  was  then  dead, 
and  Albinus  not  arrived,  the  province  was 
without  a  governor.  Such  a  season  left  the 
Jews  at  liberty  to  gratify  their  licentious  and 
turbulent  disposition,  and  they  were  likely  to 
embrace  it.  The  Epistle,  therefore,  as  the 
work  of  James  the  Less,  must  have  been  written 
about  this  time,  A.  D.  62.  As  it  concludes 
abruptly,  it  has  been  considered  as  a  posthumous 
writing,  left  unfinished  by  the  premature  and 
violent  death  of  the  Apostle''. 

Bishop  Tomline,  and  others,  are  of  opinion 
that  this  Epistle  was  addressed  to  the  believing 
Jews  who  were  dispersed  all  over  the  world  ; 
Grotius  and  Dr.  Wall,  to  all  the  people  of 
Israel  living  out  of  Juda?a.  Michaelis  con- 
siders it  certain  that  St.  .Fames  wrote  to  persons 
already  converted  from  Judaism  to  Christianity; 
but  at  the  same  time  he  believes,  as  the  Apostle 

*  Benson's  Preface  to  the  Catholic  Epistles. 
Michaelis,  vol.  iv.  p.  20)0-271.  Pritii  Introd.  ad 
jyov.  Test.  p.  02-^5.  I>ardnt'r"s  U'or/,s,  Svo.  vol. 
vi.  p.  465-468;  4to.  vol.  iii.  p.  366,  3t)7.  Rosen- 
millier,  Scholia,  vol.  v.  p.  317,  318.  Home's  Crit' 
ical  Introduction,  vol.  iv. 

*GG* 


390* 


NOTES   ON   THE  ACTS  AND  EPISTLES. 


[Part  XIV. 


was  highly  respected  by  the  Jews,  in  general, 
that  he  designed  that  it  should  also  be  read  by 
the  unbeheving  Jews,  and  that  by  this  intention 
he  was  influenced  in  the  choice  of  his  materials. 
Dr.  Benson  is  of  opinion  that  this  Epistle  was 
addressed  to  the  converted  Jews  out  of  Palestine  ; 
but  Whitby,  Lardner,  (and  after  them  Mack- 
night,)  think  it  was  written  to  the  whole  Jewish 
nation,  both  within  and  without  Judaea,  whether 
believers  or  not.  Tliis  opinion  is  grounded  on 
some  expressions  in  the  first  ten  verses  of  the 
fourth  chapter,  and  in  the  first  five  verses  of  the 
fifUi  chapter,  which  they  suppose  to  be  applicable 
to  unbelievers  only.  It  is  true  that  in  the  fifth 
chapter  the  Apostle  alludes  to  the  then  impend- 
ing destruction  of  Jerusalem,  and  the  miseries 
which  soon  after  befel  the  unbelieving  Jews  :  but 
Bishop  Tomline  is  of  opinion,  that  the  Apostle 
alludes  merely  to  the  great  corruptions  into  which 
the  Hebrew  Christians  had  fallen  at  that  time. 

It  does  not  appear  probable  that  James  would 
v,-rite  part  of  his  Epistle  to  believers,  and  part  to 
unbelievers,  witliout  any  mention  or  notice  of  that 
distinction.  It  should  also  be  remembered,  that 
tliis  Epistle  contains  no  general  arguments  for 
the  truth  of  Christianity,  nor  any  reproof  of  those 
wlio  refiised  to  embrace  the  Gospel ;  and  there- 
fore, though  his  lordship  admits  that  the  inscrip- 
tion, "  To  the  twelve  tribes  that  are  scattered 
abroad,"  might  comprehend  both  unbelieving 
and  believing  Jews,  yet  he  is  of  opinion  that  it 
was  intended  for  the  believing  Jews  only,  and 
that  St.  James  did  not  expressly  make  the  dis- 
crimination, because  neither  he,  nor  any  other 
apostle,  ever  thought  of  writing  to  any  but 
Christian  converts.  "  The  object  of  the  apos- 
tolical Epistles,"  he  further  observes,  "  was  to 
confirm,  and  not  to  convert;  to  correct  what 
was  amiss  in  those  who  did  believe,  and  not  in 
those  who  did  not  believe."  The  sense  of  the 
above  inscription  seems  to  be  limited  to  the 
believing  Jews  by  wliat  follows  almost  imme- 
diately, "Tlie  trying  of  your  faith  worketh 
patience,"  (i.  3.)  And  again,  "My  brethren, 
have  not  the  faith  of  our  Lord  Jesus  Christ, 
the  Lord  of  glory,  with  respect  of  persons," 
(h.  I.)  These  passages  could  not  ho  addressed 
to  unbelievers'. 

The  Epistle  itself  is  entirely  different  in  its 
complexion  from  all  those  in  the  Sacred  Canon ; 
the  style  and  manner  are  more  that  of  a  Jewish 
prophet,  than  a  Christian  apostle.  It  scarcely 
touches  on  any  subject  purely  Christian.  Our 
bhssed  Lord  is  only  mentioned  twice  in  it, 
chap.  i.  1.  and  ii.  1.  It  begins  without  any 
apostolical  salutation,  and  ends  without  any 
apostolical  benediction.  In  short,  had  it  not 
been  for  the  two  slight  notices  of  our  blessed 
Ijord,  we  had  not  knov.-n  tliat  it  was  the  work 
of  any  Christian  writer.     It  may  be  considered 


a  sort  of  connecting  link  between  Judaism  and 
Christianity,  as  the  ministry  of  John  Baptist 
was  between  the  old  covenant  and  the  new^. 


Note  25.— Part   XIV. 

The  Greek  word  dlipv/og  signifies  one  who 

has   two  souls — one  for  heaven,  the  other  for 

earth — the   man  who    desires  to    secure   both 

worlds,  but  will  give  up  neither.     Some  suppose 

St.  James  alludes  to  those  who  were  divided  in 

their  affections  and  minds,  between  the  Levit- 

ical   rites   and  the  Gospel  of   Christ ;  equally 

unwilling  to  renounce  the  benefits  of  the  latter, 

and  to  give  up  the  long-established  institutions 

of  the  former.     It  was  a  usual  tenn  among  the 

Jews,    to   express  the  man  who  attempted  to 

worship  God,  and  yet  retained  the  love   of  the 

creature. — Rabbi  Tanchuma,  fol.  84.  4.  on  Deut 

xxvi.   16.  said,  "  Behold  the  Scripture  exhorts 

the   Israelites,  and  tells  them,  that  when  they 

poured  out  their  prayers  before  the  Lord,  x'7 

nnnh"  'nty  CDh'?  7\'T\''  they  should  not  have  two 

hearts,  one   for  the  holy,  blessed  God,  and  the 

other   for   something   else."      The    expression 

occurs  in  Ecclus.  i.  26.  xugSla  dtaari. 


Note  26.— Part  XIV. 

Among  the  Rabbins  there  is  this  saying, 
"  Evil  concupiscence  is  at  the  beginning  like 
the  thread  of  a  spider's  web,  afterwards  is  like 
a  cart-rope." — Sanhedrin,  fol.  99.  2. 


Note   27.— Part  XIV. 

This  expression  is  supposed  by  commentators 
to  signify  the  doctrine  which  has  been  implant- 
ed— the  lio-ht  within — the  natural,  innate,  or 
eternal  world  ;  comparing  the  Gospel  to  a  seed, 
or  to  a  plant,  which  is  here  said  to  be  engrafted 
in  their  minds.  But  I  cannot  but  believe  that 
the  Apostle  refers  rather  to  the  Mosaic  Law, 
the  Gospel  of  Christ  being  engrafted  on  the 
Law  ;  for  Christ  came  not  to  destroy  the  Law 
and  the  Prophets,  but  to  fulfil  them.  (See 
James  ii.  23  )  The  ritual  law  he  fulfilled  by 
his  sacrifice  and  death,  and  the  effects  result- 
ing from  them — His  blood  cleansing  us  from 
all  sin — the  Great  High  Priest  offering  up  his 
intercession  and  prayers  fi)r  us  in  the  Holy 
of  Holies — and  the  moral  law  he  fulfilled  in  his 
pure  and  holy  life  ;  for  in  him  there  was  no 
sin ;  he  was  the  true  paschal  lamb,  without 
blemish,   and  without  spot — he  realized  every 


'   Bishop  Tomline's  Elements  of  Christian  Theol- 
0({ii,  p.  472. 


J  See   Home,  Macknight,  Lardner,  Benson,  Dr. 
A.  Clarke,  and  the  commentators. 


Note  28.-30.] 


ON  THE  EPISTLE  TO  ST.  JAMES. 


* 


391 


tittle  of  the  Law,  and  was  the  great  end  and 
object  of  it.  Its  types,  ceremonies,  and  festivals 
were  only  the  figure  and  representation  of  Him 
that  was  to  come — they  were  now  finished,  com- 
pleted, and  blotted  out  for  ever,  dying  with  him 
on  the  cross.  In  ver.  2~)  of  this  chapter,  the 
word  "  perfect,"  which  is  used  in  opposition 
to  the  Mosaic  Law,  whicli  was  imperfect, 
seems  to  be  applied  to  the  Gospel,  in  a  sense 
which  corroborates  the  opinion  here  advanced. 
It  intimates  that  the  Gospel,  or  the  Law  of 
liberty,  was  made  perfect  by  bringing  to  per- 
fection the  whole  system  of  the  Jewish  Law ; 
engrafting  on  it  the  fulness  of  salvation,  and 
giving  us  liberty  from  its  burdensome  rites, 
and  ability  to  overcome  the  power  and  dominion 
of  sin. 


See  Clarke  in  loc.  or  Schoetgen,  Hor.  Heb.  vol. 
i.  p.  1016-1020. 


Note  28.— Part  XIV. 

In  Pirke  Aboth,  cap.  v.  14,  it  is  said  there 
are  four  kinds  of  men  who  visit  the  synagogues  : 
1.  He  who  enters,  but  does  not  work.  2.  He 
who  works,  but  does  not  enter.  3.  He  who 
enters,  and  works.  4.  He  who  neither  enters, 
nor  works.  The  first  two  are  indifferent  char- 
acters ;  the  third  is  the  righteous  man ;  the 
fourth  is  wholly  evil. — See  Schoetgen.  Hor. 
Heb.  vol.  i.  p.  1015,  and  Dr.  Clarke  in  loc. 


Note  29.— Part  XIV. 

In  the  tract  Shnbbath,  fol.  70. 2.  where  they 
dispute  concerning  the  thirty-nine  works  com- 
manded by  Moses,  Rabbi  Jochanan  says,  "  But 
if  a  man  do  the  whole,  with  the  omission  of  one, 
he  is  guilty  of  the  whole,  and  of  every  one."  It 
was  a  maxim  also,  among  the  Jewish  doctors, 
that  if  a  man  kept  any  one  commandment  faith- 
fully, though  he  broke  all  the  rest,  he  miglU 
assure  himself  of  the  fevor  of  God  ;  for  while 
they  taught  that  "He  who  transgresses  all  the 
precepts  of  the  Law,  has  broken  the  yoke,  dis- 
solved the  covenant,  and  exposed  the  Law  to 
contempt ;  and  so  has  he  done  who  has  broken 
even  one  precept,"  (Mechilta,  fol.  5.  1.  Jalkitt 
iSmeoJit,  part  i.  fol.5l).2.)they  also  taught,  that 
he  who  observed  any  principal  command,  was 
equal  to  liim  who  kept  the  whole  law,  [Kiddushin, 
fol.  39.)  and  they  give,  for  example,  "If  a  man 
abandon  idolatry,  it  is  the  same  as  if  he  had 
fulfilled  the  whole  Law,"  (ibid.  fol.  40.)  To 
correct  these  erroneous  vacillating  doctrines, 
seems  to  liave  been  the  object  of  the  Apostle. 
Adam  Clarke  has  collected  from  Schoetgen 
many  rabbinical  doctrines,  or  traditions,  to  illus- 
trate this  Epistle,  which  bears  evident  internal 
proof  that  it  was  written  by  a  Jew  to  Jews. — 


Note  30.— Part  XIV. 

That  particular  and  great  sins  were  supposed 
to  be  the  causes  of  extraordinary  diseases 
among  the  Jews  is  evident  from  many  passages 
in  Scripture  :— Dent,  xxviii.  15,  21,  22,  27.  Ps. 
xxxvii.  9,  &c. ;  and  cvii.  17,  18.;  John  v.  14..; 
and  when  the  bodily  disorder  was  cured,  the  sin 
was  said  to  be  forgiven,  2  Chron,  vii.  13,  14. 
Isa.  xxxiii.  24.  Matt.  ix.  29.  Luke  v.  20,  &c. 
1  Cor.  xi.  29,  30,  32.  It  is  also  expressly  declared 
by  St.  John,  in  his  First  Epistle,  chap.  v.  10,  17. 
"there  is  a  sin  unto  death,  and  a  sin  not  unto 
death,"  the  latter  of  which  is  described  in  the 
present  case  ;  for  "  the  prayer  of  faith,"  or  of 
prophetic  impulse,  was  to  be  exerted  in  favor 
of  the  latter  in  both  instances. 

The  confession  recommended  (verse  16.),  was 
not  auricular,  or  for  the  purposes  of  absolution, 
but  was  required  as  a  proof  of  a  sincere  repen- 
tance before  the  miraculous  cure  was  attempted, 
tliat  by  an  acknowledgment  of  his  sins  the 
penitent  might  obtain  the  pardon  and  prayers 
of  the  injured  parties.  The  miracle  could  not  be 
performed  if  the  sick  person  was  not  sufficiently 
penitent  (John  V.  10.),  or  if  the  elders  had  not 
the  prayer  of  faith,  or  if  the  continued  sickness 
or  death  of  the  afflicted  person  tended  more  to 
the  glory  of  God  :  and  it  is  furtiier  certain  tliat 
neither  the  apostles  nor  elders  could  work 
miracles  but  when  the  Spirit  saw  proper,  and 
by  an  impulse  intimated  it  to  them  (Phil.  ii. 
26,  27. ;  1  Tim.  v.  23. ;  2  Tim.  iv.  17.)  The 
oil  was  used  as  a  sensible  token  to  the  sick 
person,  and  to  all  present,  of  the  miracle  about 
to  be  performed.  It  was  applied  in  anticipation 
of  a  recovery  from  some  great  bodily  disease, 
and  not  for  the  cleansing  of  tlie  soul  in  the  last 
agonies  of  death,  when  there  is  no  hope  of  life. 
It  is  probable  that  our  Saviour  appointed  this 
outward  sign  when  he  gave  commission  to  his 
disciples  to  heal  the  sick  (Matt.  x.  8.  Luke 
ix.  2.),  for  we  read,  Mark  vi.  13.,  that  they  made 
use  of  it.  It  could  not  therefore  last  tifter  the 
divine  gifts  were  withdrawn ;  and  where  no 
miraculous  interference  is  expected,  its  obser- 
vance becomes  a  superstition.  It  might  have 
been  ori<xinally  prescribed  on  these  occasions 
as  emblematical  of  the  peculiar  mercy  and 
favor  of  God,  in  allusion  to  tlie  custom  of 
anointing  their  prophets  and  kings  in  tlie  old 
dispensation.  It  was  always  much  esteemed 
by  the  Jews  for  its  healing  qualities,  and  was 
used  by  them  as  the  natural  means  of  recovery, 
in  which  sense  some  supposed  it  was  applied  by 
St.  James,  intimating  that  natural  means  are 
made  efficacious  only  by  the  prayer  of  faith  and 
the  divine  blessinar. 


392* 


NOTES  ON  THE  ACTS  AND  EPISTLES. 


[Part  XIV. 


Note  31.— Part  XIV. 


ON    ST.    LUKE  S    GOSPEL. 


The  Gospel  of  St.  Matthew,  as  has  been 
shown,  was  most  probably  written  during  the 
first  or  Pauline  persecution  of  the  Church, 
when  the  Gospel  was  preached  to  the  Jews 
only.  That  of  St.  Mark  under  the  inspection 
of  St.  Peter,  in  the  second  or  Herodian  persecu- 
tion, when  the  Gospel  was  preached  to  the 
proselytes.  The  fitness  of  these  Gospels  to 
the  periods,  to  which  the  best  remaining  testi- 
mony refers  their  publication,  is  an  additional 
evidence  that  they  were  then  made  known. 
The  time  had  now  arrived  Avhen  the  Gospel 
had  been  preached  over  the  greater  part  of 
the  world,  by  the  most  learned  and  most  labo- 
rious of  the  apostles  of  our  Lord.  St.  Paul  had 
now  preached  to  the  idolatrous  Gentiles  for 
many  years,  and  it  is  not  probable  that  the  nu- 
merous converts  of  this  description,  who  were 
now  added  to  the  Church,  should  be  left  without 
an  authentic  statement  of  the  facts  of  Chris- 
tianity. St.  Luke  had  been  long  the  companion 
of  St.  Paul,  as  he  was  a  learned  man,  being  a 
physician.  He  was  evidently  well  qualified  to 
give  an  account  of  the  labors  and  travels  of  the 
Apostle,  and  to  write  also  an  account  of  the 
life  of  their  common  Master.  Whether  Luke 
was,  according  to  Dr.  Lardner,  a  Jew  by  birth, 
and  an  early  convert  to  Christianity  ;  or,  ac- 
cording to  Michaelis,  a  Gentile  (see  Coloss.  iv. 
10,  11,  14.,  where  St.  Paul  distinguished  Aris- 
tarchus,  Marcus,  and  Jesus,  who  was  called 
Justus,  from  Epaphras,  Lucas,  and  Demas,  who 
were  of  the  circumcision,  i.  e.  Jews),  or  whether 
he  was  one  of  the  Seventy,  is  uncertain.  He  is 
the  only  Evangelist  who  mentions  the  commis- 
sion given  by  Christ  to  the  Seventy,  (Luke  x. 
1-20.)  It  is  likely  he  is  the  Lucius  mentioned 
Rom.  xvi.  21.,  and  if  so,  he  was  related  to  the 
Apostle  Paul,  and  is  the  Lucius  of  Cyrene,  who 
is  mentioned  Acts  xiii.  1.,  and  in  general  with 
others,  Acts  xi.  20.  Some  of  the  ancients,  and 
some  of  the  most  learned  and  judicious  among 
the  moderns,  think  he  was  one  of  the  two  Avhom 
our  Lord  met  on  the  way  to  Emmaiis,  on  the 
day  of  his  resurrection,  as  related  Luke  xxiv. 
13-85. ;  one  of  these  was  called  Cleophas,  ver. 
18.,  the  other  is  not  mentioned,  the  Evangelist 
himself  being  the  person  and  the  relator. 

St.  Paul  styles  him  his  "  fellow-laborer," 
(Philemon,  ver.  24.)  It  is  generally  believed 
that  he  is  the  person  mentioned,  Col.  iv.  14., 
"  Luke,  the  beloved  physician."  All  the  an- 
cients of  repute,  as  Eusebius,  Gregory  Nyssen, 
Jerome,  Paulinus,  Euthalius,  Euthymius,  and 
others,  agree  that  he  was  a  physician  ;  but  where 
he  was  born  and  where  he  exercised  the  duties 
of  hi3  profession  are  not  known. 

He  accompanied  St.  Paul  when  he  first  went 
into   Macedonia,  Acts   xvi.    8-40. ;    xx. ;  xxvii. 


and  xxviii.  Whether  he  went  with  him  con- 
stantly afterwards  is  not  certain,  but  it  is  evi- 
dent he  accompanied  hmi  from  Greece,  through 
Macedonia  and  Asia,  to  Jerusalem,  where  he 
is  supposed  to  have  collected  many  particulars  of 
the  evangelic  history  ;  from  Jerusalem  he  went 
with  Paul  to  Rome,  where  he  staid  with  him  the 
two  years  of  his  imprisonment.  This  alone 
makes  out  the  space  of  five  years  and  upwards. 

Though  there  have  been  various  opinions 
respecting  the  date  of  St.  Luke's  Gospel,  it  has 
generally  been  referred  to  this  period. 

Dr.  Owen  and  others  refer  it  to  the  year  53, 
while  Jones,  Michaelis,  Lardner,  and  the  major- 
ity of  biblical  critics,  assign  it  to  the  year  63, 
or  64,  which  date  appears  to  be  the  true  one, 
and  corresponds  with  the  internal  characters  of 
time  exhibited  in  the  Gospel  itself.  But  it  is 
not  so  easy  to  ascertain  the  place  where  it 
was  written.  Jerome  says  that  Luke,  the  third 
Evangelist,  published  his  Gospel  in  the  coun- 
tries of  Achaia  and  Bceotia.  Gregory  Nazian- 
zen  also  says,  that  Luke  wrote  for  the  Greeks, 
or  in  Achaia.  Grotius  states,  that  about  the 
time  when  Paul  left  Rome,  Luke  departed  to 
Achaia,  where  he  wrote  the  books  we  now  have. 
Dr.  Cave  was  of  opinion  that  they  were  at  Rome 
before  the  termination  of  Paul's  captivity  ;  but 
Drs.  Mill,  Grabe,  and  Wetstein  affirm  that  this 
Gospel  was  published  at  Alexandria  in  Egypt, 
in  opposition  to  the  Pseudo-Gospel,  circulated 
among  the  Egyptians.  Dr.  Lardner  has  ex- 
amined these  various  opinions  at  considerable 
length,  and  concludes  that  upon  the  whole, 
there  is  no  good  reason  to  suppose  that  St. 
Luke  wrote  his  Gospel  at  Alexandria,  or  that 
he  preached  at  all  in  Egypt :  on  the  contrary, 
it  is  more  probable  that  when  he  left  Paul  he 
went  into  Greece,  and  there  composed  or  fin- 
ished and  published  his  Gospel,  and  the  Acts 
of  the  Apostles.  That  St.  Luke  wrote  his  Gos- 
pel for  the  benefit  of  the  Gentile  converts,  is 
affirmed  by  the  unanimous  voice  of  Christen- 
dom ;  and  it  also  may  be  inferred  from  his 
dedicating  it  to  one  of  his  Gentile  converts. 
This  indeed  appears  to  have  been  its  peculiar 
design  ;  for,  writing  to  those  who  were  far  re- 
mote from  the  scene  of  action,  and  ignorant  of 
Jewish  affairs,  it  was  requisite  that  he  should 
descend  to  many  particulars,  and  touch  on 
various  points,  which  would  have  been  unneces- 
sary had  he  written  exclusively  for  the  Jews. 
On  tliis  account  he  begins  his  history  with  the 
birth  of  John  the  Baptist  (Luke  i.  5-80.)  as 
introductory  to  that  of  Christ ;  and  in  the 
course  of  it  he  notices  several  particulars  men- 
tioned by  St.  Matthew  (Luke  ii.  1-9,  &c.) 
Hence  also  he  is  particularly  careful  in  specify- 
ing various  circumstances  of  facts  which  were 
hiofhly  conducive  to  the  information  of  stran- 
o-ers,  but  which  it  would  not  have  been  neces- 
sary  to  recite  to  the  Jews  who  could  easily 
supply  them  from  their  own  knowledge. 


Note  1. 


ON  THE  EPISTLE  TO   THE  HEBREWS. 


*393 


PART    XV. 


Note  1.— Part  XV. 

ON  THE  ORIGIN  AND  DATE  OF  THE  EPISTLE  TO 
THE  HEBREWS. 

We   are   informed    by   some    of   the   early 
fathers,  that  the  Ebionites  not  only  rejected  the 
Epistles  of  St.  Paul,  but  reviled  the  Apostle  him- 
self as  a  Greek  and  an  apostate.     As  the  Ebion- 
ites would  probably  retain  by  tradition  many 
of  the  opinions  of  tlie  Hebrew  Christians,  we 
may  infer  that  liis  own  countrymen  reproached 
St.  Paul   with  the   same    appellations.      They 
would  charge  him  with  abandoning  his   prin- 
ciples, and  following  tlie  general    custom  of 
apostates,  of  opposing  with  virulence  and  bitter- 
ness the  religion  he  had  once   defended.     St. 
Paul  well  knew   that  it   would   be   useless   to 
assert  his  sincerity  to  those   who  still  retained 
the  opinions  he  had  relinquished ;  or  to  place 
before  them  the   essential  difference  between 
forsaking  from  caprice  or  interest  the  religious 
system   in  which   a   man  has   been   educated, 
and  forsaking  it  from  a  deep  conviction  of  its 
falsehood,  founded  upon  a  deliberate,  impartial, 
and   serious  examination  of  its  evidences.     In 
his  imprisonment  at   Rome   he  had  repeatedly 
discussed  with  the  Jews  the  question  of  Chris- 
tianity, and  in  many  instances  without   effect. 
Where  we  do  not  convince,  we  generally  incur 
reproach ;  and  this  was  evidently  the  case  with 
St.   Paul.      He    did   not   therefore    attempt   to 
remove  the  impressions   which  had  been  cir- 
culated to  his  prejudice ;  he  wrote  only  a  full 
and   explicit   statement   of  the    doctrines   and 
truths  of  the  Christian    religion    contained  in 
this   masterly  Epistle  to  the  Hebrews.     Here 
he  proves  the  Deity  of  Christ,  and  the  superior 
excellency  of  his  Gospel   when  compared  with 
the   institutions   of   Moses,  which    were   now 
abolished.     That  he  might  not  excite  prejudice 
against  this  masterly  compendium  of  Christian 
truth,  he  omits  liis  usual  style  of  address.     He 
mentions   neither   his    name   nor  his   apostolic 
functions.      Addressing    the    Epistle    to    the 
Hebrews   generally,  in  whatever  part  of   the 
world   they   were  to    be  found,  though    more 
especially  the  Hebrews  of  Palestine,  he  writes 
anonymously,    and   neither   directs  his  Epistle 
from  any  place,  nor   sends  it  to  any   particular 
Church  by  a  special  messenger.     The  omission 
of  his    name,  too,  is  further  satisfactorily  ac- 
counted   for  by    Clemens    Alexandrinus  _  and 
Jerome.     St.  Paul  would  here  intimate  that  as 
Jesus  Christ   himself  was  the  peculiar  apostle 
to  the  Hebrews  (as  acknowledged  in  this  Epistle, 


chap.  iii.  1.),  St  Paul  declined  through  humility 
to  assume  the  title  of  an  apostle. — See  Lardncr, 
vol.  ii.  p.  211,  vi.  p.  41],  412.  To  which  Theo- 
doret  adds,  that  St  Paul  being  peculiarly  the 
apostle  of  the  uncircumcision,  as  the  rest 
were  of  the  circumcision,  (Gal.  ii.  9.  Rom.  xi. 
13.),  he  scrupled  to  assume  any  public  character 
when  writing  to  their  department,  that  he  might 
not  be  thought  forward  or  obtrusive,  as  if 
wishing  "  to  build  upon  another's  foundation," 
which  lie  always  disclaimed,  (Rom.  xv.  20. 
Lardner,  ii.  p.  412.)  He  did  not  mention  his 
name,  messenger,  or  particular  persons  to  whom 
it  was  sent,  because,  as  Lardner  judiciously 
remarks,  such  a  long  letter  might  give  umbrage 
to  the  ruling  powers  at  this  crisis,  when  the  Jews 
were  most  turbulent,  and  might  endanger  him- 
self, the  messenger,  and  those  to  whom  it  was 
directed.  But  they  migiit  know  the  author 
easily  by  the  style  and  writing,  and  even  from 
the  messenger,  without  any  formal  notice  or 
superscription. 

Clement  of  Alexandria,  Jerome,  Eutlialius, 
Chrysostom,  Theodoret,  Theophylact,  and  other 
fathers,  were  of  opinion  that  the  Epistle  to  tlie 
Hebrews  was  sent  more  particularly  to  tlie  con- 
verted Jews  living  in  Judjea,  who  in  the  Apos- 
tle's days  were  called  Hebrews,  to  distinguish 
them  from  the  Jews  in  the  Gentile  countries, 
who  were  called  Hellenists  or  Grecians,  (Acts 
vi.  1.  ix.  29.  xi.  20.)  The  opinion  of  these 
learned  fathers  is  adopted  by  Beza,  Louis  Capel, 
Carpsov,  Drs.  Lightfoot,  Wliitby,  Mill,  Lardner, 
and  Macknight,  Bishops  Pearson  and  Tomline, 
Hallet,  Rosenmiiller,  Scott,  and  others.  Mi- 
chaelis  considers  it  as  written  for  the  use  of  the 
Jewish  Christians  at  Jerusalem  and  in  Pales- 
tine ;  and  observes  that  it  is  a  question  of  little 
or  no  moment,  whether  it  was  sent  to  Jerusalem 
alone,  or  to  other  cities  in  Palestine  ;  because 
that  tliis  Epistle,  though  it  was  intended  for  the 
use  of  Jewish  converts  at  Jerusalem,  must 
equally  have  concerned  the  otlier  Jewish  con- 
verts in  that  country.  This  very  ancient  opin- 
ion is  corroborated  by  the  contents  of  the  Epis- 
tle itself,  in  which  we  meet  Avitli  many  things 
peculiarly  suitable  to  the  believers  in  Judaea. 

1st.  In  this  Epistle  the  Apostle  does  not,  ac- 
cording to  his  usual  practice,  make  frequent 
exhortations  to  brotherly  love  and  unity,  be- 
cause it  was  sent  to  Christian  communities 
in  Palestine,  which  consisted  wholly  of  Jewish 
converts.  It  is  true  that  the  author  speaks  of 
brotherly  love  (xiii.  1.)  where  he  says,  "  Let 
brotherly  love  continue ;"  but  he  speaks  only 
in    general    terms,  and  says  nothing   of  unity 


VOL.    II. 


*50 


394* 


NOTES  ON  THE  EPISTLES. 


[Part  XV. 


between  Jewish  and  heathen  converts.  More- 
over, he  uses  the  word  "  continue,"  wliich  im- 
plies that  no  disunion  had  actually  taken  place 
among  its  members. 

2dly.  The  persons  to  whom  it  was  addressed 
were  evidently  in  imminent  danger  of  falling 
back  from  Christianity  to  Judaism,  induced 
partly  by  a  severe  persecution,  and  partly  by 
the  false  arguments  of  the  rabbins.  This  could 
hardly  have  happened  to  several  communities 
at  the  same  time  in  any  other  country  than 
Palestine,  and  therefore  we  cannot  suppose  it 
of  several  communities  of  Asia  Minor,  to  which, 
in  the  opinion  of  some  commentators,  the  Epistle 
was  addressed.  Christianity  enjoyed,  from  the 
tolerating  spirit  of  the  Roman  laws  and  the 
Roman  magistrates,  tliroughout  tlie  empire  in 
general,  so  much  religious  liberty,  that  out  of 
Palestine  it  would  have  been  difficult  to  have 
effected  a  general  persecution.  But,  tlu-ough  the 
influence  of  the  Jewish  Sanhedrin  in  Jerusalem, 
the  Christians  in  that  country  underwent  several 
severe  persecutions,  especially  during  the  high 
priesthood  of  the  younger  Ananus,  when  St. 
James  and  other  Christians  suffered  martyrdom. 

3dly.  In  the  other  Epistles  of  St.  Paul,  more 
particularly  those  to  the  Ephesians,  Pliilippians, 
and  Colossians,  we  shall  find  there  is  no  appre- 
hension of  any  apisstacy  to  Judaism,  and  still 
less  of  blasphemy  against  Christ,  as  we  find  in 
the  sixth  and  tenth  chapters  of  the  Epistle  to 
the  Hebrews.  The  two  passages  of  this  Epistle 
(vi.  6. ;  X.29.),  which  relate  to  blasphemy  against 
Christ,  as  a  person  justly  condemned  and  cru- 
cified, are  peculiarly  adapted  to  the  communities 
in  Palestine ;  and  it  is  difficult  to  read  these 
passages  without  inferring  that  several  Chris- 
tians had  really  apostatized  and  openly  blas- 
phemed Christ :  for  it  appears  from  Acts  xxvi. 
11.,  that  violent  measures  were  taken  in  Pales- 
tine for  this  very  purpose,  of  which  we  meet 
with  no  traces  in  any  other  country  at  that 
early  age.  Neither  the  Epistles  of  St.  Paul, 
nor  those  of  St.  Peter,  furnish  any  instance  of 
a  public  renunciation  of  Christianity  and  return 
to  Judaism :  and  if  such  an  occurrence  had 
taken  place,  it  could  not  liave  escaped  their 
most  serious  attention,  and  would  have  extorted 
their  most  severe  reproofs.  The  circumstance, 
that  several,  who  still  continued  Christians,  for- 
sook the  places  of  public  Avorship  (x.  2.5.)  does 
not  occur  in  any  other  Epistle,  and  implies  a 
general  and  continued  persecution,  which  de- 
terred the  Christians  from  an  open  confession 
of  their  faith.  Under  these  sufferings  tlie  He- 
brews are  comforted  by  the  promised  coming 
of  Christ,  which  tliey  are  to  await  with  patience, 
as  being  not  far  distant,  (x.  2.5-38.)  This  can 
be  no  other  than  the  promised  destruction  of 
Jerusalem  (Matt,  xxiv.)  of  whicli  Christ  liimself 
said,  (Luke  xxi.  28.)  "  When  these  tilings  be- 
gin to  come  to  pass,  then  look  up,  and  lift  up 
your  heads  ;  for  your  redemption  draweth  nigh." 


Now  this  coming  of  Christ  was  to  the  Christians 
in  Palestine  a  deliverance  from  the  yoke  with 
which  they  were  oppressed  :  but  it  had  no  such 
influence  on  the  Ciiristians  of  other  countries. 
On  the  contrary,  tlie  first  pei'secution  under 
Nero  happened  in  the  year  65,  about  two  years 
before  the  commencement  of  the  Jewish  war, 
and  the  second  under  Domitian,  about  five-and- 
twenty  years  after  the  destruction  of  Jerusalem 

4thly.  According  to  Josephus  several  persons 
were  put  to  death  during  the  high  priesthood 
of  the  younger  Ananus,  about  the  year  64  or  65 
(See  Heb.  xiii.  7.) 

5thly.  The  declarations  in  Heb.  i.  2.  and  iv.  12., 
and  particularly  the  exhortation  in  ii.  1-4.,  are 
peculiarly  suitable  to  the  believers  of  Jiida?a, 
where  Jesus  Christ  himself  first  taught,  and  his 
disciples  after  him,  confirming  their  testimony 
with  very  numerous  and  conspicuous  miracles. 

6thly.  The  people  to  whom  this  Epistle  was 
sent  were  well  acquainted  with  our  Saviour's 
sufferings,  as  those  of  Judaea  must  have  been. 
This  appears  in  Heb.  i.  3.  ii.  9,  18.  v.  7,  8.  ix. 
14,  28.  X.  11.  xii.  2,  3.  and  xiii.  12. 

7tlily.  The  censure  in  chap.  v.  12.  is  most 
properly  understood  of  Christians  in  Jerusalem 
and  Judsea,  to  whom  the  Gospel  was  fir^t 
preached. 

8thly.  Lastly,  the  exhortation  in  Heb.  xiii. 
12-14.  is  very  difficult  to  be  explained,  on  the 
supposition  that  the  Epistle  was  exclusively 
written  to  Hebrews  who  lived  out  of  Palestine  ; 
for  neither  in  the  Acts  of  the  Apostles,  nor  in 
the  other  Epistles,  do  we  meet  with  an  instance 
of  expulsion  from  the  synagogue  merely  for  be- 
lief in  Christ ;  on  the  contrary,  the  apostles 
themselves  were  permitted  to  teach  openly  in 
the  Jewish  assemblies.  But  if  we  suppose  that 
the  Epistle  was  written  to  Jewish  converts  in 
Jerusalem,  this  passage  becomes  perfectly 
clear,  and,  Dr.  Lardner  observes,  must  have 
been  very  suitable  to  their  case,  especially  if  it 
was  written  only  a  short  time  before  the  com- 
mencement of  the  Jewish  war,  about  the  year 
65  or  66.  The  Christians,  on  this  supposition, 
are  exhorted  to  endure  their  fate  with  patience, 
if  they  should  be  obliged  to  retire,  or  even  be 
ignominiously  expelled  from  Jerusalem,  since 
Christ  himself  had  been  forced  out  of  this  very 
city,  and  had  suffered  without  its  walls.  If  we 
suppose,  therefore,  that  tlie  Epistle  was  written 
to  the  HebreAvs  of  Jerusalem,  the  passage  in 
question  is  clear :  but  on  the  hypothesis,  that  it 
was  written  to  Hebrews  who  lived  in  any  other 
place,  the  words  "  Let  us  go  forth  unto  him  with- 
out the  camp,  bearing  his  reproach,"  lose  their 
meaning.  The  "  apjiroaching  day,"  chap.  x.  25., 
can  signify  only  the  day  appointed  for  the  de- 
struction of  Jerusalem,  and  the  downfal  of  the 
Jewish  nation  ;  but  this  event  immediately  con- 
cerned only  the  Hebrews  of  Palestine,  and 
could  have  no  influence  in  determining  the 
conduct  of  the  inhabitants  of  any  other  country. 


Note  1.] 


ON   THE   EPISTLE  TO  THE  HEBREWS. 


*395 


Michaelis,  in  an  elaborate  dissertation  (vol. 
iv.  p.  186-268.)  has  endeavoured  to  set  aside 
the  authenticity  of  this  Epistle,  by  the  following 
positions : — 

1.  That  the  style  is  so  very  different  from 
that  of  St.  Paul  in  his  genuine  Epistles,  that  he 
could  not  possibly  have  been  the  author  of  this 
Greek  Epistle,  p.  252. 

2.  That  it  was  originally  written  in  Hebrew, 
but  whether  by  St.  Paul  or  not  is  doubtful,  p. 
2.57. 

3.  That  it  was  early  translated  into  Greek, 
but  by  whom  is  unknown,  p.  247. 

"  An  hypothesis,"  says  Dr.  Hales,  "  at  once 
so  dogmatical  and  skeptical,  calculated  to  pull 
down,  not  to  build  up  or  edify  ;  to  unsettle  the 
faith  of  wavering  Christians,  and  to  rob  this 
most  learned  and  most  highly-illuminated  Apos- 
tle of  his  right  and  title  to  the  most  noble  and 
most  finished  of  all  his  compositions,  and  this 
too  upon  the  paradoxical  plea  of  its  acknowl- 
edged excellence,  both  of  style  and  subject 
(which  none  assents  to  more  cheerfully  than 
Michaelis,  p.  242, 243, 247.)  imperiously  demands 
our  consideration;"  fortunately,  this  copious 
writer  has  furnished  materials  in  abundance  for 
his  own  refutation,  from  which  we  shall  select 
a  few. 

I.  Objections  drawn  from  dissimilarity  of 
style  are  often  fanciful  and  fallacious.  On  tlie 
contrary,  a  striking  analogy  may  be  traced 
between  this  and  the  rest  of  St.  Paul's  Epistles, 
in  the  use  of  singular  and  remarkable  words 
and  compound  terms  ;  in  the  mode  of  construct- 
ing the  sentences  by  long  and  involved  paren- 
theses, &c.,  with  this  difference,  however,  that 
tliis  being  more  leisurely  written,  and  better 
digested  in  his  confinement,  is  more  compressed 
in  its  argument,  and  more  polished  in  its  style, 
than  the  rest,  which  were  written  with  all  the 
ease  and  freedom  of  epistolary  correspondence, 
oflen  in  haste,  during  his  travels. 

The  following  remarkable  instances  of  ana- 
logy we  owe  to  Michaelis. 

Ch.  X.  33.  9eaTQi'c6fi£vot,  is  an  expression 
perfectly  agreeable  to  St.  Paul's  mode  of  writing, 
as  appears  from  1  Cor.  iv.  9.  But  since  other 
writers  may  likewise  have  used  the  same  met- 
aphor, the  application  of  it  in  the  present  in- 
stance shows  only  that  St.  Paul  might  have 
written  the  Epistle  to  the  Hebrews  ;  not  that  he 
really  did  write  it,  p.  256.  But  it  is  answered, 
there  is  a  propriety  in  its  use  here  that  fits  no 
other  writer  but  St.  Paul ;  and  this  by  Michaelis' 
own  confession.  It  is  here  applied  to  the 
Apostle's  public  persecutions  ;  "  exposed  on  a 
theatre  to  public  revilings  and  afflictions," 
exactly  corresponding  to  his  complaint  to  the 
Corinthians,  in  the  parallel  text,  Qiargof  iye- 
vr^dr^uev  ru  K^dfuo,  "  We  were  made  a  spectacle 
unto  the  world;"  and  how?  the  same  Epistle 
will  inform  us  afterwards ;  "  after  the  (bar- 
barous)  custom   of  men,    I    fought    with   wild 


beasts  at  Ephesus,"  in  the  public  theatre  (1  Cor. 
XV.  32.),  literally,  not  figuratively  ;  according 
to  the  judicious  remark  of  Benson,  supported 
by  Michaelis  himself,  who  assures  us,  that  St. 
Paul's  deliverance  from  the  lion's  mouth  at 
Rome  afterwards  (2  Tim.  iv.  17.),  was  "  not 
from  suffering  death  by  the  sword,  but  from 
being  exposed  in  the  amphitheatre  to  wild  beasts 
as  several  Christians  had  already  been,  and  in 
a  very  cruel  manner,"  for  which  he  refers  to 
Tacitus,  Annal.  15.  44.  in  his  note,  p.  176. 

Ch.  X.  30.  ' Ejjol  E)cdlxT]aig,  iyih  dfTcinodwao), 
is  a  quotation  from  Deut.  xxxii.  35.  which  differs 
both  from  the  Hebrew  text  and  from  the  Sep- 
tuagint ;  and  this  passage  is  again  quoted  in 
the  very  same  words,  Rom.  xii.  19.  This 
agreement  in  a  reading  which  has  hitherto  been 
discovered  in  no  other  place  (see  the  new 
Orient.  Bibl.  vol.  v.  p.  231-2-36.)  might  form  a 
presumptive  argument,  that  both  quotations 
were  made  by  tlie  same  person ;  and  conse- 
quently, that  the  Epistle  to  the  Hebrews  was 
written  by  St.  Paul.  But  the  argument,  says 
Michaelis,  is  not  decisive;  for  it  is  very  possi- 
ble, that  in  the  first  century  there  were  manu- 
scripts with  this  reading,  in  Deut.  xxxii.  35. 
from  which  St.  Paul  might  have  copied,  in 
Rom.  xii .  19.,  and  the  translator  of  this  Epistle 
in  Heb.  x.  30.,  same  page,  256. 

A  more  decided  instance  of  skepticism  is 
rarely  to  be  found.  To  any  other  the  "pre- 
sumptive argument"  would  appear  irresistible, 
not  to  be  overturned  by  a  bare  possibility,  but 
a  very  high  improbability  ;  since  this  remarkable 
rendering  is  to  be  found  in  "  no  otiier  place," 
but  in  these  two  passages,  as  he  himself  ac- 
knowledges. The  present  Septuagint  reading 
is  found  in  both  the  Vatican  and  Alexandrine, 
and  was  probably  therefore  the  original  reading 
of  the  first  century.  The  Apostle's  rendering, 
in  both  places,  is  more  correct  and  critical  than 
tlie  Septuagint,  in  the  first  clause  if  '^we'^a 
ixdtxri(jao)g,  which  is  only  a  paraphrase,  not  a 
translation,  like  his  i/jol  ixSlxr^cn;,  of  the  Hebrew 
!IDp3  'S,  and  in  the  second  the  joint  rendering 
dciTanodthau)  is  founded  on  a  various  reading, 
□Sii'N,  supported  by  a  parallel  verse,  Deut. 
xxxii.  41.,  and  followed  not  only  by  the  Septua- 
gint, but  by  the  Syriac,  Vulgate,  and  Chaldee. 
It  is  therefore  greatly  superior  to  the  present 
Masorete,  cdSk/I,  "  and  recompense,"  supported 
only  by  the  Arabic  version,  and  followed  by  the 
English  Bible,  evidently  for  the  worse.  And 
tlie  i^postle  has  further  improved  upon  the 
Septuagint,  in  the  common  term  umtTiodihaot 
by  tlie  emphatic  prefix  '/?-/o),  which  makes  it 
stronger,  as  appropriated  to  the  Almighty,  than 
even  the  original  Hebrew,  which  wants  the 
personal  pronoun. 

II.  Michaelis  asks,  "  Why  did  tlie  author  of 
the  Syriac  version  translate  this  Epistle  from 
the  Greek,  if  the  original  was  in  Hebrew  ?"  p. 
231. 


396* 


NOTES  ON  THE  EPISTLES. 


[Part  XV. 


The  Syriac  version  was  the  earliest  of  all, 
written  in  the  apostolic  age,  and  in  the  day  of 
the  Apostle  Adseus,  Thaddseus,  or  Jude,  accord- 
ing to  the  judicious  Abulfaragi,  and  near  the 
end  of  the  first  century,  according  to  Michaelis, 
vol.  ii.  p.  30.  If,  then,  this  most  ancient  ver- 
sion was  translated  immediately  from  the 
Greek,  surely  the  presumption  is  infinitely 
strong,  that  there  was  then  no  Hebrew  original. 
This  argument,  indeed,  furnished  by  himself, 
seems  decisive  also  to  prove  the  canonical 
authority  of  the  Greek  Epistle  in  the  judgment 
of  the  Syriac  translator;  for  why  should  he 
adopt  the  Epistle,  unless  written  by  tlie  Apostle 
to  whom  the  voice  of  the  Church  had  assigned 
it?  Surely  John  or  Jude  the  apostle  would  not 
have  suffered  it  otherwise  to  have  been  admit- 
ted into  the  Sacred  Canon,  either  of  the  Greek 
or  Syriac  Testament. 

Assuming  it,  however,  to  have  been  written 
in  Hebrew,  Michaelis  draws  the  following 
objection  from  a  supposed  blunder  of  the  trans- 
lator into  Greek,  to  show  tliat  he  could  not 
possibly  be  St.  Paul,  which  most  completely 
recoils  upon  himself,  and  proves  irrefragably 
that  the  Greek  was  the  original,  and  written  by 
the  Apostle. 

Ch.  xii.  18.     Ov  ydcQ  nqoaeXijXvdme  ilJjjXucpoj/nii'ca 
OQSi. — ver.  22.  \4l}.d  nqoaeh^liduTE  ^mv  ooei. 

"Here,"  says  he,  "the  expression  oqev 
ipi/lu(f,u)juh'U),  monti  palpabili,  which  is  opposed 
to  Smv  ooei,  is  certainly  a  very  extraordinary 
one ;  and  I  am  wholly  unable  to  give  a  satis- 
factory account  of  it,  except  on  the  supposition 
that  the  Epistle  was  written  in  Hebrew,  But 
on  this  supposition  the  inaccuracy  may  be 
t;asily  assigned.  Sinai,  or  the  mountain  of 
Moses,  is  that  which  is  here  opposed  to  Mount 
Sion.  Now  the  expression  '  to  the  mountain 
of  Moses,'  is  in  Hebrew  niyo  nnS.  This  word 
n&rD  the  translator  misunderstood,  and,  instead 
of  reading  it  niyo,  and  taking  it  for  a  proper 
name,  either  read  by  mistake  i^'n,  palpatio,  or 
pronounced  by  mistake  T\\o'0,  palpatio.  Hence, 
instead  of  rendering  '  to  the  mountain  of  Moses,' 
he  rendered  '  to  the  tangible  mountain.' " 

But  this  "  mountain  of  Moses"  is  a  creation 
of  his  own  brain.  For  "  Sinai  in  Arabia,"  the 
mountain  here  meant  by  the  apostle,  pursuing 
his  former  allegory.  Gal.  iv.  24-26.,  is  no  where 
so  styled  in  Scripture,  but  rather  "  the  moun- 
tain of  God,"  Exod.  iii.  ],  &c,  "the  mountain 
of  the  Lord,"  Numb.  xxx.  .33.,  or  the  holy 
place,"  Ps.  Ixviii.  17.,  because  it  was  honored 
v/ith  the  presence  of  the  God  of  Israel.  To 
call  it,  therefore,  by  the  name  of  Moses,  or 
indeed  of  any  mortal,  would  have  been  sacri- 
lege. To  M'hat,  then,  did  the  Apostle  refer  in 
the  remarkable  form  iiirXiafcofiircp  ?  Evidently 
to  the  divine  injunction  to  the  people  and  their 
cattle,  not  to  ascend  or  touch  it,  beyond  the 
prescribed  limits  near  its  foot,  under  pain  of 


death,  Exod.  xix.  12-24.  Alluding  to  this 
awful  command,  the  Apostle  beautifully  con- 
trasts the  terrors  of  the  Law  delivered  on  the 
earthly  Sinai,  not  to  be  touched  under  pain  of 
death,  with  the  superabundant  grace  of  the 
Gospel,  promising  to  the  faithful  eternal  life  in 
the  heavenly  Sion ;  to  which,  by  an  admirable 
anticipation,  he  represents  them  as  already 
come  [TTOoaehjlvOui f). 

Micliaelis  was  rather  too  fond  of  displaying 
his  Oriental  learning,  and  never  surely  was 
there  a  more  unfortunate  specimen  than  this. 

III.  He  is  not  less  unfortunate  in  his  last 
quotation :  he  rested  this  principally  on  the  tes- 
timony of  Origen,  who,  according  to  Eusebius, 
Hist.  Ecchs.  b.  vi.  cli.  xxv.,  "  held  that  the  mat- 
ter of  the  Epistle  was  from  St.  Paul,  but  the 
construction  of  the  words  from  another,  who 
recorded  the  thoughts  of  the  Apostle,  and 
made  notes,  as  it  were,  or  commentaries  of 
what  Avas  said  by  his  master,"  p.  246. 

Having  delivered  his  own  opinion,  Oiigen 
adds,  "  If  then  any  Church  (or  whatsoever 
Church)  holds  this  Epistle  as  Paul's,  it  should 
be  commended,  even  upon  this  account ;  for  it 
was  not  without  reason  the  primitive  worthies 
have  handed  it  down  as  Paul's  ;  but  who  wrote 
the  Epistle  (in  its  present  form)  truly  God  in- 
deed knows.  The  historical  account  that  has 
reached  us  is  various  and  uncertain  ;  some  say- 
ing that  Clemens,  who  was  bishop  of  Rome, 
wrote  the  Epistle,  others  Luke,  who  wrote  the 
Gospel  and  Acts,"  p.  247. 

Michaelis  here  thinks  that  by  laro^iu  fig 
■ftfiag  (fOuaaau,  Origen  meant  "  oral  accounts," 
and  he  contends  that  "  neither  of  these  contra- 
dictory accounts  can  be  true,  for  the  style  of 
the  Epistle  to  the  Hebrews  is  neither  that  of 
St.  Luke,  nor  that  of  Clement  of  Rome  ;  and 
the  latter  especially,  if  we  may  judge  from 
what  is  now  extant  of  his  works,  had  it  not 
even  in  his  power  to  write  an  epistle  so  replete 
with  Jewish  learning,"   p.  247. 

What  noAv  is  the  force  of  Origen's  evidence, 
supposing  that  his  opinion  is  fairly  and  fully 
related  by  Eusebius,  which  may  be  doubted  ? 
Why  surely,  that  St.  Paul  was  the  original 
author  of  the  Epistle,  as  confirmed  by  primitive 
tradition.  The  oral  account  upon  which  he 
founded  his  conjecture  was  vague  ;  and  Mi- 
chaelis has  satisfactorily  shown,  that  it  could 
not  be  true  in  either  case  :  what  then  remains 
by  all  the  rules  of  right  reasoning  ?  Unques- 
tionably, that,  rejecting  the  oral  account  as 
false,  we  should  embrace  the  primitive  tradi- 
tion as  true,  and  consequently  admit  that  no 
one  but  the  Apostle  himself  could  be  the 
author  of  an  Epistle  so  replete  with  JewisJi 
learning,  who  was  educated  at  the  feet  of  Ga- 
maliel himself  (Actsxxii.  3.)  and  disputed  with 
the  first  Jewish  rabbis  of  the  age,  in  Asia, 
Greece,  and  Rome. 

By  the  failure,  therefore,  of  the  paradoxical 


NOTK    1.] 


ON   THE  EPISTLE  TO  THE  HEBREWS. 


*397 


li)'pothesis  of  Michaelis,  in  all  its  branches, 
the  positive  evidence  is  still  further  strength- 
ened ;  we  may  now  rest  assured,  that  the  Epistle 
was  written  in  Greek,  not  in  Hebrew,  by  St. 
Paul  himself,  not  by  any  one  else. 

The  Epistle  itself  furnishes  us  with  decisive 
and  positive  evidence  that  it  was  originally 
written  in  the  language  in  which  it  is  now 
extant. 

In  the  first  place,  the  style  of  this  Epistle 
throughout  manifests  that  it  is  no  translation. 
It  has  no  appearance  of  constraint,  nor  do  we 
meet  with  those  Hebraisms  which  occur  so 
constantly  in  tlie  Septuagint  version. 

The  numerous  paronomasias,  or  concurrences 
of  words  of  like  sound,  but  which  cannot  be 
rendered  in  Enghsh  with  due  effect,  are  also  a 
clear  proof  that  it  is  not  a  translation.  See  in 
Heb.  V.  8,  14. ;  vii.  3, 19. ;  ix.  10.  ;  x.  34. ;  xi.  37. ; 
and  xiii.  14.  (in  the  Greek.) 

Hebrew  names  are  interpreted  ;  as  Melckis- 
edek,  by  "  King  of  Righteousness,"  (vii.  2.)  and 
Salcm,  by  "  Peace,"  which  would  have  been 
superfluous,  if  the  Epistle  had  been  written  in 
Hebrew. 

The  passages  cited  from  the  Old  Testament 
in  this  Epistle,  arc  not  quoted  from  the  Hebrew, 
but  from  the  Septuagint,  where  that  faithfully 
represented  the  Hebrew  text.  Frequently  the 
stress  of  the  argument  taken  from  such  quota- 
tions relies  on  something  peculiar  in  that  ver- 
sion, which  could  not  possibly  have  taken  place 
if  the  Epistle  had  been  written  in  Hebrew. 
And  in  a  few  instances  where  the  Septuagint 
did  not  fully  render  the  Hebrew  text  of  the 
Old  Testament,  the  author  of  the  Epistle  has 
substituted  translations  of  his  own,  from  which 
he  argues  in  the  same  manner,  M'hence  it  is 
manifest  that  this  Epistle  never  was  extant  in 
Hebrew.  See  Dr.  Owen's  Fifth  Exercifation  on 
the  Hebrews,  vol.  i.  p.  46-53,  folio  edition. 
Calvin,  and  several  other  divines,  have  laid 
much  stress  upon  the  rendering  of  the  Hebrew 
word  berith  by  dtu6>\yi/,  which  denotes  either 
testament  or  covenant :  and  Michaelis  acknowl- 
edges the  weight  of  this  argument,  to  prove 
that  the  Epistle  to  the  Hebrews  was  originally 
written  in  Greek. 

Among  the  Jews  there  were  several  dialects 
spoken,  as  the  East  Aramscan  or  Chaldee,  and 
the  West  Aramaean  or  Syriac ;  which  suflTered 
various  alterations  from  the  places  where  the 
Jews  were  dispersed;  so  that  the  original 
Hebrew  was  known  comparatively  to  few,  and 
those  who  were  conversant  in  Syriac  might  not 
be  acquainted  with  the  Chaldee.  If  therefore 
this  Epistle  had  been  written  in  biblical 
Hebrew,  only  a  few  could  have  read  it ;  and  in 
either  of  the  otiier  dialects,  a  part  only  of  the 
Jews  could  have  perused  it. 

With  regard  to  the  objection,  that  the 
Apostle's  name  is  not  at  the  beginning  of  this 
Epistle,  Clement  of  Alexandria,  who  is  followed 

VOL,.     II. 


by  Jerome,  observes,  that  Jesus  Christ  himself 
was  the  peculiar  Apostle  to  the  Hebrews,  (aa 
acknowledged  in  this  Epistle,  iii.  1.);  St  Paul 
therefore  probably  declined,  through  humility, 
to  assume  the  title  of  an  apostle.  He  did  not 
mention  his  name,  messenger,  or  the  particular 
persons  to  whom  it  was  sent,  because  (as  Dr. 
Lardner  judiciously  remarks)  such  a  long  letter 
might  give  umbrage  to  the  ruling  powers  at 
this  crisis,  when  the  Jews  were  most  turbulent, 
and  might  endanger  himself,  the  messenger, 
and  those  to  whom  it  was  directed.  And.  as 
he  was  considered  by  the  zealots  as  an  apostate 
from  the  religion  of  their  fathers,  his  name, 
instead  of  adding  weight,  might  have  prevented 
the  Judaizing  and  unbelieving  Jews  even  from 
reading  his  Epistle.  The  author,  however, 
would  be  easily  known,  witliout  any  forma] 
notice  or  superscription  ;  and  the  omission  of 
the  Apostle's  name  is  no  proof  that  the  Epistle 
to  the  Hebrews  was  not  written  by  St.  Paul : 
for  in  the  three  Epistles  of  St  John,  which  are 
universally  acknowledged  to  be  tlie  productions 
of  an  inspired  apostle,  the  name  of  the  writer 
is  not  inserted.  The  first  Epistle  begins  in  the 
same  manner  as  the  Epistle  to  the  Hebrews  ; 
and,  in  the  other  two,  he  calls  himself  simply 
tlie  elder  or  presbyter.  That  the  Apostle,  how- 
ever, did  not  mean  to  conceal  himself,  we  learn 
from  the  Epistle  itself:  "  Know  ye,"  says  he, 
"  that  our  brother  Timothy  hath  been  sent 
abroad,  with  Avhom,  if  he  come  shortly,  I  will 
see  you","  (Heb.  xiii.  2^3.)  The  objection  there- 
fore, from  the  omission  of  the  Apostle's  name, 
necessarily  falls  to  the  ground. 

The  passages  which  have  been  adduced  as 
unsuitable  to  the  apostolic  mission,  and  whicli 
have  been  cited  as  proofs  that  tliis  Epistle  could 
not  therefore  have  been  written  by  St  Paul, 
are  Heb.  ii.  1,  3.  and  xii.  1.  It  is  here  con- 
sidered that  the  writer  speaks  of  himself  as 
one  not  at  all  distinguished,  and  in  the  second 
passage,  according  to  Grotius  and  Le  Clerc,  as 
one  who  had  received  tlie  knowledge  of  the 
Gospel,  not  himself  from  Christ,  but  from  liis 
apostles.  To  this  it  is  again  replied,  that  it  was 
usual  with  St.  Paul  to  join  himself  to  those 
with  whom  he  writes,  particularly  when  he  is 
mentioning  any  thing  that  is  unpalatable  or 
dishonorable  to  them  (see  Tit.  iii.  .3.,  and  fre- 
quently in  Romans);  and  in  this  verse  (chap, 
ii.  3.)  he  does  not  imply  that  he  received  the 
knowledge  of  the  Gospel  from  those  who  heard 
Christ  preach,  but  that  the  salvation  which  was 
given  to  St  Paul  by  tlie  Lord,  was  confirmed  to 
him  by  the  preaching  of  the  apostles ;  and  St. 
Paul   often   appealed,    as     well    as   the   other 

"  Michaelis  thinks  it  highly  improbable  that  St. 
Paul  would  visit  Jerusalem  a^ain.  and  espose  his 
life  to  the  zealots  there.  But  surely,  Dr.  Hales  re- 
marks, he  might  revisit  Judcea  without  incurring 
that  danger.  See  .Analysis  of  Chronology,  vol.  ii. 
book  ii.  p.  1130. 


* 


HH 


398* 


NOTES  ON   THE  EPISTLES. 


[Part  XV. 


apostles,  in  this  manner  to  the  testimony  of 
eyewitnesses  in  confirmation  of  things  made 
known  to  himself  by  revelation,  (Acts  xiii.  30, 
31. ;  1  Cor.  xv.  5-9. ;  2  'J'im.  ii.  2. ;  1  Pet.  i.  12. ; 
Jude  17.) — See  Macknight's  Preface  to  the 
Hebrews. 

With  regard  to  the  objection,  that  this 
Epistle  is  superior  in  point  of  style  to  St.  Paul's 
other  writings,  and  therefore  is  not  the  produc- 
tion of  that  Apostle,  we  have  already  remarked 
that  this  may  be  accounted  for  by  the  circum- 
stance that  it  was  one  of  St.  Paul's  latest  writ- 
ten Epistles,  composed  in  his  mature  age,  and 
after  lono-  intercourse  with  the  learned  Gentiles. 
But  "  there  does  not  appear  to  be  such  a  supe- 
riority in  the  style  of  this  Epistle,  as  should 
lead  to  the  conclusion  tliat  it  was  not  written 
by  St.  Paul.  Those  who  have  thought  differ- 
ently have  mentioned  Barnabas,  Luke,  and 
Clement,  as  authors  or  translators  of  this  Epis- 
tle. The  opinion  of  Jerome  was,  that  '  the 
sentiments  are  the  Apostle's,  but  the  language 
and  composition  of  some  one  else,  who  com- 
mitted to  writing  the  Apostle's  sense,  and,  as 
it  were,  reduced  into  commentaries  the  things 
spoken  by  his  master.' "  Dr.  Lardner  says, 
"My  conjecture  is,  that  St.  Paul  dictated  the 
Epistle  in  Hebrew,  and  another,  who  was  a 
great  master  of  the  Greek  language,  imme- 
diately wrote  down  the  Apostle's  sentiments  in 
his  own  elegant  Greek ;  but  who  this  assistant 
of  the  Apostle  was,  is  altogether  unknown." 
But  the  writings  of  St.  Paul,  like  those  of 
other  authors,  may  not  all  have  the  same  de- 
gree of  merit ;  and  if  it  should  be  considered 
thai  the  Epistle  to  the  Hebrews  is  written  with 
greater  elegance  than  the  other  compositions 
of  this  Apostle,  it  should  be  remembered  that 
there  is  nothing  in  it  which  amounts  to  a 
marked  difference  of  style  ;  but,  on  the  contrary, 
there  are  the  same  construction  of  sentences, 
the  same  style  of  expression,  and  the  same  sen- 
timents expressed,  in  this  Epistle,  which  occur 
in  no  part  of  the  Scriptures  except  in  St.  Paul's 
Epistles. 

There  are  also  the  striking  peculiarities 
wliich  distinguish  his  writings,  the  same  abrupt 
transitions,  returning  frequently  to  his  subject, 
which  he  illustrates  by  forcible  arguments,  by 
short  expressions,  or  sometimes  by  a  single 
word.  Tlie  same  elliptical  expressions  to  be 
supplied  either  by  the  preceding  or  subsequent 
clause,  with  reasonings  addressed  to  the 
thouglits,  and  answers  to  specious  objections, 
which  would  naturally  occur,  and  therefore 
required  removing. 

The  numerous  resemblances  and  agreements 
between  this  Epistle  and  those  of  St.  Paul's 
acknowledged  productions,  have  been  collected 
at  great  length  by  Braunius,  Carpzov,  Lardner, 
and  Macknight,  from  whom  Home  has  made 
the  following  abridgment. 

1. "Coincidences  between  the  exhortations  in 


this  Epistle  and  those  in  St.  Paul's  other  letters. 
See  Heb.  xii.  3.  compared  with  Gal.  vi.  9. 
2  Thess.  iii.  13.  and  Eph.  iii.  1.3. ;  Heb.  xii.  14. 
with  Rom.  xii.  18. ;  Heb.  xiii.  1,  3,  4.  with  Eph. 
V.  2-4. ;  Heb.  xiii.  16.  with  Phil.  iv.  18.  See 
also  Acts  ii.  42.  Rom.  xv.  26.  2  Cor.  viii.  24. 
and  ix.  13. 

2."Instances  of  agreement  in  the  style  or 
phrases  of  the  Epistle  to  the  Hebrews,  and  in 
the  acknowledged  Epistles  of  St.  Paul.  See 
Heb.  ii.  4.  compared  with  Rom.  xv.  19.  2  Cor. 
xii.  12.  and  2  Thess.  ii.  9. ;  Heb.  ii.  14.  with 
2  Tim.  i.  10.  and  1  Cor.  xv.  26. ;  Heb.  iii.  1. 
with  Phil.  iii.  14.  and  2  Tim.  i.  9. ;  Heb.  v.  12. 
with  1  Cor.  iii.  2. ;  Heb.  viii.  1.  with  Eph.  i.  21. ; 
Heb.  viii.  5.  and  x.  1.  with  Col.  ii.  17.  ;  Heb.  x. 
33.  with  1  Cor.  iv.  9. ;  Heb.  xiii.  9.  with  Eph.  iv. 
14. ;  Heb.  xiii.  10, 11.  with  1  Cor.  ix.  13. ;  Heb. 
xiii.  20,  21.  with  Rom.  xv.  33.xvi.  20.  Phil.iv.  9. 
1  Thess.  V.  23.  and  2  Cor.  xiii.  11. 

3."In  his  acknowledged  Epistles,  St.  Paul  has 
numerous  allusions  to  the  exercises  and  games 
which  were  then  in  great  repute,  and  were 
frequently  solemnized  in  Greece  and  in  other 
parts  of  the  Roman  empire.  In  the  Epistle  to 
the  Hebrews  we  have  several  of  these  allusions, 
which  are  also  expressed  with  great  elegance. 
Compare  Heb.  vi.  18.  xii.  1-4,  12.  with  1  Cor. 
ix.  24.  Phil.  iii.  12-14.  2  Tim.  ii.  5.  iv.  6-8.  and 
Acts  XX.  24. 

4."In  the  Epistle  to  the  Hebrews  there  are 
interpretations  of  some  passages  of  the  Jewish 
Scriptures,  which  may  properly  be  called  St. 
Paul's,  because  they  are  to  be  found  only  in  his 
writings.  For  example.  Psalm  ii.  7.  "  Tliou  art 
my  Son :  to-day  I  have  begotten  thee  ;"  is  ap- 
plied to  Jesus  (Heb.  i.  5.)  just  as  St.  Paul,  in  his 
discourse  to  the  Jews  in  the  synagogue  of 
Antioch  in  Pisidia,  applied  the  same  passage  of 
Scripture  to  him,  (Acts  xiii.  33.)  In  like  man- 
ner, the  explication  of  Psalm  viii.  4.  and  of 
Psalm  ex.  1.  given  by  St.  Paul,  1  Cor.  xv.  25, 
27.,  is  found  in  Heb.  ii.  7,  8.  So  also  the  ex- 
plication of  tlie  covenant  with  Abraham,  given 
Heb.  vi.  14,  18.,  is  no  where  found  but  in  St. 
Paul's  Epistle  to  the  Galatians,  (iii.  8,  9, 14,  18.) 

5."There  are,  in  the  Epistle  to  the  Hebrews, 
doctrines  which  none  of  the  inspired  writers 
have  mentioned,  except  Paul.  In  particular, 
the  doctrines  of  the  mediation  and  intercession 
of  Christ,  explained  in  Heb.  iv.  15,  16.  and  vii. 
22,  25.  are  no  where  found  in  the  books  of  the 
New  Testament,  except  in  St.  Paul's  Epistles, 
(Rom.  viii.  34.  Gal.  iii.  19,  20.)  The  title  of 
Mediator,  which  is  given  to  Jesus,  (Heb.  vii.  22. 
viii.  6.  ix.  15.  xii.  24.)  is  no  where  applied  to 
Jesus  except  in  St.  Paul's  Epistles,  (1  Tim.  ii. 
5.)  In  like  manner  none  of  the  inspired  writers, 
except  St.  Paul,  (Heb.  viii.  1-4.)  have  informed 
us  that  Christ  offered  the  sacrifice  of  himself  in 
heaven  ;  and  that  he  did  not  exercise  his  priestly 
office  on  earth,  but  only  in  heaven. 

6."  In  the  Epistle  to  the  Hebrews,  we  find 


Note  1.] 


ON  THE  EPISTLE  TO  THE  HEBREWS. 


*399 


such  enlarged  views  of  the  divine  dispensations 
respectinof  religion  ;  such  an  extensive  knowl- 
edge of  the  Jewish  Scriptures,  according  to 
tlieir  ancient  and  true  interpretation,  which  St. 
Paul,  no  doubt,  learned  from  the  celebrated 
doctor,  under  whose  tuition  he  studied  in  his 
younger  years  at  Jerusalem ;  such  a  deep  in- 
sight also  into  the  most  recondite  meanings  of 
these  Scriptures,  and  such  admirable  reasonings 
founded  thereon,  for  the  confirmation  of  the 
Gospel  revelation,  as,  without  disparagement  to 
the  other  apostles,  seem  to  have  exceeded,  not 
their  natural  abilities  and  education  only,  but 
even  that  degree  of  inspiration  with  which  they 
were  endowed.  None  of  them  but  St.  Paul, 
who  was  brought  up  at  the  feet  of  Gamaliel,  and 
Avho  profited  in  the  Jewish  rehgion  and  learning 
above  many  of  his  fellow-students,  and  who,  in 
his  riper  years,  was  intimately  acquainted  with 
the  learned  men  of  his  own  nation  (Acts  ix.  1, 
2,  14.  xxvi.  4,  5.),  and  who  was  called  to  the 
apostleship  by  Christ  himself,  when  for  that 
purpose  he  appeared  to  him  from  heaven  ;  nay, 
who  was  caught  up  by  Christ  into  the  third 
heaven  :  was  equal  to  the  subjects  treated  of  in 
this  most  admirable  Epistle."  And,  as  Dr.  Hales 
remarks,  it  is  a  masterly  supplement  to  the 
Epistles  to  the  Romans  and  Galatians,  and  also 
a  luminous  commentary  on  them  ;  showing  that 
all  tlie  legal  dispensation  was  originally  de- 
signed to  be  superseded  by  the  new  and  better 
covenant  of  the  Christian  dispensation  in  a 
connected  chain  of  argument,  evincing  the  pro- 
foundest  knoAvledge  of  both.  The  internal  ex- 
cellence of  this  Epistle,  as  connecting  tlie  Old 
Testament  and  the  New  in  the  most  convincing 
and  instructive  manner,  and  elucidating  both 
more  fully  than  any  other  Epistle,  or  perJiaps 
than  all  of  thorn,  places  its  divine  inspiration 
beyond  all  doubt. 

7."The  conclusion  of  tliis  Epistle  has  a  re- 
markable agreement  with  the  conclusions  of 
St.  Paul's  Epistles,  in  several  respects.  Com- 
pare Heb.  xii.  18.  Avith  Rom.  xv.  30.  Eph.  vi.  18, 
19.  Col.  iv.  3.  1  Thess.  v.  25.  and  2  Thess.  iii. 
1. ;  Heb.  xiii.  20,  21.  with  Rom.  xv.  30-:3;3.  Eph. 
vi.  19-23.  1  Thess.  v.  23.  and  2  Thess.  iii.  16. 
Heb.  xiii.  24.  with  Rom.  xvi.  1  Cor.  xvi.  19-21. 
2  Cor.  xiii.  13.  Phil.  iv.  21,  22. ;  Heb.  xiii.  25. 
with  2  Thess.  iii.  18.  Col.  iv.  18.  Eph.  vi.  24. 
1  Tim.  vi.  21.  2  Tim.  iv.  22.  and  Tit.  iii.  15." 

We  may  justly  therefore  conclude,  with 
Carpzov,  Whitby,  Ijardner,  Macknight,  Hales, 
Rosenmiiller,  Bengel,  Bishop  Tomline,  and  al- 
most every  other  modern  commentator,  and 
biblical  critic,  that  the  weight  of  evidence,  both 
internal  and  external,  preponderates  so  greatly 
in  favor  of  St.  Paul,  that  we  cannot  but  consider 
the  Epistle  to  the  Hebrews  as  written  by  that 
Apostle,  and  that  the  tradition  preserved  in  the 
Church  is  correct;  that  tliis  work  is  an  inspired 
composition  of  the  great  Apostle  of  the  Gen- 
tiles.     It   is   acknowledo-ed    to   be   St.    Paul's 


production  by  the  Apostle  Peter,  in  his  Second 
Epistle,  (iii.  15,16.);  from  which  passage  it  is 
evident,  that  St.  Peter  had  read  all  St.  Paul's 
letters  ;  and  that  St.  Paul  had  written  to  those 
Christians  to  whom  St.  Peter  was  then  writing, 
that  is,  to  the  believing  Jews  in  general,  (2  Pet. 
i.  1.) ;  and  to  those  of  the  dispersion  mentioned 
in  1  Pet.  i.  1. ;  and  as  there  is  no  evidence  to 
prove  that  this  Epistle  was  lost,  there  is  every 
reason  to  conclude  that  it  must  be  that  which 
is  now  inscribed  to  the  Hebrews,  both  these 
Apostles  having  treated  on  the  same  subjects.* 

If,  then,  St.  Paul,  as  we  believe,  was  the 
author  of  this  Epistle,  the  time  when  it  wns 
written  may  easily  be  determined,  for  tlie  sal- 
utation from  the  saints  in  Italy  (Heb.  xiii.  24.), 
together  with  the  Apostle's  promise  to  see  tlie 
Hebrews  shortly,  plainly  intimates  that  his  im- 
prisonm-ent  was  then  terminated,  or  on  the  point 
of  being  so.  It  was  therefore  written  from 
Italy,  perhaps  from  Rome,  soon  after  the  Epis- 
tles to  the  Colossians,  Ephesians,  and  Philemon, 
and  not  long  before  St.  Paul  left  Italy,  viz.  at 
the  end  of  A.  D.  62,  or  early  in  63.  Of  this 
opinion  was  Mill,  Wetstein,  Tillemont,  Lardner, 
Macknight,  and  the  great  majority  of  critics. 
Dr.  Lardner  thinks  it  was  probably  written  from 
Rome. 

St.  Paul's  First  Epistle  to  the  Corinthians 
was  written  at  Ephesus ;  nevertheless  he  says 
(chap.  xvi.  19.)  "The  churches  of  Asia  salute 
you."  So  now  he  might  send  salutations  from 
the  Christians  of  Italy,  not  excluding,  but  in- 
cluding, those  at  Rome,  together  with  the  rest 
throughout  that  country.  The  argument  of 
L'Enfant  and  Beausobre,  that  St.  Paul  was  not 
yet  set  at  liberty,  because  he  requested  the 
prayers  of  the  Hebrews,  that  he  might  be  re- 
stored to  them  the  sooner,  appears  to  me  not  of 
any  weight.  Though  St.  Paul  was  no  longer  a 
prisoner,  he  might  request  the  prayers  of  those 
to  whom  he  had  written,  that  he  might  have  a 
prosperous  journey  to  them,  whom  he  was  de- 
sirous to  visit;  and  that  all  impediments  of  his 
intended  journey  might  be  removed  ;  and  many 
such  there  might  be,  though  he  was  no  longer 
under  confinement.  St.  Paul  was  not  a  pris- 
oner when  he  wrote  his  Epistle  to  the  Romans, 
yet  he  was  very  fervent  in  his  prayers  to  God, 
that  he  might  have  a  prosperous  journey,  and 
come  to  them,  (chap.  i.  10.)  For  determining 
the  time  of  this  Epistle,  it  may  be  observed 
tliat,  when  the  Apostle  wrote  the  Epistle  to  tlie 
Philippians,  the  Colossians,  and  Philemon,  lie 
had  hopes  of  deliverance.  At  the  writing  of  all 
these  Epistles,  Timothy  was  present  with  him  : 
but  now  he  was  absent,  as  plainly  appears  from 
chap.  xiii.  23.  This  leads  us  to  think  that  this 
Epistle  was  written  afler  them.  And  it  is  not 
unlikely  that  the  Apostle  had  now  obtained  that 
liberty  which  he  expected  when  they  were 
written. 

Moreover,  in  the  Epistle   to  the  Philippians, 


400* 


NOTES  ON  THE  EPISTLES. 


[Part  XV. 


he  speaks  of  sending  Timothy  to  them,  (chap,  ii, 
19,  23.)  "But  I  trust  in  the  Lord  Jesus,  to 
send  Timothy  shortly  unto  you,  that  I  also  may 
be  of  good  comfort,  Avhen  I  know  your  state. 
(Timothy,  therefore,  if  sent,  was  to  come  back 
to  the  Apostle.)  Him,  therefore,  I  hope  to  send 
presently,  so  soon  as  I  shall  see  how  it  will  go 
with  me." 

It  is  probable  that  Timothy  did  go  to  the 
Philippians,  soon  after  writing  the  above-men- 
tioned Epistle,  the  Apostle  having  gained  good 
assurance  of  being  quite  released  from  his  con- 
finement; and  this  Epistle  to  the  Hebrews  was 
written  during  the  time  of  that  absence,  for  it  is 
said,  Heb.  xiii.  23.,  "  Know  ye  that  our  brother 
Timothy  is  set  at  liberty,  or  has  been  sent 
abroad."  The  word  is  capable  of  that  meaning, 
and  it  is  a  better  and  more  likely  meaning, 
because  it  suits  the  coherence.  And  I  suppose 
that  Timothy  did  soon  come  to  the  Apostle,  and 
that  they  both  sailed  to  Judtea,  and  after  that 
■went  to  Ephesus,  where  Timothy  was  left  to 
reside  with  his  peculiar  charge. 

Thus  this  Epistle  was  written  at  Rome,  or  in 
Italy,  soon  after  St.  Paul  had  been  released 
from  his  confinement  at  Rome,  in  the  beginning 
of  the  year  63.  And  I  suppose  it  to  be  the 
last  written  of  all  St.  Paul's  Epistles  which  have 
come  down  to  us,  or  of  which  we  have  any 
knowledge. 

The  occasion  of  writing  this  Epistle  will  be 
sufficiently  apparent  from  an  attentive  review 
of  its  contents.  The  .Tews  did  every  thing  in 
tlieir  power  to  withdraw  their  brethren,  who 
had  been  converted,  from  the  Christian  faith. 
To  persecutions  and  threats,  they  added  argu- 
ments derived  from  the  excellency  of  the  Jewish 
religion.  They  regarded  the  Law  of  Moses  as 
given  by  the  ministration  of  angels  ;  that  Moses 
was  far  superior  to  Jesus  of  Nazareth,  who 
sufibred  an  ignominious  deatli ;  tliat  tlie  public 
worship  of  God,  instituted  by  their  great  legis- 
lator and  prophet,  was  truly  splendid,  and  worthy 
of  Jehovah :  while  the  Christians,  on  the  con- 
trary, had  no  established  priesthood,  no  temple, 
no  altars,  no  victims,  &c. 

These  arguments,  being  both  plausible  and 
successful,  and  supported  by  the  Doctors, 
Scribes,  and  Elders  of  Jerusalem,  the  Apostle, 
who  was  himself  a  doctor  most  learned  in  the 
Law,  wrote  this  Epistle  to  prove  that  the  same 
God  who  gave  the  former  revelations  of  his  will 
to  the  fathers  of  the  Jewish  nation,  by  his 
prophets,  had  in  these  last  days  spoken  to  all 
mankind  by  his  Son  ;  consequently  that  these 
revelations,  emanating  from  the  same  divine 
source,  could  not  possibly  contradict  each  other. 
The  Epistle  may  be  considered  as  the  key  to 
the  Old  Testament,  unlocking  all  its  hidden 
mysteries,  and  may  be  divided  into  three  sep- 
arate heads.  First,  that  which  relates  to  the 
person  of  the  Son  of  God,  as  it  had  described 
him  in  the  Old  Testament.     Secondly,  to  show 


that  the  religion  of  the  Gospel  is  the  same  under 
both  Testaments,  being  shadowed  out  in  the 
Old.  And  thirdly,  to  prove  that  the  Church  of 
Israel  was  a  figure  of  the  Church  of  Christ. 


Note  2.— Part  XV. 

The  word  uiiyaafju  signifies  splendor  in 
itself.  The  word  (jc7Tcti')Yua/.iu,  here  used,  is 
derived  from  it,  and  signifies  the  emitted,  or 
proceeding  splendor;  or,  as  it  is  expressed  in 
the  Nicene  Creed,  "  light  of  light."  As  the 
light  proceeding  from  the  sun,  although  of  tlie 
same  essence,  is  distinct  from  the  sun,  so  there 
is  one  person  of  the  Fatlier,  and  another  of  the 
Son.  The  Son  is  of  the  Father  alone,  not 
made,  nor  created,  but  begotten  ;  of  the  same 
essence,  bearing  the  very  impression  of  his 
substance. 


Note  3.— Part  XV. 

The  Apostle  here  endeavours  to  prove  that 
the  Law  did  not  rest  in  temporal  promises,  or 
as  the  seventh  article  expresses  it,  that  "  both 
in  the  Old  and  New  Testament  everlasting  life 
was  offered  to  mankind  by  Christ.  Wherefore 
they  are  not  to  be  heard,  which  feign,  that  the 
old  fathers  did  look  only  for  transitory  promises." 
The  Gospel  was  preached  before  to  Abraham 
(Gal.  iii.  8.),  and  the  Israelites  were  called  out 
of  Egypt  under  Moses,  to  take  possession  of  an 
unknown  promised  land ;  so  are  Christians, 
under  the  Gospel,  called  by  Christ,  the  Law- 
giver of  the  New  Testament,  out  of  the  Egypt 
of  this  world,  that  they  may  prepare  for  an  un- 
known and  heavenly  country.  The  revealed 
will  of  God  has  been  made  manifest  from  the 
foundations  of  the  world,  the  nature  of  man 
being  unchanged,  and  Jesus  Christ  the  same 
yesterday,  to-day,  and  for  ever.  The  histories 
of  the  eminent  men  of  the  Old  Testament 
prefigured  the  divine  life  and  character  of  the 
promised  Messiah,  and  the  chosen  people  of 
God  illustrated  in  their  history  the  warfare  to 
Avhich  Christians  are  exposed,  and  the  blessings 
of  which  they  are  made  partakers  in  the  Gospel. 


Note  4.— Part  XV. 

Adam  Clarke  remarks,  "  the  Law  and  the 
Word  of  God  in  general  is  repeatedly  compared 
to  a  two-edged  sword  among  the  Jewish  writers, 
nV3  'Ht^  3 -\n, 'the  sword  with  two  mouths.' 
By  this  sword  the  man  himself  lives,  and  by  it 
he  destroys  his  enemies."  See  also  Schoetgen. 
In  Ephesians  vi.  17.  the  doctrine  of  the  Gospel 


NOTF.  5.-10.] 


ON  THE   EPISTLi:  TO  THE  HEBREWS. 


*40l 


is  called  "a  Sword  of  tlie  Spirit;"  and  in 
Revelation  i.  16.,  the  Word  of  God  is  spoken  of 
as  "  a  sharp  two-edged  Sword  which  went  out 
from  the  moutli  of  Christ."  See  Isaiah  xi.  4. 
As  the  Apostle  is  representing  throughout,  that 
the  Gospel  was  described  by  the  Law,  as  a 
body  is  by  its  shadow,  there  is  reason  to  sup- 
pose that  in  the  expression  here  used,  botli  the 
Old  and  New  Testaments  were  included. 


Note  5.— Part  XV. 

Commentators  are  much  divided  as  to  the 
signification  of  this  verse,  some  supposing  these 
bitter  supplications  of  Christ  to  be  offered  to 
save  him  from  lying  under  the  power  of  death, 
from  which  fear  he  was  delivered ;  or  as  some 
interpret  it,  he  was  heard  for  his  piety :  and 
others  refer  them  (which  appears  to  me  tiie 
most  correct  opinion)  to  his  agony  in  tlie  gar- 
den. As  the  second  Adam,  I  have  already 
shown  that  tlie  Devil,  who  had  departed  from 
Christ  for  a  season,  was  then  permitted  to 
assault  him  with  all  the  powers  of  darkness, 
and  with  the  whole  weight  of  temptation  to 
which  the  human  nature  could  be  exposed.  At 
tliis  unconceivable  spiritual  agony  and  conflict, 
the  weakness  of  man  showed  itself,  and  he 
earnestly  prayed  that  tliis  trial  might  be  spared 
him ;  but  as  the  representative  of  man,  it  was 
appointed  for  him  to  submit  to  that  agony  of 
spirit  which  sin  without  an  atonement  had 
passed  on  all  mankind.  As  both  temporal  and 
spiritual  death  were  pronounced  on  the  fall  of 
the  first  Adam,  so  did  the  second  Adam,  in 
accomplishing  our  redemption,  suffer  and  tri- 
umph over  both. — See  notes  33,  34,  part  vi.  p. 
164,  165,  166. 


Note  6.— Part  XV. 

The  Apostle  is  supposed  in  this  analogy  to 
refer  to  the  great  spiritual  advantages  enjoyed 
by  the  Jews,  and  to  foretell  as  a  punislnnent  of 
their  abuse  of  them,  and  their  apostacy,  the 
approaching  destruction  of  their  city  and  tem- 
ple, whicli  took  place  about  seven  years  after — 
they  were  therefore  "nigh  unto  cursing." 


Note  7.— Part  XV. 

Fulfilled  seven  years  after,  in  the  destruc- 
tion of  the  temple  and  Jerusalem. 


Note  8.— Part  XV. 

St.  Cyril  gives  the  following  interpretation  : 
— Although  Christ  is  but  one,  yet  he  is  under- 
VOL.    ii.  -51 


stood  by  us  under  a  variety  of  forms — He  is  the 
tabernacle,  on  account  of  the  human  body  in 
which  he  dwelt — He  is  the  table,  because  lie  is 
our  bread  of  life — He  is  the  ark,  which  has  the 
law  of  God  enclosed  within,  because  he  is  the 
word  of  the  Father — He  is  the  candlestick, 
because  he  is  the  spiritual  light — He  is  the 
altar  of  incense,  because  he  is  the  sweet-smell- 
ing odor  in  sanctification — He  is  the  altar  of 
burnt-offering,  because  he  is  the  victim  by  death 
on  the  cross  for  the  sins  of  the  whole  world. 

Macknight  observes  on  this  subject — "By 
introducing  these  things  into  the  inward  taber- 
nacle, which  represented  heaven,  and  by 
placing  them  in  the  manner  described,  the 
Holy  Ghost  may  be  supposed  to  have  signified, 
that  in  iieaven  the  knowledge  and  memory  of 
the  divine  dispensations  to  mankind,  and  God's 
interpositions  in  behalf  of  nations  and  individ- 
uals, will  be  preserved,  and  be  the  subject  of 
devout  contemplation,  not  only  to  the  redeemed, 
but  to  the  angelical  hosts,  represented  by  the 
cherubim  ovei'shadowing  the  mercy-seat." — 
1  Pet.  i.  12.   Eph.  iii.  10. 


Note   9.— Part  XV. 

Doddridge  supposes  that  St.  Paul  here 
refers  to  the  manifestation  which  God  made  of 
himself  upon  Mount  Sion,  as  being  milder  than 
that  upon  Mount  Sinai.  "Sion,"  he  proceeds, 
"  was  the  city  of  God.  In  the  temple,  which 
stood  there,  cherubim  were  the  ornaments  of 
the  walls,  both  in  the  holy,  and  most  holy  place, 
to  signify  the  presence  of  angels.  There  was 
a  general  assembly  and  congregation  of  the 
priests,  which  were  substituted  instead  of  the 
first  born,  of  whose  names  catalogues  were 
kept.  There  was  God,  a  supreme  Judge  of  con- 
troversies, giving  forth  his  oracles.  The  high 
priest  was  the  mediator  between  God  and 
Israel  (compare  Luke  i.  8-10.),  and  the  blood 
of  sprinkling  was  daily  used." 


Note    10.— Part  XV. 

Some  commentators  suppose  that  this  pas- 
sage refers  to  the  approaching  destruction  of 
Jerusalem,  and  the  abolition  of  the  political 
and  ecclesiastical  constitution  of  the  Jewish 
state — the  one  signified  by  the  earth,  the  latter 
by  heaven.  Others,  to  the  dissolution  of  all 
things,  to  the  new  heavens  and  earth — to  the 
future  state  of  glory.  The  Jewish  state  and 
worship  are  in  all  probability  described  b)^  the 
prophets  as  the  heavens,  because  they  were 
established  by  God,  and  because  the  tabernacle, 
witli  its  worship,  were  typical  of  heavenly 
things. — See  the  Dissertation  of  Lord  Barring- 

*HH* 


402* 


NOTES  ON  THE  EPISTLES. 


[Part  XV. 


ton,  at  the   end  of  the  Essay  on  the  Dispensa- 
tions. 


*NoTE  21.— Part  XV. 

ON  THE  DATE  AND  OCCASION  OF  THE  SECOND 
EPISTLE  TO  TIMOTHY. 

The  Second  Epistle  to  Timothy  is  peculiarly 
valuable  to  the  Christian  Church,  on  account  of 
the  singular  contrast  it  affords  between  the 
persecuted,  yet  confident  and  happy  Christian, 
and  the  ferocious,  abandoned,  and  profligate 
Roman.  Nero  was  at  this  time  Emperor  of 
Rome.  Immediately  before  the  burning  of  the 
city,  he  had  offended  and  disgusted  the  Chris- 
tians with  those  dreadful  scenes  of  indescriba- 
ble crime,  which  are  related  in  the  Annals  of 
Tacitus.  From  these  he  proceeded  to  set  fire 
to  the  city,  then  to  persecute  the  Christians, 
and,  possibly  before  the  martyrdom  of  the 
apostles,  to  execute  many  of  the  most  illustri- 
ous senators  of  Rome,  for  the  conspiracy  of 
Lucan,  Seneca,  and  Piso.  Many  of  the  latter, 
indeed,  met  death  with  courage  and  serenity, 
thougli  unblessed  with  any  certain  hope  of 
futurity.  With  the  Christian  only  was  found 
love  and  good- will  to  all  mankind,  and  a 
patience  and  cheerfulness  and  triumph  in  the 
hour  of  death,  as  infinitely  superior  to  the 
stoical  calmness  of  a  pagan,  as  the  Christian 
martyr  himself  to  the  hero  and  the  soldier. 
After  such  scenes  this  Epistle  was  probably 
written ;  and  St.  Paul  expressed  among  them 
that  sublime  language  of  hope  and  exultation 
which  compels  every  Christian  to  exclaim, 
"  Let  me  die  the  death  of  the  righteous,  and 
let  my  latter  end  be  like  his")—"  I  am  now 
ready  to  be  offered,  and  the  time  of  my  depart- 
ure is  at  hand.  I  have  fought  a  good  fight,  I 
have  finished  my  course :  I  have  kept  the  faith. 
Henceforth  there  is  laid  up  for  me  a  crown  of 
life." 

It  is,  however,  a  matter  of  dispute,  whether 
this  Epistle  was  written  during  St.  Paul's  first 
or  second  confinement  at  Rome.  Estius,  Ham- 
mond, Lightfoot,  and  Lardner,  think  it  was  the 
confinement  mentioned  by  St.  Luke,  for  the 
two  following  reasons  :  first,  it  is  evident  from 
2  Tim.  iv.  11.,  that  when  St.  Paul  wrote  this 
letter,  St.  Luke  was  with  him.  Wherefore,  as 
St.  Luke  has  spoken  of  no  imprisonment  of  St. 
Paul  at  Rome,  but  the  one  with  which  his 
history  of  the  Acts  concludes,  the  learned  men 
above  mentioned  infer,  tliat  this  must  be  the 
imprisonment,  during  which  the  Apostle  wrote 
his  Second  Epistle  to  Timothy.  But  the  answer 
is,  St.  Luke  did  not  propose  in  the  Acts  to  give 

*  Notes  11  to  20  are  inserted  in  the  Sections  to 
which  tliey  belong,  as  fiUing  up  the  Gospel  History, 
of  which  no  inspired  records  remain. 


a  history  of  the  life  of  any  of  the  apostles, 
but  an  account  of  the  first  preaching  and 
propagation  of  the  Gospel.  Wherefore,  having 
related  how  the  Gospel  was  published,  first  in 
Judsea  by  the  apostles  Peter,  James,  and  John, 
and  by  the  evangelists  Stephen,  Philip,  and 
Barnabas  ;  and  then,  in  many  heathen  countries, 
by  St.  Paul,  Barnabas,  Silas,  Timothy,  and 
others ;  and  by  St.  Paul,  in  his  own  hired 
house,  during  his  two  years'  confinement  at 
Rome ;  he  ended  his  histoiy  at  that  period,  as 
having  finished  his  design.  It  is  evident,  there- 
fore, although  St.  Luke  has  written  nothing- 
farther  concerning  St.  Paul,  this  can  be  no 
proof  that  St.  Paul's  ministry  and  life  ended 
then,  or  that  St.  Luke  was  ignorant  of  his  after 
transactions  ;  any  more  than  his  silence  con- 
cerning St.  Peter  afler  the  council  of  Jerusa- 
lem, is  a  proof  that  the  ministry  and  life  of  this 
Apostle  ended  at  that  time  ;  or  that  his  silence 
concerning  any  particulars  mentioned  in  St. 
Paul's  Epistles,  is  a  proof  that  these  things  did 
not  happen,  or,  if  they  happened,  that  they 
were  not  known  to  St.  Luke, 

Secondly,  it  is  said,  that  if  this  Epistle  was 
written  during  an  after  imprisonment  of  St. 
Paul  in  Rome,  Timotliy  must  have  been  so  old, 
that  the  Apostle  could  not  with  propriety  have 
exhorted  liim  to  flee  youthful  lusts,  (2  Tim.  ii. 
22.)  But,  it  should  be  considered,  that  in  tlie 
year  66,  when  the  Apostle  is  supposed  to  have 
been  a  prisoner  at  Rome  the  second  time, 
Timothy  may  have  been  only  thirty-four  years 
of  age,  which,  both  by  the  Greeks  and  Romans, 
was  considered  as  youth. 

These  are  the  arguments  on  which  the 
writers  above  mentioned  have  founded  their 
opinion,  that  St.  Paul  wrote  his  Second  Epistle 
to  Timothy  during  his  confinement  at  Rome,  of 
which  St.  Luke  has  given  an  account  in  his 
history  of  the  Acts.  Other  learned  men  hold, 
that  the  Apostle  wrote  this  Epistle  during  a 
second  imprisonment  at  Rome,  and  support 
their  opinion  by  the  following  arguments : — 

1.  At  the  time  the  Apostle  wrote  this  Epistle, 
he  was  closely  imprisoned,  as  one  guilty  of 
a  capital  crime  (2  Tim.  ii.  9.)  "I  suffer  evil 
{fiixgi  ds(Tf4Cbf)  unto  bonds,  as  a  malefactor." 
The  heathen  magistrates  and  priests,  consider- 
ing St.  Paul  as  an  atheist,  because  he  denied 
the  gods  of  the  empire,  very  probably  also  sup- 
posing him  to  be  one  of  the  Christians  wlio, 
they  said,  had  set  the  city  on  fire,  confined  him 
in  close  prison,  with  his  hands  and  feet  in  fet- 
ters, as  a  malefactor.  His  situation  was  very 
different  during  his  first  imprisonment.  For 
then,  (Acts  xxviii.  30.)  "he  dwelt  two  whole 
years  in  his  own  hired  house,  and  received  all 
tluit  came  to  him,  (ver.  31.)  preaching  the  king- 
dom of  God,  and  teaching  those  things  which 
concern  the  Lord  Jesus,  with  all  confidence, 
no  man  forbidding  him."  This  mild  treatment 
was  probably  owing  to  the   favorable  account 


Note  21.] 


ON  THE  SECOND  EPISTLE  TO  TIMOTHY. 


*403 


■which  Festus  gave  of  him  to  the  Emperor, 
((Acts  XXV.  25.  xxvi.  31.)  and  to  what  Julius  the 
centurion,  who  brought  him  to  Rome,  said  of 
him,  when  he  delivered  him  to  the  officer 
appointed  to  receive  the  prisoners  from  the 
provinces — the  centurion's  esteem  of  St.  Paul  is 
mentioned  Acts  xxvii.  42,  43. 

2.  The  Roman  governors  of  Judaia,  by  whom 
St.  Paul  was  tried  for  his  life,  declared  at  his 
trials,  that  no  crime  was  alleged  against  him, 
but  only  holding  his  opinions,  which  his  accus- 
ers said  were  contrary  to  their  religion,  (Acts 
XXV.  18,  19.)  They  likewise  declared,  that  he 
had  been  guilty  of  no  crime  against  the  state, 
(Acts  xxvi.  31.)  Heresy,  therefore,  being  the  only 
crime  laid  to  the  Apostle's  charge,  and  that  cir- 
cumstance being  made  known  by  the  governor 
of  Judffia  to  his  judges  at  Rome,  they  must  have 
had  a  very  favorable  opinion  of  his  cause. 

In  the  former  Epistle  the  author  confidently 
looked  forward  to  Iiis  liberation  from  confine- 
ment, and  his  speedy  departure  from  Rome. 
He  tells  the  Philippians  (chap.  ii.  24.)  "  I  trust 
in  the  Lord  that  I  also  myself  shall  come 
shortly."  Philemon  he  bids  to  prepare  for  him 
a  lodging;  "for  I  trust,"  says  he, "that through 
your  prayers  I  shall  be  given  unto  you."  (ver. 
22.)  In  the  Epistle  before  us  he  holds  a  lan- 
guage extremely  different :  "  I  am  now  ready 
to  be  offered,  and  the  time  of  my  departure  is 
at  hand :  I  have  fought  a  good  fight,  I  have 
finished  my  course,  I  have  kept  the  faith : 
henceforth  there  is  laid  up  for  me  a  crown  of 
righteousness,  which  the  Lord,  the  righteous 
Judge,  shall  give  me  at  that  day,"  (chap.  iv.  6- 
8.)  Phil.  i.  14.  «  Many  of  the  brethren  in  the 
Lord,  being  assured  in  my  bonds,  have  become 
much  more  bold  to  speak  the  word  without 
fear."  At  this  time  also  he  had  the  service  of 
many  affectionate  friends,  such  as  St.  Mark, 
Timothy,  St.  Luke,  Tychicus,  Aristarchus,  and 
others  mentioned  Col.  iv.  7,  10,  11,  12,  14.  But 
■when  he  wrote  his  Second  Epistle  to  Timothy, 
his  assistants  were  all  so  terrified  by  the  rage 
of  his  accusers  and  judges,  that  not  so  much  as 
one  of  them,  nor  any  of  the  brethren  in  Rome, 
appeared  with  him  when  he  made  his  first 
answer,  (2  Tim.  iv.  IG.)  And  after  that  answer 
was  made,  all  his  assistants  fled  from  the  city, 
except  St.  Luke,  (2  Tim.  iv.  11.) 

During  the  Apostle's  confinement  in  Rome, 
of  which  St.  Luke  has  given  an  account,  Dcmas 
was  Avith  him  (Philemon,  ver.  24.),  and  Mark,  as 
his  fellow-laborers,  (Col.  iv.  10,  11.  Philemon, 
ver.  24.)  But  when  he  wrote  his  Second  Epistle 
to  Timothy,  Demas  had  forsaken  him,  having 
loved  this  present  world,  (2  Tim.  iv.  10.)  And 
Mark  was  absent ;  for  the  Apostle  desired 
Timothy  to  bring  Mark  with  liim,  (2  Tim.  iv. 
11.)  From  these  circumstances,  it  is  evident 
that  the  Epistle  to  the  Colossians  and  to  Phile- 
mon, and  the  Second  to  Timothy,  were  written 
by  the  Apostle  during  different  confinements. 


To  invalidate  these  arguments,  Lardner  sup- 
poses, that  on  St.  Paul's  an-ival  from  Judaia,  he 
was  shut  up  in  close  prison  as  a  malefactor, 
and  expected  nothing  but  instant  death.  That 
being  in  the  greatest  danger,  all  his  assistants, 
except  St.  Luke,  forsook  him,  and  fled  for  fear  of 
their  own  lives  ;  that  in  this  state  of  despondency 
he  wrote  his  Second  Epistle  to  Timothy  ;  that 
the  emperor  having  heard  his  first  defence, 
mentioned  2  Tim.  iv.  16.,  entertained  a  favor- 
able opinion  of  his  cause,  and  by  a  written  order, 
appointed  him  to  be  confined  in  the  gentle 
manner  described  Acts  xxviii.  16.,  so  that  after- 
wards his  assistants  returned ;  and  that  he 
preached  the  Gospel  to  all  who  came  to  him, 
and  converted  many. 

Dr.  Paley  remarks,  these  particulars  are  all 
resolvable  into  one  supposition,  viz.  that  tiiis 
Epistle  was  not  written  during  St.  Paul's  first 
residence  at  Rome,  but  in  some  future  imprison- 
ment in  that  city.  The  Epistle  touches  upon 
names  and  circumstances  connected  with  the 
date,  and  with  the  history  of  the  first  imprison- 
ment, and  mentioned  in  letters  during  his  im- 
prisonment, and  so  touches  upon  them,  as  to 
leave  what  is  said  of  one  consistent  with  what 
is  said  of  others,  and  consistent  also  with  what 
is  said  of  them  in  different  epistles. 

It  is  supposed  by  the  generality  of  commen- 
tators that  Timothy  was  at  Ephesus  when  this 
Epistle  was  addressed  to  him;  but  Michaelis'' 
is  of  opinion  that  Timothy  was  most  probably  in 
some  part  of  Asia  Minor,  because  the  Apostle, 
towards  the  end  of  chapter  i.  mentions  several 
persons  resident  in  that  country,  and  because 
Troas,  where  Timothy  was  to  call  (chap.  iv.  18.) 
does  not  lie  in  the  way  from  Ephesus  to  Rome, 
to  which  place  Timothy  was  to  make  haste  to 
come  with  the  cloak,  books,  and  parchments 
before  winter,  (chap.  iv.  21.)  These  objections 
are  removed  by  considering  that  the  Apostle 
referred  to  the  Asiatic  Christians,  who  were 
then  at  Rome,  and  had  professed  a  friendship 
for  him,  yet  had  in  his  affliction  forsaken  him. 
Onesiphorus,  who  so  diligently  sought  out  the 
Apostle  in  his  close  confinement  at  Rome,  had 
before  ministered  to  him  at  Ephesus  (chap.  i. 
18.),  and  that  he  still  continued  a  resident  of 
that  city  is  proved  by  chap.  iv.  19.,  where  his 
family  are  saluted,  which  is  strong  evidence  in 
favor  of  Timothy  being  at  this  time  at  Ephesus. 
Hymenaeus  also,  mentioned  chap.  ii.  17.,  was 
one  of  the  Judaizers  of  Ephesus,  (1  Tim.  i.  19, 
20. ;  compare  also  1  Tim.  i.  5,  6,  7.  with  2  Tim. 
ii.  22.,  &c.  and  chap.  iii.  6,  7,  8.);  and  when 
Timothy  was  desired  to  call  at  Troas,  he  was 
only  directed  to  follow  the  same  route  which 
the  Aposile  had  himself  taken  when  he  left 
Ephesus  for  Rome. — (See  Acts  xx.  1-5.  2  Cor. 
ii.  12.)  Alexander  the  coppersmith,  spoken  of 
chap.  iv.  14.,  is  the   same  Avho   is   mentioned 

*  Michaelis.  vol.  iv.  p.  161-164. 


404* 


NOTES  ON  THE  EPISTLES. 


[Pakt  XV. 


Acts  xix.  33.,  and  again  1  Tim.  i.  ^0. ;  and 
although  some  have  supposed  that  the  mischief 
the  Apostle  refers  to  occurred  at  Rome,  it  is 
much  more  probable  he  alludes  to  what  had 
formerly  taken  place  at  Ephesus,  (compare  Acts 
xix.  .33.  1  Tim.  i.  20.  with  2  Tim.  iv.  14,  1.5.) ; 
and  this  supposition  naturally  accounts  for  St. 
Paul's  caution.  Timothy  being  at  Ephesus 
furnishes  us  also  with  a  reason  why  St.  Paul, 
who  so  strongly  enforces  his  instructions  and 
regulations  for  the  ordination  of  bishops  and 
deacons  in  his  First  Epistle,  does  not  mention 
the  subject  in  this.  Timothy  having  fully  exe- 
cuted the  Apostle's  former  orders  in  that  Church, 
there  was  now  no  occasion  for  repeating  them. 
Tychicus  (chap.  iv.  12.)  is  considered  as  tlie 
bearer  of  this  Epistle,  who  was  sent  by  St.  Paul 
to  Ephesus,  for  the  purpose  of  releasing  Tim- 
othy, (see  also  Titus  iii.  12.) 

From  these  observations  we  may  conclude, 
with  the    general    consent    of    the   primitive 
Church,  that  St.  Paul  visited  Rome  and  suffered 
imprisonment   there   at   two   difierent   periods, 
and  that  his  second  imprisonment  terminated  in 
martyrdom.     It  is  supposed  that  St.  Paul  went 
to  Rome  the  second  time  from  Crete  about  the 
year  65,  on  account  of  Nero's   persecution  of 
the  Christians,  whom  he  had  accused  of  setting 
fire  to  Rome,  for  the  purpose  of  strengthening 
and  comforting  them  ;  and  that  he  was  beheaded 
by  having  his  head  cut  off  with  a  sword,  which 
was  the  punishment  inflicted  on  the  freemen  of 
Rome,  while  the   others  were  given  to  the  wild 
beasts',  on  the  29th  of  June,  A.  D.  66.     A  short 
time  previous  to  his  martyrdom  this  Epistle  was 
written.     To  use  the  words  of  Dr.  Benson,  "  He 
had  hitherto  travelled  about  to  plant  churclies, 
where   he   had  never  been,  or   to   revisit  the 
churches  which  he  had  planted.    He  was  now  to 
enter  upon   another  and  a  very  different  snene. 
But  as  he  lived  piously,  he  died  bravely.     When 
he  was  not  permitted  to  act  any  more,  his  prin- 
cipal concern  was  not   for  himself,  but  for  the 
true   Christian    doctrine    after   his    dissolution. 
He,  therefore,  addressed  Timothy  with  the  air 
and  solemnity  of  a  dying  father,  enjoining  him, 
as  he  ever  expected  to  meet  his  great  and  glo- 
rious .Judge  in  peace,  to  preach  the  pure  Chris- 
tian  doctrine,  with  zeal  and  frequency,  when 
he  himself  was  laid  in  the  silent  dust,  and  should 
preach  and  direct  him  no  more.     And  having 
devolved  the  work  upon  one,  in  whom  he  could 
BO  fully  confide,  he  suffered  martyrdom,  during 
the  power  of  Helius  Cfesarianus  (Nero  being 
absent  at  Greece),  the  vilest  prefect  of  the  most 
tyrannical  prince   that  ever  lived.     Imagine  a 
pious  father,  under  sentence  of  death  for   Iiis 
piety  and  benevolence  to  mankind,  writing  to  a 
dutiful  and  affectionate  son,  that  he  might  see 
and  embrace  him  again  before  he  left  the  world 
— particularly  that  lie  might  leave  with  him  Ids 

'^  Lactarit.  de  Mori,  pcrseculorum.  c.  2.  et  Euseb. 
Histor.  Ecdes.  1.  5.  c.  1 .  edit.  Reading,  p  207. 


dying  commands,  and  charge  him  to  live  and 
suffer  as  he  had  done — and  you  will  have  the 
frame  of  the  apostle's  mind  during  the  whole  of 
this  Epistle." 


Note  22.— -Part  XV. 

St.  Paul  himself,  a  little  before  his  death, 
has  here  clearly  instituted  a  Gospel  ministry. 
This  was  done  by  divine  inspiration,  and  a  suc- 
cession of  authorized  teachers  has  perpetuated 
the  true  Gospel  doctrine,  from  that  time  to  the 
present  period. 


Note  23.— Part  XV. 

ox   ST.  PETER,  AND  ON  THE  DATE  AND  OCCASION 
OF   HIS  FIRST  EPISTLE. 

St.  Peter,  the  apostle,  was  born  at  Bethsaida 
in  Upper  Galilee.  He  was  the  son  of  Jonas, 
Jonah,  or  John,  and  was  a  fisherman  upon  the 
lake  of  Gennesareth,  following  in  all  probability 
the  trade  of  his  father.  His  call  to  the  apostle- 
ship  by  our  Saviour,  with  his  brother  Andrew, 
a  disciple  of  John  the  Baptist,  who  heard  him 
point  out  Jesus  as  the  Lamb  of  God,  is  record- 
ed by  three  of  the  Evangelists.  Macknight 
observes,  about  that  time  Peter  had  left  Betli- 
saida,  and  had  gone  to  Capernaum,  with  his 
wife,  who  is  thought  to  have  been  of  that  town. 
From  Andrew's  accompanying  his  brother 
thither,  and  living  with  him  in  the  same  house, 
it  may  be  conjectured  that  their  father  was 
dead.  With  them  Jesus  also  abode,  after  he 
took  up  his  ordinary  residence  at  Capernaum  ; 
for  he  seems  to  have  been  pleased  with  the 
disposition  and  manners  of  all  the  members 
of  that  family.  Thus,  as  Lardner  observes,  it 
appears  tliat  before  Peter  became  an  apostle, 
he  had  a  wife,  was  the  head  of  a  family,  had  a 
boat  and  nets,  and  a  furnished  house,  and  main- 
tained himself  by  an  honest  occupation.  (Matt. 
xix.  27.)  The  Apostle  St.  Paul  seems  to  insin- 
uate, that  Peter's  wife  attended  him  in  his 
travels,  after  our  Lord's  ascension,  ( I  Cor.  ix.  5.) 
He  Avas  the  most  zealous  of  all  tlie  apostles,  and 
was  conspicuous  for  the  strength  of  his  faith. 
He  was  more  forward  than  the  rest  of  the  dis- 
ciples, and  was  the  first  to  answer  the  questions 
put  to  them  by  our  Saviour.  On  tlie  confession 
of  his  faith  (Matt.  xvi.  13-1().)  it  is  supposed  by 
some  that  our  Lord  invested  Peter  with  privileges 
and  powers  superior  to  the  rest  of  his  disciples  ; 
but  the  following  clause,  "  Whatsoever  thou 
shalt  bind  on  earth,  shall  be  bound  in  heaven," 
&c.  mentions  privileges,  wliicli  are  declared  to 
belong  to  all  the  apostles.  (Matt,  xviii.  18. 
.lolm  XX.  21-23.)     It  cannot  be  said  that  the 


Note  23.] 


ON   THE   FIRST    EPISTLE   OF  PETER. 


*405 


Church  of  Christ  was  built  on  Peter  alone,  for 
it  is  expressly  asserted  by  divine  revelation 
to  have  been  built  on  the  foundation  of  all  the 
apostles  and  prophets,  Jesus  Christ  himself 
being  the  chief  corner-stone.  Peter,  in  deliver- 
ing his  own  sentiments,  expressed  those  of  all 
the  apostles  ;  and  our  Lord,  in  addressing  his 
reply  to  Peter,  intended  that  it  should  be 
equally  extended  to  them  all.  Lardner  remarks 
on  the  Canon,  p.  102,  that  Cassian,  supposing 
Peter  to  be  older  than  Andrew,  makes  his  age 
the  ground  of  his  precedence  among  the  apos- 
tles ;  and  that  Jerome  himself  says,  "  The 
keys  were  given  to  all  the  apostles  alike,  and 
the  Church  was  built  on  all  of  them  equally. 
But  for  preventing  dissension,  precedence  was 
given  to  one.  And  John  might  have  been  the 
person,  but  he  was  too  young :  and  Peter  was 
preferred  on  account  of  his  age."  The  only 
peculiar  distinction  conferred  on  St.  Peter  was, 
that  after  the  descent  of  the  Holy  Ghost  he 
should  be  the  first  to  declare  the  Gospel  to  the 
Jews,  and  then  to  the  Gentiles.  That  he  re- 
ceived no  superior  power  of  preeminence  over 
the  other  disciples  is  evident  from  our  Lord's 
declaration — "One  is  your  master,  even  Christ, 
and  all  ye  are  brethren." 

Tlie  First  Epistle  of  Peter  has  been  ever 
considered  as  authentic — it  was  referred  to  by 
Polycarp,  Clemens  Romanus,  and  the  Martyrs 
of  Lyons — it  was  acknowledged  by  Theophilus, 
bishop  of  Antioch,  and  quoted  by  Papias,  Ire- 
nseus,  Clemens  Alexandrinus,  and  Tertulliain. 
Commentators,  both  ancient  and  modern,  are 
divided  in  opinion  as  to  the  description  of  per- 
sons to  whom  these  Epistles  of  St.  Peter  were 
addressed.  Eusebius,  Jerome,  Didymus  of  Alex- 
andria argue  that  they  were  addressed  to  Jewish 
Christians,  dispersed  through  the  countries  men- 
tioned in  the  inscription.  Beza,  Grotius,  Mill, 
Cave,  Tillemont,  have  followed  the  same  opinion. 
But  others  suppose  it  to  have  been  written  to 
Gentiles  also.  Bede,  in  his  prologue  to  the 
Catholic  Epistles,  says,  that  St.  Peter's  Epistles 
were  sent  to  such  as  were  proselyted  from  iiea- 
thenism  to  Judaism,  and  afterwards  to  the  Chris- 
tian religion.  Wetstein  supposes  they  were 
written  to  the  Gentiles — Barrington  and  Benson, 
to  the  Proselytes  of  the  Gate — Lardner,  Estius, 
Whitby,  Macknight,  and  Adam  Clarke,  that  they 
were  sent  to  all  Christians  in  general,  Jews  and 
Gentiles,  residing  in  Pontus,  Galatia,  Cappa- 
docia,  &.C.  That  both  the  Epistles  were  sent 
to  the  same  people  is  evident  from  2  Peter  iii. 
1. ;  and  it  is  also  certain,  tliat  many  things  are 
mentioned  in  the  First  Epistle  which  can  apply 
only  to  the  Gentiles  (chap.  i.  14,  18,  20,  21.  ii. 
9,  &c.)  Compare  with  these  expressions  Rom. 
ix.  24,  25.,  where  St.  Paul  is  unquestionably 
speaking  of  Gentile  converts.  See  also  chap. 
iv.  3.  It  is  also  to  be  remarked,  that  those  to 
whom  the  Apostle  writes,  principally  consisted 
of  the  converts  of  St.  Paul ;  as  we  are  informed 


in  the  Acts  of  the  Apostles  that  St.  Paul  had 
been  ni  Galatia,  and  the  other  countries  men- 
tioned in  the  inscription.  St.  Peter  corrobo- 
rates this,  by  observing  (2  Peter  iii.  15.)  "  that 
his  beloved  brother  Paul  had  written  unto 
them,"  referring,  no  doubt,  to  his  Epistles  to 
the  Galatians,  Ephesians,  and  Colossians,  the 
greater  part  of  whom  were  Gentile  converts. 
The  most  probable  conclusion  appears  to  be, 
that  St.  Peter's  two  Epistles  were  sent  to  all 
Christians  in  general,  living  in  those  countries, 
the  majority  of  whom  had  been  converted  lyr 
St.  Paul  from  heathenism  to  Christianity. 

The  passages  which  are  considered  inconsist- 
ent with  the  supposition  that  this  Epistle  was 
written  both  to  Gentiles  and  Jews,  are  found  in 
chap.  ii.  9.  and  ver.  12.  The  Ibrmer  contains  the 
honorable  appellations  which  were  peculiarly 
appropriated  to  the  Jewish  people  ;  but  as  the 
Gentiles  were  now  to  become  God's  chosen 
people  as  well  as  the  Jews,  these  titles  belonged 
equally  to  them.  The  latter  passage  refers 
only  to  the  unbelieving  Gentiles.  See  a  simi- 
lar passage,  1  Cor.  x.  32. 

It  remains  for  us  now  to  inquire  from  what 
place  this  Epistle  was  written;  for  on  this 
point  also  commentators  are  much  divided. 
From  St.  Peter's  sending  the  salutations  of  the 
Church  from  Babylon,  it  is  by  many  believed 
that  he  wrote  his  First  Epistle  from  that  place. 
Pearson,  Mill,  and  Le  Clerc  are  of  opinion  that 
the  Apostle  speaks  of  Babylon  in  Egypt.  Eras- 
mus, Drusius,  Beza,  Lightfoot,  Basnage,  Beau- 
sobre,  Wetstein,  Cave,  and  Benson,  suppose 
he  writes  from  Babylon  in  Assyria.  But, 
according  to  Lardner,  there  is  no  mention  made 
of  any  church  or  bishop  at  the  Egyptian  Baby- 
lon during  the  first  four  centuries ;  and  the 
Assyrian  Babylon  was  almost  deserted  in  the 
time  of  the  apostles.  QCcumenius,  Bede,  and 
other  fathers,  Grotius,  Whitby,  and  the  learned 
of  the  RomLsh  communion,  think  that  by  Baby- 
lon Peter  figuratively  signified  Rome.  And 
this  opinion  is  corroborated  by  the  general 
testimony  of  antiquity,  which.  Dr.  Lardner 
remarks,  is  of  no  small  weight.  Eusebius'^ 
relates,  on  the  authority  of  Clement  of  Alex- 
andria, and  Papias,  bishop  of  Jerusalem,  that 
St.  Mark's  Gospel  was  written  at  the  request 
of  Peter's  hearers  in  Rome;  and  t'lat  "Peter 
makes  mention  of  St.  Mark  in  his  first  Epistle, 
which  was  written  at  Rome  itself  And 
that  he  (Peter)  signifies  this,  calling  that  city 
figuratively  Babylon,  in  these  words,  '  the 
church  which  is  at  Babylon,  elected  jointly  with 
you,  saluteth  you.  And  so  doth  Mark  my  son.'" 
This  passage  of  Eusebius  is  transcribed  by 
Jerome,  who  adds,  positively,  that  Peter  men- 
tions this  Mark  in  his  First  Epistle,  figuratively 
denoting  Rome  by  the  name  of  Babylon  ;  "the 
church  which  is  at  Babylon,"  &c.     It  is  gener- 

<*  Hist.  Ecdes.  lib.  ii.  c.  15. 


406* 


NOTES  ON  THE  EPISTLES. 


[Part  XV. 


ally  thought  that  Peter  and  John  (Rev.  xvii.  18.) 
gave  to  Rome  the  name  of  Babylon,  figuratively 
to  signify,  as  it  was  not  expedient  to  do  so 
more  openly,  that  it  would  resemble  Babylon  in 
its  idolatry,  and  in  its  opposition  to,  and  perse- 
cution of,  the  Church  of  God  ;  and  that,  like 
Babylon,  it  will  be  utterly  destroyed. 

Silvanus,  or  Silas,  the  bearer,  was  "  the  faith- 
ful brother,"  or  associate  of  St.  Paul,  in  most 
of  tlie  churches  which  he  had  planted.  And 
though  he  was  not  at  Rome  with  the  Apostle 
when  he  wrote  his  last  Epistle  to  Timothy,  in 
all  probability  he  soon  after  returned,  and 
might  have  been  sent  by  St.  Paul  and  Peter 
jointly,  to  confirm  the  churches  in  Asia  Minor, 
&c.  which  he  had  assisted  in  planting.  But 
Silvanus,  St.  Paul,  and  St.  Peter  had  no  con- 
nexion with  Babylon,  which  lay  beyond  their 
district ;  and,  therefore,  they  were  not  likely  at 
any  time  to  build  upon  another's  foundation. 
It  is  supposed  that  the  Gospel  was  preached  in 
Persia,  or  Parthia,  by  the  Apostle  Thaddeus, 
or  Jude,  according  to  Cosmas  ;  and  Abulfaragi 
computes,  that  the  ancient  Syriac  version  of 
the  New  Testament  was  made  in  his  time,  and 
probably  by  his  authority,  for  the  use  of  the 
Oriental  churches'". 

The  Jews  were  fond  of  mystical  appellations, 
especially  in  their  captivities ;  Edom  was  a 
frequent  title  for  their  heathen  oppressors  ;  and 
as  they  were  first  taken  captive  to  Babylon,  it 
is  very  probable  that  Rome,  the  principal  scene 
of  their  second  captivity,  which  so  strongly 
resembled  Babylon  in  her  "  abominations,  her 
idolatries,  and  persecutions  of  the  saints," 
should  be  denominated  by  the  same  title.  And 
tliis  supposition  is  confirmed  by  a  similar  ex- 
pression in  the  Apocalypse,  where  the  mystical 
application  is  unquestionable,  (Rev.  xiv.  8.  xvi. 
in.  and  xviii.  2,  &c.)  There  is  every  reason  to 
suppose  (see  Lardner)  that  Jolm  borrowed  it 
from  Peter ;  or  rather,  that  both  derived  it  by 
inspiration,  from  the  prophecy  of  Isaiah, 
(xxi.  9.) 

It  is  considered  from  the  expression  (chap, 
iii.  IG.)  as  St.  Peter  had  seen  all  St.  Paul's 
Epistles  when  this  was  written,  that  the  latter 
Apostle  was  dead ;  at  least  if  St.  Peter  wrote 
from  Rome,  as  is  more  generally  supposed  by 
the  ancient  Christian  writers.  For  when  St. 
Paul  wrote  his  second  letter  to  Timothy  from 
Rome,  a  short  time  before  his  death,  he  did  not 
mention  the  name  of  Peter,  which  he  would 
not  have  omitted  had  he  been  in  the  city  at 
that  time.  From  nch  it  is  argued,  that  if  St. 
Peter  wrote  his  first  Epistle  from  Rome,  he 
must  have  done  so  after  St.  Paul's  martyrdom, 
consequently  not  sooner  than  the  year  60,  or 
67,  about  three  years  before  the  destruction 
of  Jerusalem  :  for  St.  Paul   was  put  to  death  in 


*  Lardner,  8vo.  voL  v.  p.  272,  4to.  vol.  iii.  p.  55. 
Michaelis,  vol.  ii.  p.  30. 


the  twelfth  year  of  Nero,  corresponding  to  A. 
D.  66 ;  and  we  are  told  tliat  when  he  wrote  his 
Second  Epistle,  which  was  a  short  time  after  the 
first,  he  was  old,  and  near  his  end,  with  the  pros- 
pect of  soon  dying  a  martyr  for  the  truth  of 
Christianity.  Had  he  been  put  to  death,  as  Gro- 
tius  supposes,  after  the  destruction  of  Jerusalem, 
the  authenticity  of  the  Second  Epistle  is  de- 
stroyed. His  argument  is  founded  on  2  Pet. 
iii.  12.,  which  he  interprets  as  referring  to  the 
end  of  the  world,  which  was  to  follow,  accord- 
ing to  a  prevalent  opinion,  the  destruction  of 
Jerusalem.  But  as  the  Apostle  himself  con- 
futes this  idea  (chap.  iii.  3.)  it  is  not  necessary 
further  to  discuss  the  question. 

Macknight  remarks,  as  the  design  of  this 
Epistle  is  excellent,  its  execution,  in  the  judg- 
ment of  the  best  critics,  does  not  fall  short  of 
its  design.  Ostervald  says  of  the  First  Epistle 
of  Peter,  "  it  is  one  of  the  finest  books  of 
the  New  Testament:"  and  of  the  second, 
"  that  it  is  a  most  excellent  Epistle,  and  is 
written  with  great  strength  and  majesty." 
Erasmus's  opinion  of  Peter's  First  Epistle  is, 
"  It  is  worthy  the  I'rince  of  the  Apostles,  and 
full  of  apostolical  dignity  and  authority."  He 
adds,  "  It  is  (verbis  parca,  sententiis  differta)  spar- 
ing in  words,  but  full  of  sense.''  Lardner 
obser\'es  that  Peter's  two  Epistles,  with  his  dis- 
courses on  the  Acts,  and  the  multitudes  who 
were  converted  by  them,  are  monuments  of  a 
divine  inspiration,  and  of  the  fulfilment  of 
Christ's  promise  to  Peter  and  Andrew,  "  Follow 
me,  and  I  will  make  you  fishers  of  men." 


Note  24.— Part    XV. 

Macknight  considers  the  salvation  of  Noah 
in  the  ark  typical  of  baptism,  in  the  three  fol- 
lowing particulars  : — "  1st.  By  building  the 
ark,  and  by  entering  into  it,  Noah  showed  a 
strong  faith  in  the  promise  of  God  concerning 
his  preservation  by  the  very  water  which  was 
to  destroy  the  antediluvians  ;  so  by  giving  our- 
selves to  be  buried,  in  the  water  of  baptism,  we 
show  a  like  faith  in  God's  promise,  that  though 
we  die  and  are  buried,  he  will  save  us  from 
death,  the  punishment  of  sin,  by  raising  us 
from  the  dead  on  the  last  day.  2d.  As  the  pre- 
serving of  Noah  alive,  during  the  nine  months 
he  was  in  the  flood,  is  an  emblem  of  the  pres- 
ervation of  the  souls  of  believers  while  in  the 
state  of  the  dead ;  so  the  preserving  believers 
alive  while  buried  in  the  waters  of  baptism,  is 
a  prefiguration  of  the  same  event.  3d.  As  the 
waters  of  the  deluge  destroyed  the  wicked  an- 
tediluvians, but  preserved  Noah,  by  bearing  up 
the  ark  in  whicli  he  was  shut  up  till  the  waters 
were  assuaged,  and  he  went  out  of  it,  to  live 
again  on  the  earth  ;  so  baptism  may  be  said  to 
destroy  the  wicked  and  to  save  the  righteous,  as 


Note  25.] 


ON  THE  SECOND  EPISTLE   OF  PETER. 


*407 


it  prefigures  both  tJiese  events  :  the  death  of  the 
sinner  it  prefigures  by  the  burying  of  the  bap- 
tized persons  in  the  water  ;  and  the  salvation  of 
the  righteous,  by  raising  the  baptized  person  out 
of  the  water  to  lead  a  new  life." 

Macknight  further  observes,  "that  Noah 
gave  the  answer  of  a  good  conscience  towards 
God  (which  was  the  baptism  signified  by  the 
deluge),  by  entering  into  the  ark,  in  the  firm 
bt'lief  that  God,  according  to  liis  promise,  would 
preserve  him  and  his  family — Baptism,  under- 
standing thereby  the  answer  of  a  good  con- 
science, noiv  saveth  us  also,  through  the  resur- 
rection of  Jesus  Christ:  because,  if  Christ  had 
not  risen,  being  an  impostor,  he  could  not  have 
saved  any  one." — Macknight  in  loc.  As  Noah 
prepared  the  ark  for  believers,  so  Christ  pre- 
pares his  Church  for  Christians  to  conduct 
them  in  safety  through  the  waves  of  this 
troublesome  life,  in  which  so  many  perish — and 
as  Noah  was  preserved  in  the  general  destruc- 
tion of  sinners  and  the  world,  and  brouglit  into 
a  new  creation  ;  so  shall  Christians,  at  the  gen- 
eral judgment  and  dissolution  of  all  things,  be 
preserved,  and  admitted  into  a  new  state  of 
being  ;  carried  safely  with  Jesus  Christ  through 
the  waves  of  death,  triumphing  over  them. 


Note  25.— Part  XV. 

ON    THE    SECOND    EPISTLE    OF    ST.    PETER. 

Many  doubts  were  entertained  by  the  an- 
cients whether  St.  Peter  was  really  the  author 
of  this  Epistle.  Eusebius  reckoned  it  among  the 
(xfTilFYdueru,  or  books  not  generally  received 
as  canonical.  Seniler  thinks  tue  superior  influ- 
ence of  that  party  in  the  Church  which  advo- 
cated the  admission  of  the  idolatrous  Gentiles, 
prevented  its  general  reception.  This  opinion 
requires  confirmation.  We  have  the  most  sat- 
isfactory evidence,  as  Mr.  Home  has  well  ob- 
served, of  its  genuineness  and  authenticity. 

This  Epistle,  as  well  as  the  former,  although 
its  genuineness,  as  has  been  already  observed, 
was  doubted  by  some  of  the  ancients,  expressly 
claims  St.  Peter  as  its  author.  At  the  same 
time  it  is  proved  that  this,  with  the  four  other 
Catholic  Epistles,  not  universally  acknowledged 
as  inspired  writings,  were  very  early  known,  and 
upon  full  and  impartial  inquiry,  their  authen- 
ticity was  established  beyond  a  possibility  of 
doubt.  There  is  a  remarkable  coincidence 
between  this  and  the  First  Epistle  of  St.  Peter; 
and  the  writer  appeals  to  facts  and  circum- 
stances which  evidently  refer  to  that  Apostle. 
The  writer  styles  himself  Simon  Peter,  wliicli 
is  the  Hebrew  form  of  writing,  a  servant  and  an 
apostle  of  Jesus  Christ.  St.  Luke  has  distin- 
guished hitn  by  the  same  name  (chap.  v.  8.), 
and  John  has  done  so  seventeen  times  in  his 
Gospel,    as    Macknight    observes,   perhaps   to 


show  that  he  was  the  author  of  the  Epistle 
which  begins  "  Symeon  Peter,  a  servant  and  an 
apostle."  The  writer  calls  himself  an  apostle 
both  in  the  inscription  and  chap.  iii.  2.  ;  and  in 
ver.  15.  of  the  same  chapter,  he  calls  St.  Paul 
his  beloved  brother,  and  commends  his  Epistles 
as  Scriptures,  or  Inspired  Writings.  He  also 
declares  that  he  was  with  Jesus  at  his  transfig- 
uration, and  alludes  to  the  prediction  of  our 
Saviour  (John  xxi.  19.)  where  Jesus  foretold  to 
St.  Peter  by  what  death  he  should  glorify  God. 
Some  commentators  have  supposed  that  the 
First  and  Second  Epistles  of  St.  Peter  were  not 
written  by  the  same  person,  because  the  style 
in  which  they  are  composed  differs  ;  but  this 
difference  seems  confined  only  to  the  second 
chapter  of  the  Second  Epistle,  tlie  first  and 
third  cliapters  resembling  the  First  Epistle — 
which  circumstance  would  more  naturally  lead 
to  the  conclusion  that  the  Second  Epistle  was 
written  by  two  different  authors,  rather  than 
that  botii  the  Epistles  were.  But  this  diversity 
of  style  is  more  easily  accounted  for  by  sup- 
posing that  many  expressions  in  the  second 
chapter,  which  is  distinguished  from  the  others, 
were  borrowed  from  the  Gnostics,  whose  doc- 
trines the  Apostle  was  exposing  and  confuting. 
Thus,  in  2  Pet.  ii.  17.,  the  Gnostics  are  called 
"  clouds  agitated  by  a  tempest ;"  and  we  are 
informed  that  the  Manicheans,  who  held  many 
similar  doctrines  with  tiie  Gnostics,  taught  that 
there  were  five  good  and  five  bad  elements,  and 
that  one  of  the  latter  was  called  "  tempest."  Tliey 
speak  also  of  darkness  under  the  name  of  ;<fqpoc, 
which  word  occurs  several  times  in  this  chap- 
ter. The  Epistle  of  St.  Jude  also  abounds  with 
unusual  figurative  expressions,  which  may  be 
accounted  for  after  the  same  manner.  On  the 
other  hand,  Macknight  remarks,  if  the  subjects 
treated  of  raise  an  author's  indignation  and 
abhorrence,  he  will  use  an  acrimony  of  style 
expressive  of  these  feelings.  For  the  Apostle, 
whose  love  to  his  Master  was  great,  and  who 
had  the  feeding  of  Christ's  sheep  committed  to 
him,  regarding  the  false  teachers  as  the  most 
flagitious  of  men,  wrote  that  chapter  against 
them  with  a  bitterness  which  he  would  not  have 
used  in  correcting  teachers  who  had  erred 
through  simplicity.  The  arguments  of  Grotius 
against  the  genuineness  of  this  Epistle,  on  ac- 
count of  its  difference  of  style  and  sentiments, 
are  not  worthy  of  notice,  as  he  proposes,  with- 
out the  slightest  authority,  to  expunge  some 
words  ;  and  on  no  better  grounds  to  consider 
others  as  interpolations. 

Michaelis  remarks,  that  the  deluge,  which  is 
not  a  common  subject  in  the  apostolic  epistles,  is 
mentioned  both  in  1  Pet  iii.  20.  and  in  2  Pet.  ii. 
.5. ;  and  in  both  places  the  circumstance  is  noted, 
tlia'  eight  persons  only  were  saved,  though  in 
neither  place  does  the  subject  require  that  the 
number  should  be  particularly  specified.  The 
author  of  the  First  Epistle  had  read  St.  Paul's 


408* 


NOTES  ON  THE   EPISTLES. 


[Part  XV. 


Epistle  to  tlie  Romans  ;  and  the  autlior  of  the 
Second  Epistle  speaks  in  express  terms  (chap, 
iii.  15,  16.)  of  the  Epistles  of  St.  Paul.  Now,  no 
other  writer  of  the  New  Testament  has  quoted 
from  the  New  Testament ;  consequently  we 
have  in  these  Epistles  a  criterion  from  which 
we  may  judge  that  they  were  written  by  the 
same  author. 

From  chap.  i.  14.,  it  is  evident  that  this  Epis- 
tle was  written  a  short  time  before  St.  Peter's 
death.  It  appears  to  have  been  written  from 
Rome  likewise,  not  long  after  his  first.  For, 
as  Lardner  (Can.  iii.  p.  253,)  observes,  "It  is 
not  unJikely,  that  soon  after  the  Apostle  had 
sent  away  Silvanus  with  the  first  Epistle,  some 
came  from  those  countries  to  Rome,  where 
there  was  a  frequent  and  general  resort  from 
all  parts,  bringing  hiin  an  account  of  the  state 
of  religion  among  them,  which  induced  St. 
Peter  to  Avrite  a  second  epistle,  for  the  estab- 
lishment of  the  Christians,  among  whom  he  had 
labored ;  and  he  might  well  hope,  his  last 
dying  testimony  to  the  doctrines  which  lie  iiad 
received  from  Christ,  and  had  taught  for  many 
years  with  unshaken  steadfastness,  would  be  of 
great  weight  with  them."  It  was  evidently 
written  under  the  impression  of  soon  dying  a 
martyr  for  the  truth  he  had  maintained ;  and 
ecclesiastical  history  informs  us  that  the  Apos- 
tle finished  his  course  by  being  crucified  with 
his  head  downwards,  in  the  year  68,  tlie  four- 
teenth of  the  Emperor  Nero. 

The  Second  Epistle  was  written  to  the  same 
communities  as  the  first — to  the  whole  of  the 
Christian  brethren  dispersed  in  the  countries 
mentioned  in  the  inscription  of  the  former 
epistle.  (Compare  1  Peter  i.  Avith  2  Peter  iii. 
1.)  Its  design  was  the  same,  to  comfort  them 
under  their  persecution,  by  the  most  powerful 
arguments  and  considerations.  I  shall  conclude 
by  observing,  in  the  words  of  Dr.  Macknight, 
that  "  in  speaking  of  the  matters  contained  in 
the  Second  Epistle  of  St.  Peter,  T  must  not  omit 
observing,  that  in  it,  as  in  the  First  Epistle, 
there  are  discoveries  of  some  important  facts 
and  circumstances,  not  mentioned  at  all,  or  not 
mentioned  so  plainly,  by  tiie  other  inspired 
writers.  Such  as,  1.  That  our  Lord  was  trans- 
figured for  the  ])urpose  of  exhibiting  not  only  a 
proof  of  his  greatne.-^s  and  power,  as  tlie  Son  of 
God,  and  Judge  of  the  world,  but  an  exam- 
ple of  the  glory  in  which  he  will  come  to  judg- 
ment; an  example  also  of  his  power  to  trans- 
form our  corruptible  mortal  bodies  at  the  resur- 
rection, into  the  likeness  of  his  own  glorious 
body,   as    it    appeared    in   the   transfiguration. 

2.  That  the  destruction  of  the  cities  of  the 
plain  by  fire,  was  intended  to  be  an  example  of 
that  destruction  by  fire  from  the  presence  of 
the  Lord,  which  will  be  inflicted  on  the  wicked 
after    judgment.     (Compare    .Tude,     voi-se    7.) 

3.  That  in  the  last  age  of  the  world  scoffers 
will  arise,  who,  from  the  stability  of  the  present 


mundane  system,  will  argue  that  the  world 
hath  existed  as  we  see  it  from  eternity,  and 
that  it  will  continue  for  ever.  4.  That  after 
the  judgment,  this  earth,  with  its  atmosphere, 
shall  be  set  on  fire,  and  burning  furiously,  the 
elements  shall  be  melted,  and  the  earth,  with 
all  the  works  of  God,  and  man  thereon,  shall 
be  utterly  destroyed.  That  after  the  present 
heaven  and  earth  are  burnt,  a  new  heaven  and 
a  new  earth  shall  appear,  into  which,  according 
to  God's  promise,  the  righteous  shall  be  carried, 
there  to  live  in  unspeakable  happiness;  an 
event  which  St.  Peter  himself,  in  his  discourse 
to  the  Jews  (Acts  iii.  21.),  hath  termed  'the 
restitution  of  all  things,  which  God  hath  spoken 
by  the  mouth  of  all  his  holy  prophets  since  the 
world  began.'" 

These  supernatural  discoveries  could  onl}' 
liave  been  revealed  by  the  Spirit  of  God — by 
an  Apostle  really  inspired  as  St.  Peter  declares 
himself  to  have  been.  The  strong  internal  evi- 
dence, therefore,  of  this  Epistle,  must  of  itself 
be  sufficient  to  prove  its  authenticity. 

From  the  whole  tenor  of  the  Epistle  it  is 
evident  the  Apostle  is  confuting  the  dangerous 
errors  of  those  who  ,perverted  the  doctrine  of 
justification  by  free  grace  through  faith,  without 
the  works  of  the  Law,  so  as  to  make  it  a  pre- 
tence for  gratifying  the  lusts  of  the  flesh  with- 
out restraint.  The  false  teachers  endeavoured 
to  persuade  their  disciples  that  Christ  had  pur- 
chased for  them  the  liberty  to  indulge  all  their 
passions  and  appetites.  And  in  order  to  circu- 
late their  impious  doctrines,  they  arrogated  to 
themselves  authority  and  illumination  superior 
to  that  of  Christ,  or  of  his  apostles. — See  Dr. 
Macknight  and  other  commentators. 


Note  26.— Part  XV. 

Since  we  are  told  (1  Cor.  xv.  24.)  that  after 
the  judgment  Christ  will  deliver  up  the  king- 
dom to  his  Father,  theeverlastino-  kingdom  here 
referred  to,  signifies  the  kingdom  which  Christ 
erected  by  what  he  did  in  the  flesh,  and  which 
by  the  government  which  he  now  exercises,  he 
will  at  length  fully  establish.  This  kingdom 
will  continue  after  he  has  delivered  it  up  to  his 
Father  throughout  all  eternity,  when  God  will 
be  all  in  all. — See  Macknifjlit  in  loc. 


Note  27.— Part  XV. 

ON    THE     ATTESTATION    GIVEN    TO     THE    DIVINE 
MISSION  OF   OUR  LORD  AT  HIS   BAPTISM. 

In  a  note  on  our  Lord's  baptism,  I  mentioned 
a  treatise  of  Danzius,  printed  in  Meuschen, 
jYov.   Testamentum  ex  Tahnude.     In  this  dis- 


Note  28.] 


ON  THE  SECOND  EPISTLE  OF  PETER. 


#409 


sertation  Danzius  labors  to  show  that  the 
circumstances  attending  the  baptism  of  Christ, 
which  he  considers  as  his  initiation  to  his  min- 
istry, were  not  less  convincing  than  those 
which  accompanied  the  promulgation  of  the 
Law  on  the  mount,  and  attested  the  divine 
commission  of  Moses.  The  Jews  are  fond  of 
contrasting  the  obscure  beginning  of  Christianity 
with  the  splendid  beginning  of  their  own  religion. 
Tlie  thunders  and  lightnings,  the  fire  on  the 
mount,  and  the  voice  of  Jehovah,  were  witnessed 
by  the  whole  nation  assembled  round  Mount 
Sinai,  whereas,  say  they,  what  attended  the 
initiation  of  Christ  was  comparatively  done  in 
a  corner. 

St.  John  alone,  it  is  said,  heard  the  voice 
from  heaven,  and  saAv  the  Spirit  descending  in 
the  form  of  a  dove.  To  this  Danzius  replies, 
that  although  the  divine  attestations  in  favor  of 
Christ  were  not  attended  with  those  circum- 
stances of  terror  amidst  which  the  Law  was 
promulgated  on  Mount  Sinai,  yet  they  were 
not  less  solemn  and  convincing ;  that  it  is  not 
true  that  only  John  beheld  them,  for  they  were 
beheld  also  by  the  assembled  multitude,  who 
had  just  been  baptized. 

The  reason  why  the  circumstances  of  teiTor 
were  omitted,  was  the  express  promise  of  God, 
that  when  he  should  send  them  a  prophet  like 
unto  Moses,  he  would  remember  their  request, 
in  which  they  begged  that  they  might  not  again 
hear  the  voice  of  God,  nor  see  that  great  fire 
any  more,  lest  they  should  die,  (Dent,  xviii. 
15.  &c.) 

If,  however,  it  should  be  here  objected,  that 
Christians  assert  the  voice  of  God  to  have  been 
heard  at  Christ's  baptism,  Danzius  replies,  the 
voice  heard  on  this  occasion  was  "  minimi  qui- 
dem  terribilis  et  horrisona :  non  tamen  tenuis 
et  remissa  nimis  ;  sed  cum  jucunditate  quadam, 
terror!  vei-borum  conveniente,  satis  sonora  et 
penetrans"  p.  348,  §  23. 

The  miraculous  appearances  at  Christ's  bap- 
tism, Danzius  asserts,  excluded  all  doubt,  even 
more  strongly  than  those  on  the  Mount ;  for  on 
this  latter  occasion  the  people  were  at  a  dis- 
tance, and  restrained  by  boundaries,  while  on 
the  former  there  was  no  such  restraint,  some  of 
the  crowd  being  near  enough  to  be  in  actual 
contact  with  Christ  liimself. 

To  prove  that  a  multitude  was  present  at 
Christ's  baptism,  and  was  not  only  present,  but 
heard  the  voice  and  saw  the  glorious  light  and 
the  Spirit  descending,  it  is  necessary  to  compare 
the  accounts  given  by  the  four  Evangelists. 

That  multitudes  -were  present  at  the  time  will 
be  readily  granted,  from  the  expression  used  by 
St.  Luke — iv  Tc5  ^anxiaOrivai,  anavxa  tov  Aotoi". 
That  they  also  saw  the  miraculous  appearances 
and  heard  the  voice,  are  not  so  immediately  ap- 
parent, as  it  not  expressly  asserted  by  any  of 
VOL.    II.  *52 


the.  Evangelists,  but  must  be  inferred  by  care- 
fully comparing  their  several  accounts.  Indeed, 
one  strong  argument  may  be  drawn  from  the 
nature  of  the  case ;  as  it  is  doubtless  reason- 
able to  suppose  that  all  this  was  done  to  con- 
vince the  people  of  the  divine  commission  of  the 
person  whom  they  had  just  seen  baptized. 

The  account  of  St.  Luke  is  couched  in  such 
words  as  exclude  no  one  from  participation  in 
the  sight ;  because  he  ascribes  it  to  no  one  in 
particular,  but  only  recounts  the  wonderful  ap- 
pearances, and  it  is  natural  to  suppose  that  he 
means  they  were  witnessed  by  all  present  The 
words  of  St.  Matthew  may,  without  difficulty, 
bear  the  same  meaning.  The  words  of  St 
Mark  alone  contain  a  difficulty.  He  uses  the 
singular  verb  tide,  and  connects  it  with  the 
foregoing  verb  iBumladtj,  by  the  particle  xul, 
whence,  according  to  the  rules  of  grammar,  the 
subject  of  slSf,  is  the  same  with  that  of  iduir- 
rlaOrj.  Which  being  admitted,  it  follows  that 
Jesus  alone  saw  these  miraculous  sights.  To 
this  it  is  replied,  that  xiel  is  here  -used  as  the 
Hebrew  v  which  is  often  used  between  two 
words,  having  different  subjects,  of  which  the 
latter  is  not  expressed  in  the  nominative  case. 
The  subject  of  side,  then,  may  be  John.  The 
following  words  favor  this  explanation,  for  we 
find  in'  aijbv,  and  not  ^9'  ktvidv,  or  ^<jp'  avrov 
as  it  should  be  if  Jesus  were  the  subject  of  fiJs. 
But  Danzius  is  inclined  to  carry  this  still  fur- 
ther— "  We  are  not  told  (says  he)  that  Jesus 
vidit,  or  Johannes  vidit,  but  '  ascendens  e  flu- 
mine  vidit;'  now  it  is  certain  that  not  only 
Jesus  went  up,  or  John  alone  with  him,  but  all 
the  people  who  had  been  just  baptized  ;  why, 
then,  may  not  6lvuSuIvmv  be  taken  distributively 
or  collectively?  so  as  to  mean  that  unHg  6  lubg, 
universus  ille  popidus  ascendens  vidit  Jissos 
ccelos,"  &c.  ? 

For  an  answer  to  an  objection  which  may  be 
drawn  from  these  words  of  Christ  (John  v.  37.\ 
"  Ye  have  never  heard  the  Father's  voice,"  I 
have  omitted  to  notice  the  very  tedious  inquiry 
about  the  Sip  T\2j  as  I  have  already  discussed 
this  point. 


Note  28.— Part  XV. 

Not  any  prophecy  of  Scripture  is  of  self- 
interpretation,  or  is  its  own  interpreter,  because 
the  Scripture  prophecies  are  not  detached  pre- 
dictions of  separate,  independent  events,  but  are 
united  in  a  regular  and  entire  system,  all  ter- 
minating in  one  great  object — the  promulgation 
of  the  Gospel,  and  the  complete  establishment 
of  the  Messiah's  kingdom. — Horsley's  Sermons, 
vol.  ii.  p.  13-16. 


* 


II 


410* 


NOTES  ON  THE  EPISTLES. 


[Part  XV. 


Note  29.— Part  XV. 

ON    THE    EPISTLE    OF    ST.     JUDE. 

JuDE,  or  Judas,  the  writer  of  this  Epistle,  is 
considered  by  the  generality  of  commentators 
to  be  the  apostle  of  that  name  mentioned  in 
the  catalogue  of  the  apostles  given  by  St. 
Luke,  chap.  vi.  14,  15.  and  in  Acts  i.  13.,  and 
by  St.  Matthew,  chap.  x.  3.,  and  Mark  iii.  18.,  as 
Lebbeus  and  Thaddeus;  from  whence  it  is 
naturally  inferred,  as  the  Evangelists  unite  in 
confining  the  number  of  the  apostles  to  twelve, 
that  Jude,  Lebbeus,  and  Thaddeus,  was  the 
same  person,  known  by  these  different  names. 
As  he  expressly  declares  himself  to  have  been 
the  brother  of  James,  he  may  have  borne  the 
same  relation  to  our  Lord  as  James  did.  His 
call  to  the  apostleship  is  recorded  by  St.  Luke, 
chap.  v».  13.,  and  he  is  mentioned  also  by  John, 
xiv.  21-23.  Therefore,  as  the  promise  con- 
tained in  this  passage  implies,  as  an  apostle, 
he  was  endowed  with  the  spiritual  gifts  of  the 
Holy  Ghost,  Christ  through  the  Spirit  dwelling 
with  him. 

Lardner  supposes  that  James  was  originally 
an  husbandman,  from  the  expression  in  the 
Apostolical  Constitutions,  "  Some  of  us  are 
fishermen,  others  tentmakers,  others  husband- 
men." He  conjectures  that  the  latter  part  of 
the  sentence  peculiarly  referred  to  St.  Paul 
and  St.  Jude  ;  which  supposition  is  further  cor- 
roborated by  Hegesippus,  as  quoted  by  Euse- 
bius,  who  asserts,  "  That  when  Domitian  made 
inquiries  after  the  posterity  of  David,  some 
grandsons  of  Jude,  called  the  Lord's  brotlier, 
were  brought  before  him.  Being  asked  con- 
cerning their  possessions  and  substance,  they 
assured  him  that  they  had  only  so  many  acres 
of  land,  out  of  the  improvement  of  which  they 
both  paid  him  tribute,  and  maintained  them- 
selves with  their  own  hard  labor.  The  truth  of 
Avhat  they  said  was  confirmed  by  the  callous- 
ness of  their  hands."  From  which  account,  if 
it  may  be  relied  upon,  it  necessarily  follows 
tliat  tliis  Apostle  was  married,  and  had  children. 
Jerome,  in  his  Commentary  on  Matthew  x.  35., 
says,  "That  the  Apostle  Thaddeus,  called 
by  the  Evangelist  Luke,  Judas  the  brother  of 
James,  was  sent  to  Edessa,  to  Abgarus,  king  of 
Osroene."  And  Eusebius  (Ecd.  Hist.  1.  i.  c. 
13.)  says,  that  Thomas,  one  of  the  twelve,  sent 
to  Edessa,  Thaddeus,  one  of  Christ's  seventy 
disciples,  to  preach  the  Gospel  in  those 
countries. 

The  canonical  authority  of  this  Epistle  has 
been  disputed,  particularly  because  the  Apostle 
is  supposed  to  have  quoted  the  apocryphal  book 
of  Enoch.  To  which  objection  it  is  replied, 
there  is  no  good  evidence  tliat  in  Jude's  time 
there  was  any  book  extant  entitled  Henoch,  or 
HenocWs  Prophecy.  The  book  that  existed  in 
the  second  and  third  centuries  of  that  name  is 


generally  supposed  to  have  been  composed  on 
the  mention  of  this  prophecy  by  Jude,  and  wa& 
consequently  always  regarded  as  a  forgery. 
We  cannot  conclude,  from  the  reference  made 
by  Jude,  that  such  a  book  necessarily  existed. 
For  throughout  the  apostolical  writings,  there 
are  many  facts  alluded  to  which  are  not  related 
in  the  Jewish  Scripture : — the  sin  and  punish- 
ment of  the  evil  angels,  2  Peter  ii.  4. ;  Noah's 
preaching  righteousness  to  the  people  before 
the  flood,  2  Peter  ii.  5. ;  Abraham's  seeing 
Christ's  day,  and  being  glad,  as  declared  by 
Christ  himself,  John  viii.  56. ;  Lot's  vexation  at 
the  iniquity  of  the  Sodomites,  2  Peter  ii.  7. ; 
the  emblematical  purpose  of  the  slaying  of  the 
Egyptians  by  Moses,  Acts  vii.  25. ;  the  names 
of  Pharaoh's  magicians,  2  Tim.  iii.  8. ;  Moses' 
exclamation  on  the  mount,  Heb.  xii.  21. ;  with 
many  others  ;  which  things  seem  to  prove,  be- 
yond a  doubt,  tliat  the  inspired  writers  of  the 
Old  Testament  did  not  record  all  the  revelations 
made  to  them  by  God  any  more  than  they 
related  every  event  in  the  lives  of  those  persons 
whose  histories  they  have  written.  Some 
explication  was  given  with  the  revelation, 
which,  bemg  of  the  greatest  importance,  waa 
transmitted  by  uninterrupted  tradition  from 
father  to  son  ;  and  the  Spirit  of  God  taught  the 
apostles  to  discern  those  which  were  authentic. 
Macknight  observes,  "  The  Spirit  of  God,  who 
inspired  the  evangelists  and  apostles,  may  have 
directed  them  to  mention  these  traditions  in 
their  writings,  and  to  allude  to  them,  to  make 
us  sensible  that  many  important  matters,  an- 
ciently made  known  by  revelation,  have  been 
preserved  by  tradition.  And  more  especially, 
that  the  persuasion  which  history  assureth  us 
hath  prevailed  in  all  ages  and  countries  from 
the  most  early  times,  concerning  the  placability 
of  the  Deity,  the  acceptableness  of  sacrifice, 
the  existence  of  the  soul  after  death,  the  resur- 
rection of  the  body,  the  rewards  and  punish- 
ments of  the  life  to  come,  with  other  matters 
of  a  like  kind,  was  founded  on  revelations 
concerning  these  things,  which  were  made  to 
mankind  in  the  first  age,  and  handed  down  by 
tradition.  The  truth  is,  these  things  being 
matters  which,  by  the  utmost  efforts  of  their 
natural  faculties,  men  could  not  discover,  the 
knowledge  and  belief  of  them,  which  prevailed 
among  all  nations,  whether  barbarous  or  civ- 
ilized, cannot  be  accounted  for,  except  on  the 
supposition  of  their  having  been  originally  dis- 
covered by  revelation,  and  dispersed  among  all 
nations  by  tradition.  Wherefore,  in  no  ago 
or  country,  have  mankind  been  left  entirely  to 
the  guidance  of  the  light  of  nature,  but  have 
enjoyed  the  benefit  of  revelation  in  a  greater 
or  in  a  less  degree." 

But  granting  that  Jude  really  quoted  from 
the  book  under  consideration,  it  no  more  proves 
that  he  was  not  an  inspired  writer,  than  that  St. 
Paul  was  not  one,  because  he  makes  use  of  the 


Note  29.] 


ON  THE   EPISTLE  OF  ST.  JUDE. 


*411 


heathen  poets,  Menander  and  Epemenides,  1 
Cor.  XV.  33. ;  Titus  i.  12.  Neither  do  such  allu- 
sions establish  the  credibility  or  correctness  of 
the  whole  work,  but  of  that  part  only  which 
they  immediately  employ.  The  preceding 
observations  apply  with  equal  force  to  ver.  9,  in 
which  the  Apostle  is  supposed  to  cite  an  apocry- 
phal relation,  or  tradition,  concerning  the  Arch- 
angel Michael  disputing  with  Satan  for  the 
body  of  Moses.  This  is,  by  some  writers, 
referred  to  a  book  called  the  "  Assumption,  or 
Ascension  of  Christ,"  which  in  all  probability 
was  a  forgery  much  later  tlian  the  time  of 
Jude  ;  but  Drs.  Lardner  and  Macknight  think 
it  much  more  credible  that  the  Apostle  alludes 
to  tlie  vision  in  Zech.  iii.  1-3.  In  further 
illustration  of  this  verse,  we  may  remark,  that 
it  was  a  Jewish  maxim,  that  "it  is  not  lawful 
for  man  to  prefer  ignominious  reproaches,  even 
against  wicked  spirits."  Might  not  the  Apostle, 
then,  have  used  it  merely  as  a  popular  illus- 
tration, without  vouching  for  the  fact,  of  that 
sober  and  wholesome  doctrine,  "  not  to  speak 
evil  of  dignities,"  from  the  example  of  an 
archangel  who  did  not  venture  to  rail  even  at 
Satan,  but  meekly  said,  "  The  Lord  rebuke 
thee  .9" 

The  Epistle  itself  was  acknowledged,  and 
generally  received,  as  soon  as  it  was  fully  as- 
certained to  have  been  written  by  the  Apostle 
Jude,  the  brother  of  James,  and  cousin-german 
of  our  Lord.  It  is  found  in  all  the  ancient  cata- 
logues of  the  sacred  writings  of  the  New  Tes- 
tament ;  it  is  considered  genuine  by  Clement  of 
Alexandria,  and  is  quoted  as  St.  Jude's  pro- 
duction by  Tertullian,  by  Origen,  and  by  the 
greater  part  of  the  ancients  mentioned  by  Euse- 
bius.  See  Lardner's  works,  4to.  vol.  iii.  p. 
440-443.  Its  authenticity  is  confirmed  by  the 
subjects  discussed  in  it,  which  are  in  every 
respect  suitable  to  the  character  of  an  apostle 
of  Jesus  Christ ;  and,  as  Dr.  Macknight  truly 
observes,  there  is  no  error  taught,  no  evil  prac- 
tice enjoined,  for  the  sake  of  wiiich  any  impostor 
could  be  induced  to  impose  a  forgery  of  this 
kind  upon  the  world. 

The  other  objection  to  the  authenticity  of 
this  Epistle  arises  from  the  omission  of  the 
word  aposile.  The  writer  calls  himself  the 
servant  of  Jesus  Christ,  and  brother  of  our 
Lord  ;  probably  from  a  desire  to  show  at  once 
that  he  was  a  different  person  from  Judas 
Iscariot.  For  if  he  had  styled  himself  an  apostle 
simply,  he  would  not  have  been  distinguished 
from  that  traitor  ;  and,  as  the  brother  of  James, 
he  has  fully  established  his  claims  to  the 
apostleship,  and  his  relationship  to  our  Lord. 
James  (chap.  i.  1.)  has  also  used  the  same  man- 
ner of  expression  ;  so  likewise  has  St.  Paul,  in 
his  inscription  to  the  Philippians.  And  the 
word  apostle  is  omitted  by  the  latter  in  his 
Epistle  to  Philemon,  and  in  his  Epistle  to  the 
Thessalonians ;  and  St.  John,  in  his   Epistles, 


dots  not  use  the  word  apostle,  nor  make  any 
mention  of  his  own  name.  Yet  no  one,  on  this 
account,  has  supposed  that  tehse  Epistles  are 
not  genuine. 

Commentators  differ  as  to  the  persons  to 
whom  this  Epistle  was  addressed.  Estius  and 
Witsius  suppose  that  St.  Jude  wrote  to  Chris- 
tians every  where,  but  more  especially  to  the 
converted  Jews.  Dr.  Hammond,  that  the  Epis- 
tle was  addressed  to  Jewish  Christians,  with  the 
design  of  cautioning  them  against  the  errors 
of  the  Gnostics.  Dr.  Benson,  that  it  was  written 
to  Jewish  believers,  particularly  to  those  of  the 
western  dispersion.  But  from  the  inscription 
(Jude  3.),  Drs.  Lardner  and  Macknight,  Bishop 
Tomline,  and  Dr.  A.  Clarke,  concur  in  thinking 
that  it  was  written  to  all,  without  distinction, 
who  had  embraced  the  Gospel.  The  only  rea- 
son. Dr.  Macknight  remarks,  which  has  induced 
commentators  to  suppose  that  Jude  wrote  to  the 
Jewish  believers  alone,  is,  that  he  makes  use  of 
arguments  and  examples  taken  from  the  sacred 
books  of  the  Jews.  But  St.  Paul,  we  have  seen, 
followed  the  same  course  when  ^vriting  to  the 
Gentiles  ;  and  both  apostles  did  so  with  pro- 
priety, not  only  because  all  who  embraced  the 
Gospel  acknowledged  the  authority  of  the  Jew- 
ish Scriptures,  but  also  because  it  was  of  the 
greatest  importance  to  make  the  Gentiles  sen- 
sible that  the  Gospel  was  in  perfect  unison  with 
the  ancient  revelation. 

It  is  generally  supposed,  from  the  internal 
evidence  of  this  Epistle,  that  it  must  have  been 
written  after  St.  Peter's  Second  Epistle.  Estius 
and  Witsius  consider  that  it  was  written  in  the 
latter  part  of  the  apostolical  age.  CEcumenius 
is  of  opinion  that  Jude  (ver.  17.)  alludes  to 
Peter  in  his  Second  Epistle,  and  Paul  in  almost 
all  his  Epistles ;  from  which  he  infers,  that 
Jude  wrote  late  after  the  decease  of  the  apostles. 
Dr.  Mill  fixes  its  date  to  the  year  90,  principally 
because  the  false  teachers,  whom  St.  Peter 
describes  as  yet  to  come,  are  mentioned  by 
Jude  as  already  come.  But  on  a  comparison 
of  tliis  Epistle  with  the  Second  of  St.  Peter, 
there  does  not  appear  to  be  such  a  remarkable 
difference  in  their  phraseology,  as  will  be  suffi- 
cient to  prove  that  St.  Jude  wrote  his  Epistle  so 
long  after  St.  Peter's  Second  Epistle,  as  Dr. 
Mill  supposed  ;  though  it  proves,  as  most  critics 
agree,  that  it  was  written  after  the  latter.  The 
very  great  coincidence  in  sentiment  and  style 
between  these  two  Epistles  renders  it  likely  that 
they  were  written  about  the  same  time ;  and, 
since  we  have  seen  that  the  Second  Epistle  of 
St  Peter  was  in  all  probability  written  early  in 
A.  D.  65,  we  are  induced,  witli  Lardner,  to 
place  it  towards  the  close  of  the  same  year,  or 
perhaps  in  A.  D.  66.  Bishop  Tomline,  however, 
dates  it  in  A.  D.  70 ;  Beausobre  and  L'Enfant, 
between  A.  D.  70  and  7.5 ;  and  Dodwell  and 
Dr.  Cave,  in  71  or  72. 

There  is  a  striking  similarity  between  this 


412* 


NOTES  ON  THE   EPISTLES. 


[Part  XV. 


Epistle  and  that  of  the  second  chapter  of  the 
Second  Epistle  of  St.  Peter  ;  which  Estius  and 
Benson  account  for  by  supposing  that  Jude 
wrote  it  after  he  had  seen  that  of  St.  Peter, 
sometimes  copying  his  very  words;  compare 
2  Pet.  iii.  3.  with  Jude,  ver.  17,  18.  Macknig-ht 
is  also  of  this  opinion,  and  remarks  upon  it, 
"  The  Spirit  may  have  directed  Jude  to  write 
upon  the  same  subject  with  Peter,  and  even  in 
the  words  which  Peter  used,  to  give  the  greater 
authority  to  both  Epistles ;  and  that  the  con- 
demnation of  the  false  teachers,  and  the  exhor- 
tations which  the  two  apostles  addressed  to  the 
faithful  in  their  time,  might  have  the  more 
weight  with  them,  and  with  Christians  in  suc- 
ceeding ages,  when  they  found  these  things 
delivered  by  both,  precisely  in  the  same  terms." 
Lardner  conjectures  on  the  contrary,  and 
perhaps  with  greater  probability,  (Canon,  vol. 
iii.  p.  353.)  "It  seems  very  unlikely  that  St. 
Jude  should  write  so  similar  an  Epistle,  if  he 
had  not  seen  Peter's.  In  that  case,  St.  Jude 
would  not  have  thought  it  needful  for  him  to 
write  at  all.  If  he  had  formed  a  design  of 
writing,  and  had  met  with  an  Epistle  of  one  of 
the  Apostle's  very  suitable  to  his  own  thoughts 
and  intentions,  I  think  he  would  have  forborne 
to  write.  Indeed,  the  great  agreement  in  sub- 
ject and  design,  between  these  two  Epistles, 
affords  a  strong  argument  that  they  were  writ 
about  the  same  time." 


Note  30.— Part  XV. 

Archbishop  Tillotson''  supposes  that  this 
difficult  passage  is  illustrated  by  Deut.  xxxiv.  G. 
He  conjectures  that  Michael  was  employed  by 
God  secretly  to  bury  the  body  of  Moses,  to 
defeat  the  malignant  purpose  of  the  Devil,  who, 
could  he  have  discovered  to  the  Jews  where 
Moses  was  interred,  would  have  encouraged 
them  to  pay  idolatrous  honors  to  his  remains,  and 
they  might  have  made  him  an  occasion  of  idol- 
atry after  his  death  who  had  been  so  great  an 
enemy  to  it  in  his  lifetime.  Beza  and  Estius 
are  of  the  same  opinion. 

Macknight  refers  it  to  the  vision  of  Zech.  iii. 
1.,  where  the  same  words  are  used  ;  he  observes, 
"  In  Daniel's  prophecy  (chap.  x.  13-21.  and  xii. 
1.)  Michael  is  spoken  of  as  one  of  the  chief 
angels  who  took  care  of  the  Israelites  as  a 
nation.  He  may,  therefore,  have  been  the 
angel  of  the  Lord  before  whom  Joshua  the  high 
priest  is  said  to  have  stood,  '  Satan  being  at  his 
right  hand  to  resist  him ;'  namely,  in  his  design 
of  restoring  the  Jewish  Church  and  state  (which 
is  typified  in  this  chapter),  called  by  Jude  '  the 
body  of  Moses,'  just  as  the  Christian  Church  is 
called  by  St.  Paul, '  the  body  of  Christ.'  Zech- 
ariah  adds  '  and  the  Lord,"  that  is,  the  angel 

"  Vol.  ii.  p.  158. 


of  the  Lord,  as  is  plain  from  ver.  1.,  '  said  unto 
Satan,  The  Lord  rebuke  thee,  O  Satan !  even 
the  Lord  that  hath  chosen  Jerusalem,  rebuke 
thee  ! '  "  Adam  Clarke  considers  this  as  the 
most  likely  interpretation  of  the  passage  ;  and 
it  will  appear,  he  continues,  the  more  probable, 
when  it  is  considered  that  among  the  Hebrews 
the  word  "  body"  is  often  used  for  a  thing  itself; 
so  in  Rom.  vi.  6.,  aibfia  jr^g  (xjuugrlag,  "  the 
body  of  sin,"  signifies  sin  itself;  so  the  body  of 
Moses  may  signify  Moses  himself;  or  that  in 
which  he  was  particularly  concerned,  viz.  his 
institutes,  religion,  &c.  It  may  be  added,  that 
the  Jews  consider  Michael  and  Samuel,  one  as 
the  friend,  the  other  as  the  enemy,  of  Israel. 
Samuel  is  their  accuser,  Michael  their  advocate. 
And  as  Michael  is  represented  (Dan.  xii.  1.) 
standing  up  in  defence  of  the  children  of  Israel ; 
and  again,  in  Rev.  xii.  7.  as  fighting  against  the 
dragon  (called  ver.  9.,  the  Devil  and  Satan)  and 
liis  angels.  Whatever  interpretation  we  give 
to  the  passage,  it  is  only  rational  to  infer  a  con- 
tinued and  persevering  opposition  is  made  by 
the  great  adversary  of  man  to  frustrate  the 
plans  of  Omnipotence  for  their  salvation  ;  and 
that  heavenly  spirits  protect  and  minister  to  the 
children  of  light  and  preserve  them  from  the 
powers  of  evil,  and  the  children  of  darkness. 


Note  31.— Part  XV. 

Jones,  in  his  Figurative  Language,  p.  158,  has 
the  following  observations  on  this  passage : 
"  The  Church  that  went  from  Egypt  to  Canaan 
gives  us  an  example  of  every  thing  that  can 
happen  to  the  Christian  Church,  from  the  be- 
ginning of  it  even  to  the  end  of  the  world.  The 
same  evil  which  happened  in  the  Church  of 
Moses  was  found  in  the  Church  of  Christ. 
Corah  and  his  company  had  no  dispute  about 
tlie  object  or  form  of  divine  Avorship ;  they 
questioned  none  of  the  doctrines  of  the  Law ; 
they  rose  up  against  the  persons  of  Moses  and 
Aaron,  that  is,  against  tlie  civil  and  ecclesias- 
tical authority ;  contending  that  themselves 
and  the  congregation  had  an  equal  right ;  that 
Moses  and  Aaron  had  taken  too  much  upon 
themselves ;  and,  by  exercising  an  usurped  au- 
thority, were  abusing  and  making  fools  of  the 
people.  This  was  their  sin,  and  they  main- 
tained it  to  the  last,  and  perished  in  it.  It  was 
the  dispute  of  popular  power  against  divine 
authority ;  and  wherever  the  like  pretensions 
are  avowed  by  Christians,  and  the  same  argu- 
ments used  in  support  of  them,  there  we  see 
the  gainsaying  of  Co7-ah." 


Note  32.— Part  XV. 

Dr.  Doddridge  remarks  on  this  verse — "  Mr. 
Blackwall /'Sorr.  C/ctss.  vol.  i.  p.  164.),  has  shown 


Note  35.] 


ON  THE  DESIGN  OF  THE  APOCALYPSE. 


*413 


by  adequate  authorities,  that  nQOF(f^revcTs  tov- 
Totg  may  be  rendered  prophesied  against  these 
(see  ver.  4.)  Some  have  thought  the  coining  of 
the  Lord  here  mentioned,  was  liis  coming  at- 
tended with  angels,  to  bring  on  the  deluge.  If 
it  refers  to  his  coming  to  the  universal  jwlg 
ment,  it  is  a  most  remarkable  testimony  to  a 
future  state ;  not  indeed  in  the  Mosaic  economy, 
but  previous  to  it.  And  perhaps  Moses  omitting 
this  (as  I  think  it  ahnost  certain  he  knew  it)  is  to 
be  resolved  into  tiie  restriction  under  which  he 
wrote,  agreeably  to  the  principles  which  the 
learned  Dr.  Warburton  has  so  largely  stated  in 
his  Divine  Legation,''^  &-c. 


*NoTE  35.— Part  XV. 

ON  THE  DESIGN  AND  PLAN  OF  THE  APOCALYPSE. 

"  The  testimony  of  Jesus  is  the  spirit  of 
prophecy."  After  the  deluge,  and  before  the 
corruption  of  man  became  again  universal,  the 
receiving  of  the  divine  influence  by  the  spirit 
of  prophecy  was  common  to  the  heads  of  the 
patriarchal  families  ;  and  when  the  descendants 
of  Abraham  were  set  apart  from  the  rest  of  the 
nations,  to  preserve  the  knowledge  of  the  true 
God,  a  continued  succession  of  prophets,  from 
the  time  of  Abraham  to  Malachi,  predicted, 
with  gradually  increasing  clearness,  the  mi- 
nutest events  of  the  life,  death,  and  sufferings 
of  Christ,  and  the  fortunes  and  enlargement 
of  the  visible  Church,  in  a  manner  which,  to 
the  ancient  Jews  themselves,  must  frequently 
have  appeared  contradictory  and  incompre- 
hensible. 

As  the  same  contest  between  good  and  evil, 
which  commenced  with  the  fiiU  of  man,  is  still 
proceeding  in  the  world,  the  observer  of  the 
plans  of  divine  wisdom  might  naturally  infer, 
that  the  same  testimony  of  Jesus  would  in  some 
manner  be  continued.  The  office  of  the 
ancient  prophets  was  twofold:  they  were  the 
instructors  and  preachers  to  the  people,  and 
they  were  empowered  to  work  miracles,  or  to 
foretell  future  events,  to  demonstrate  the  divine 
authority  of  their  mission :  and,  as  the  proba- 
bility of  the  distant  fulfilment  of  their  predic- 
tions was  not  uniformly  effectual  with  the 
multitude,  they  predicted  circumstances  which 
should  take  place  within  a  short  time,  and  thus 
left  tlie  people  without  excuse  if  they  longer 
rejected  the  divine  annimciation  of  distant 
predicted  events.  The  Christian  Church  was 
provided  with  a  succession  of  prophets  in  the 
first  of  these  offices,  but  of  the  second  it  is  left 
entirely  destitute.  No  man  has  appeared  in 
the  Christian  Church,  since  tlie  death  of  the 
last  of  the  Apostles,  who  has  been   able  cer- 

*  Notes  33  and  34  are  inserted  in  the  fx'xt. 
VOL.    II. 


tavaly  to  predict  the  future  ;  and  yet  the  two 
former  dispensations  abounded  with  this  proof 
of  the  divine  origin  of  the  one  true  religion. 
It  does  not  seem  probable  that  the  best,  and 
perhaps  the  last  Dispensation,  should  be  thus 
deprived  of  one  important  branch  of  evidence, 
unless  some  adequate  substitute  were  provided 
in  its  room ;  and  we  know  of  no  other  than 
the  Book  of  the  Apocalypse,  which  we  might 
therefore  infer,  would  abound  with  predictions 
to  be  gradually  fulfilled,  even  if  we  had  not 
been  informed  that  it  was  a  volume  of  prophe- 
cies. We  are  justified,  therefore,  in  considering 
this  book,  with  Lowman,  Clarke,  and  others,  as 
designed  to  supply  the  place  of  that  continued 
succession  of  prophets,  which  demonstrated 
the  continued  providence  of  God  to  the  Jewish 
and  patriarchal  churches. 

The  superiority  of  prophecy  over  miracles, 
as  an  evidence  of  Christianity,  has  been  assert- 
ed by  Bishop  Warburton,  and  by  many  learned 
writers,  as  a  continually  increasing  evidence. 
The  great  peculiarity  of  the  prophecies  of  the 
Old  Testament,  is  their  gradual  development 
of  the  system  of  truth,  as  the  world  was  able 
to  bear  it.  The  first  prophecy  of  the  seed  of 
the  woman,  that  is,  of  some  one  family  of  the 
descendants  of  Eve,  was  less  definite  than  those 
which  predicted  in  their  order  that  he  should 
descend  from  Abraham,  from  Isaac  rather  than 
from  Esau.;  from  Judah,  than  from  the  other 
patriarchs  ;  from  David,  and  so  on  till  the  annun- 
ciation of  Malachi,  that  the  Lord  whom  they 
sought  should  come  while  the  second  temple 
was  standing.  Another  peculiarity  was,  that 
the  ancient  prophets  announced,  in  very  general 
terms,  in  the  boldest  and  most  figurative  lan- 
guage, various  events  which  have  never  yet 
taken  place,  relative  to  some  more  glorious 
state  of  the  Church,  the  punislmient  and  over- 
throw of  its  enemies,  the  final  restoration  of 
the  Jews,  and  the  universal  establishment  of 
happiness  and  innocence  among  mankind.  If 
we  are  justified  in  expecting  a  book  of  proph- 
ecy, in  the  place  of  a  succession  of  prophets, 
in  the  Christian  Church,  we  may  anticipate 
also  the  clearer  prediction  of  the  same  events, 
and  their  gradual  development. 

The  majority  of  commentators  on  the  Apoc- 
alypse generally  acted  on  these  principles  of 
interpretation.  They  discover  in  tliis  book 
certain  predictions  of  events  wliich  were  ful- 
filled soon  after  they  were  announced  ;  they 
trace  in  tlie  history  of  later  years  various  coin- 
cidences, wjiich  so  fully  a,<;ree  with  various 
parts  of  the  Apocalypse,  tliat  they  are  justly 
entitled  to  consider  them  as  the  fulfilment 
of  its  prophecies  ;  and  by  thus  tracing  the  one 
God  of  Revelation  thmuirh  tlie  clouds  of  the 
dark  ages,  through  the  storms  of  revolutions 
and  wars,  through  the  mighty  convulsions  which 
at  various  periods  have  agitatinl  the  world,  their 
interpretations,  even  Avhen  they  are  most  con- 

*ll* 


414* 


ON  THE  DESIGN  OF  THE  APOCALYPSE. 


FPart  XV. 


tradictory,  when  they  venture  to  speculate  con- 
cerning the  future,  are  founded  on  so  much 
undoubted  truth,  that  they  have  materially  con- 
firmed the  wavering  faith  of  thousands.  Clouds 
and  darkness  must  cover  the  brightness  of  the 
throne  of  God,  till  it  shall  please  him  to  enable 
us  to  bear  the  brighter  beams  of  his  glory.  In 
the  mean  time  we  trace  his  footsteps  in  the  sea 
of  the  Gentile  world,  his  path  in  the  mighty 
waters  of  the  ambition  and  clashing  passions 
of  man.  We  rejoice  to  anticipate  the  day 
when  the  bondage  of  Rome,  which  would  per- 
petuate the  intellectual  and  spiritual  slavery  of 
man,  sliall  be  overthrown,  and  the  dayspring  of 
united  knowledge  and  holiness  bless  the  world. 
Among  other  predictions  of  the  future  glory 
of  the  Jewish  Church,  which  shall  be  fulfilled 
in  the  latter  ages  of  the  world,  and  the  subject 
of  which  we  might  expect  to  meet  with  in  the 
Apocalypse,  we  may  observe  the  following  : — 

1.  The  Jewish  Church  shall  possess  its  own 
land,  Jer.  iii.  18-23.  Ezek.  xxxvii.  21, 22.  Amos 
ix.  14,  15. 

2.  It  shall  possess  all  the  earth,  Obad.  comm. 
XV.  19,  20.  Jer.  xxxi.  38-40.  Isa.  xxvii.  12.  and 
Ixv.  10. 

3.  It  shall  dwell  secure,  Isa.  Ix.  18.  Hosea 
u.  18. 

4.  And  that  for  ever,  Ezek.  xxxvii.  25.  Amos 
ix.  15. 

5.  The  land  shall  be  more  fertile  than  ever, 
Ezek.  xxxvii.  35.  Hosea  ii.  21,  22.  Joel  iii.  18. 
Amos  ix.  13.    Zech.  xiv.  10. 

6.  It  shall  have  more  inhabitants,  Isa.  xlix. 
19-21.  Ezek.  xxxiv.  31.  and  xxxvi.  37,  38. 

7.  It  shall  be  one  united  and  perfect  kingdom, 
Ezek.  xxxvii.  22-24.  Hosea  i.  11. 

8.  Uniformly  flourishing,  Dan.  vii.  27. 

9.  The  Church  shall  be  eminent  and  illus- 
trious, Isa.  iv.  and  xxiv.  23.  and  Ix.  1,  2.  Dan. 
xii.  3.  Jer.  iii.  16,  17.  Joel  iii.  19,  20. 

10.  And  this  as  to  its  external  form,  Isa.  xxiv. 
23.  and  xxx.  26.  and  Ix.  20.  and  Ixii.  1-4.  Zech. 
xiv.  6,  7. 

11.  Free  from  all  unholiness,  Joel  iii.  17. 
Zech.  xiv.  20,  21. 

12.  Sincere  and  pure  in  its  doctrine,  Ezek. 
xxxvii.  23.  Hosea  ii.  16,  17.  and  xiv.  8.  Zech. 
xiii.  2,  3. 

And  this  representation  of  the  universal 
Church  is  depicted  in  the  Apocalypse  in  the 
most  vivid  colors. 

Rosenmiiller  has  drawn  up,  in  a  general 
manner,  the  opinions  of  those  commentators 
who  have  interpreted  the  Apocalypse  on  the 
principles  now  laid  down. 

Those  who  consider  the  Apocalypse  as  a 
prophecy  and  scenical  exhibition  of  what  shall 
happen  to  the  Christian  Church  to  the  end  of 
the  world,  lay  down  as  a  proposition,  which 
comprises  the  subject  of  the  whole  book: — The 
contest  of  Christ  with  his  enemies,  and  his  final 
victory  and  triumph  over  them.     See  1  Cor.  xv. 


25.  Matt.  xxiv.  Mark  xiii.  Luke  xxi. ;  but 
what  is  but  briefly  hinted  in  these  Scriptures,  is 
detailed  at  large  in  the  Apocalypse,  and  repre- 
sented by  various  images  nearly  in  the  follow- 
ing order : — 

1.  The  decrees  of  Divine  Providence  con- 
cerning what  is  to  come  are  declared  to  John. 

2.  The  manner  in  which  these  decrees  shall 
be  executed  is  painted  in  the  most  vivid  colors. 

3.  Then  follow  thanksgiving  to  God,  the 
Ruler  and  Governor  of  all  things,  for  these  man- 
ifestations of  his  power,  wisdom,  and  goodness. 

After  the  exordium,  and  the  seven  epistles  to 
the  seven  Churches  of  Asia  Minor,  to  whose 
angels,  or  bishops,  the  book  seems  to  be  dedi- 
cated (chap.  i.  ii.  iii.),  the  scene  of  the  visions  is 
opened  in  heaven,  full  of  majesty,  and  John 
receives  a  promise  of  a  revelation  relative  to  the 
future  state  of  the  Church,  chap.  iv.  v. 

The  enemies  of  the  Church  of  Christ,  which 
the  Christians  had  then  most  to  fear,  were  the 
Jews,  the  heathens,  and  the  false  teachers.  All 
these  are  overcome  by  Christ ;  and  over  them 
he  triumphs  gloriously.  First  of  all,  punish- 
ments are  threatened  to  the  enemies  of  the 
kingdom  of  Christ,  and  the  preservation  of  his 
own  followers,  in  their  greatest  trials  deter- 
mined ;  and  these  determinations  are  accom- 
panied with  tlie  praises  and  tlianksgivings  of  all 
the  heavenly  inhabitants,  and  of  all  good  men, 
chap.  vi.  to  the  x. 

The  transactions  of  the  Christian  religion  are 
next  recorded,  chap.  xi.  to  chap.  xiv.  5.  The 
Christians  are  persecuted, — 

1.  By  the  Jews ;  but  they  were  not  only  pre- 
served, but  they  increase  and  prosper. 

2.  By  the  heathens ;  but  in  vain  do  these 
strive  to  overthrow  the  kingdom  of  Christ ; 
which  is  no  longer  confined  within  the  limits 
of  Judaea,  but  spreads  among  the  Gentiles,  and 
diffuses  itself  over  the  whole  Roman  empire, 
destroying  idolatry,  and  rooting  out  superstition 
in  every  quarter,  chap.  xii.  and  xiii.  1-10. 

3.  False  teachers  and  impostors  of  various 
kinds,  under  the  name  of  Christians,  but  enemies 
of  the  cross  of  Christ ;  more  intent  on  promoting 
the  interests  of  idolatry,  or  false  worship,  than 
the  cause  of  true  religion  (chap.  xiii.  11-18.), 
exert  their  influence  to  corrupt  and  destroy  the 
Church ;  but,  notwithstanding,  Christianity  be- 
comes more  extended,  and  true  believers  more 
confirmed  in  their  holy  faith,  (chap.  xiv.  1-5.) 
Then  new  punishments  are  decreed  against  tlie 
enemies  of  Christ,  both  Jews  and  heatliens  ;  the 
calamities  coming  upon  the  Jewish  nation, 
before  its  final  overthrow,  are  pointed  out, 
(chap.  xiv.  and  xv.)  Next  follows  a  prediction 
of  the  calamities  which  shall  take  place  during 
the  Jewish  war;  and  the  civil  wars  of  the. 
Romans,  during  the  contentions  of  Otlio  and 
Vitellius  (chap.  xvi.  1-16.),  who  are  to  suffer 
most  grievous  punishments  for  tlieir  cruelties 
against  the  Christians,  (chap,  xvii.)     The  Jew- 


Note  35.] 


ON   THE  DESIGN  OF  THE  APOCALYPSE. 


*41; 


ish  state  being  now  finally  overthrown  (chap. 
xviii.)  the  heavenly  inhabitants  give  praise  to 
God  for  his  justice  and  goodness ;  Christ  is 
congratulated  for  his  victory  over  his  enemies, 
and  the  more  extensive  progress  of  his  religion, 
(chap.  ix.  1-10.) 

Opposition  is,  however,  not  yet  totally  ended  ; 
idolatry  again  lifts  up  its  head,  and  new  errors 
are  propagated ;  but  over  these  also  Christ 
shows  himself  to  be  conqueror,  chap.  xix.  11-21. 
Finally,  Satan,  who  had  long  reigned  by  the 
worship  of  false  gods,  errors,  superstitions,  and 
wickedness,  is  deprived  of  all  power  and  influ- 
ence ;  and  the  concerns  of  Christianity  go  on 
gloriously,  chap.  xx.  1-6.  But,  towards  the 
end  of  the  world,  new  enemies  arise,  and 
threaten  destruction  to  the  followers  of  Christ ; 
but  vain  is  their  rage,  God  appears  in  behalf 
of  his  servants,  and  inflicts  the  most  grievous 
punishments  upon  their  adversaries,  chap.  xx. 
6-10.  The  last  judgment  ensues,  ver.  11-15., 
all  the  wicked  are  punished,  and  the  enemies 
of  the  truth  are  chained,  so  as  to  be  able  to 
injure  the  godly  no  more ;  the  genuine  Chris- 
tians, who  had  persevered  unto  death,  are 
brought  to  eternal  glory  ;  and,  freed  from  all 
adversities,  spend  a  life  that  shall  never  end, 
in  blessedness  that  knows  no  bounds,  chap.  xxi. 
and  xxii. — See  Rosenmiiller. 

Mr.  Faber  has  supposed  that  much  of  the 
imagery  of  the  Revelation  is  taken  from  the 
ancient  mysteries  :  and  Eichhorn  has  represented 
it  as  a  drama :  and  tlie  most  strange  and  singu- 
lar opinions  have  prevailed  respecting  its  plan 
and  interpretation.  Though  I  have  adopted 
that  system  of  explanation,  which  represents 
the  continued  superintendence  of  God  over  his 
Church,  there  are  four  other  principal  hypoth- 
eses : — 

1.  The  Apocalypse,  in  the  opinion  of  Wet- 
stein,  contains  a  prophetical  description  of  the 
destruction  of  Jerusalem,  of  the  Jewish  war, 
and  the  civil  wars  of  the  Romans. 

2.  The  second  is  the  general  opinion  of  the 
fathers  ;  that  it  contains  predictions  of  the  per- 
secutions of  the  Christians  under  the  heathen 
emperors  of  Rome,  and  of  the  happy  days  of 
the  Church  under  the  Christian  emperors,  from 
Constantine  downwards. 

3.  The  third  is  adopted  by  the  generality  of 
Protestant  writers  ;  that  it  contains  prophecies 
concerning  the  tyrannical  and  oppressive  con- 
duct of  the  Roman  pontiffs,  the  true  antichrist ; 
and  foretells  the  final  destruction  of  poperj'. 

4.  The  fourth  is  adopted  on  the  other  side, 
by  the  papal  writers,  that  it  is  a  prophetic 
declaration  of  the  schism  and  heresies  of 
Martin  Luther,  those  called  Reformers,  and 
their  successors  ;  and  the  final  destruction  of 
the  Protestant  religion. 

This  fourth  has  been  illustrated  and  defended 
a-t  largo  by  Bishop  Walmsley,  in  a  work  called 
the  History  of  the   Church,  under  the  feigned 


name  of  Signior  Pastorini ;  in  which  he  en- 
deavours to  turn  every  thing  against  Luther  and 
the  Protestants,  which  they  interpreted  of  the 
pope  and  popery  ;  and  attempts  to  show,  from  a 
computation  of  the  apocalyptical  numbers,  that 
the  total  destruction  of  Protestantism  in  the 
world  will  take  place  in  1825,  or  1828  ! 

The  plan  of  Wetstein  is  the  most  singular 
of  all  these.  He  supposes  the  book  of  tlie 
Apocalypse  to  have  been  written  a  consider- 
able time  before  the  destruction  of  Jerusalem. 
The  events  described  from  the  fourth  chapter 
to  the  end,  he  supposes  to  refer  to  the  Jewish 
war,  and  to  the  civil  commotions  which  took 
place  in  Italy,  while  Otho,  Vitellius,  and  Ves- 
pasian, were  contending  for  tlie  empire.  These 
contentions  and  destructive  wars  occupied  the 
space  of  about  three  years  and  a  half,  during 
which,  Professor  Wetstein  thinks,  the  principal 
events  took  place  which  are  recorded  in  this 
book.  On  these  subjects  he  speaks,  particularly 
in  his  notes,  at  the  end  of  which  he  calls  his 
' Ai'uxEcfuhtUiiaig,  or  synopsis  of  the  whole 
work,  which  I  proceed  now  to  lay  before  the 
reader. 

This  prophecy,  which  predicts  the  calamities 
which  God  should  send  on  the  enemies  of  the 
Gospel,  is  divided  into  two  parts.  The  first  is 
contained  in  the  closed  book  ;  the  second  in  the 
open  book. 

I.  The  first  concerns  the  earth  and  the  third 
part,  i.  e.  Judsea  and  the  Jewish  nation. 

II.  The  second  concerns  many  peoples,  and 
nations,  and  tongues,  and  kings,  chap.  x.  11. 
i.  e.  the  Roman  empire. 

1.  The  book  written  within  and  without, 
and  sealed  with  seven  seals,  chap.  v.  1.  is 
the  bill  of  divorce  sent  from  God  to  the  Jewish 
nation. 

2.  The  crowned  conqueror  on  the  white 
horse,  armed  with  a  bow,  chap.  vi.  2.  is  Arta- 
banus,  king  of  the  Parthians,  who  slaughtered 
multitudes  of  the  Jews  in  Babylon. 

3.  The  red  horse,  ver.  4. — the  Sicarii  and  rob- 
bers in  Judcea,  in  the  time  of  the  proconsuls 
Felix  and  Festus. 

4.  The  black  horse,  ver.  5. — the  famine  under 
Claudius. 

5.  The  pale  horse,  ver.  8. — the  plague  which 
followed  the  robberies  and  the  famine. 

6.  The  souls  of  those  who  were  slain,  ver. 
9. — the  Christians  in  Judeea,  who  were  per- 
secuted, and  were  now  about  to  be  avenged. 

7.  The  great  earthquake,  ver.  12. — the  com- 
motions which  preceded  tlie  Jewish  rebellion. 

8.  The  servants  of  God  from  every  tribe, 
sealed  in  their  foreheads,  chap.  vii.  3. — the 
Christians  taken  under  the  protection  of  God, 
and  warned  by  the  prophets  to  flee  immediately 
from  tlie  land. 

9.  The  silence  for  half  an  hour,  ch.  viii.  7. — 
the  short  truce  granted  at  the  solicitation  of  King 
Agrippa.     Then  follows  the  rebellion  itself. 


416* 


ON  THE  DESIGN   OF  THE  APOCALYPSE. 


[Part  XV. 


1.  The  trees  are  burnt  up,  ver.  7 — the  fields 
and  villages,  and  unfortified  places  of  Judsea, 
which  first  felt  the  bad  effects  of  the  sedition. 

2.  The  burning  mountain  cast  into  the  sea, 
which  in  consequence  became  blood,  ver.  8.  and, 

3.  The  burning  star  falling  into  the  rivers, 
and  making  the  waters  bitter,  chap.  viii.  10, 
11. — the  slaughter  of  the  Jews  at  Cffisarea  and 
Scythopolis. 

4.  The  eclipsing  of  the  sun,  moon,  and  stars, 
ver.  12. — the  anarchy  of  the  Jewish  common- 
wealth. 

.5.  The  locust,  like  scorpions,  hurting  men, 
chap.  ix.  3. — the  expedition  of  Cestius  Gallus, 
prefect  of  Syria. 

6.  The  army  with  arms  of  divers  colors,  ver. 
16,  17. — the  armies  under  Vespasian  in  Judsea. 
About  this  time  Nero  and  Galba  died  ;  after 
wiiich  followed  the  civil  Avar,  signified  by  the 
sounding  of  the  seventh  trumpet,  chap.  x.  7, 11. 
xii.  15. 

1.  The  two  prophetic  witnesses,  two  olive- 
trees,  two  candlesticks,  chap.  xi.  3,  4. — teachers 
in  the  Church,  predicting  the  destruction  of 
the  Jewish  temple  and  commonwealth. 

2.  The  death  of  the  witnesses,  ver.  7. — their 
flight,  and  the  flight  of  the  Church  of  Jerusa- 
lem to  Pella,  in  Arabia. 

3.  The  resurrection  of  the  witnesses,  after 
three  days  and  a  half,  ver.  11. — the  predictions 
began  to  be  fulfilled  at  a  time  in  which  their 
accomplishment  was  deemed  impossible  ;  and 
the  doctrine  of  Christ  begins  to  prevail  over 
Judaea,  and  over  the  whole  earth. 

4.  The  tenth  part  of  tlie  city  fell  in  the  same 
hour,  and  seven  thousand  names  of  men  slain, 
ver.  13. — Jerusalem,  seized  by  the  Idu means  ; 
and  many  of  tlie  priests  and  nobles,  with  Annas 
the  high  priest,  sifrnified  by  names  of  men,  i.  e. 
men  of  name,  slain  by  the  zealots. 

5.  The  woman  clothed  with  the  sun,  the 
moon  under  her  feet,  and  a  crown  of  twelve 
stars  on  her  head,  chap.  xii.  1. — the  Christian 
Church. 

G.  The  great  red  dragon  seen  in  heaven,  with 
seven  heads,  seven  diadems,  and  ten  horns,  ver. 
6. — the  six  first  Csesars,  who  were  all  made 
princes  at  Rome,  governing  the  armies  and  the 
Roman  people  with  great  authority  ;  especially 
Nero,  the  last  of  them,  who  having  killed  his 
mother,  cruelly  vexed  the  Christians,  and  after- 
wards turned  his  wrath  against  the  rebellious 
Jews. 

7.  The  seven-headed  beast  from  the  sea, 
having  ten  horns,  surrounded  with  diadems, 
chap.  xiii.  1. — Galba,  Otho,  and  Vitellius,  who 
were  shortly  to  reign,  and  who  were  proclaimed 
emperors  by  the  army. 

8.  This  beast,  having  a  mouth  like  a  lion, 
the  body  like  a  leopard,  and  feet  like  a  bear, 
ver.  2. — avaricious  Galba  ;  rash,  unchaste,  and 
inconstant  Otho  ;  Vitellius,  cruel  and  sluggish, 
with  the  German  army. 


9.  One  head,  i.  e.  the  seventh,  cut  off",  ver.  3. 
— Galba. 

10.  He  who  leadeth  into  captivity,  shall  be 
led  into  captivity ;  he  who  killeth  with  the 
sword,  shall  be  killed  with  the  sword,  ver.  10. — 
Otlio,  who  subdued  the  murderers  of  Galba,  slew 
himself  with  a  dagger ;  Vitellius,  who  bound 
Sabinus  with  chains,  was  himself  afterwards 
bound. 

11.  Another  beast  rising  out  of  the  earth, 
with  two  horns,  ver.  11. — Vespasian  and  his  two 
sons,  Titus  and  Domitian,  elected  emperors  at 
the  same  time  in  Judsea. 

12.  The  number  of  the  wild  beasts  666,  the 
number  of  a  man,  Teitan,  Titan,  or  Titus : 
T,  300.  E,  5.  1, 10.  T,  300.  A,  1.  N,  50.  making 
in  the  whole  &i6. 

But  some  very  respectable  MSS.  have  616 
for  the  number ;  if  the  N  be  taken  away  from 
Teitan,  then  the  letters  in  Teita  make  exactly 
the  sum  616. 

13.  A  man  sitting  upon  a  cloud.  M'ith  a  crown 
of  gold  upon  his  head,  and  a  sickle  in  his  hand, 
chap.  xiv.  14. — Otho  and  his  army,  about  to 
prevent  supplies  for  the  army  of  ViteUius. 

14.  An  angel  of  fire  commanding  another 
angel  to  gather  the  vintage ;  the  winepress 
trodden,  whence  the  blood  flows  out  1600  fur- 
longs.— The  followers  of  Vitellius,  laying  all 
waste  with  fire,  and  the  Bebriaci  conquering  the 
followers  of  Otho  with  great  slaughter. 

Then  follow  the  seven  plagues : — 

1.  The  grievous  sore,  cJiap.  xvi.  2. — the  dis- 
eases of  the  soldiers  of  Vitellius,  through  in- 
temperance. 

2.  The  sea  turned  into  blood,  ver.  3. — the 
fleet  of  Vitellius  beaten,  and  the  maritime  towns 
taken  from  them  by  the  Flavii. 

3.  The  rivers  turned  into  blood,  ver.  4. — the 
slaughter  of  the  adherents  of  Vitellius  at  Cre- 
mona, and  elsewhere,  near  rivers. 

4.  The  scorching  of  the  sun,  ver.  8. — the 
diseases  of  the  Vitellii  increasing,  and  their  ex- 
hausted bodies  impatient  of  the  heat. 

5.  The  seat  of  the  beast  darkened,  ver.  10. — 
all  Rome  in  commotion  through  the  torpor  of 
Vitellius. 

6.  Euphrates  dried  up,  and  a  way  made  for 
the  kings  of  the  east,  and  the  three  unclean 
spirits  like  frogs — the  Flavii  besieging  Rome 
with  a  treble  army  ;  one  part  of  which  was  by 
the  bank  of  the  Tiber. 

The  shame  of  him  who  is  found  asleep  and 
naked. — Vitellius,  ver.  15. — Armageddon,  ver. 
16. — the  prfetorian  camps. 

7.  The  fall  of  Babylon,  ver.  19. — tlie  sacking 
of  Rome. 

1.  The  whore,  chap.  xvii.  1. — Rome. 

2.  The  seven  kings,  ver.  10. — Cfcsar,  Augustus, 
Tiberius,  Caligula,  Claudius,  Nero,  and  Galba. 

3.  The  eighth,  which  is  of  the  seven,  ver.  11. 
— Otho,  destined  by  adoption  to  be  the  son  and 
successor  of  Galba. 


Note  35.] 


ON  THE  DESIGN  OF  THE  APOCALYPSE. 


*417 


4.  The  ten  horns,  ver.  12-16.— -the  leaders  of 
the  Flavian  factions. 

5.  The  merchants  of  the  earth,  chap,  xviii. 
11. — i.  e.  of  Rome,  which  was  then  the  empo- 
rium of  the  whole  world. 

6.  The  beast  and  the  false  prophet,  chap. 
xix.  20. — Vespasian  and  his  family,  contrary  to 
all  expectation,  becoming-  extinct  in  Domitian  ; 
as  the  fiimily  of  the  Cresars,  and  of  the  tlu-ee 
princes,  Galba,  Otho,  and  Vitellius. 

7.  The  Millennium,  or  a  thousand  years,  chap. 
XX. — taken  from  Psalm  xc.  4.  a  time  appointed 
by  God,  including  the  space  of  forty  years, 
from  the  death  of  Domitian  to  the  Jewish  war, 
under  Adrian. 

8.  Gog"  and  Magog  going  out  over  the  eartli, 
ver.  8. — Barchochebas,  the  false  Messiah,  with 
an  immense  army  of  the  Jews,  coming  forth 
suddenly  from  their  caves  and  dens,  tormenting 
the  Christians,  and  carrying  on  a  destructive 
war  with  the  Romans. 

9.  The  New  Jerusalem,  chap,  xxi.  1,  2. — the 
Jews  being  brought  so  low  as  to  be  capable  of 
injuring  no  longer,  the  whole  Avorld  resting 
after  being  expiated  by  war,  and  the  doctrine 
of  Christ  propagated,  and  prevailing  every  where, 
with  incredible  celerity. 

It  does  not  appear  necessary  to  enter  into 
any  confutation  of  this  scheme,  which  is  founded 
upon  the  hypothesis  that  the  Apocalypse  was 
written  before  the  Jewish  war.  This  opinion 
too  has  been  lately  defended  at  great  length  by 
Mr.  Tilloch,  who  has  adopted  Sir  Isaac  New- 
ton's idea,  that  the  Epistles  contain  quotations 
from  the  Revelations.  Mr.  Tilloch  has  man- 
aged this  part  of  his  argument  with  great  skill, 
but  the  arguments  for  the  later  date  are  so  much 
more  satisfactory,  that  I  cannot  assent  to  the 
supposition  of  the  early  date.  Mr.  Tilloch's 
collections  of  parallel  passages  between  the 
Apocalypse  and  the  Epistles,  however,  appear 
to  prove,  that  the  apostles  in  general  were  well 
acquainted  with  the  subjects  concerning  which 
St.  John  prophesied,  but  that  they  knew  them 
by  the  influence  of  the  same  Holy  Spirit,  which 
dictated  them  to  St.  John.  The  exjiressions  in 
question,  therefore,  were  common  to  all  the 
inspired  writers  of  the  New  Testament, 

If  the  evidence  for  the  late  date  of  the  Apoc- 
alypse were  not  so  decisive,  I  should  liave 
gladly  assigned  a  much  earlier  period  for  its 
composition  ;  more  especially  as  the  destruction 
of  Jerusalem  appears  to  have  been  an  opportu- 
nity so  favorable  to  appeal  to  the  afflicted,  yet 
desperate  sons  of  Israel  at  that  dreadful  time, 
and  to  have  elevated  their  hopes  to  another  and 
more  enduring  city,  which  hath  immoveable 
foundations,  the  New  Jerusalem,  which  the 
prophet  saw  coming  down  from  heaven.  After 
a  very  careful  perusal  both  of  Michaelis  and 
Mr.  Tilloch's  objections,  it  appears  most  probable 
that  the  generally-received  opinion  is  most 
correct,  that  St.  JohnAvas  banished  into  Patmos 
VOL.   II.  *53 


towards  the  end  of  Domitian's  reign,  by  virtue 
of  his  edicts  for  persecuting  the  Christians  ;  and 
that  he  had  the  Revelations  contained  in  the 
Apocalypse  during  his  exile ;  though  the  book 
itself  could  not  have  been  published  until  after 
the  Apostle's  release  and  return  to  Ephosus. 
The  unanimous  voice  of  Christian  antiquity 
attests,  that  St.  John  was  banished  by  the  order 
of  Domitian.  Irenaeus,  Origen,  and  other  early 
fatliers,  refer  the  Apostle's  exile  to  the  latter 
part  of  Domitian's  reign,  and  they  concur  in 
saying  that  he  there  saw  the  Revelation.  In- 
ternal evidence  likewise  supports  this  conclu- 
sion. For,  in  the  three  first  chapters  of  the 
Apocalypse,  the  seven  Asiatic  Churches  are 
described  as  being  in  that  advanced  and  flour- 
ishing state  of  society  and  discipline,  and  to 
have  undergone  those  changes  in  their  faith  and 
morals,  which  could  not  have  taken  place  if  they 
had  not  been  planted  for  a  considerable  time. 
Thus,  the  Church  of  Ephesus  is  censured  for 
havinf  left;  "her  first  love."  That  of  Sardis 
"had  a  name  to  live,  but  was  dead."  The 
Church  of  Laodicea  had  fallen  into  lukewarm- 
ness  and  indifference.  Now  the  Church  of 
Ephesus,  for  instance,  was  not  founded  by  St. 
Paul  until  the  latter  part  of  Claudius's  reign  ; 
and  when  he  wrote  to  them  from  Rome,  A.  D. 
61,  instead  of  reproving  them  for  any  want  of 
love,  he  commends  their  love  and  faith,  (Eph.  i. 
15.)  Furtlier,  it  appears  from  the  Revelation, 
that  the  Nicolaitans  formed  a  sect,  when  this 
book  was  written,  since  they  are  expressly 
named;  whereas  they  Avere  only  foretold  in 
general  terms  by  St.  Peter,  in  his  Second 
Epistle,  written  A.  D.  65,  and  in  St.  Jude's 
Epistle,  which  was  written  about  A.  D.  65  or  66. 
It  is  also  evident  from  various  passages  of  the 
Revelation,  that  there  had  been  an  open  perse- 
cution in  the  provinces.  St.  John  himself  had 
been  banished  into  Patmos  for  the  testimony  of 
.Jesus.  The  Church  of  Ephesus  (or  its  bishop) 
is  commended  for  its  "  labor  and  patience," 
which  seems  to  imply  persecution.  This  is 
still  more  evident  in  the  following  address  to 
the  Church  of  Smyrna  (Rev.  ii.  9.),  "  I  know  thy 
works  and  tribulation,"  d-Uipiv  :  which  last  word 
always  denotes  persecution  in  the  New  Tes- 
tament, and  is  so  explained  in  the  following 
verse. 

Lastly,  in  Rev.  ii.  VS.,  mention  is  made  of 
a  martyr  named  Antipas,  who  was  put  to  death 
at  Pergamos.  Though  ancient  ecclesiastical 
history  gives  us  no  information  concerning  this 
Antipas,  yet  it  is  certain,  according  to  all  the 
rules  of  language,  that  what  is  here  said  is 
to  be  understood  literally,  and  not  mystically, 
as  some  expositors  have  explained  it.  Since 
therefore  the  persecution,  mentioned  in  the 
three  first  chapters  of  the  Apocalypse,  cannot 
relate  to  tlie  time  of  Claudius,  who  did  not  per- 
secute the  Christians,  nor  to  the  time  of  Nero, 
whose  persecution  did  not  reach  the  provinces, 


418* 


NOTES  ON  THE  EPISTLES  OF  ST.  JOHN. 


[Part  XV^, 


it  must  necessarily  be  referred  to  Domitian, 
according  to  ecclesiastical  tradition, 

Domitian's  death  is  related  to  have  happened 
in  September,  A.  D.  96.  The  Christian  exiles 
were  then  liberated,  and  St.  John  was  permitted 
to  return  to  Ephesus.  As,  however,  the  em- 
peror's decease,  and  the  permission  to  return, 
could  not  be  known  in  Asia  immediately,  some 
time  must  intervene  before  the  Apostle  could 
be  at  liberty  either  to  write  the  Apocalypse  at 
Ephesus,  or  to  send  it  by  messengers  from 
Patmos.  We  conclude,  therefore,  with  Dr. 
Mill,  Le  Clerc,  Basnage,  Dr.  Lardner,  Bishop 
Tomline,  Dr.  Woodhouse,  and  other  eminent 
critics,  in  placing  the  Apocalypse  in  the  year 
96  or  97. 

The  occasion  of  writing  the  Apocalypse  is 
sufficiently  evident  from  the  book  itself.  St. 
John,  being  in  exile  in  the  island  of  Patmos,  is 
favored  with  the  appearance  of  the  Lord  Jesus 
Christ  to  him,  and  is  repeatedly  commanded 
to  commit  to  writing  the  visions  which  he  be- 
held. (See  Rev.  i.  11,  19.,  ii.  1,  8,  12,  18.  iii.  1. 
7,  14.  xiv.  13.  xix.  9.  and  xxi.  5.)  The  scope  or 
design  of  this  nook  is  twofold ;  first,  generally 
to  make  known  to  the  Apostle  "  the  things 
which  are,"  (i.  19) ;  that  is,  the  then  present 
state  of  the  Christian  churches  in  Asia ;  and 
secondly  and  principally,  to  reveal  to  him  "  the 
things  which  shall  be  hereafter,"  or  the  con- 
stitution and  fates  of  the  Christian  Church, 
through  its  several  periods  of  propagation,  cor- 
ruption, and  amendment,  from  its  beginning  to 
its  consummation  in  glory.  "  The  prophecy 
of  the  Revelation,"  says  Daubuz, "  was  designed 
as  a  standing  monument  to  the  Church,  to 
know  what  destinies  attend  it ;  and  that,  when 
men  should  suffer  for  the  name  of  Christ,  they 
might  here  find  some  consolation  both  for  them- 
selves and  for  the  Church :  for  themselves,  by 
the  prospect  and  certainty  of  a  reward  ;  for  the 
Church,  by  the  testimony  that  Christ  never 
forsakes  it,  but  will  conquer  at  last." 

In  endeavouring  to  ascertain  the  probable 
meaning  of  this  mysterious  book,  I  have  con- 
sulted some  of  the  works  which  have  lately 
appeared,  as  well  as  of  Mede,  Lowman,  and 
Mr.  Faber.  I  know  the  danger  of  attempting 
to  fix  the  interpretation  of  the  book  ;  and  how 
indelibly  it  fixes  the  stigma  of  deficiency  of 
judgment  on  the  unsuccessful  interpreter. 
Calvin  and  Whitby  were  considered  wise,  for 
their  prudence  in  declining  all  attempts  to 
explain  the  Apocalypse.  Tlie  learned  and 
laborious  hierophant,  whom  I  have  principally 
selected  from  among  the  thronging  guides,  wlio 
have  presented  themselves  to  conduct  me 
through  the  labyrinth,  is  the  great  master  who 
has  explained  to  us  the  origin  and  progress  of 
the  heathen  idolatry.  Mr.  Faber  seems  to  have 
solved  more  difficulties,  answered  more  objec- 
tions, and  thrown  a  brighter  lustre  on  some  of 
the  more    involved  passages,  than    any    other 


author  whatever.  He  has  not  escaped,  how- 
ever, the  usual  fate  of  tJiose  who  venture  to 
comment  on  the  Revelation.  He  has  failed  in 
some  instances,  and  neither  his  learning,  inge- 
nuity, originality,  nor  talent,  can  rescue  him 
from  the  consequences — a  suspicion  of  a  want 
of  judgment.  While  this  eminent  theologian 
is  my  chief  guide,  I  take  the  counsel  of  all 
whose  suggestions  appear  worthy  of  attention, 
and  not  unfrequently  decide  for  myself,  wliere 
their  directions  either  clashed  or  were  contra- 
dictory. 


Note  36.— Part   XV. 

The  last  and  most  interesting  accounts  of  the 
origin  of  Mahometanism,  its  progress,  and  its 
temporary  check  by  the  Crusades,  are  to  be 
found  in  Mr.  Charles  Mills's  eloquent  and  in- 
teresting works,  the  Histories  of  Mahometanism, 
and  of  the  Crusades. 


Note  37.— Part  XV. 

ON     THE     DATE    AND    OCCASION    OF     THE    FIRST 
EPISTLE  OF   ST.    JOHN. 

The  place  which  has  here  been  assigned  in 
this  Arrangement  to  the  Epistles  of  St.  John, 
will  excite  much  surprise  among  those  who 
have  been  accustomed,  with  the  generality  of 
commentators,  to  fix  an  earlier  date,  and  arrange 
them  before  the  Apocalypse.  In  the  absence 
of  all  positive  and  decisive  evidence  of  the 
precise  year  in  which  they  were  written,  we 
are  unable  to  depend,  with  satisfaction,  upon 
the  conjectural  arguments  by  which  both  an 
early  or  a  late  date  may  be  defended.  Many 
reasons,  however,  have  suggested  themselves, 
which  appear  to  be  sufficient  to  justify  the  con- 
clusion whicli  I  have  here  adopted,  that  tlie 
Epistles  of  St.  John  were  written  immediately 
before  the  compilation  of  his  Gospel,  and  after 
the  Revelation,  at  tlie  close  of  the  life  of  the 
Apostle,  and  consequently  at  the  termination  of 
the  apostolic  age. 

When  the  Holy  Spirit  inspired  the  various 
writers  of  the  Old  and  New  Testaments,  it  im- 
parted only  the  instructions  and  prophecies 
which  were  necessary  for  the  benefit  of  the 
universal  Church.  It  did  not  so  interfere  with 
the  natural  or  acquired  talents  of  tlie  favored 
persons,  whom  it  elevated  above  the  rest  of 
mankind,  that  their  peculiar  or  characteristic 
modes  of  expression  should  be  necessarily 
altered.  Isaiah  was  a  nobleman  and  a  courtier, 
and  his  refined  and  polished  language  declares 
his  education,  as  well  as  his  native  genius. 
Amos  was  a  herdsman  ;  and  though  there   is 


Note  37.] 


ON  THE  FIRST  EPISTLE  OF  ST.  JOHN. 


*419 


the  same  superhuman  internal  evidence  that 
the  Spirit  of  prophecy  rested  on  him  also, 
though  none  of  the  prophets  has  more  magnifi- 
cently described  the  Deity,  though  his  senti- 
ments are  elevated,  and  his  diction  splendid,  he 
is  still  distinguished  by  the  use  of  images 
which  are  drawn  from  rural  life,  and  by  phrases 
which  are  not  characteristic  either  of  the  study 
of  the  schools  of  the  prophets,  or  of  the  courtesy 
of  a  king's  palace.  Every  one  of  the  sacred 
writers  is  distinguished  from  his  inspired  breth- 
ren by  some  internal  proofs  of  his  vocation,  or 
habits,  or  education :  and  if  the  external  evi- 
dence of  the  truth  and  authenticity  of  the  va- 
rious books  of  Scripture  were  not  taken  into 
consideration,  sufficient  arguments  might  be 
adduced  in  their  defence,  from  a  careful  com- 
parison of  the  contents  of  the  sacred  books. 

This  consideration  will  possibly  assist  us  in 
the  attempt  to  discover,  from  internal  evidence, 
whether  it  is  not  probable  that  the  Apocalypse 
was  written  before  the  Epistles  of  St.  John. 
The  former  book  abounds  with  Hebraisms,  and 
with  images  derived  from  the  Jewish  traditions 
and  peculiarities.  Though  neither  the  Septua- 
gint  nor  the  New  Testament  is  written  in 
purely  Attic  Greek,  not  one  book  of  either 
volume  is  so  full  of  the  solecisms  in  question 
as  the  Apocalypse ;  whereas  the  Epistles  and 
Gospel  of  St.  John  are  written  both  correctly 
and  elegantly.  It  is  true  that  the  three  books 
are  proved  to  be  the  work  of  the  same  author, 
by  their  general  agreement,  both  in  style  and 
expression;  and  Wetstein,  Home,  and  Dr. 
Lardner,  have  collected  numerous  instances  of 
tliis  coincidence :  but  the  chief  barbarisms  of 
the  Apocalypse  are  to  be  found  neither  in  the 
Epistles,  nor  in  the  Gospel  of  St.  John.  In  this 
respect  they  are  remarkably  distinguished  from 
each  otlier  ;  and  while  the  common  adoption  of 
certain  forms  of  speech  demonstrates  the  whole 
of  the  books  in  question  to  be  the  work  of  one 
writer,  the  insertion  of  so  many  peculiar  idioms 
and  Hebraisms  in  the  one  appear  to  justify  our 
conclusion,  that  it  must  have  been  written  at  a 
period  when  the  author  was  not  so  well  versed 
in  the  elegances  and  purity  of  the  language  in 
which  he  wrote.  He  seems  as  if  he  thought  in 
one  language,  and  wrote  in  another ;  or,  as  if 
he  had  attempted  for  the  first  time  to  \vTite  in  a 
language  in  which  he  made  a  subsequent  improve- 
ment. This,  in  literature,  is  not  an  unfrequent 
case.  The  triple  sentence,  for  instance,  and  the 
balanced  periods,  which  so  remarkably  charac- 
terize the  style  of  the  Rambler,  and  the  Lives 
of  the  Poets,  were  perceptible  in  the  early 
works  of  Dr.  Johnson,  and  afford  internal 
evidence  that  they  were  written  by  him ;  while 
the  grossness  and  puerility  of  his  Marinor  jYor- 
folciense,  are  such  as  he  would  have  blushed  to 
have  acknowledged  in  his  maturer  years.  In 
the  early  poems  of  Milton  we  may  trace,  and 
that  not  faintly,  "  the  towering  thought,"   and 


tear  "  the  living  lyre,"  of  the  days  of  his  ripened 
genius ;  yet  he  could  not  have  written,  at  that 
splendid  period,  the  pretty  conceits  which 
adorn  or  disgrace  his  juvenile  Poems  on  the 
Passion  and  the  Nativity. 

But  it  is  notordy  the  internal  evidence  which 
induces  me  to  place  the  Apocalypse  before  the 
Epistles  of  St  John ;  the  circumstances  of 
the  Apostle's  life  sufficiently  account  for  the 
more  frequent  adoption  of  Hebraisms  in  the 
former  book.  He  was  a  native  Jew,  and  prob- 
ably continued  within  the  precincts  of  the 
Holy  Land  longer  than  any  of  the  apostles. 
Neither  he,  nor  any  of  the  Twelve,  appear  to 
have  left  Palestine  during  the  Pauline  persecu- 
tion. When  James  was  made  bishop  of  Jeru- 
salem, in  the  Herodian  persecution,  after  the 
Apostle  James  was  beheaded,  and  Peter  had 
been  cast  into  prison,  it  is  probable,  as  I  have 
endeavoured  to  show  in  the  notes  to  the  10th 
part  of  this  Arrangement,  that  all  the  apostles 
left  Jerusalem,  and  John  among  the  number. 
He  was  present  however  at  the  council  in  that 
city,  and  there  could  not  have  been  time,  during 
that  short  interval,  for  the  establishment  of  the 
Churches  in  Asia,  which  are  said  to  have 
acknowledged  him  as  their  founder.  It  seems 
probable  that  he  continued  either  in  Jerusalem, 
or  within  the  precincts  of  Palestine,  till  the 
destruction  of  the  city.  Throughout  that  part 
of  the  Acts  of  the  Apostles  which  relates  the 
travels  of  St.  Paul,  St.  John  is  not  once  men- 
tioned ;  and  no  salutation  is  sent  to  him  in 
any  of  the  Epistles  which  St.  Paul  wrote 
from  Rome  to  the  Churches  of  Asia ;  not  even 
in  his  Epistle  to  the  Ephesians,  nor  in  the 
Epistles  wjiich,  in  the  latter  part  of  his  life, 
he  wrote  to  Timothy  in  Ephesus.  I  agree 
therefore  with  the  opinion  of  Macknight  and 
others,  that  John  probably  remained  in  Judsea 
till  he  saw  Jerusalem  encompassed  with  armies, 
and  observed  the  other  signs  of  its  approaching 
ruin,  foretold  by  his  Divine  Master.  Lampe 
(Prolegomena  to  St.  John's  Gospel,  lib.  i.  cap. 
3.)  is  of  the  same  opinion,  and  fixes  the  time  of 
his  departure  m  the  last  year  of  Nero;  in 
which  he  is  confirmed  by  the  Chronicon  Pas- 
chale.  During  the  whole  of  this  period  he 
would  have  conversed  in  his  native  language, 
among  his  own  people :  neither  can  we  assign 
any  reason  for  liis  adopting  the  Greek  language, 
or  for  cultivating  it  with  peculiar  attention  at 
this  period.  Baronius  and  Dr.  Lardner  would 
place  the  retirement  of  the  Apostle  from  Judeea 
after  the  martyrdom  of  St.  Paul  and  St.  Peter ; 
this  would  make  a  difference  of  a  few  years 
only. 

A  more  important  question  is,  whether  St, 
John  lived  exclusively  among  the  Greek  cities 
of  Asia,  in  the  interval  between  the  overthrow 
of  Jerusalem,  and  his  banishment  to  Patmos  in 
the  last  year  of  Domitian.  This  cannot  be 
satisfactorily  decided.     The  learned  Mill  places 


420* 


NOTES  ON   THE  EPISTLES  OF   ST.  JOHN. 


[Part  XV 


some  dependence  upon  the  tradition,  that  this 
Apostle  travelled  into  Parthia  and  India.  His 
First  Epistle  was  called  by  Augustine,  the 
Epistle  to  the  Parthians ;  and  the  Jesuits' 
Letters,  cited  by  Baronius,  affirm  that  the  people 
of  a  town  in  India  believed  the  Gospel  to  have 
been  preached  there  by  St.  John  ;  and  the  same 
is  asserted,  as  I  find  in  a  note  in  Lampe,  by  the 
people  of  a  town  in  Arabia.  It  is  not  probable 
that  he  would  immediately  establish  himself  at 
Ephesus  ;  as  Timothy,  who  is  generally  declared 
by  the  ecclesiastical  historians  to  have  been 
bishop  of  that  place,  was  probably  still  alive. 
Others,  Avhose  opinion  is  strongly  condemned 
by  Lampe,  have  been  of  opinion  that  St.  John 
did  not  take  up  his  residence  at  Ephesus  till 
near  the  end  of  the  reign  of  Domitian.  This 
opinion  seems  to  be  most  supported  by  the 
little  remaining  evidence  which  can  enable  us 
to  come  to  any  decision  on  a  point  so  obscure. 
The  apostles  were  commanded  to  preach 
throughout  the  world  ;  and  they  would  probably 
have  adopted  that  plan,  which  they  are  said  to 
have  done,  that  each  should  take  his  peculiar 
district,  and  to  that  direct  his  attention.  As  part 
at  least  of  Asia  Minor  had  been  placed  under  the 
care  of  Timothy,  it  is  not  unlikely  that  St.  John 
would  have  travelled  to  other  parts  of  the  East 
before  he  came  to  Ephesus,  to  reside  there.  The 
course  of  his  travels  might  have  been  from  the 
east  of  Judaea  to  Parthia,  and  round  from  thence 
to  India,  and  returning  by  Arabia  to  Asia,  he 
there  preached,  and  founded  the  Churches  of 
Smyrna,  Pergamus,  Thyatira,  Sardis,  Philadel- 
phia, Laodicea,  and  others.  These  he  might 
have  established  at  the  conclusion  of  his  route. 
In  Parthia,  India,  and  Arabia,  he  would  not 
have  required  the  Greek  language,  and  during 
the  short  period  which  elapsed  between  his 
arrival  in  Asia,  and  his  banishment  at  the  latter 
end  of  the  reign  of  Domitian,  he  would  have 
been  more  likely  to  have  acquired  that  kind  of 
language  which  we  find  in  tlie  Apocalypse, 
than  the  more  polished  style  of  the  Epistles 
and  the  Gospel.  The  former  shows  less  ac- 
quaintance with  the  language  than  the  latter  ; 
and  the  fact  is  fully  accounted  for,  if  we  sup- 
pose that  the  Apostle,  when  he  wrote  the  Apoc- 
alypse, had  not  had  so  frequent  intercourse 
with  the  people,  as  at  a  subsequent  period  ;  and 
this  course  of  his  travels  explains  the  causes  of 
this  fact. 

If  we  may  thus  decide  respecting  the  travels 
of  St.  John  after  the  destruction  of  Jerusalem, 
we  reconcile  many  of  the  various  traditions  of 
antiquity,  and  account  for  the  difference  be- 
tween the  language  of  the  Apocalypse  and  the 
other  Avritings  of  the  Apostle.  I  have  taken 
no  notice  of  the  joiirnoy  Avhich  Ensobins  tolls 
us  he  took  again  to  Palestine,  after  tiie  destruc- 
tion of  Jerusalem. 

Lampe  considers  it  as  very  uncort^iin,  nnd 
there  is  no  corroborating  authority  to  support 


it.  Neither  can  we  venture  to  assert  the  trutli 
of  the  story,  that  the  Apostle  Avent  to  Rome 
towards  the  end  of  the  reign  of  Domitian,  and 
was  there  cast  into  a  caldron  of  boiling  oil. 
That  he  Avas  sent  to  the  island  of  Patmos,  and 
there  Avrote  the  Apocalypse,  cannot  be  doubted  ; 
and  the  arguments  of  Lampe  confirm  the  gen- 
era] opinion,  that  he  Avas  banished  to  that 
island  in  the  fifteenth  year  of  the  reign  of 
Domitian,  and  not  of  Claudius  ;  and  Avas  recalled 
soon  after  in  the  reign  of  Nerva. 

The  uniform  tradition  of  antiquity  assures 
us,  that  the  Apostle  returned  to  Ephesus  after 
the  termination  of  his  banishment  to  Patmos, 
and  continued  there  till  his  death,  in  the  third 
year  of  Trajan,  and  probably  in  the  hundredth 
year  of  his  OAvn  age.  After  his  return  from 
Patmos,  he  resided  constantly  at  Ephesus,  and 
spoke,  as  Ave  may  justly  conclude,  the  Greek 
language  only.  This  practice  Avould  have 
given  him  a  fluency  and  knoAvledge  of  that 
tongue  to  a  greater  dejrree  than  Avhen  he  Avas 
at  Jerusalem,  or  associating  Avith  the  people 
of  various  countries ;  and  it  Avill  sufficiently 
explain  the  reasons  Avhy  the  style  of  the 
Epistles  should  so  much  resemble  that  of  the 
Gospel  of  St.  John,  Avhich  Avas  undoubtedly 
the  last  of  the  inspired  books  which  Avas  added 
to  the  canon  of  Scripture.  Thus  in  his  Gospel 
St.  John  does  not  content  himself  with  simply 
affirming  or  denying  a  thing,  but  denies  its  con- 
trary to  strengthen  his  affirmation  ;  and  in  like 
manner,  to  strengthen  his  denial  of  a  thing,  he 
affirms  its  contrary.  (See  John  i.  20.  iii.  36.  v. 
24.  and  vi.  22.)  The  same  manner  of  express- 
ing things  strongly  occurs  in  this  Epistle.  (See 
chap.  ii.  4,  27.  and  iv.  2,  3.)  In  his  Gospel  also, 
St.  John  frequently  uses  the  pronoun,  ovioc, 
uvTi/,  TovTO,  this,  in  order  to  express  things 
emphatically.  (See  chap.  i.  19.  iii.  19.  vi.  29, 
40,  50.  and  xvii.  3.)  In  the  Epistle  the  same 
emphatical  mode  of  expression  obtains.  (Com- 
pare chap.  i.  5.  ii.  25.  iii.  23.  v.  3,  4,  6,  and   14.) 

It  does  not  therefore  appear  to  me  improb- 
able, that  these  Epistles  Avere  Avritten  as  late 
as  the  year  95  or  90,  toAvards  the  very  close  of 
the  apostolic  age. 

As  this  opinion  is  by  no  means  generally 
adopted,  it  will  be  necessary  to  take  some 
notice  of  the  arguments  by  Avhich  Dr.  Hales, 
Mr.  Home,  and  other  learned  divines,  Avould 
assign  an  earlier  date  to  this  Epistle. 

The  expression  in  chap.  ii.  18.,  "  It  is  the 
last  hour,"  is  said  to  be  more  applicable  to 
the  last  hour  of  time  of  the  duration  of  the 
JeAvish  state  than  to  any  later  period,  especially 
as  the  Apostle  adds — "  And  as  ye  have  heard 
that  antichrist  is  coming,  even  so  now  there 
have  been  many  antichrists  ;  Avhence  Ave  knoAV 
that  it  is  the  last  hour:"  in  which  passage  the 
Apostle  evidently  alludes  to  our  Lord's  predic- 
tion concerning  the  springing  up  of  fiilse 
Christs,   false    teachers,    and    false     prophets, 


Note  37.] 


ON   THE   FIRST  EPISTLE  OF   ST.  JOHN. 


*421 


before  the  destruction  of  Jerusalem,  (Matt. 
xxiv.  5-25.)  The  expression,  however,  the 
"  last  time"  may  allude,  not  to  the  destruction 
of  that  city,  but  to  the  close  of  the  apostolic 
age.  Michaelis  would  support  this  argument 
for  the  early  date  of  this  Epistle,  by  observing 
that  St.  John's  Gos])el  was  opposed  to  heretics, 
who  maintained  the  same  opinions  as  are 
opposed  in  tliis  Epistle  ;  which  tenets  he  has 
confuted  by  argument  in  his  Gospel  ;  wliereas 
in  the  Epistle  he  expresses  only  his  disappro- 
bation. Michaelis  tlierefore  concludes  that  the 
Epistle  was  written  before  the  Gospel  ;  because 
if  St.  John  had  already  given  a  complete  con- 
futation when  he  wrote  this  Epistle,  he  would 
have  thought  it  unnecessary  to  have  again 
declared  the  falsehood  of  such  opinions.  This 
opinion  of  Michaelis  appears  to  be  correct ;  but 
the  date  of  the  Epistle  is  not  ascertained  by 
its  having  been  written  before  the  Gospel. 

Again,  the  expression  (chap.  ii.  13,  14.),  "  Ye 
have  known  him  from  tlie  beginning,"  applies, 
it  is  said,  better  to  the  disciples,  immediately 
before  Jerusalem  was  destroyed,  than  to  the 
few  who  might  have  been  alive  at  the  late  date 
which  some  critics  assign  to  this  epistle.  In  the 
verses  just  cited,  the  fathers  or  elders  are  twice 
distinguished  from  the  "  young  men"  and  the 
"children,"  by  this  circumstance,  that  they  had 
seen  him  during  his  ministry,  or  after  his  resur- 
rection. Thirty-five  years  after  our  Lord's 
resurrection  and  ascension,  when  Jerusalem  was 
destroyed,  many  such  persons  might  have  been 
alive  ;  whereas  in  98,  or  even  in  92,  there  could 
not  have  been  many  persons  alive  of  that  de- 
scription— In  reply  to  this  argument  we  may 
observe,  that  some  of  those  who  had  seen  the 
miracles  of  our  Lord,  might  have  taken  refuge 
with  St.  John  at  Ephesus. 

To  these  two  arguments  for  the  early  date 
of  St.  John's  First  Epistle,  Dr.  Hales  has  added 
the  three  following,  ivhich  have  not  been  noticed 
by  any  other  biblical  critic  : — 

1.  As  the  other  apostles  James,  Jude,  Paul, 
and  Peter,  had  written  Cutholic  epistles  to  the 
Hebrew  Christians  especially,  it  is  likely,  that 
one  of  the  principal  ^^  pillars  of  the  church,"  the 
greatest  surety  of  the  mother  Churcli,  tlie  most 
highly-gifted  and  illuminated  of  all  the  apostles 
of  the  circumcision,  and  the  beloved  disciple, 
would  not  be  deficient  likewise  in  this  labor  of 
love. — This  is  true  ;  but  the  labors  of  these 
apostles  might  have  been  the  very  cause  why 
St.  Jolm  should  delay  writing. 

2.  Nothing  could  tend  so  strongly  to  estab- 
lish the  faith  of  tlie  early  Jewish  converts  as  the 
remarkable  circumstances  of  our  Lord's  cruci- 
fixion, exhibiting  the  accomplishment  of  the 
ancient  types  and  prophecies  of  tiie  Old  Testa- 
ment respecting  Christ's  passion,  or  sufferings 
in  the  flesh.  These  St.  John  alone  could  record, 
as  he  was  the  only  eyewitness  of  that  last 
solemn  scene  among  the  apostles.     To  these, 

VO£,.    II. 


therefore,  he  alludes  in  the  exordium,  as  well  as 
to  the  circumstances  of  our  Lord's  appearances 
after  the  resurrection  ;  and  to  tliese  he  again 
recalls  their  attention  in  that  remarkable  refer- 
ence to  "  the  tvater"  at  his  baptism ;  to  "  the 
water  and  blood"  at  his  passion,  and  to  the  dis- 
missal of  "  his  spirit"  when  he  commended  it 
to  his  Father,  and  expired,  (chap.  v.  5-9.) — This 
argument  really  appears  to  be  but  of  little 
weight ;  the  early  converts  had  the  other  Gos- 
pels in  their  hands ;  and  there  does  not  seem  to 
have  been  any  necessity  for  St.  John's  writing 
ten  or  twenty  years  earlier. 

3.  The  parallel  testimony  in  the  Gospel 
(John  xix.  35-37.)  bears  witness  also  to  the 
priority  of  the  Epistle,  in  the  expression,  "  He 
tliat  saw  hath  testified"  {fie/naQTvQrjxa),  intimat- 
ing that  he  had  delivered  this  testimony  to  the 
world  already  ;  for  if  now,  for  the  first  time,  it 
should  rather  be  expressed  by  the  present  tense 
junQTVQEl,  "  testifieth."  And  this  is  strongly 
confirmed  by  the  Apostle's  same  expression, 
after  giving  his  evidence  in  the  Epistle,  "  This 
is  the  testimony  of  God,  which  he  hath  testified 
[fiFfiuQTvQijxe)  concerning  his  Son,"  (ver.  9.), 
referring  to  the  past  transaction,  as  fulfilling 
prophecy. — It  is  acknowledged  that  the  Epistle 
was  written  first :  but  this  does  not  settle  the  date. 

"  Though  tliis  composition  is  called  an  Epistle, 
nothing  is  to  be  found  hi  it,"  Bishop  Horsley 
has  observed,  "  of  the  epistolary  form.  It  is  not 
inscribed  to  any  individual,  like  St.  Paul's  to 
Timotliy  and  Titus,  or  the  second  of  the  two 
which  follow  it,  '  to  the  well-beloved  Gains' — 
nor  to  any  particular  Church,  like  St.  Paul's  to 
the  Churches  of  Rome,  Corintli,  Ephesus,  and 
others — nor  to  the  faithful  of  any  particular 
region,  like  St.  Peter's  First  Epistle  to  '  the 
strangers  scattered  througliout  Pontus,  Galatia, 
Cappadocia,  Asia,  and  Bithynia,  nor  to  any 
principal  branch  of  the  Christian  Church,  like 
St.  Paul's  to  the  Hebrews — nor  to  the  Christian 
Church  in  general,  like  the  Second  of  St.  Peter, 
'  to  them  that  had  obtained  like  precious  faitli 
with  him,'  and  like  St.  Jude's  '  to  them  that  are 
sanctified  by  God  the  Father,  and  preserved  in 
Jesus  Christ,  and  called.'  It  bears  no  such  in- 
scription :  it  begins  without  salutation,  and  ends 
without  benediction.  It  is  true,  the  writer  some- 
times speaks,  but  without  naming  liiniself  in  the 
first  person — and  addresses  his  reader  without 
naming  him  in  the  second.  But  this  colloquial 
style  is  very  common  in  all  writings  of  a  plain 
familiar  cast :  instances  of  it  occur  in  St  John's 
Gospel ;  and  it  is  by  no  means  a  distinguishing 
character  of  epistolary  composition.  It  should 
seem  that  this  book  hath  for  no  other  reason  ac- 
quired the  title  of  an  Epistle,  but  that  in  the  first 
formation  of  the  canon  of  the  New  Testament  it 
was  put  into  the  same  volume  with  the  didactic 
writings  of  the  apostles,  which,  with  this  single 
exception,  are  all  in  tlie  epistolary  form.  It  is 
indeed  a  didactic  discourse  upon  the  principles 


* 


JJ 


422* 


NOTES  ON  THE  EPISTLES  OF   ST.  JOHN. 


[Part  XV 


of  Christianity,  both  in  doctrine  and  practice  ; 
and  whether  we  consider  the  sublimity  of  its 
opening  with  the  fundamental  topics  of  God's 
perfections,  man's  depravity,  and  Christ's  pro- 
pitiation— the  perspicuity  with  which  it  pro- 
pounds the  deepest  mysteries  of  our  holy  faith, 
and  the  evidence  of  the  proof  which  it  brings  to 
confirm  them  ;  whether  we  consider  the  sanctity 
of  its  precepts,  and  the  energy  of  argument 
with  which  they  are  enforced — the  dignified 
simplicity  of  language  in  which  both  doctrine 
and  precept  are  delivered  ;  whether  we  regard 
the  importance  of  the  matter,  the  propriety  of 
the  style,  or  the  general  spirit  of  ardent  piety 
and  warm  benevolence,  united  with  a  fervid  zeal, 
which  breathes  throughout  the  whole  compo- 
sition— we  shall  find  it  in  every  respect  worthy 
of  the  holy  author  to  whom  the  constant  tradition 
of  the  (^Jhurch  ascribes  it,  '  the  disciple  whom 
Jesus  loved.'  " 

Admirable  as  these  observations  of  Bishop 
Horsley  are,  tliis  eminent  theologian  has  omitted 
to  observe,  tliat  the  solemn  and  yet  affectionate 
charges  it  contains  to  mutual  love  and  charity 
seem  more  especially  to  constitute  this  compo- 
sition what  it  is  generally  called,  a  Catholic 
Epistle.  It  may  be  considered  as  the  last  advice 
of  the  surviving  Apostle,  enforcing  the  dying 
injunctions  of  his  and  our  Divine  Master.  It  is 
limited  to  no  nation — it  is  equally  addressed 
and  is  equally  suitable  to  all  mankind,  that  they 
love  one  another  It  is  the  precept  which,  if 
observed,  will  ever  be  the  criterion  by  which 
the  true  Christian  will  be  distinguished,  without 
which,  faith,  and  hope,  and  profession  and  prac- 
tice, will  be  incomplete  and  unavailing. 


Note  38.— Part  XV. 

GENERAL   REMARKS   ON  THE    SECOND  AND  THIRD 
EPISTLES    OF    ST.    JOHN. 

The  Second  and  Third  Epistles  of  John  may 
be  regarded  as  an  epitome  of  the  First  Epistle, 
containing  very  little  which  is  not  to  be  found 
in  the  former. 

The  thoughts  and  style  of  both  are  so  similar 
to  those  of  tlie  First  Epistle,  that  almost  all 
critics  attribute  them  to  St.  John  ;  and  suppose 
in  all  probability  they  were  written  about  the 
same  time  as  that  Epistle.  Various  reasons 
have  been  assigned  to  account  for  the  doubts 
entertained  of  their  authenticity  by  the  prim- 
itive Church.  Michaelis  thinks  they  originated 
from  the  address,  in  which  the  author  neither 
calls  himself  John,  nor  assumes  the  title  of 
an  Apostle,  but  simply  names  himself  "  the  el- 
der" (o  TTQacfduTFQog):  whicii  title  the  Apostle 
John  might  witii  great  propriety  assume,  as,  by 
reason  of  liis  great  age,  he  was  probably  the 
only  remaining  Apostle.     It   is   however  most 


probable,  that,  being  letters  to  private  persons 
they  had  been  kept  by  the  descendants  of  the 
families  to  Avhom  they  were  written,  and  were  not 
discovered  till  long  after  the  Apostle's  decease. 
In  which  case,  on  their  first  discovery,  all  the 
immediate  vouchers  for  their  genuineness  must 
have  departed  this  life ;  and  the  Church  of 
Christ,  vigilantly  on  its  guard  against  imposture, 
hesitated  to  receive  them  into  the  number  of 
canonical  Scriptures,  until  it  was  fully  ascer- 
tained that  they  were  divinely  inspired. 

The  Second  Epistle  is  cited  by  Irenasus,  and 
received  by  Clemens  of  Alexandria.  Origen 
mentions  all  tliree  Epistles,  and  remarks  that 
the  Second  and  Third  were  not  allowed  to  be 
genuine  by  all  persons.  Dionysius,  bishop  of 
Alexandria,  speaks  of  them  as  being  ascribed 
to  St.  John.  The  Second  Epistle  was  quoted 
by  Alexander,  bishop  of  Alexandria  ;  and  the 
three  Epistles  were  received  by  Athanasius, 
by  Cyril  of  Jerusalem,  by  Epiphanius,  by 
Jerome,  by  Ruffinus,  and  all  those  writers  who 
received  the  same  canon  of  the  New  Testa- 
ment that  we  do. 

Commentators  are  greatly  divided  respecting 
the  person  to  whom  the  Second  Epistle  is 
addrevssed.  Some  suppose  it  to  have  been  writ- 
ten to  an  individual,  others  to  some  particular 
Church. 

Archbishop  Newcome,  Wakefield,  Macknight, 
and  the  translators  of  our  authorized  version, 
make  ixlcttTri  to  be  an  adjective,  and  render 
the  inscription  "  to  the  elect  (or  excellent,  or 
chosen)  Lady  ;"  the  Vulgate  version,  Clemens 
of  Alexandria,  Calmet,  Wolf,  and  Wetstein, 
consider  txlsxTij  to  be  a  proper  name,  and  trans- 
late it,  "  To  the  Lady  Eclecta ;"  Schleusner, 
Rosenmiiller,  and  Benson,  take  KvqIu  to  be  a 
proper  name,  and  the  Epistle  to  be  addressed 
to  Kyria  the  Elect.  Michaelis  supposes 
KvqIu  to  be  an  ellipsis  of  KvQia  ' Exxlrjala, 
which,  among  the  ancient  Greeks,  signified  an 
assembly  of  the  people  held  at  a  stated  time, 
and  was  held  at  Athens  three  times  in  every 
month ;  and  that,  since  the  sacred  writers 
adopted  the  term  'EnHlijaUt,  from  its  civil  use 
among  the  Greeks,  KvqIu  'ExxXtjala  might  here 
mean  the  stated  assembly  of  the  Christians, 
held  every  Sunday  ;  and  thus  ttj  ixXey.rf^  xvolcc, 
with  ixxhjalci,  understood,  would  signify,  "  To 
the  elect  Church  or  Community  which  comes 
together  on  Sundays."  He  acknowledges, 
however,  at  the  same  time,  that  he  cannot  pro- 
duce any  instance  of  such  ellipsis.  Of  these 
various  hypotheses,  that  of  Beza,  whicli  estab- 
lishes the  authorized  translation,  appears  the 
most  probable.  He  observes,  in  his  note  on 
the  inscription,  "  Some  think  Eclecta  a  proper 
name,  which  I  do  not  approve,  because  in  that 
case  tlie  order  of  the  words  Avould  have  been 
KvQiq  'Exlexrri, '  to  the  Lady  Eclecta.'  Others 
think  this  name  denotes  the  Christian  Church 
in  general.     But  that  is  disproved,  first,  by  its 


Note  39.]        ON  THE  SECOND   AND  THIRD   EPISTLES  OF  ST.  JOHN. 


*423 


beinw  a  manner  of  speaking  altogether  unusual ; 
secondly,  by  the  Apostle's  expressly  promising, 
in  tlie  two  last  verses,  to  come  to  her  and  her 
children  ;  thirdly,  by  sending  to  her  the  salu- 
tation of  her  sister,  whom  he  also  calls  Eclccta. 
I  therefore  tliink  this  Epistle  was  inscribed  to 
a  woman  of  eminence,  of  whom  tliere  were 
some  here  and  there,  who  supported  the  Church 
with  their  wealth,  and  that  he  called  her  Elect, 
that  is,  excellent,  and  gave  her  the  title  of 
KvQla,  'Lady,' just  as  St.  Luke  gave  to  Theo- 
philus,  and  St.  Paul  gave  to  Festus,  the  title  of 
Kqutkttoc,  '  Most  excellent.'  For  the  Chris- 
tian religion  doth  not  forbid  such  honorable 
titles  to  be  given  when  they  are  due." 

Macknight  thinks  this  Epistle  was  written  to 
confute  the  errors  of  Basilides,  whicli  were 
propagated  by  his  followers,  in  the  latter  end  of 
the  first  century.  These  false  teachers  affirmed, 
that  Christ  was  a  man  in  appearance  only,  conse- 
quently that  his  death  and  sufferings  were  not 
real,  but  only  in  appearance.  Therefore,  as  this 
doctrine  concerning  the  person  of  Christ  did  away 
entirely  with  his  atonement  and  vicarious  sac- 
rifice, John  particularly  cautions  tiiis  lady  and 
her  children  against  receiving  into  her  house 
those  teachers  who  taught  it  (ver.  7.),  that  they 
might  not  be  exposed  to  their  licentiousness, 
or  the  danger  of  being  deceived  by  them,  or 
assist  them  in  spreading  their  errors.  It  is 
uncertain  where  this  lady  lived — but  as  the 
Apostle  mentions  his  intention  of  visiting  her 
soon,  it  is  conjectured  she  resided  near  Ephe- 
sus,  from  which  place  this  letter  was  written. 
Some  suppose  the  Elect  Lady  was  deaconess 
of  some  Church,  at  whose  house  it  is  probable 
the  apostles  and  evangelists  were  hospitably 
provided  for  and  accommodated,  in  their  differ- 
ent journeys. 


Note  39.— Part  XV. 

ON    THE    THIRD    EPISTLE    OF    ST.    JOHN. 

This  Third  Epistle  of  St.  John  is  supposed 
to  be  addressed  to  a  converted  Gentile.  In  the 
history  of  the  Acts,  and  in  tlie  Epistles,  five 
persons  of  tliis  name  are  mentioned — A  Gains 
of  Macedonia  (Acts  xix.  29.) ;  a  Gains  of  Derbe, 
a  city  of  Lycaonia,  or  Isauria  (Acts  xx.  4.);  a 
Gains  who  Avas  St.  Paul's  host  at  Corinth  (Rom. 
xvi.  23.);  a  Gains  whom  this  Apostle  baptized 
at  Corinth  (1  Cor.  i.  14.),  supposed  to  have  been 
the  same  as  the  preceding ;  and  the  Gaius  to 
whom  this  Epistle  is  inscribed,  who  is  by  some 
considered  to  have  been  a  convert  of  the  Apostle 
John,  as  he  numbers  him  among  his  children; 
and  therefore  a  different  person  from  the  others 
mentioned  of  the  same  name.  The  majority  of 
modern  commentators,  however,  are  of  opinion, 
that  the  Epistle  was  more   probably  written  to 


the  Gaius  of  Corinth,  who  was  conspicuous  for 
his  hospitality  and  kindness  to  the  preachers  of 
the  Gospel.  But  it  is  impossible  at  this  time 
to  distinguish  with  any  degree  of  certainty 
between  tliese  individuals.  Commentators  are 
also  equally  divided  as  to  the  character  and 
official  situation  of  Diotrephes.  Bede  and  Eras- 
mus, with  Michaelis,  suppose  him  to  have  been 
the  founder  of  a  new  sect.  But  Lamy  observes 
this  is  not  probable  ;  for  had  he  preached  false 
doctrines,  St.  John  would  certainly  have  cau- 
tioned Gaius  and  the  Church  agaiast  them. 
Grotius,  Le  Clerc,  and  Beausobre  conjecture, 
that  Diotrephes  refused  to  receive  (being  a 
Gentile  convert)  Jewish  Christians,  lleuman 
thought  he  was  a  deacon.  Lardner,  with  many 
others,  imagines  him  to  have  been  a  bishop,  who 
desired  to  rule  every  thing  in  his  Chureh  ac- 
cording to  his  own  pleasure  ;  and  that  he  re- 
strained the  deacons  from  employing  any  part 
of  tlie  funds  of  the  Church  in  reheving  the 
bretliren  and  strangers,  casting  them  out  of  the 
Church  if  they  persisted  in  entertaining  or 
relieving  them.  Likewise,  from  ver.  9.,  where 
St.  John  appears  to  assert  he  had  written  to  the 
Church,  and  insinuates  that  Diotrephes  would 
not  acknowledge  his  apostolical  authority,  hav- 
ing assumed  a  preeminence  of  episcopal  power, 
he  had  suppressed  his  letter,  and  had  prevented 
it  from  being  read,  according  to  the  usual  man- 
ner, in  the  public  assemblies,  for  the  direction 
and  instruction  of  the  people.  On  which 
account,  with  the  additional  consideration  of  his 
persecuting  conduct,  it  is  more  probable  that 
John  wrote  this  Epistle  to  Gaius  after  the 
brethren  had  informed  him  of  the  letter,  and  of 
the  hospitality  and  kindness  of  Gaius.  From 
these  arguments  it  is  reasonable  to  suppose, 
that  he  was  either  a  turbulent  and  ambitious 
elder,  or  bishop  of  the  Church  of  wjiich  Gaius 
was  a  member;  and  that,  being  a  converted 
Jew,  he  violently  opposed  the  admission  of  die 
Gentiles,  and  became  the  leading  opponent  of 
tlie  apostles. 

Commentators  also  differ  much  in  their  opin- 
ions concerning  the  brethren  and  strangers 
mentioned  ver.  5.  It  is  generally  supposed, 
from  the  circumstance  of  their  having  praised 
tlie  liberality  of  Gaius,  in  tlie  presence  of  the 
Church,  that  they  were  tiie  rulers  of  that  Church 
over  which  John  was  supposed  to  preside,  which 
was  the  Church  of  Ephesus.  And  as  this 
Apostle  desired  Gaius  to  assist  and  forward 
them  on  their  journey  (ver.  6.),  that  they  were 
going  out  a  second  time  to  the  Gentiles.  The 
strangers  likewise  are  variously  described — 
Grotius  and  Lampe  think  them  believing  Jews, 
driven  out  of  Palestine  by  their  unbelieving 
brethren,  or  by  the  calamities  of  the  Jewish 
war.  Benson,  with  many  others,  considers 
them  Gentile  converts,  whom  Diotrephes  re- 
fused to  receive,  because  they  did  not  observe 
the  rites  of  the  Mosaic  Law.     He  is  led  to  tliis 


424* 


NOTES  ON  THE  EPISTLES  OF  ST.  JOHN. 


[Part  XV. 


conclusion  from  tlie  recorded  fact,  that  Diotre- 
phes  did  not  acknowledge  the  authority  and 
apostleship  of  St.  John  (ver.  9.) ;  and  he  thinks 
that  none  but  the  Judaizinff  teachers  denied  the 
authority  of  the  apostles. 

Macknight  says,  with  respect  to  the  stran- 
gers, without  determining  in  this  place  whether 
they  were  expelled  from  their  native  country 
for  the  faith  and  profession  of  the  holy  name  of 
Christ  (which  was  the  opinion  of  Heuman)  or 
not — "  I  suppose  that  having  come  to  the  place 
where  the  brethren,  of  whom  the  Apostle  speaks, 
dwelled,  they  joined  them  in  their  journey ; 
which  I  think  was  undertaken  for  the  sake  of 
preaching  Christ  to  the  Gentiles.  If  I  am  right 
in  this  conjecture,  the  strangers  as  well  as  the 
brethren  were  preachers,  as  above  observed. 
For,  if  they  were  only  persons  in  want,  it  was 
no  commendation  of  them  '  that  they  went  forth 
taking  nothing  of  the  Gentiles  ;'  because  stand- 
ing in  need  of  alms,  it  was  their  duty  not  only 
to  receive,  but  even  to  ask  alms  for  the  support 
of  their  life  from  the  unbelieving  Gentiles ; 
especially  as  in  many  places  there  may  have 
been  no  Christians  to  whom  they  could  apply 
for  relief:  whereas,  if  they  were  preachers,  they 
were  greatly  to  be  praised,  when,  in  imitation 
of  the  Apostle  St.  Paul,  tliey  supported  them- 
selves by  their  own  labor,  and  took  nothing  from 
their  Gentile  converts  on  the  score  of  main- 
tenance, lest  it  might  have  marred  the  success 
of  their  preaching.     In  short,  if  these  brethren 


and  strangers  had  not  been  preachers,  the 
Apostle  could  not  with  propriety  have  said  (ver. 
8.) '  We  therefore  ought  to  receive  such,  that 
we  may  be  joint  laborers  in  the  truth.'  For  the 
terms  'laborers'  and  'joint  laborers'  are  always, 
in  apostolical  writings,  applied  to  preachers  of 
the  Gospel,  or  to  those  who  in  some  way  or 
other  assisted  the  preachers  of  the  Gospel. 
These  things  Lardner  did  not  attend  to,  when 
he  said,  '  I  see  nothing  that  should  lead  us  to 
think  preachers  are  spoken  of,  but  only  persons 
in  want.' " 

Benson  and  Rosenmiiller  agree  in  supposing 
Demetrius  to  have  been  one  of  the  brethren 
mentioned  in  this  Epistle,  who  went  forth  to 
preach  to  the  Gentiles,  and  that  he  was  the 
particular  bearer  of  this  letter.  This  opinion 
appears  more  probable  than  that  which  main- 
tains that  he  held  some  sacred  office  in  the 
Church  of  which  Gains  was  a  member,  for  had 
that  been  the  case,  it  would  have  been  unneces- 
sary to  have  mentioned  his  piety  and  exemplary 
conduct  to  the  good  and  hospitable  Gains. 

The  authenticity  of  the  Third  Epistle  of  St. 
John  has  been  discussed  in  the  preface  to  the 
Second.  There  is  reason  to  suppose  they  were 
both  written  about  the  same  time,  at  Ephesus, 
over  which  Church  John  is  thought  to  have 
presided,  when  he  was  eminent  for  his  great 
age ;  and  that  they  were  received  at  the  same 
time  into  the  Sacred  Canon. 


END  OF  THE  NOTES. 


M25 


INDEX    THE    FIRST. 


PART  I. 

From  the  Birth  of  Christ  to  the  Temptation. 


SECTION. 


II. 

III. 

IV. 

V. 

VI. 

VII. 

VIII. 

IX. 


X 
XI 

XII 


XIII. 

XIV. 

XV. 

XVI. 

XVII. 
XVIII. 


XIX. 


XX. 


CONTENTS. 


General  Preface. 

The  Divinity,  Humanity,  and  Office  of 

Christ. 
Birth  of  John  the  Baptist. 
The  Annunciation. 

Interview  between  Mary  and  Elisabeth. 
Birth  and  Naming  of  John  the  Baptist. 
An  Angel  appears  to  Joseph. 
Birth  of  Christ  at  Bethlehem. 
The  Genealoffies  of  Christ. 


The  Angels  appear  to  the  Shepherds. 

The  Circumcision. 

The  Purification — Presentation  of  Christ 
in  the  Temple,  where  he  is  acknowl- 
edged by  Simeon  and  Anna. 

The  Offering  of  the  Magi. 

The  Flight  into  Egypt. 

Slaughter  of  the  Children  at  Bethlehem. 

Joseph  returns  from  Egypt. 

History  of  Christ  at  the  age  of  12  years. 
Commencement  of  the  Ministry  of  John 
the  Baptist. 


SCRIPTURE. 


The  Baptism  of  Christ. 


The  Temptation  of  Christ. 


Mark  i.  1. 
Luke  i.  1-4. 
John  i.  1-18. 

Luke  i.  5-25. 
Luke  i.  26-38. 
Luke  i.  39-56. 
Luke  i,  57,  to  end. 
Matt.  i.  18-25. 
Luke  ii.  1-7. 
Matt.  i.  1-17. 
Luke  ill.  23,  to  the 

end. 
Luke  ii.  8-20. 
Luke  ii.  21. 
Luke  ii.  22-39. 


Matt.  ii.  1-12. 
Matt.  ii.  13-15. 
Matt.  ii.  16-18. 
Matt.  ii.  19,  ioen<Z. 
Luke  ii.  40. 
Luke  n.A\,toend. 
Matt.  iii.  1-12. 
Mark  i.  2-8. 
Luke  iii.  1-18. 
Matt.  iii.  13,<o  cwd. 
Mark  i.  9-11. 
Luke  iii.  21,    22, 

and  part  of  23. 
Matt.  iv.  1-11. 
Mark  i.  12, 13. 
Luke  iv.  1-13. 


PLACE. 

Be. 
V. 

iE. 

Julian 
Period 

Jerusalem. 

6 

4708 

Nazareth. 

5 

4709 

Hebron. 

•• 



Nazareth. 

,  ^ 



Betlilehem. 

Jerusalem. 

,  , 



Temple  of 

,  . 



Jerusalem. 

Bethlehem. 

,  , 

.... 

Egypt. 

V. 

•  •  •  ■ 

Bethlehem. 

M. 

•  •  •  ■ 

Egypt. 

3 

4711 

Nazareth. 

Jerusalem. 

7 

4720 

The  Wilder- 

26 

4739 

ness  of  Ju- 

dtea. 

Bethabara, 

•  • 

•  •  •  • 

where   the 

ark   had 

rested. 

The  Wilder- 

• •  •  • 

ness. 

Page. 

47 

47 

48 
49 
49 
50 
51 
51 
51 


52 
53 
53 


54 
54 
54 


55 
55 


57 


57 


PART   II. 

From  the  Temptation  of  Christ  to  the  Commencement  of  his  more  public  Ministry  after 

the  Imprisonment  of  John. 


I. 
II. 

III. 
IV. 

V. 

VI. 

VII. 

VIII. 


Further  Testimony  of  John  the  Baptist. 
Christ   obtains    his   first   Disciples    from 

John. 
Marriage  at  Cana,  in  Galilee. 
Christ    goes   down   to   Capernaum,  and 

continues  there  some  short  time. 
The  Buyers  and  Sellers  driven  from  the 

Temple. 
Conversation  of  Christ  with  Nicodemus. 
John's  last  Testimony  to  Christ. 
Imprisonment  of  John  the  Baptist. 


John  i. 
John  i. 
end. 
John  ii. 
John  ii. 


19-34. 
35,  to 

1-11. 
12. 


the 


John  ii.  13,  to  the 

end. 
John  iii.  1-21. 
John  iii.  22.  to  end. 
Matt.  xiv.  '3-5. 
Mark  vi.  17-20. 
Luke  iii.  19,  20. 


Bethabara. 

26 

4739 

Cana. 
Capernaum. 

Temple  of 

Jerusalem. 
Jerusalem. 
Judasa. 

27 

•  • 

•  • 

4740 

■  •  •  • 

59 
59 

60 
60 

60 

61 
62 
62 


VOL.   II. 


*:; 


54 


*jj* 


4^6* 


INDEX  THE    FIRST. 


PART   III. 

From  the  Commencement  of  the  more  public   Ministry  of  Chi'ist  to  the  Mission  of  the 

twelve  Apostles. 

SECTION. 

CONTENTS. 

SCRIPTURE. 

PLACE. 

V. 
JE. 

27 

Julian 
Period 

4740 

Page. 
63 

I. 

General  Introduction  to  the   History  of 

Matt.  iv.  12-17. 

Judaea. 

Christ's  more  public  Ministry. 

Mark  i.  14,  15. 
Luke  iv.  14,  15. 

11. 

Christ's  Conversation  with  the  Woman 
of  Samaria. 

John  iv.  1-42. 

Samaria. 

•  • 



63 

III. 

Second  Miracle  at  Cana  in  Galilee. 

John  iv.  43,  to  end. 

Cana. 

.. 

65 

IV. 

First  public  Preaching  of  Christ  in  the 
Synagogue  at  Nazareth,  and  his  Dan- 

Luke iv.  16-30. 

Nazareth. 

•• 



65 

ger  there. 

■ 

V. 

Christ  sojourns  at  Capernaum. 

Luke  iv.  31,  32. 

Capernaum. 

, , 

•  .■•  • 

66 

VI. 

The   miraculous   Draught  of  Fishes,  and 
the  Calling  of  Andrew  and  Peter,  James 
and  John. 

Matt.  iv.  18-22. 
Mark  i.  1(3-20. 
Luke  V.  1-11. 

Sea  of  Gali- 
lee. 

• . 

.... 

66 

VII. 

The  Demoniac  healed  at  Capernaum. 

Mark  i.  21-28. 
Luke  iv.  33-37. 

Capernaum. 

•• 



67 

VIII. 

Peter's  Mother-in-law  cured  of  a  Fever. 

Matt.  viii.  14,  15. 
Mark  i.  29-31. 

67 

Luke  iv.  38,  39. 

IX. 

Christ    teaches,   and   performs    Miracles 
and  Cures  throughout  Galilee. 

Matt.  iv.  23-25. 

viii.  16.  17. 
Mark  i.  32-39. 
Luke  iv.  40,  to  end. 

Galilee. 

68 

X. 

Christ  cures  a  Leper. 

Matt.  viii.  2-4. 
Mark  i.  40,  to  end. 

69 

Luke  V.  12-16. 

XI. 

The  Paralytic  cured  ;  and  the  Power  of 
Christ  to  forgive  Sins  asserted. 

Matt.  ix.  2-8. 
Mark  ii.  1-12. 
Luke  V.  17-26. 

Capernaum. 

•  • 

69 

XII. 

The  Calling  of  Matthew. 

Matt.  ix.  9. 
Mark  ii.  13,  14. 

70 

Luke  V.  27,  28. 

XIII. 

The   infirm   Man  healed   at  the  Pool  of 
Bethesda. 

John  V.  1-15. 

Jerusalem. 

•• 



71 

XIV. 

Christ  vindicates  the  Miracle,  and  asserts 
the  Dignity  of  his  Office. 

John  V.  IGjtoend. 

71 

XV. 

Christ  defends  his  Disciples  for  plucking 
the  Ears  of  Corn  on  tlie  Sabbath  day. 

Matt.  xii.  1-8. 
Markii.23,  to  end. 
Luke  vi.  1-5. 

In  a  Pro- 
gress. 

.... 

72 

XVI. 

Christ  heals  the  withered  Hand. 

Matt.  xii.  9-14. 
Mark  iii.  1-6. 

73 

Luke  vi.  6-11. 

XVII. 

Christ   is  followed  by  great  Multitudes, 
whose  Diseases  he  heals. 

Matt.  xii.  15-21. 
Mark  iii.  7-12. 

74 

XVIII. 

Preparation  for  the  Sermon  on  the  Mount 
— Election  of  the  Twelve  Apostles. 

Mark  iii.  13-19. 
Luke  vi.  12-19. 

Galilee. 

-• 



74 

XIX. 

The  Sermon  on  the  Mount. 

Matt.    V.    vi.    vii. 
and  viii.  1. 

75 

Luke  vi.  20,  to  end. 

XX. 

The  Centurion's  Servant  healed. 

Matt.  viii.  5-13. 
Luke  vii.  1-10. 

Capernaum. 

'• 



80 

XXI. 

The  Widow's  Son  at  Nain  is  raised  to  life. 

Luke  vii.  11-18. 

Nain. 

., 

81 

XXII. 

Message   from    John,    who    was   still    in 
Prison,  to  Christ. 

Matt.  xi.  2-6. 
Luke  vii.  19-23. 

On  a  Tour. 

•• 



81 

XXIII. 

Christ's  Testimony  concerning  John. 

Matt.  xi.  7-15. 

82 

Luke  vii.  24-30. 

XXIV. 

Christ  reproaches  the  Jews  for  their  Im- 
penitence and  Insensibility. 

Matt.  xi.  16-24. 
Luke  vii.  31-35. 

82 

XXV. 
XXVI. 

Christ  invites  all  to  come  to  him. 

Christ  forgives  the  Sins  of  a  female  Peni- 

Matt. xi.  25,^0  ejifZ. 
Luke  vii.  36,  to  the 

83 
83 

tent,  at  the  House  of  a  Pharisee. 

end. 

XXVII. 

Christ  preaches  again  throughout  Galilee. 

Luke  viii.  1-3. 

Galilee. 

.. 

84 

XXVIII. 

Christ  cures  a  Demoniac — Conduct  of  the 
Scribes  and  Pharisees. 

Matt.  xii.  22-45. 
Mark  iii.  19-30. 
Luke  xi.  14-28. 

Capernaum. 

.... 

84 

XXIX. 

Christ  declares  his  faithful  Disciples  to  be 
his  real  Kindred. 

Matt.  xii.  46,  to  the 
end. 

86 

Mark  iii.  31,^0  cra*^. 

Luke  viii.  19-21. 

INDEX  THE   FIRST. 


*427 


SECTION. 

CONTENTS. 

SCRIPTURE. 

PLACE. 

v. 
27 

Julian 
Period 

4740 

Page. 

86 

XXX. 

Tarable  of  the  Sower. 

Matt.  xiii.  1-9. 

Galilee. 

Mark  iv.  1-9. 

Luke  viii.  4-8. 

XXXT 

Reasons  for  teaching  by  Parables. 

Matt  xiii.  10-17. 

87 

^v./\.y\.x> 

A  *.&  Vb  \J\J9       ^L  J  A  A  •           ^  \J        .M-  w     m 

Mark  iv.  10-12. 

KJ  4 

Luke  viii.  9,  10. 

XXXTT 

Explanation  of  the  Parable  of  the  Sower. 

Matt.  xiii.  18-23. 

88 

2^.^^^\.XXt 

Mark  iv.  13-23. 

Luke  viii.  part  of 

ver.  9, and  11-17. 

XXXIII. 

Christ  directs  his  Hearers  to  practise  what 
they  hear. 

Mark  iv.  24,  25. 

89 

Luke  viii.  18. 

XXXIV. 

Various  Parables  descriptive   of  Christ's 
Kingdom. 

Matt.  xiii.  24-53. 

89 

Mark  iv.  26-34. 

XXXV. 

Christ  crosses   the   Sea  of  Galilee,   and 
calms  the  Tempest. 

Matt.  viii.  18-27. 
Ma.rkiv.3o, to  end. 
Luke  viii.  22-25. 

Sea  of  Gali- 
lee. 

"  ' 

'    •    '    • 

91 

XXXVI. 

Christ  heals  the  Gadarene  Demoniac. 

Matt.viii.28,toere<Z. 
Mark  V.  1-20. 
Luke  viii.  20-40. 

Gadara. 

•  • 

•    •    •    • 

92 

XXXVII. 

Christ  dines  with  Matthew. 

Matt.  ix.  10-17. 
Mark  ii.  15-22. 
Luke  V.  29,  to  end. 

Capernaum. 

•  • 

•    .    •    • 

93 

XXXVIII. 

Jairus'  Daughter  is  healed,  and  the  infirm 
Woman. 

Matt  ix    1. 18-26. 

94 

Ma.Tkv.  21,  to  end. 

Luke  viii.    40,  to 

•» 

the  end. 

XXXIX. 

Christ  restores  two  blind  Men  to  Sight. 

Matt.  ix.  27-31. 

On  a  Tour. 

•    •    •    • 

96 

XL. 

Christ  casts  out  a  dumb  Spirit. 

Matt.  ix.  32-34. 

•  . 

96 

XLI. 

Christ  returns  to  Nazareth,  and  is  again 
ill-treated  there. 

Matt.  xiii.    54,  to 

the  end. 
Mark  vi.  1-6. 

Nazareth. 

•  • 

Proba- 
bly 
early 

in    the 
year 

97 

XLII. 

Christ  preaches  again  throughout  Galilee. 

Matt.  ix.  35,  to  the 
end. 

Galilee. 

28 

4741 

97 

PART    IV. 

From  the  Mission  of  the  Twelve  Apostles  to  the  Mission  of  the  Seventy. 

I. 

Christ's  Mission  of  the  Twelve  Apostles. 

Matt,  x.and  xi.  1. 
Mark  yi.  7-13. 
Luke  ix.  1-6. 

Probably    in 
Galilee. 

28 

4741 

97 

II. 

Death   of  John  the    Baptist — Herod   de- 
sires to  see  Christ. 

Matt.  xiv.  1-12. 
Mark  vi.  14-29. 

•• 

*  •  •  ■ 

99 

Luke  ix.  7-9. 

III. 

The    Twelve    return,   and   Jesus   retires 
with  them  to  the  Desert  of  Bethsaida. 

Matt.  xiv.  13,  14. 
Mark  vi.  30-34. 
Luke  ix.  10,  11. 
John  vi.  1,  2. 

Desert  of 
Bethsaida. 

101 

IV. 

Five  thousand  are  fed  miraculously. 

Matt.  xiv.  15-21. 
Mark  vi.  3.5-44. 
Luke  ix.  12-17. 
John  vi.  3-14. 

On  the  way 
to  Jerusa- 
lem. 

.    •    •    a 

101 

V. 

Christ  sends   the   Multitude    away,  and 
prays  alone. 

Matt.  xiv.  22,  23. 
Mark  vi.  45,  46. 
John  vi.  15. 

Probably 
near    Jeru- 
salem 

.... 

102 

VI. 

Christ  walks  on  the  Sea  to  his  Disciples, 
who  are  overtaken  with  a  Storm. 

Matt.  xiv.  24-33. 
Mark  vi.  47-52. 
John  vi.  16-21. 

Galilee. 

.... 

103 

VIT 

Christ  heals  many  People. 

Matt.  xiv.  34-36. 

103 

T    XI.  • 

Mark  vi.  53,  Zoenrf. 

VIII. 

Christ  teaches  in  the  Synagogue  of  Ca- 
pernaum— his  Conversation  there. 

John  vi.  22,  to  the 
end,  and  vii.   1. 

Capernaum. 

•• 



104 

IX. 

Christ   converses  with    the    Scribes   and 
Pharisees  on  the  subject  of  Jewish  Tra- 

Matt. XV.  1-20. 
Mark  vii.  1-23. 

105 

ditions. 

X. 

Christ   heals    the    Daughter   of  the    Ca- 
naanite,  or  Syro-Phoenician  Woman. 

Matt.  XV.  21-28. 
Mark  vii.  24-30. 

Tyre. 

•• 

.... 

107 

XI. 

Christ   goes   through    Decapolis,  healing 
and  teaching. 

Matt.  XV.  29-31. 
Mark   vii.    31,  to 

Decapolis. 

•• 



108 

• 

the  end. 

428* 


INDEX  THE  FIRST. 


SECTION. 


XII. 


XIII. 

XIV. 

XV. 


XVI. 

XVII. 
XVIII. 

XIX. 

XX. 
XXI. 


CONTENTS. 


Four    thousand    Men    are     fed    miracu- 
lously. 

The    Pharisees    require    other    Signs — 

Christ  charges  them  with  Hypocrisy. 
Christ  heals  a  blind  Man  at  Bethsaida. 
Peter  confesses  Christ  to  be  the  Messiah. 


Christ  astonishes  the  Disciples  by  de- 
claring the  Necessity  of  his  Death  and 
Resurrection. 


The  Transfiguration  of  Christ. 


The  Deaf  and  Dumb  Spirit  cast  out. 


Christ  again  foretells  his  Death  and  Re- 
surrection. 


Christ  works  a  Miracle  to  pay  the  Half- 
shekel  for  the  Temple  Service. 
The  Disciples  contend  for  Superiority. 


SCRIPTUKE. 


32,   to 


1-10. 
]-12. 
11-21. 

22-26. 
13-20. 
27-30. 


to 


Matt.   XV. 

the  end 
Mark  viii. 
Matt.  xvi. 
Mark  viii. 
Mark  viii. 
Matt.  xvi. 
Mark  viii. 
Luke  ix.  18-21 
Matt.  xvi.    21, 

the  end. 
Mark    viii.   31,  to 

end,   and  ix.  1. 
Luke  ix.  22-27. 
Matt.  xvii.  1-13. 
Mark  ix.  2-13. 
Luke  ix.  28-36. 
Matt.  xvii.  14-21. 
Mark  ix.  14-29. 
Luke    ix.     37-42, 

and  part  q/"  43. 
Matt.  xvii.  22,  23. 
Mark     ix.    30-32, 

and  part  of  33. 
Luke  ix.  43-46. 
Matt.  xvii.   24,  to 

the  end. 
Matt,  xviii.    1,  to 

the  end. 
Mark  ix.  part  of 

33,  to  the  end. 
Luke  ix.  47-50. 


PLACE. 

V. 

28 

»   a 

Julian 
Period 

4741 

•  ■  •  • 

On  a  Mount 
by  the  Sea 
of  Galilee. 

Magdala. 

Bethsaida. 
Caesarea- 
Philippi. 

Galilee. 

Capernaum. 

•• 

*  •  ■  • 

Page. 


108 


109 

110 
110 


110 

111 
113 

114 

114 
115 


PART  V. 

From  the  Mission  of  the  Seventy  Disciples  to  the  triumphal  Entry  of  Christ  into 

Jerusalem,  six  Days  before  the  Crucifixion. 


I 
II 


III. 
IV, 

V. 

VI. 

VII. 

VIII. 

IX. 
X. 

XI. 
XII. 

XIII. 

XIV. 
XV. 

XVI. 

XVII. 
XVIII. 


The  Mission  of  the  Seventy  Disciples. 
Christ  goes  up   to  the   Feast  of  Taber- 
nacles. 

Agitation  of  the  public  Mind  at  Jerusa- 
lem concerning  Christ. 

Conduct  of  Christ  to  the  Adulteress  and 
her  Accusers. 

Christ  declares  himself  to  be  the  Son  of 
God. 

Christ  declares  the  Manner  of  his  Death. 

The  Seventy  return  with  Joy. 

Christ  directs  the  Lawyer  how  he  may 
attain  eternal  Life. 

The  Parable  of  the  good  Samaritan. 

Christ  in  the  House  of  Martha. 

Christ  teaches  his  Disciples  to  pray. 

Christ  reproaches  the  Pharisees  and  Law- 
yers. 

Christ  cautions  his  Disciples  against  Hy- 
pocrisy. 

Clirist  refuses  to  act  as  Judge. 

Christ  cautions  the  Multitude  against 
Worldly-mindedness. 

Christ  exhorts  to  Watchfulness,  Fidelity, 
and  Repentance. 

Christ  cures  an  infirm  Woman  in  the 
Synagogue. 

Christ  begins  his  Journey  towards  Jeru- 
salem, to  be  present  at  the  Feast  of 
the  Dedication. 


Luke  X.  1-16. 
Matt.  xix.  1. 
Mark  x.  1. 
John  vii.  2-10. 
John  vii.  11-52. 

John  vii.   53,  and 

viii.  1-11. 
John  viii.  12-20. 

John   viii.    21,   to 

the  end. 
Luke  X.  17-24. 

Luke  X.  25-28. 

Luke  X.  29-37. 
Luke  X.38,  to  end. 
Luke  xi.  1-13. 
Luke  xi.  37,  to  the 

end. 
Luke  xii.  1-12. 

Luke  xii.  13,  14. 
Luke  xii.  15-34. 

Luke  xii.  35,  to 
the  end,  and  xiii. 
1-9. 

Luke  xiii.  10-17. 


Luke  xiii.  22,  and 
18-21. 


Galilee. 
Jerusalem. 

28 

4741 

Near  Jeru- 
salem. 
On  a  Tour. 

Uncertain. 

Journey  to- 
wards    Je- 
rusalem. 

117 

117 


118 

119 

120 

120 

121 

122 

122 
122 
123 
123 

124 

124 
124 

125 

126 
127 


INPEX   THE   FIRST. 


*429 


SECTION. 

CONTENTS. 

SCRIPTURE. 

PLACE. 

v. 

M. 

28 

Julian 
Period 

4741 

Page. 
127 

XIX. 

Christ  restores  to  Sight  a  Blind  Man,  who 

John  ix.  1-34. 

Jerusalem. 

is  summoned  before  tJie  Sanhedrin. 

XX. 

Christ  declares  that  He  is  the  true  Shep- 
herd. 

John  ix.  35.  to  the 
end,  and  X.  1-21. 

128 

XXI. 
XXII. 

Christ  publicly  asserts  his  Divinity. 

In  consequence  of  the  Opposition  of  the 

John  X.  22-38. 
John  X.  39,  to  the 

129 
130 

Bethabara. 

,  , 

'. '. . . 

Jews,  Christ  retires  beyond  Jordan. 

end. 

XXIII. 

Christ,  leaving   the    City,   laments   over 
Jerusalem. 

Luke    .xiii.    23,  to 
the  end. 

Near  Jeru- 
salem. 

•• 



130 

XXIV. 

Christ  dines  with  a  Pharisee — Parable  of 
the  great  Supper. 

Luke  xiv.  1-24. 

130 

XXV. 

Christ's  Discip  es  must  forsake  the  World. 

Luke  xiv.    25,  to 
the  end. 

On  a  Tour. 

•• 



131 

XXVI. 

Parables   of  the    lost  Sheep,  and   of  the 
lost  Piece  of  Silver. 

Luke  XV.  1-10. 

132 

XXVII. 
XXVIII. 

Parable  of  the  Prodigal  Son. 
Parable  of  the  unjust  Steward. 

Luke  XV.  \\,tothe 

end. 
Luke  xvi.  1-13. 

132 
133 

XXIX. 

Christ  reproves  the  Pharisees. 

Luke  xvi.  14-17. 

,  , 

•   •    •   a 

133 

XXX. 

Christ  answers  the  Question  concerning 
Divorce  and  Marriage. 

Matt.  xix.  3-12. 
Mark  X.  2-12. 

134 

Luke  xvi.  18. 

XXXI, 

Christ   receives   and   blesses   little    Chil- 
dren. 

Matt.  xix.  13-15. 

134 

Mark  X.  13-17. 

Luke  xviii.  15-17. 

XXXII. 

Parable  of  the  rich  Man  and  Lazarus. 

Luke   xvi.    19,  to 
the  end. 

•• 

•   •   •   • 

135 

XXXIII. 
XXXIV. 

On  Forgiveness  of  Injuries. 
Christ  journeys  towards  Jersualem. 

Luke  xvii.  1-10. 
Luke  ix.  51,  to  the 

135 
136 

end,   and     xvii. 
11. 
Luke  xvii.   12-19. 

XXXV. 
XXXVI. 

Christ  heals  ten  Lepers. 
Christ  declares  the  Lowliness  of  his  King- 
dom, and   the   sudden  Destruction    of 

136 
137 

Luke  xvii.   20,  to 
the  end. 

Jerusalem. 

XXXVII. 

XXXVIII. 

XXXIX. 

Christ  teacheth  the  true  Nature  of  Prayer. 
Parable  of  the  Publican  and  Pharisee. 
From  the  Conduct  of  the  young  Ruler, 
Christ   cautions   his    Disciples   on   the 

Luke  xviii.  1-8. 
Luke  xviii.  9-14. 

137 
137 

138 

Matt.  xix.  16-29. 

Mark  X.  17-30. 

Dangers  of  Wealth. 

Luke  xviii.  18-30. 

XL. 

Parable  of  the  Laborers  in  the  Vineyard. 

Matt.  xix.  30,  and 
XX.  1-16. 

139 

Mark  X.  31. 

XLI. 

Christ  is  informed  of  the  Sickness  of  La- 
zarus. 

John  xi.  1-16. 

140 

XLII. 

Christ  again  predicts  his  Sufferings  and 
Death. 

Matt.  XX.  17-19. 
Mark  X.  32-34. 
Luke  xviii.  31-34. 

29 

4742 

140 

XLIII. 

Ambition  of  the  Sons  of  Zebedee. 

Matt.  XX.  20-23. 
Mark  X.  35-45. 

On  the  way 

to  Bethany. 

■  • 



141 

XLIV. 

Two  Blind  Men  healed  at  Jericho. 

Matt.   XX.    29,  to 

the  end. 
Mark  x.  46,  to  the 

end. 
Luke  xviii.  35,  to 

the  end. 

Jericho. 

142 

XLV. 

Conversion   of  Zacchseus,  and  the  Para- 
ble of  the  Pounds. 

Luke  xix.  1-28. 

143 

XLVI. 

The  Resurrection  of  Lazarus. 

John  xi.  17-46. 

Bethany. 

•  •  •  • 

144 

XLVII. 

The    Sanhedrin   assemble    to    deliberate 
concerning  the  Resurrection  of  Laza- 

John xi.  47,  48. 

Jenasalem. 



145 

XLVIII. 

rus. 
Caiaphas  prophesies. 
The  Sanhedrin  resolve  to    put  Christ  to 

death. 

John  xi.  49-52. 

145 

XLIX. 

John  xi.  53. 

145 

L. 

Christ  retires  to  Ephraim,  or  Ephrata. 

John  xi.  54. 

Ephraim. 

•  •  •  • 

145 

LI. 

State  of  the  Public  Mind  at  Jerusalem, 
immediately   preceding   the    last  Pass- 
over, at  which  Clirist  attended. 

John  xi.  55,  to  the 
end. 

Jerusalem. 

'  *  •  ■ 

145 

LII. 

Christ   comes   to    Bethany,  where  he   is 
anointed  by  Mary. 

Matt.  xxvi.  6-13. 
Mark  xiv.  3-9. 
John  xi).  1-11. 

Bethany. 

•  *  *  * 

145 

LIII. 

Christ  prepares  to  enter  Jerusalem. 

Matt.  xxi.  1-7 
Mark  xi.  1-7. 
Luke  xix.  29-35. 
John  xii.  12-18.     1 

On  the  way 
to  Jerusa- 
lem. 

146 

430* 


INDEX   THE   FIRST. 


PART   VI. 

From  Christ's  triumphant  Entry  into  Jerusalem,,  to  his  Apprehension — Sunday,  the 

fifth  Day  before  the  last  Passover. 

SECTION. 

CONTENTS. 

SCRIPTURE. 

PLACE. 

V. 

m. 
29 

Julian 
Period 

4742 

Page. 

148 

I. 

The  People  meet  Christ  with  Hosannas — 

Matt.  xxi.  8-9. 

On  the  road 

Christ  approaches  Jerusalem. 

Mark  xi.  8-10. 
Luke  xix.  36-40. 
John  xii.  19. 

to    Jerusa- 
lem. 

II. 

Christ's    Lamentation     over    Jerusalem, 
and  the  Prophecy  of  its  Destruction. 

Luke  xix.  41-44. 

Near  Jeru- 
salem. 



148 

III. 

Christ,  on    entering   the  City,  casts   the 
Buyers  and  Sellers  out  of  the  Temple. 

Matt.  xxi.  10-13. 
Mark  xi.   yart  of 

ver.  11. 
Luke  xix.  45-46. 

Jerusalem. 

.... 

149 

IV. 

Christ  heals  the  Sick  in  the  Temple,  and 
reproves  the  Chief  Priests. 

Matt.  xxi.  14-16. 



149 

V. 

Some  Greeks  at  Jerusalem  desire  to  see 
Christ— The  Bath  Col  is  heard. 

John  xii.  20-43. 

149 

VI. 

Christ     declares      the      Object     of     his 
Mission. 

John  xii.  44,  to  the 
end. 

150 

VII. 

Christ  leaves  Jerusalem  in  the  Evening, 
and  goes  to  Bethany. 

Matt.  xxi.  17. 
Mark  xi.  part  of 
ver.  11. 

Bethany. 

.... 

150 

VIII. 

Monday — Fourth    Day   before   the    Pass- 
over —  Christ,     entering     Jerusalem, 
again  curses  the  barren  Fig  tree. 

Matt.  xxi.  18,  19. 
Mark  xi.  12-14. 

Near  to  Je- 
rusalem. 

•  •  >  • 

150 

IX. 

Christ  again  casts  the  Buyers  and  Sellers 
out  of  the  Temple. 

Mark  xi.  15-17. 

Jerusalem. 



1.51 

X. 

The    Scribes    and  Chief  Priests   seek  to 
destroy  Jesus. 

Mark  xi.  18. 
Luke  xix.  47,  48. 

151 

XI. 

Christ   retires   in    the  Evening  from  the 
City. 

Mark  xi.  19. 

151 

XII. 

Tuesday — Third  Day  before  the  Passover 
— The  Fig  tree  is  now  withered. 

Matt.  xxi.  20-22. 
Mark  xi.  20-26. 

Road  to  Je- 
rusalem. 



151 

XIII. 

Christ   answers  the    Chief    Priests,  who 
inquire    concerning   the    Authority  by 
which  he  acted — Parables  of  the  Vine- 
yard and  Marriage  Feast. 

Matt.  xxi.    23,  to 
the      end,      and 
xxii.  1-14. 

Mark  xi.  27,  to  end, 
and  xii.  1-12. 

Luke  xix.  1-19. 

Jerusalem. 

152 

XIV. 

Christ  replies  to  the  Herodians. 

Matt.  xxii.  15-22. 

155 

Mark  xii.  13-17. 

Luke  XX.  20-26. 

XV. 

Christ  replies  to  the  Sadducees. 

Matt.  xxii.  23-33. 
Mark  xii.  18-27. 

155 

Luke  XX.  27-40. 

XVI. 

Christ  replies  to  the  Pharisees. 

Matt.  xxii.  34-40. 

156 

Mark  xii.  28-35. 

XVII. 

Christ  inquires  of  the  Pharisees  concern- 
ing the  Messiah. 

Matt.  xxii.  41,  to 
the  end. 

157 

Mark  xii.  35-37. 

Luke  XX.  41-44. 

XVIII. 

Christ  severely  reproves  the  Pharisees. 

Matt,  xxiii.    1,  to 
the  end. 

J  58 

Mark  xii.  38-40. 

Luke   XX.    45,  to 

the  end. 

XIX. 

Christ  applauds  the  Liberality  of  the  poor 
Widow. 

Mark    xii.    41,   to 
the  end. 

159 

Luke  xxi.  1-4. 

XX. 

Christ  foretells  the  Destruction  of  Jerusa- 
lem, the   End  of  the  Jewish  Dispensa- 
tion, and  of  the  World. 

Matt.  xxiv.  1-35. 
Mark  xiii.  1-31. 
Luke  xxi.  5-33. 

•  •  •  • 

160 

XXI. 

Christ  compares  the   Suddenness  of  his 
Second  Advent  to  the  Coming  of  the 

Matt.  xxiv.  36,  to 
the  end. 

163 

Deluge. 

Mark    xiii.   32,  to 

the  end. 
Luke  xxi.  34-36. 

XXII. 

The  Parable  of  the  Wise  and  Foolish  Vir- 
gins. 

The    Parable    of    the    Servants    and    the 
Talents 

Matt.  XXV.  1-13. 
Matt.  XXV.  14-30. 

164 
164 

XXIII. 

INDEX  THE   FIRST. 


*431 


SECTION. 


XXIV. 

XXV. 

XXVI. 

XXVII. 

XXVIII. 

XXIX. 

XXX. 

XXXI. 
XXXII. 

XXXIII. 

XXXIV. 

XXXV. 
XXXVI. 


XXXVII. 
XXXVIII. 

XXXIX. 

XL. 
XLI. 

XLII. 


XLIII. 


CONTENTS. 


Christ  declares  the  Proceedings  at  the 
Day  of  Judgment. 

Christ  retires  froai  the  City  to  the  Mount 
of  Olives. 

W^cdnesday,  second  Day  before  the  Cru- 
cifixion— Christ  foretells  his  approach- 
ing Death. 

The  Rulers  consult  how  they  may  take 
Christ. 


Judas  agrees  with  the  Chief  Priests  to 
betray  Christ. 

Thursday — The  day  before  the  Cruci- 
fixion— Christ  directs  two  of  his  Disci- 
ples to  prepare  the  Passover. 

Christ  partakes  of  the  last  Passover. 


Christ  again  reproves  the  Ambition  of  his 
Disciples. 

Christ,  sitting  at  the  Passover  and  con- 
tinuing the  Conversation,  speaks  of  his 
Betrayer. 

Judas  goes  out  to  betray  Christ,  who  pre- 
dicts Peter's  Denial  of  him,  and  the 
Danger  of  the  rest  of  the  Apostles. 

Christ  institutes  the  Eucharist. 


Christ  exhorts  the  Apostles,  and  consoles 
them  on  his  approaching  Death. 

Christ  goes  with  his  Disciples  to  the 
Mount  of  Olives. 

Christ  declares  himself  to  be  the  True  Vine. 
Christ   e.vhorts    his    Apostles    to    mutual 

Love,  and  to  prepare  for  Persecution. 
Christ   promises   the    Gifts   of  the   Holy 

Spirit. 
Christ  intercedes  for  all  his  Followers. 
Christ   again    predicts    Peter's    denial   of 

him. 
Christ   goes    into    the   Garden  of  Geth- 

semane — His  Agony  there. 


Christ   is    betrayed    and    apprehended- 
The  Resistance  of  Peter. 


SCRIPTURE. 


Matt.   XXV.  31,  to 

the  end. 
Luke  xxi.  37,  38. 

Matt.  xxvi.  1,  2. 
Mark  xiv.  yart  of 

ver.  1. 
Matt.  xxvi.  3-5. 
Mark  xiv.  yart  of 

ver.  1.  ver.  2. 
Luke  xxii.  1,  2. 
Matt.  xxvi.  14-lG. 
Mark  xiv.  10,  11. 
Luke  xxii.  3-(). 
Matt.  xxvi.  17-19. 
Mark  xiv.  12-16. 
Luke  xxii.  7-13. 
Matt.  xxvi.  20. 
Mark  xiv.  17. 
Luke  xxii.  14-18. 
John  xiii.  1. 
Luke  xxii.  24-27. 
John  xiii.  2-16. 
Matt.  xxvi.  21-25. 
Mark  xiv.  18-21. 
Luke  xxii.  21-23. 
John  xiii.  17-30. 
Luke  xxii.  28-38. 
John    xiii.   31,   to 

the  end. 
Matt.  xxvi.  26-29. 
Mark  xiv.  22-25. 
Luke  xxii.  19,  20. 
John  xiv. 

Matt.  xxvi.  30. 
Mark  xiv.  26. 
Luke  xxii.  39. 
John  XV.  1-8. 
John  XV.  9,  to  end, 

and  xvi.  1-4. 
John  xvi.  5,  to  the 

end. 
John  xvii. 
Matt.  xxvi.  31-35. 
Mark  xiv.  27-31. 
Matt.  xxvi.  36-46. 
Mark  xiv.  32-42. 
Luke  xxii.  40-46. 
John  xviii.  1,  2. 
Matt.  xxvi.  47-56. 
Mark  xiv.  43-50. 
Luke  xxii.  47-53. 
John  xviii.  3-11. 


PLACE. 

V. 

M. 

29 

Julian 
Period 

Jerusalem. 

4742 

•• 



•• 



•• 



Garden    of 
Gethsema- 
ne. 

•• 



I'age. 

165 
165 

165 

166 

166 

166 
167 

167 

163 

169 

170 

170 
171 


171 
172 

172 

173 
174 

175 


176 


I. 

II. 

III. 
IV. 


PART  VII. 

Fro77i  the  Apprehension  of  Christ  to  the  Crucijixion. 


Christ  is  taken  to  Annas,  and  to  the  Pal- 
ace of  Caiaphas. 


Peter  and  John  follow  their  Master. 


Christ  is  first  examined  and  condemned 
in  the  House  of  the  High  Priest. 

Twelve  at  Night — Christ  is    struck,  and 
insulted  by  the  Soldiers. 


Matt.  xxvi.  57. 
Mark  xiv.  51-53. 
Luke  xxii.  54. 
John  xviii.  12-14. 
Matt.  xxvi.  58. 
Mark  xiv.  54. 
Luke  xxii.  55. 
John  xviii.  15,  16. 
Matt.  xxvi.  59-66. 
Mark  xiv.  55-64. 
John  xviii.  19-24. 
Matt.  xxvi.  67,  68. 
Mark  xiv.  65. 
Luke  xxii.  63-65. 


Jerusalem.     29  4742 


177 

178 

178 
179 


432* 


INDEX  THE  FIRST. 


SECTION. 


VI, 


VIL 


VIII. 


IX. 
X. 


XI. 
XII. 


XIII. 

XIV. 
XV. 

XVI. 
XVII. 


XVIII. 
XIX. 

XX. 

XXI. 

XXII, 
XXIII, 


CONTENTS. 


Peter's  tirst  Denial  of  Christ,  at  the  Fire, 
in  the  Hall  of  the  High  Priest's  Palace. 


After  midnight — Peter's  second  Denial 
of  Christ,  at  the  Porch  of  the  Palace  of 
the  High  Priest. 

Friday,  the  Day  of  the  Crucifixion — 
Time,  about  three  in  the  Morning. 
Peter's  third  Denial  of  Christ,  in  the 
Room  where  Christ  was  waiting  among 
the  Soldiers  till  the  Dawn  of  Day. 

Christ  is  taken  before  the  Sanhedrin, 
and  condemned. 


Judas  declares  the  Innocence  of  Christ. 
Christ  is  accused  before  Pilate,  and  is  by 
him  also  declared  to  be  innocent. 


Christ  is  sent  by  Pilate  to  Herod. 

Christ  is  brought  back  again  to  Pilate, 
who  again  declares  him  innocent,  and 
endeavours  to  persuade  the  people  to 
ask  for  his  release. 

Pilate  three  times  endeavours  again  to  re- 
lease Christ. 


The  Jews  imprecate  the  punishment  of 
Christ's  Death  upon  themselves. 

Pilate  releases  Barabbas,  and  delivers 
Christ  to  be  crucified. 


Christ  is  led    away  from  the  Judgment- 
hall  of  Pilate  to  Mount  Calvary. 


Christ  arrives  at  Mount  Calvary,  and  is 
crucified. 


Christ  prays  for  his  Murderers. 

The  Soldiers  divide  and  cast  Lots  for  the 
Raiment  of  Christ. 


Christ  is  reviled,  when  on  the  Cross,  by 
the  Chief  Priests,  the  Rulers,  the  Sol- 
diers, the  Passengers,  and  the  Malefac- 
tors. 

Christ,  when  dying  as  a  Man,  asserts  his 
Divinity,  in  his  Answer  to  the  Penitent 
Thief. 

Christ  commends  his  Mother  to  the  Care 
of  John. 

The  Death  of  Christ,  and  its  attendant 
Circumstances. 


SCRIPTURE. 


66,  to 

.  3-10. 
2,  and 


Matt.  xxvi.  69, 70. 
Mark  xiv.  66-68. 
Luke  xxii.  56,  57. 
John  xviii.  17,  18, 

25-27. 
Matt.  xxvi.  71 ,  72. 
Mark  xiv.  69,  part 

of  70. 
Luke  xxii.  58. 
Matt.  xxvi.  73,  to 

the  end. 
Mark  xiv.  part  of 

70,  to  end. 
Luke  xxii.  59-61. 
Matt,  xxvii.  1. 
Mark  xv.  part  of 

ver.  1. 
Luke  xxii. 

the  end. 
Matt,  xxvii 
Matt,  xxvii. 

11-14. 
Mark  xv.  1-5. 
Luke  xxiii.  1-4. 
John  xviii.  28-38. 
Luke  xxiii.  5-12. 
Matt,  xxvii.  15-20. 
Mark  XV.  6-11. 
Luke  xxiii.  13-19. 
John  xviii.  39. 
Matt,  xxvii.  21-23. 
Mark  xv.  12-14. 
Luke  xxiii.  20-23. 
John  xviii.  40. 
Matt,  xxvii.  24, 25. 

Matt,  xxvii.  26-30. 
Mark  xv.  15-19. 
Luke  xxiii.  24,25. 
John  xix.  1-16. 
Matt,  xxvii.  31,32. 
Mark  xv.  20,21. 
Luke  xxiii.  26-32. 
John  xix.  part  of 

V.  16,  and  v.  17. 
Matt,    xxvii.     33, 

34,  37,  38. 
Mark  xv.  22,  23, 

26,  27,  28. 
Luke  xxiii.  33-38. 
John  xix.  18-22. 
Luke    xxiii.    part 

of  ver.  34. 
Matt,  xxvii.  35, 36. 
Mark  xv.  24,  25. 
Luke    xxiii.    part 

of  ver.  34. 
John  xix.  23,  24. 
Matt,  xxvii.  39-44. 
Mark  xv.  29-32. 
Luke  xxiii.  35-37. 


Luke  xxiii.  39-43, 


John  xix.  25-27. 

Matt,  xxvii.  45-51, 

54-56. 
Mark  xv.  33-41. 
Luke  xxiii.  44-49. 
John  xix.  28-37. 


PLACE. 


Jerusalem.     29 


On  the  way 
to  Calvary. 


Mount  Cal- 
vary. 


Julian 
Period. 


Page. 


4742 


179 


180 


180 


181 


181 
181 


182 
183 


183 

184 
184 

185 
186 


186 
186 

187 

187 

187 
187 


INDEX  THE  FIRST. 


*433 


PART   VIII. 

From  the  Death  of  Christ  till  his  Ascension  into  Heaven. 


SECTION. 


II. 
III. 

IV. 

V. 
VI. 

VII. 

VIII. 

IX. 
X. 

XI. 
XII. 

XIII. 
XIV. 

XV. 

XVI. 
XVII. 

XVIII. 

XIX. 
XX. 


CONTENTS. 


Joseph   of    Arimathaja    and    Nicodemus 
bury  the  Body  of  Christ. 


Mary  Magdalene,  and  the  other  Mary, 
and  the  Women  from  Gahlee,  observe 
where  the  Body  of  Christ  was  laid. 

The  Women  from  Gahlee  hasten  to  re- 
turn Home  before  the  Sabbath  began, 
to  prepare  Spices. 

Mary  Magdalene  and  the  other  Mary 
continue  to  sit  opposite  the  Sepulchre 
till  it  is  too  late  to  prepare  their  Spices. 

The  Sabbath  being  ended,  the  Chief 
Priests  prepare  a  Guard  of  Soldiers  to 
watch  the  Sepulchre. 

The  Sabbath  being  over,  Mary  Magda- 
lene, the  other  Mary,  and  Salome,  pur- 
chase their  Spices  to  anoint  the  Body 
of  Christ. 

The  Morning  of  Easter-day — Mary  Mag- 
dalene, the  other  Mary,  and  Salome, 
leave  their  Homes  very  early  to  go  to 
the  Sepulchre. 

After  they  had  left  their  Homes,  and 
before  their  arrival  at  the  Sepulchre, 
Christ  rises  from  the  Dead. 

The  Bodies  of  many  come  out  of  their 
Graves,  and  go  to  Jerusalem. 

Mary  Magdalene,  the  other  Mary,  and 
Salome,  arrive  at  the  Sepulchre,  and 
find  the  Stone  rolled  away. 

Mary  Magdalene  leaves  the  other  Mary 
and  Salome  to  tell  Peter. 

Saloni6  and  the  other  Mary,  during  the 
absence  of  Mary  Magdalene,  enter  the 
Porch  of  the  Sepulchre,  and  see  one 
Angel,  who  commands  them  to  inform 
the  Disciples  that  Jesus  was  risen. 

Salome  and  the  other  Mary  leave  the 
Sepulchre. 

Peter  and  John,  as  soon  as  they  hear  the 
Report  of  Mary  Magdalene,  hasten  to 
the  Sepulchre,  which  they  inspect,  and 
immediately  depart. 

Mary  Magdalene,  having  followed  Peter 
and  John,  remains  at  the  Sepulchre 
after  their  departure. 

Mary  Magdalene  looks  into  the  Tomb, 
and  sees  two  Angels. 

Christ  first  appears  to  Mary  Magdalene, 
and  commands  her  to  inform  the  Disci- 
ples that  he  has  risen. 

Mary  Magdalene,  when  going  to  inform 
the  Disciples  that  Christ  had  risen, 
meets  again  with  Salome  and  the  other 
Mary — Christ  appears  to  the  three 
Women 

The  Soldiers,  who  had  fled  from  the  Sep- 
ulchre, report  to  the  High  Priests  the 
Resurrection  of  Christ. 

The  second  Party  of  Women,  from  Gali- 
lee, who  had  bought  their  Spices  on 
the  Evening  previous  to  the  Sabbath, 
having  had  a  longer  Way  to  come  to 
the  Sepulchre,  arrive  after  the  Departure 
of  the  others,  and  find  the  Stone  rolled 
away. 


SCRIPTURE. 


Matt,  xxvii.  57-60. 
Mark  xv.  42-46. 
Luke  xxiii.  50-54. 
John  xix.  38,  to  the 

end. 
Mark  xv.  47. 
Luke  xxiii.  55. 

Luke  xxiii.  56. 


Matt,  xxvii.  61. 


Matt,  xxvii.  62,  to 
the  end. 

Mark  xvi.  1. 


Matt,  xxviii.  1. 
Mark  xvi.  part  of 

vcr.  2. 
John  xx.pt.ofv.  1. 
Matt,  xxviii.  2-4. 


Matt,  xxvii.  part  of 
V.  52,  and  v.  53. 

Mark  xvi  part  of 
V.  2.  and  v.  3,  4. 

John  xx.pt.  ofv.l. 

John  XX.  2. 

Matt,  xxviii.  5-7. 
Mark  xvi.  5-7. 


Matt,  xxviii.  8. 
Mark  xvi.  8. 
John  XX.  3-10. 


John  XX.  part  of 
ver.  11. 

John  XX.  pt.  ».  11, 
12, 13,  4/-  pt.  14. 

Mark  xvi.  9. 

John  XX.  part  of 
V.  14,  and  15-17. 

Matt,  xxviii.  9, 10. 

John  XX.  18. 


Matt,  xxviii.  11-15. 


Luke  xxiv.  1-3. 


PLACE. 

V. 

JE. 

29 

Julian 
Period 

4742 

•  •  ■  • 

Jerusalem. 

The    Sepul- 
chre. 

Jerusalem. 
Sepulchre. 
Jerusalem. 

Sepulchre. 

Jerusalem. 
Sepulchre. 

Jerusalem. 
Sepulchre. 

•• 

— 

Jerusalem. 
Sepulchre. 

•  > 

Page. 
189 

190 
190 
190 
190 
190 

190 

191 

191 
191 

191 
191 

192 
192 

192 

192 

192 

193 

193 
193 


VOL.  II. 


*55 


•^KK 


434* 


INDEX  THE  FIRSr. 


SECTION. 


XXI. 
XXII. 

XXIII. 

XXIV. 
XXV. 

XXVI. 

XXVII. 

XXVIII. 

XXIX. 
XXX. 

XXXI. 

XXXII. 

XXXIII. 

XXXIV. 


CONTENTS. 


XXXV. 


Two  Angels  appear  also  to  the  Second 
Party  of  Women,  from  Galilee,  assuring 
them  that  Christ  was  risen,  and  remind- 
ing them  of  his  foretelling  this  Fact. 

Mary  Magdalene  unites  her  Testimony 
to  that  of  the  Galilean  Women. 

The  Apostles  are  still  incredulous. 

Peter  goes  again  to  the  Sepulchre. 

Peter,  who  had  probably  seen  Christ,  de- 
parts from  the  Sepulchre. 

Christ  appears  to  Cleopas,  and  another 
Disciple,  going  to  Emmails. 

Cleopas  and  his  Companion  return  to 
Jerusalem,  and  assure  the  Apostles 
that  Christ  had  certainly  risen, 

Christ  appears  to  the  assembled  Apostles, 
Thomas  only  being  absent,  convinces 
them  of  the  Identity  of  his  resurrec- 
tion Body,  and  blesses  them. 

Thomas  is  still  incredulous. 

Christ  appears  to  the  Eleven,  Thomas 
being  present. 

Christ  appears  to  a  large  Number  of  his 
Disciples  on  a  Mountain  in  Galilee. 

Christ  appears  again  at  the  Sea  of  Tibe- 
rias— His  Conversation  with  St.  Peter. 

Christ  appears  to  his  Apostles  at  Jerusa- 
lem, and  commissions  them  to  convert 
the  World. 

Christ  loads  out  his  Apostles  to  Bethany, 
within  Sight  of  Jerusalem,  gives  them 
their  final  commission,  blesses  them, 
and  ascends  visibly  into  Heaven  ;  from 
whence  he  will  come  to  judge  the  Living 
and  the  Dead. 

St.  John's  Conclusion  to  the  Gospel  His- 
tory of  Jesus  Christ. 


SCRIPTURE. 


Luke  xxiv.  4-9. 


Mark  xvi.  10. 
Luke  xxiv.  10. 
Mark  xvi.  11. 
Luke  xxiv.  11. 
Luke  xxiv.  j)t.  12. 
Luke  xxiv.  pt.  12. 

Mark  xvi.  12. 
Luke  xxiv.  13-32. 
Mark  xvi.  13. 
Luke  xxiv.  33-35. 

Luke  xxiv.  36-43. 
John  XX.  19-23. 


John  XX.  24,  25. 
Mark  xvi.  14. 
John  XX.  26-29. 
Matt,  xxviii.  16,17, 
and  part  of  18. 
John  xxi.  1-24. 

Luke  xxiv.  44-49. 
Acts  i.  4,  5. 

Matt,  xxviii.  part 

of  18-20. 
Mark  xvi.  15,  end. 
Luke  xxiv.  50,  end. 
Acts  i.  6-12. 

John     XX.    30-31, 
and  xxi.  25. 


PLACE. 

V. 

M. 

29 

Julian 
Period 

4742 

Sepulchre. 
Jerusalem. 

Sepulchre. 
Jerusalem. 

On  the   way 
to  Emmails. 
Jerusalem. 

•  • 



A  mountain 
in  Galilee. 

Sea  of  Tibe- 
rias. 

Jerusalem. 

Bethany. 

•• 

•  ■  •  ■ 

•  •  •  • 

Page. 


193 

193 

194 

194 
194 

194 

195 

195 

195 
196 

196 

196 

197 

197 


198 


PART    IX, 

From  the  Ascension  of  Christ  to  the  Termination  of  the  Period  in  which  the  Gospel 
ivas  preached  to  Proselytes  of  Righteousness,  and  to  the  Jews  only. 


I. 

II. 

III. 

IV. 
V. 

VI. 

VII. 

VIII. 
IX. 

X. 

XI. 

XII. 

XIII. 

XIV. 

XV. 

XVI. 


After  the  Ascension  of  Christ  the  Apos- 
tles return  to  Jerusalem. 

Matthias  by  lot  appointed  to  the  Apostle- 
ship  in  the  place  of  Judas. 

Descent  of  the  Holy  Spirit  on  tlie  Day  of 
Pentecost. 

Address  of  St.  Peter  to  the  Multitude. 

Effects  of  St.  Peter's  Address. 

Union  of  the  first  Converts  in  the  primi- 
tive Church. 

A  Cripple  is  miraculously  and  publicly 
healed  by  St.  Peter  and  St.  John. 

St.  Peter  again  addresses  the  People. 

St.  Peter  and  St.  John  are  imprisoned  by 
Order  of  the  Sanhedrin. 

St.  Peter's  Address  to  the  assembled 
Sanhedrin. 

The  Prayer  of  the  Church  on  the  liberation 
of  St.  Peter  and  St.  John. 

The  Union  and  Munificence  of  the  prim- 
itive Church. 

Deaths  of  Ananias  and  Sapphira. 

State  of  the  Church  at  this  time. 

An  Angel  delivers  the  A])ostles  from  Pri- 
son. 

The  Sanhedrin  again  assemble — St.  Pe- 
ter asserts  before  them  the  Messiah- 
ship  of  Christ. 


Acts    i.    1-3,    and 

rcr.  12-14. 
Acts  i.   15,  to  the 

end. 
Acts  ii.  1-13. 


Acts  ii.    14-36. 
Acts  ii.  37-42. 
Acts  ii.  43,  to 

end. 
Acts  iii.  1-10. 


the 


Acts  iii.  11,  to  end. 
Acts  iv.  1-7. 

Acts  iv.  8-22. 

Acts  iv.  23-31. 

Acts  iv.  32,  to  the 

end. 
Acts  v.  1-10. 
Acts  V.  11-16. 
Acts  V.  \"-^lQ,part 

ofver.  2L 
Acts  V.  part  of  21, 


Jerusalem. 

29 

4742 

30 

4743 

31 

4744 

32 

4745 

204 
204 

205 

205 
206 

206 

207 

207 

208 

208 

209 

209 

209 
210 
210 

210 


INDEX  THE  FIRST. 


*435 


SECTION. 


XVII. 

XVIII. 
XIX. 

XX 


XXI. 
XXII. 

XXIII. 

XXIV. 
XXV. 

XXVI. 


XXVII. 
XXVIIl. 

XXIX. 


XXX. 

XXXI. 

XXXII. 
XXXIII. 

XXXIV. 
XXXV. 


CONTENTS. 


By  the  Advice  of  Gamaliel  the  Apostles 
are  dismissed. 

The  Appointment  of  the  seven  Deacons. 

The  Church  continues  to  increase  in 
number. 

St.  Stephen,  having  boldly  asserted  the 
Messiahship  of  Clirist,  is  accused  of 
Blasphemy  before  tlie  Sanhedrin. 

St.  Stephen  defends  himself  before  the 
Sanhedrin. 

Stephen,  being  interrupted  in  his  Defence, 
reproaches  the  Sanhedrin  as  the  Mur- 
derers of  their  Messiah. 

Stephen,  praying  for  his  Murderers,  is 
stoned  to  Death. 


General  Persecution  of  the  Christians,  in 
which  Saul  (afterwards  St.  Paul)  par- 
ticularly distinguishes  himself. 

Philip  the  Deacon,  having  left  Jerusalem 
on  account  of  the  Persecution,  goes 
to  Samaria,  and  preaches  there,  and 
works  Miracles. 

St.  Peter  and  St.  John  come  down  from 
Jerusalem  to  Samaria,  to  confer  the 
Gifts  of  the  Holy  Ghost  on  the  new 
Converts. 

St.  Peter  reproves  Simon  Magus. 

St.  Peter  and  St.  John  preach  in  many 
Villages  of  the  Samaritans. 

The  Treasurer  of  Queen  Candace,  a  Pro- 
selyte of  Righteousness,  is  converted 
and  baptized  by  Philip,  who  now 
preaclies  through  the  Cities  of  Judaea. 

Many  of  the  Converts,  who  had  fled  from 
Jerusalem  in  consequence  of  the  Per- 
secution there,  preach  the  Gospel  to 
the  Jews  in  the  Provinces. 

Saul,  on  his  way  to  Damascus,  is  con- 
verted to  the  Religion  he  was  oppos- 
ing, on  hearing  the  Bath  Col,  and 
seeing  the  Shechinah. 

Saul  is  baptized. 

Saul  preaches  in  the  Synagogues  to  the 
Jews. 

St.  Peter, having  preached  through  Judsea, 
conies  to  Lydda,  where  he  cures  .^neas, 
and  raises  Dorcas  from  the  dead. 

The  Churches  are  at  rest  from  Persecu- 
tion, in  consequence  of  the  Conversion 
of  Saul,  and  the  Conduct  of  Caligula. 


SCRIPTURE. 


PLACE. 


Acts  V.  34,  to  the  Jerusalem. 

end. 
Acts  vi.  1-6. 
Acts  vi.  7. 


Acts  vi.  8-14. 


Acts   vi.   15,   and 

vii.  1-50. 
Acts  vii.  51-53. 


Acts  vii.  54,  to  the 

end,     and     viii. 

part  of   ver.    1. 

and  ver.  2. 
Acts  viii.  part  of 

ver.  1,  and  ver.  d. 

Acts  viii.  5-13. 


Acts  viii.  14-17. 


Acts  viii.  18-24. 
Acts  viii.  25. 

Acts    viii.    26,    to 
the  end. 


Acts  viii.  4. 


Acts  ix.  1-9. 


Acts  ix.  10-19. 

Actsix.  19-30. 

Acts  ix.  32,  to  the 
end. 

Acts  ix.  31. 


Samaria. 


Gaza. 


Provinces  of 
Judaea,  &c 

Near   Da- 
mascus. 

Damascus. 


Palestine. 


32 


34 


35 


Julian 
Period 


4745 


4746 

4746 

or 

4747 


4747 


4748 


4751 

to 

4753 


Page. 
211 

211 

212 

212 


212 
214 

214 

215 
215 

215 


215 

216 

216 


216 


217 


217 
217 

218 


218 


PART   X. 

The  Gospel  having  note  been  preached  to  the  Jeics  in  Jerusalem,  Judcca,  Samaria,  and 
the  Provinces,  the  time  arrives  for  the  Conversion  of  the  devout  Gentiles,  or  Prose- 
lytes of  the  Gate. 


I. 

II. 
III. 

IV. 

V. 


St.  Peter  sees  a  Vision,  in  which  he  is 
commanded  to  visit  a  Gentile  who  had 
been  miraculously  instructed  to  send 
for  him. 

St.  Peter  visits  Cornelius,  a  Roman  Cen- 
turion. 

St.  Peter  first  declares  Christ  to  be  the 
Saviour  of  all,  even  of  the  Gentiles 
who  believe  in  him. 

Cornelius  and  his  Friends  receive  the 
Holy  Ghost,  and  are  baptized. 

St.  Peter  defends  his  Conduct  in  visiting 
and  baptizing  Cornelius. 


Acts  X.  1-16. 

Caesarea  and 
Joppa. 

40 

4753 

219 

Acts  X.  17-33. 

Caesarea. 

.... 

219 

Acts  X.  34-43. 

Acts  X.  Ai,to  the 

end. 
Acts  xi.  1-18. 

ooo 

990 

Jerusalem. 

•• 

221 

436* 


INDEX   THE   FIRST. 


SECTION. 

CONTENTS. 

SCRIPTURE. 

PLACE. 

V. 

41 

Julian 
Period 

4754 

Page. 
221 

VI. 

The   Converts   who    had   been   dispersed 

Acts  xi.  19-21. 

Judaea  and 

by  the  Persecution  after  the  Death  of 

the   Prov- 

Stephen, having  heard   of  the   Vision 

inces. 

of    St.    Peter,   preach    to    the    devout 

Gentiles  also 

VII. 

The    Church   at  Jerusalem   commissions 

Acts  xi.  22-24. 

Jerusalem 

.... 

222 

Barnabas  to  make    Inquiries  into   this 
Matter. 

and  Anti- 
och. 

VIII. 

Barnabas  goes  to  Tarsus  for  Saul,  vt^hom 
he  takes  with  him  to  Antioch,  where 
the   Converts   were   preacliing   to   the 
devout  Gentiles. 

Acts  xi.  25,  26. 

Tarsus. 

42 

4755 

222 

IX. 

Herod    Agrippa    condemns    James,    the 
Brother   of  John,   to   death,   and    im- 
prisons Peter,  who  is  miraculously  re- 
leased,  and    presents    himself   to    the 
other    James,    who    had    been     made 
Bishop  of  Jerusalem. 

Acts  xii.  1-18,  and 
part  of  ver.  19. 

Jerusalem. 

43 

4756 

222 

X. 

The    Converts    at   Antioch,   being    fore- 
warned by  Agabus,  send  relief  to  their 
Brethren  at  Jerusalem,    by  the   hands 
of  Barnabas  and  Saul. 

Acts  xi.  27,  to  the 
end. 

Antioch. 

44 

4757 

223 

XI. 

The  Death  of  Herod  Agrippa. 

Acts  xii.  part  ver. 
19,  and  20-23. 

Cassarea. 



223 

XII. 

The  Churches  continue  to  increase. 

Acts  xii.  24. 

Palestine. 

•  • 

.... 

223 

XIII. 

Saul  having  seen  a  Vision  in  the  Temple, 
in  which  he  is  commanded  to  leave  Je- 
rusalem, and  to  preach  to  the  Gentiles, 

Acts  xii.  25. 

Antioch. 

45 

4758 

223 

returns  with  Barnabas  to  Antioch. 

PART  XL 

Period  for  preaching  the  Gospel  to  the  idolatrous  Gentiles,  and  St.  Paul's  First    \ 

Apostolical  Journey. 

I. 

The  Apostles  having  been  absent  from 
Jerusalem  when   Saul  saw  his   Vision 
in  the   Temple,   he   and   Barnabas  are 
separated  to  the  apostolic  Office  by  the 
Heads  of  the  Church  at  Antioch. 

Acts  xiii.  1-3. 

Antioch. 

45 

4758 

224 

II. 

Saul,  in  company   with  Barnabas,   com- 
mences  his   first    apostolical   Journey, 
by  going  from  Antioch  to  Seleucia. 

Acts  xiii.  part  of 
ver.  4. 

Seleucia. 

•  • 

•  •  •  • 

224 

III. 

From  Seleucia  Saul  and  Barnabas  proceed 
to    Salamis,    and    Paphos,   in    Cyprus, 
where  Sergius  Paulus  is  converted  ;  be- 
ing the  first  known  or  recorded  Convert 

Acts  xiii.  part  of 
ver.  4-12. 

Salamis  and 
Paphos. 

224 

of  the  idolatrous  Gentiles. 

IV. 

From  Cyprus  to  Perga,  in  Pamphylia. 

Acts  xiii.  13. 

Perga. 

•  • 

•  *  •  • 

224 

\                V. 

From    Perga  to  Antioch  in   Pisidia — St. 
Paul,   according   to    his   custom,    first 
preaches  to  the  Jews — they  are   driven 
out  of  Antioch. 

Acts  xiii.  14-50. 

Antioch  in 
Pisidia. 

46 

4759 

225 

VI. 

1 

From    Antioch    in   Pisidia,   to     Iconium, 
in     Lycaonia — the     People     about     to 
stone  them. 

Acts  xiii.   51,    52, 
and  xiv.  1-5,  and 
part  of  ver.  0. 

Iconium. 

"  • 

•  •  •  • 

226 

VII. 

From    Iconium    to   Lystra — The   People 
attempt   to    offer    them    Sacrifice,  and 
afterwards  stone  them. 

Acts  xiv.  S-\d,and 
part  ver.  20. 

Lystra. 

•  • 

•  •  •  • 

226 

VIII. 

From  Lystra  to  Derbe. 

Acts  xiv.  last  part 
ver.  20,  part  ver. 

47 

4760 

227 

i 

0,  and  ver.  7. 

:        IX. 

St.  Paul  and  Barnabas  return  to  Lystra, 
Iconium,  and   Antioch    in   Pisidia,  or- 
daining in  all  the  Churches. 

Acts  xiv.  21-23. 

Lystra,  Ico- 
nium,  An- 
tioch. 

•  • 

.... 

227 

X. 

They    proceed    through    Pisidia,    Perga, 
and  Attalia  in  Pamphylia. 

Acts  xiv.  24,  25. 

Pisidia,  Per- 
ga, Attalia. 

48 

4761 

227 

1             XI. 

They  return  to  Antioch,  and  submit  an 
Account   of   their  Proceedings  to   the 
Church  in  that  Place. 

Acts    xiv.    26,   to 
the  end. 

Antioch. 

■  " 

•  •  .  • 

227 

XII. 

Dissensions   at  Antioch   concerning  Cir- 
cumcision, before   the    commencement 

Acts  XV.  1,  2. 

49 

4762 

228 

of  St.  Paul's  second  apostolical  Journey. 

INDEX   THE   FIRST. 


*437 


SECTION. 


XIII. 


XIV. 


CONTENTS. 


St.  Paul  and  Barnabas  go  up  to  Jerusa- 
lem to  consult  the  Apostles  and  El- 
ders on  the  Dispute  concerning  Cir- 
cumcision— Decree  of  James  and  of 
the  Church  therein. 

St.  Paul  and  Barnabas  return  to  the 
Church  at  Antioch,  with  the  Decree  of 
the  Church  at  Jerusalem  on  the  Sub- 
ject of  the  Necessity  of  Circumcision. 


SCRIPTURE. 


Acts  XV.  3-29. 


Acts  XV.  30-35. 


PLACE. 


Jerusalem. 


Antioch. 


V. 

Julian 
Period 

49 

4762 

•• 



Page. 


228 


229 


PART    XII. 

St.  Paul's  Second  Apostolical  Journey. 


II. 

III. 

IV. 

V. 

VI. 

VII. 

VIII. 

IX. 

X, 


XI. 
XII. 

XIII. 

XIV. 

XV. 

XVI. 


XVII 
XVIII 


After  remaining  some  time  at  Antioch,  St. 
Paul  proposes  to  Barnabas  to  commence 
another  Visitation  of  the  Churches. 

St.  Paul,  separating  from  Barnabas, 
proceeds  from  Antioch  to  Syria  and 
Cilicia. 

St.  Paul  proceeds  to  Derbe,  and  Lystra  in 
Iconium — Timothy  his  Attendant. 

They  proceed  from  Iconium  to  Phrygia 
and  Galatia. 

From  Galatia  to  Mysia  and  Troas. 

From  Troas  to  Samothracia. 

From  Samothracia  to  Neapolis. 

From  Neapolis  to  Philippi,  where  the  Py- 
thoness is  dispossessed,  and  the  Jailor 
converted. 

From  Philippi,  through  Amphipolis  and 
Apollonia,  to  Thessalonica,  where  they 
are  opposed  by  the  Jews. 

St.  Paul  writes  his  Epistle  to  the  Gala- 
tians,  to  prove,  in  opposition  to  the  Ju- 
daizing  Teachers,  that  Faith  in  Christ, 
and  not  their  imperfect  Obedience  to 
the  ceremonial  Law,  was  the  Cause 
of  their  Salvation. 

From  Thessalonica  to  Berea  —  The 
Causes  for  which  the  Bereans  are  fa- 
vorably disposed  to  receive  the  Gospel. 

From  Berea,  having  left  there  Silas  and 
Timothy,  St.  Paul  proceeds  to  Athens, 
where  he  preaches  to  the  Philosophers 
and  Students. 

From  Athens  St.  Paul  proceeds  to  Cor- 
inth, where  he  is  reduced  to  labor 
for  his  Support — Silas  and  Timothy 
join  him  there. 

St.  Paul,  writes  his  First  Epistle  to  the 
Thessalonians,  to  establish  them  in  the 
Faith,  (when  they  were  exposed  to  the 
Attacks  of  the  unconverted  Jews.)  by 
enforcing  the  Evidences  of  Christianity. 

St.  Paul,  being  rejected  by  the  Jews,  con- 
tinues at  Corinth,  preaching  to  tlie 
Gentiles. 

St.  Paul  writes  his  Second  Epistle  to  the 
Thessalonians,  to  refute  an  Error  into 
which  they  had  fallen  concerning  the 
sudden  coming  of  the  Day  of  Judg- 
ment— He  prophesies  the  Rise,  Pros- 
perity, and  Overthrow  of  a  great 
Apostacy  in  the  Christian  Church. 

St.  Paul,  still  at  Corinth,  is  brought  be- 
fore the  Judgment-seat  of  Gallio,  the 
Proconsul,  the  Brother  of  Seneca. 

St.  Paul,  having  left  Corinth  for  Crete,  is 
compelled  on  his  Return  to  winter  at 
Nicopolis,  from  whence  he  writes  his 
Epistle  to  Titus,  whom  he  had  left  in 
Crete,  with  Power  to  ordain  Teachers, 
and  to  govern  the  Church  in  that  Island. 


Acts  XV.  36. 


Acts  XV.  37,  to 
the  end,  and 
xvi.  4,  5. 

Acts  xvi.  1-3. 

Acts  xvi.  G. 

Acts  xvi.  7-10. 
Acts  xvi.  pt.  of  11. 
Acts  xvi.  pt.  of  li- 
Acts    xvi.    12,   to 
the  end. 

Acts  xvii.  1-9. 


Epistle    to    the 
Galatians. 


Acts  -xvii.  10-14. 


Acts   xvii.   15,   to 
the  end. 


Acts  xviii.  1-5. 


First  Epistle  to 
the  Thessa- 
lonians. 


Acts  xviii.  6-11. 

Second  Epistle 
TO  THE  Thessa- 
lonians. 


Acts  xviii.  12-17, 
and  part  of  ver. 
18. 

Epistle  to  Titus. 


Antioch. 

Syria   and 
Cilicia. 

Derbe    and 

Lystra. 
Phrygia  and 

Galatia. 
Mysia,Troas 
Samothrace. 
Neapolis. 
Philippi. 

Thessalo- 
nica. 

50 
51 

4763 

•    •    •    a 
■    •    •    • 

4764 

Berea. 
Athens. 

Corinth. 

•  • 



52 

4765 

■ 

Crete, 
Nicopolis. 

53 

4766 

229 

230 

230 

230 

230 
230 
230 
231 

232 

232 


238 
238 

239 

239 

243 
243 


246 
246 


*KK* 


438* 


INDEX  THE   FIRST. 


SECTION. 

CONTENTS. 

SCRIPTURE. 

PLACE. 

V. 

54 

Julian 
Period. 

4767 

Page. 

248 

XIX. 

St.  Paul  proceeds  to  Cenchrea. 

Acts  xviii.  part  of 

ver.  18. 
Acts  xviii.  19. 

Cenchrea. 

XX. 

From  Cenchrea   to    Ephesus,    where   he 

Ephesus. 

.. 

248 

disputes  with  the  Jews. 

XXI. 

From  Ephesus  St.  Paul  proceeds  to  Ctes- 
area,  and    having    saluted  the  Church 
at    Jerusalem,    completes    his  Second 
Apostolical    Journey,    by  returning  to 
Antioch  in  Syria. 

Acts  xviii.  20-22. 

Csesarea, 
Jerusalem, 
Antioch  in 
Syria. 

248 

PART   XIII. 

The  Third  Apostolical  Journey  of  St.  Paul. 

I. 

St.  Paul   again   leaves  Antioch,  to    visit 
the  Churches  of  Galatia  and  Phrygia. 

Acts  xviii.  23. 

Galatia  and 
Phrygia. 

55 

4768 

249 

II. 

History  of  Apollos,  who  was  now  preach- 
ing to  the  Church  at  Ephesus,  planted 
by  St.  Paul. 

St.  Paul  proceeds  from  Phrygia  to  Ephe- 
sus, and  disputes  there  with  the  Jews. 

Acts  xviii.   24,  to 
tlie  end. 

Ephesus. 

•  •  •  • 

249 

III. 

Acts  xix.  1-10. 

249 

IV. 

St.  Paul  continues  two  Years  at  Ephesus 
— the  People  burn  their  magical  Books. 

Acts  xix.  11-20. 

56 

4769 

250 

V. 

St.  Paul  sends  Timothy  and  Erastus  to 
Macedonia  and  Achaia. 

Acts  xix.  21,  part 
of  ver.  22. 

250 

VI. 

St.  Paul  writes  his  First  Epistle  to  the  Co- 
rinthians, to  assert  his  apostolic  author- 

First Epistle  to 
THE     Corinth- 

56 

4769 

or 

250 

ity,   to  reprove    the  Irregularities    and 

ians. 

proba- 

Disorders of  the  Church,  and  to  answer 

bly 

the  Questions  of  the  Converts  on  vari- 

57 

4770 

ous  points  of  Doctrine  and  Discipline. 

VII. 

St.  Paul  continues  at  Ephesus — a  Mob  is 
occasioned  at  that  Place  by  Demetrius. 

Acts  xix.  part  of 
ver.  22,  to  end. 

268 

VIII. 

St.  Paul  leaves  Ephesus  and  goes  to  Ma- 
cedonia. 

Acts  XX.  1. 

Macedonia. 

•• 

269 

IX. 

St.  Paul  writes  his  First  Epistle  to  Timo- 
thy, to  direct  him  how  to   proceed  in 

First  Epistle  to 

TiSlOTHY. 

57 
or 

4770 

Of 

269 

the    Suppression    of   those    false    Doc- 

58 

4771 

trines  and  Corruptions  which  the  Jew- 

ish Zealots  were  endeavouring  to  estab- 

lish   in    the  Church  of  Ephesus,  over 

which  he  was  appointed  to  preside. 

X. 

St.    Paul    proceeds    from    Macedonia    to 
Greece,  or  Achaia,  and  continues  there 
three  Months, 

Acts    XX.    2,  and 
part  of  ver.  3. 

Macedonia, 
Achaia. 

"  ■ 

•  •  •  • 

275 

XI. 

St.  Paul,  having  been  informed  of  the  re- 
ception his  First  Epistle  had  met  with 
from  the  Corinthians,  writes  his  Second 
Epistle    from    Philippi,   to    justify    his 
apostolic    Conduct,   and    vindicate    his 
Authority,  both   of    which    had    been 
impugned  by  a  false  Teacher. 

Second     Epistle 
to  the   Corin- 
thians. 

Philippi 

58 

4771 

275 

XII. 

St.  Paul  returns  from  Achaia  and  Corinth 
to  Macedonia,  sending  his  Companions 
forward  to  Troas. 

Acts  XX.  part  ver. 
3,  ver.  4,  5. 

Macedonia. 

.... 

289 

XIII. 

St.  Paul,  in  his  way  from  Achaia  to  Ma- 
cedonia, writes  from  Corinth  his  Epis- 
tle to  the  Gentiles  and  Jews  of  Rome 
— to  the  Gentiles,  to  prove  to  them  that 
neither   their   boasted   Philosophy,  nor 
their  moral  Virtue,   nor  the   Light  of 
human  Reason — and  to  the  Jews,  that 
neither  their  Knowledge  of,  nor  Obe- 
dience   to,  the    Law    of  Moses,    could 
justify    them    before    God ;     but    that 
Faith    in    Clirist   alone  was,  and   ever 
had  been,  the  only   way  of  Salvation 
to  all  Mankind. 

Epistle    to    the 

Romans. 

Corinth. 

289 

XiV. 

From   Macedonia   St.   Paul   proceeds  to 
Troas,   where    he   raises   Eutychus   to 
life. 

Acts  XX.  6-12. 

Troas. 

.... 

314 

XV. 

From  Troas  to  Asso^  and  Mitylene. 

Acts  XX.  13,  14. 

Assos  and 
Mitylene. 

•• 



315 

INDEX  THE   FIRST. 


*439 


SECTION. 

CONTENTS. 

SCRIPTURE. 

PLACE. 

v. 

58 

Julian 
Period 

Page. 
315 

XVI. 

From  Mitylene  to  Chios. 

Acts  XX.  j)t.  of  15. 

Chios. 

4771 

XVII. 

From  Chios  to  Sanios,  and  Trogjlhum. 

Acts  XX.  j)t.  of  15. 

Samos     and 
Trogyllium. 

•• 



315 

XVIII. 

From  Trogyllium   to  Miletus,  where  St. 
Paul  meets,  and  takes  his  Farewell  of, 
the   Elders  of  the  Church  at  Ephesus. 

Acts   XX.  part  of 
15,  to  end.        « 

Miletus. 

.... 

315 

XIX. 

From  Miletus,  to  Coos  and  Rliodes  and 
Patara ;     whence    St.     Paul,    together 
with  St.  Luke,  the  writer  of  the  Book 
of  the  Acts  of  the   Apostles,  sails  in  a 
Phoenician   Vessel    to  Syria,  and  lands 
in  Tyre. 

Acts  xxi.  1-3. 

Coos, 
Rhodes, 
Patara, 
Tyre. 

316 

XX. 

St.  Paul  and  St.  Luke  continue  at  Tyre 
seven  Days. 

Acts  xxi.  4-6. 

Tyre. 

•• 

.... 

316 

XXI. 

They  proceed  from  Tyre  to  Ptolemais. 

Acts  xxi.  7. 

Ptolemais. 

^  ^ 

■  ■ .  ■ 

316 

XXII. 

From  Ptolemais  to  Cffisarea,  to  the  House 
of  Philip  the  Evangelist — Agabus  pro- 
phesies the  near  Imprisonment  of  St. 
Paul. 

Acts  xxi.  8-14. 

Cassarea. 

316 

XXIII. 

St.  Paul  and  St.  Luke   arrive  at  Jerusa- 
lem,   and    present    themselves    to    St. 
James  and  the  Church. 

Acts  xxi.  15-2(3. 

Jerusalem. 

.... 

317 

XXIV. 

St.    Paul    is    apprehended   by    the    chief 
Captain     of    the    Temple,    in    conse- 

Acts xxi.  27-36. 

317 

quence  of  a  Mob,  occasioned  by  some 

of  the  Asiatic  Jews,  who  met  St.  Paul 

in  the  Temple. 

XXV. 

St.   Paul  makes  his   Defence   before   the 
Populace. 

Acts  xxi. 37,  to  end, 
and  xxii.  1-21. 

318 

XXVI. 

On  declaring  his  Mission  to  preach  to  the 
Gentiles,    the    Jews    clamor    for     his 

Acts  xxii.  22. 

319 

Death. 

XXVII. 

St.  Paul  claims  the  Privilege  of  a  Roman 
Citizen. 

Acts  xxii.  23-29. 

•• 



310 

XXVIII. 

St.  Paul  is  brought  before  the  Sanhedrin, 
who  are  summoned  by  the  Captain  of 

Acts  xxii.  30,  and 
xxiii.  1-10. 

319 

the  Temple. 

XXIX. 

St.  Paul    is   encouraged   by  a  Vision   to 
persevere. 

Acts  xxiii.  11. 

320 

XXX. 

In    consequence    of  the    Discovery  of  a 
Conspiracy  to  kill  St.  Paul,  he  is   re- 
moved    by     Night      from     Jerusalem, 
through  Antipatris  to  Cfesarea. 

Acts  xxiii.    12,  to 
the  end. 

Antipatris — 
Ccesarea. 

320 

XXXI. 

St.  Paul    is    accused    of  Sedition    before 
Felix,  the  Governor  of  Judaea — his  De- 
fence. 

Acts  xxiv.  1-21. 

CsBsarea. 

.... 

321 

XXXII. 

After  many  Conferences  with  Felix,  St. 
Paul  is  continued  in  Prison  till  the  ar- 

Acts xxiv.  22,  to 
the  end. 

322 

rival  of  Porcius  Festus. 

XXXIII. 

Trial  of  St.  Paul  before  Festus— He  ap- 
peals to  the  Emperor. 

Acts  XXV.  1-12. 

60 

4773 

322 

XXXIV. 

Curious   Account   given    to   Agrippa   by 
Festus,  of  the  Accusation  against    St. 
Paul. 

Acts  XXV.  13-22. 

.... 

323 

XXXV. 

St.  Paul  defends  his  Cause  before  Festus 
and    Agrippa — their    Conduct   on    that 

Acts    XXV.  23,  to 
end,  and  xxvi. 

323 

Occasion. 

XXXVI. 

St.  Paul,  being  surrendered  as  a  Prisoner 
to    the    Centurion,   is    prevented   from 

Acts  xxvii.  1. 

325 

completing  this  Journey,  by  returning 

to  Antioch,  as  he  had  usually  done. 

PART   XIV. 

The  Fourth  Journey  of  St.  Paul. 

I. 

St.  Paul  commences  his  Voyage  to  Rome 
as  a  Prisoner. 

Acts  xxvii.  2. 

On  the  voy- 
age to  Rome. 

60 

4773 

325 

11. 

The  Ship  arrives  at  Sidon,  from  whence 
it  proceeds  to  Cyprus. 

Acts  xxvii.  3,  4. 

Sidon   and 
Cyprus. 

.  • 



325 

III. 

After  changing  their  Ship  at  Trye.  they 
proceed  to  Cnldus,  Salmone   in  Crete, 

Acts  xxvii.  5-8. 

Cnidus,  Sal- 

^, 

•  •  •  ■ 

325 

mone,    La- 

and  the  City  of  Lasea. 

sea. 

440* 


INDEX  THE   FIRST. 


SECTION. 


IV. 

V. 

VI. 
VII. 

VIII. 

IX. 

X. 


XL 


xn. 


XIII. 


XIV, 


XV. 


CONTENTS. 


St.  Paul  warns  the  Master  of  the  Ship  of 
the  Danger  they  were  in — They  at- 
tempt to  reach  Phenice  in  Crete. 

The  Ship  is  wrecked,  but  the  Lives  of  all 
on  board  are.^aved,  as  St.  Paul  had 
foretold. 

They  land  on  the  Island  of  Melita. 

After  three  Months  they  sail  to  Rome. 

St.  Paul  arrives  at  Rome,  and  is  kindly 
received  by  the  Brethren. 

St.  Paul  summons  the  Jews  at  Rome,  to 
explain  to  them  the  Causes  of  his  Im- 
prisonment. 

St.  Paul  writes  his  Epistle  to  the  Ephe- 
sians,  to  establish  them  in  the  Christian 
Faith,  by  describing,  in  the  most  ani- 
mating Language,  the  Mercy  of  God 
displayed  in  the  Calling  of  the  Gentiles 
through  Faith  in  Christ,  without  being 
subjected  to  the  Law  of  Moses,  and  to 
enforce  upon  them  that  Holiness  and 
Consistency  of  Conduct,  which  is  re- 
quired of  all  who  have  received  the 
Knowledge  of  Salvation. 

St.  Paul  writes  his  Epistle  to  the  Philip- 
pians,  to  comfort  them  under  the  Con- 
cern they  had  expressed  on  the  Sub- 
ject of  his  Imprisonment — to  exhort 
them  to  continue  in  union  and  mu- 
tual love,  and  to  caution  them  against 
the  Seductions  of  false  Teachers,  who 
had  begun  to  introduce  themselves 
among  them. 

St.  Paul  writes  his  Epistle  to  the  Colos- 
sians,  in  reply  to  the  Message  of  Epa- 
phras,  to  prove  that  the  Hope  of 
Man's  Salvation  is  founded  on  the 
Atonement  of  Christ  alone  ;  and,  by 
the  Establishment  of  opposite  Truths, 
to  eradicate  the  Errors  of  the  Ju- 
daizers,  who  not  only  preached  the 
Mosaic  Law,  but  also  the  Opinions  of 
the  Heathen,  Oriental,  or  Essenian 
Pliilosophers,  concerning  the  Worship 
of  Angels,  on  account  of  their  suppos- 
ed Agency  in  human  Affairs  and  the 
necessity  of  abstaining  from  animal 
Food. 

St.  Paul  writes  his  Epistle  to  his  Friend 
Philemon,  to  intercede  with  him  in 
favor  of  his  Slave  Onesimus,  who  had 
fled  from  the  Service  of  his  Master  to 
Rome  ;  in  which  City  he  had  been 
converted  to  Christianity  by  Means  of 
the  Apostle's  Ministry. 

St.  James  writes  his  Epistle  to  the  Jew- 
ish Christians  in  general,  to  caution 
them  against  the  prevalent  Evils  of  the 
Day — to  rectify  the  Errors  into  which 
many  had  fallen,  by  misinterpreting 
St.  Paul's  Doctrine  of  Justification, 
and  to  enforce  various  Duties. 

St.  Paul  remains  at  Rome  for  two  years, 
during  which  time  the  Jews  do  not  dare 
to  prosecute  him  before  the  Emperor. 


SCRIPTURE. 


Acts  xxvii.  9-13. 


Acts  xxvii.  14,  to 
the  end. 

Acts  xxviii.  1-10. 
Acts  xxviii.  11,  to 

part  of  ver. 14. 
Acts    xxviii.  part 

of  V.  14  to  16. 
Acts  xxviii.  17-29. 


The   Epistle  to 

THE  EpHESIANS. 


The  Epistle  to 
THE    Philippi- 

ANS. 


The   Epistle  to 
the  colossians. 


The   Epistle  to 
Philemon. 


The  GENERAL 

Epistle  of  St. 
James. 


Acta  xxviii.  30, 31. 


place. 


On  the  voy- 
age to 
Rome. 


Melita. 
Voyage  to 

Rome. 
Rome. 


Jerusalem. 


Rome. 


60 


61 


62 


Julian 
Period 


4773 


4774 


4775 


Page. 
325 

326 

327 
327 

327 

328 

328 


338 


345 


351 


352 


359 


INDEX  THE   FIRST. 


#441 


PART  XV. 

From  the  Commencement  of  the  Fifth  and  last  Journey  of  St.  Paul  to  the  Comple- 

tion of  the   Canon  of  the  whole  Scriptures — With  a  brief  Survey  of  the  History 

of  the  Christian  Church  to  the  present  Time. 

SECTION. 

CONTENTS. 

SCRIPTURE. 

PLACE. 

Vulj. 
JExa.. 

62 

Julian 
Period 

Page. 
360 

I. 

St.   Paul,  while  waiting  in  Italy  for  Tim- 

The Epistle 

Italy. 

4775 

othy,    writes    the     Key    to     the    Old 

TOTHE  He- 

or 

or 

Testament — the     Epistle    to    the    He- 

brews. 

63 

477G 

brews — to    prove    to    the   Jews,    from 

their   own    Scriptures,  the    Humanity, 

Divinity,     Atonement,    and     Interces- 

sion of  Christ — the  Superiority  of  the 

Gospel  to  the  Law — and  tlie  real  Ob- 

ject and  Design  of  the  Mosaic  Institu- 

tion. 

II. 

After     his    Liberation,    St.    Paul     visits 
Italy,  Spain,  Britain,  and  the  West. 

Italy,  Spain, 
Britain. 

63-4 

4776-7 

381 

III. 

He  then  proceeds  to  Jerusalem. 

Jerusalem. 

,  , 

•  •  •  • 

384 

IV. 

From  Jerusalem  to  Antioch  in  Syria. 

Antioch. 

65 

4778 

384 

V. 

From  Antioch  to  Colosse. 

Colosse. 

384 

VI. 

From  Colosse  to  Philippi. 

Philippi. 

384 

VII. 

From  Philippi  to  Corinth. 

Corinth. 

.... 

385 

VIII. 

From  Corinth  to  Troas. 

Troas. 

385 

IX. 

From  Troas  to  Miletum. 

Miletum. 

.... 

385 

X. 

From  Miletum  to  Rome. 

Rome. 

385 

XI. 

St.  Paul   is  imprisoned  at  Ronie    in    the 
general  Persecution  by  Nero. 



386 

XII. 

St.  Paul,  in  the  Anticipation  of  the  near 

The  Secoud 

Italy. 

65 

4778 

386 

approach  of  Death,  writes  liis  Second 

Epistle  TO 

or 

or 

Epistle   to  Timothy,  exliorting  him,  as 

Timothy. 

66 

4779 

his  last   request,    to    the    faithful    Dis- 

charge   of  his   Duty,  in    all    times   of 

Apostacy,     Persecution,    and     Dissen- 

XIII. 

sion. 
St.  Peter  writes    his  first  Epistle  to   the 
Jews,  who,  in    the    time    of    Persecu- 
tion,   had   taken    Refuge    in    the    hea- 
then   Countries   mentioned    in  the  In- 
scription, and  also  to  the  Gentile  Con- 
verts,   to    encourage    them    to    suffer 
cheerfully  for   their  Religion  ;    and    to 
enforce    upon   them   the   Necessity  of 
leading    a    holy    and    blameless    Life, 
that  they  may  put  to  shame   the  Cal- 
umnies of  their  Adversaries. 

The      First 
Epistle 

GENERAL 

OF  St.  Pe- 
ter. 

Rome. 

•  • 

391 

XIV. 

St.  Peter,  under   the    Impression   of  ap- 
proaching   Martyrdom,    writes    to   the 
Jewish    and     Gentile    Christians,    dis- 
persed   in    the    Countries    of    Pontus, 
Galatia,  Cappadocia,   «fcc.,  to    confirm 
the  Doctrines  and   Instructions    of  his 
former  Letter,  to  caution  them   against 
the    Errors   of   the   false   Teachers,   by 
reminding  them  of  the   Judgments  of 
God  on  Apostates,    and   to   encourage 
them  under  Persecution,  by  the  Con- 
sideration of  the  happy  Deliverance  of 
those    who   trusted    in    him,   and    the 
final    Dissolution    both    of  this   World 
and  of  the  Jewish  Dispensation. 

The  Second 
Epistle 

GENERAL 

OF  St.  Pe- 
ter. 

Italy,  or 
Rome. 

66 

4779 

398 

XV. 

Jude    writes    his  Epistle    to   caution   the 
Christian   Church  against  the  danger- 
ous Tenets  of  the  false  Teachers,  who 
had     now    appeared,     subverting     the 
Doctrine  of  Grace  to  the  Encourage- 
ment  of    Licentiousness ;    and   to    ex- 
hort them  to  a  steadfast  Adherence  to 
the  Faith  and  Holiness. 

The    gener- 
al Epistle 
OF  Jude. 

Probably 
Syria. 

403 

XVI. 

Martyrdom  of  St.  Peter  and  St.  Paul. 

Rome. 

.... 

405 

XVII. 

Destruction  of  Jerusalem. 

Jerusalem. 

70 

4783 

406 

VOL.   II. 


# 


56 


442* 


INDEX  THE   FIRST. 


SECTION. 


XVIII. 


XIX. 


XX. 


XXI. 


CONTENTS. 


St.  John  writes  the  Apocalypse  to  supply 
the  place  of  a  continued  Succession  of 
Prophets  in  the  Christian  Church,  till 
the  second  coming  of  Christ  to  judge 
the  World. 

St.  John  writes  his  First  Epistle  to  con- 
fute the  Errors  of  the  false  Teachers, 
and  their  different  Sects — against  the 
Docetas,  who  denied  the  Humanity 
of  Christ,  asserting  that  his  Body  and 
Sufferings  were  not  real,  but  imagi- 
nary— against  the  Cerinthians  and 
Ebionites,  who  contended  that  he  was 
a  mere  Man,  and  that  his  Divinity 
was  only  adventitious,  and  therefore 
separated  from  him  at  his  Passion — 
and  against  the  Nicolaitanes,  or  Gnos- 
tics, who  taught  that  the  Knowledge 
of  God  and  Christ  was  sufficient  for 
Salvation ;  that  being  justified  by 
Faith,  and  freed  from  the  Restraints 
of  the  Law,  they  might  indulge  in 
Sin  with  Impunitj' — He  cautions 
Christians  from  being  seduced  by 
these  Doctrines  and  Practices,  by 
condemning  them  in  the  strongest 
Terms — He  contrasts  them  with  the 
Truths  and  Doctrines  of  the  Gospel, 
in  which  they  had  been  instructed, 
and  in  which  they  are  exhorted  to 
continue. 

St.  John  writes  his  Second  Epistle  to 
caution  a  Christian  Mother  and  her 
Children  against  the  Seductions  and 
pernicious  Errors  of  the  false  Teachers, 
supposed  to  be  a  sect  of  the  Gnostics. 

St.  John  writes  his  Third  Epistle  to  Gaius, 
to  praise  him  for  his  steadfast  faith  and 
kindness  to  some  Christian  Brethren 
and  strangers,  and  to  recommend  them 
again  to  his  protection  and  benevo- 
lence— to  rebuke  and  to  caution  him 
against  the  presumptuous  arrogance  of 
Diotrephes,  who  had  denied  his  author- 
ity, and  disobeyed  his  injunctions,  and 
to  recommend  Demetrius  to  his  atten- 
tion, and  the  imitation  of  the  church. 

St.  John  sanctions  the  Books  of  the 
New  Testament,  and  completes  the 
Canon  of  Scripture,  by  writing  his 
Gospel,  at  the  Request  of  the  Church 
at  Ephesus. 

Brief  View  of  the  Condition  of  the  Jews, 
the  Stations  of  the  Sanhedrin,  and  its 
Labors  before  the  final  and  total 
Dispersion  of  the  Nation ;  with  an 
Outline  of  the  History  of  the  visible 
Church,  from  the  closing  of  the  Canon 
of  Scripture  to  the  present  Day;  and 
the  Prospects  of  the  permanent  Hap- 
piness of  Mankind,  in  the  present  and 
future  World. 


SCRIPTURE. 


The     Book     of 
Revelation. 


The  First  Epis- 
tle OF  John. 


The  Second 
Epistle  of 
John. 


The  Third 
Epistle  of 
John. 


PLACE. 


Patmos. 


Ephesus. 


V. 


96 


Julian 

Period 


4799 


Page. 


407 


429 


437 


438 


439 


443 


*443 


INDEX   THE    SECOND 


ON  THE  PLAN  RECOMMENDED   BY 

TORSHEL* 

SHOWING 

IN   WHAT  PART  OF  THE  ARRANGEMENT  ANY  CHAPTER  OR  VERSE  OF  THE 

NEW  TESTAMENT  MAY  BE   FOUND. 

SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

MATTHEW. 

Part. 

Section. 

Page. 
51 

MATTHEW. 

Part. 

Section. 

Page. 

i.  1. 

I. 

IX. 

xiv.  15-21. 

IV. 

IV. 

101 

2-17. 

•    • 

IX. 

52 

22,  23. 

V. 

102 

)8,  to  end. 

,  , 

VII. 

51 

24-33. 

VI. 

103 

ii.  1-12. 

,    , 

XIII. 

54 

34-36. 

VII. 

103 

13-15. 

,    , 

XIV. 

54 

XV.  1-20. 

IX. 

105 

16-18. 

•    a 

XV. 

54 

21-28. 

X. 

107 

19,  to  end. 

■    • 

XVI. 

55 

29-31. 

XI. 

108 

iii.  1-12. 

^    ^ 

XVIII. 

55 

32,  to  end. 

XII. 

108 

13,  to  end. 

,    , 

XIX. 

57 

xvi.  1-12. 

XIII. 

109 

iv.  1-11. 

,    , 

XX. 

57 

13-20. 

XV. 

110 

12-17. 

III. 

I. 

63 

21,  to  end. 

XVI. 

110 

18-22. 

,    , 

VI. 

66 

xvii.  1-13. 

XVII. 

111 

23-25. 

■    • 

IX. 

68 

14-21. 

XVIII. 

113 

V.  vi.  vii. 

,    , 

XIX. 

75 

22,  23. 

XIX. 

114 

viii.  1. 

•    • 

XIX. 

80 

24,  to  end. 

XX. 

114 

2-4. 

^    , 

X. 

69 

xviii. 

XXI. 

115 

5-13. 

•    • 

XX. 

80 

xix.  1,  2. 

n. 

117 

14,  15. 

,    , 

VIII. 

67 

3-12. 

XXX. 

134 

16,  17. 

,    , 

IX. 

68 

13-15. 

XXXI. 

134 

18-27. 

.. 

XXXV. 

91 

16-29. 

XXXIX. 

138 

28,  to  end. 

,    , 

XXXVI. 

92 

30. 

XL. 

139 

ix.  1. 

,    , 

xxxvni. 

94 

XX.  1-16. 

XL. 

139 

2-8. 

•    • 

XI. 

69 

17-19. 

XLII. 

140 

9. 

,    ^ 

XII. 

70 

20-28. 

XLIII. 

141 

10-17. 

XXXVII. 

93 

29.  to  end. 

XLIV. 

142 

18-26. 

,    , 

XXXVIII. 

94 

xxi.  1-7. 

LHI. 

146 

27-31. 

^    , 

XXXIX. 

96 

8,  9. 

I. 

148 

32-34. 

,    , 

XL. 

96 

10-13. 

V 

III. 

149 

35,  to  end. 

,    , 

XLII. 

97 

14-16. 

IV. 

149 

X. 

IV. 

I. 

97 

17. 

VII. 

150 

xi.  1. 

,  , 

I. 

97 

]>i.  19. 

VIII. 

150 

2-6. 

III. 

XXII. 

81 

20-22. 

XII. 

151 

7-15. 

,  , 

XXIII. 

82 

23,  to  end. 

XIII. 

152 

16-24. 

,  , 

XXIV. 

82 

xxii.  1-14. 

XIII. 

152 

25,  to  end. 

,  , 

XXV. 

83 

15-22. 

XIV. 

155 

xii.  1-8. 

•  • 

XV. 

72 

23-33. 

XV. 

155 

9-14. 

,  , 

XVI. 

73 

34-40. 

XVI. 

156 

15-21. 

,  , 

XVII. 

74 

A\,  to  end. 

XVIL 

157 

22-45. 

XXVTII. 

84 

xxiii. 

XVIII. 

1.58 

46,  to  end. 

.. 

XXIX. 

86 

xxiv.  1-35. 

XX. 

160 

xiii.  1-9. 

•  • 

XXX. 

86 

36.  to  end. 

XXI. 

163 

10-17. 

XXXI. 

87 

XXV.  1-13. 

XXII. 

164 

18-23. 

,  ^ 

XXXII. 

88 

14-30. 

XXIII. 

164 

24-53. 

XXXIV. 

89 

31,  to  end. 

XXIV. 

165 

54,  to  end. 

•  • 

XLI. 

97 

xxvi.  1,  2. 

XXVI. 

165 

xiv.  1-12. 

IV. 

II. 

99 

3-5. 

xxvn. 

166 

13,  14. 

•• 

III. 

101 

6-13. 

V. 

XLII. 

145 

*  See  Introduction  to  the  Old  Testament. 


444* 


INDEX  THE   SECOND. 


SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

MATTHEW. 

Part. 

Settion. 

Paire. 
166 

MARK. 

Part. 

Section. 

Page. 

97 

xxvi.  14-16. 

VI. 

XXVIII. 

vi.  7-13. 

IV. 

I. 

17-19. 

•   • 

XXIX. 

16() 

17-20. 

VIII. 

62 

20. 

,    , 

XXX. 

167 

14-29. 

II. 

99 

21-25. 

•    • 

XXXII. 

168 

30-34. 

III. 

101 

26-29. 

,   , 

XXXIV. 

170 

35-44. 

IV. 

101 

30. 

•    • 

XXXVI. 

171 

45,  46. 

V. 

102 

31-35. 

•    • 

XLI. 

174 

47-52. 

VI. 

103 

36-46. 

•    • 

XLII. 

175 

53,  to  end. 

VII. 

103 

47-56. 

•   • 

XLIII. 

176 

vii.  1-23. 

IX. 

105 

57. 

VII. 

I. 

177 

24-30. 

X. 

107 

58. 

•  ■ 

II. 

178 

31,  to  end. 

XI. 

108 

59-66. 

.  , 

III. 

178 

viii.  1-10. 

XII. 

108 

67,  68. 

•  • 

IV. 

179 

11-21. 

XIII. 

109 

69,  70. 

, . 

V. 

179 

22-26. 

XIV. 

110 

71,  72. 

•  , 

VI. 

180 

27-30. 

XV. 

110 

73,  to  end. 

.  . 

VII. 

180 

31,  to  end. 

XVI. 

110 

xxvii.  1. 

•  • 

VIII. 

181 

ix.  1. 

XVI. 

110 

2. 

•  • 

X. 

181 

2-13. 

XVII. 

111 

»-10. 

,  , 

IX. 

181 

14-29. 

XVIII. 

113 

11-14. 

.  , 

X. 

181 

30-32,  par<  33. 

XIX. 

114 

15-20. 

XII. 

183 

Part  33,  to  end. 

XXI. 

115 

21-23. 

•  • 

XIII. 

183 

X.   1. 

i 

II. 

117 

24,  25. 

•  . 

XIV. 

184 

2-12. 

XXX. 

134 

26-30. 

•  * 

XV. 

184 

13-16. 

XXXI. 

134 

31,  32. 

•  • 

XVI. 

185 

17-30. 

XXXIX. 

138 

33,  34. 

,  . 

XVII. 

186 

31. 

XL. 

139 

35,  36. 

•  • 

XIX. 

186 

32-34. 

XLII. 

140 

37,  38. 

•  • 

XVII. 

186 

35-45. 

XLIII. 

141 

39-44. 

•  • 

XX. 

187 

46,  to  end. 

XLIV. 

142 

45-51. 

•  • 

XXIII. 

187 

xi.  1-7. 

LIII. 

146 

Part  ver.  52. 

•  • 

XXIII. 

188 

8-10. 

V 

I. 

148 

Pt.  ver.  52-3. 

VIII. 

IX. 

191 

Part  of  11. 

III. 

149 

54-56. 

VII. 

XXIII. 

187 

Part  of  11. 

VII. 

150 

57-60. 

VIII. 

I. 

189 

12-14. 

VIII. 

150 

61. 

•  . 

IV. 

190 

15-17 

IX. 

151 

62,  to  end. 

•  ■ 

V. 

190 

18. 

X. 

151 

xxviii.  1. 

•  • 

VII. 

190 

19. 

XI. 

151 

2-4. 

.  • 

VIII. 

191 

20-26. 

XII. 

151 

5-7. 

•  • 

XII. 

191 

27,  to  end. 

XIII. 

152 

8. 

•  • 

XIII. 

192 

xii.  1-12. 

XIII. 

152 

9,  10. 

•  • 

XVIII. 

193 

13-17. 

XIV. 

155 

11-15. 

•  • 

XIX. 

193 

18-27. 

XV. 

155 

16.17,  pM8. 

•  • 

XXXI. 

196 

28-34. 

XVI. 

156 

PM8,<o  end. 

■  • 

XXXIV. 

197 

35-37. 
38-40. 

xvn. 

XVIII. 

157 
158 

MARK. 

41,  to  end. 

XIX. 

159 

i.  1. 

I. 

1. 

47 

xiii.  1-31. 

XX. 

160 

2-8. 

XVIII. 

55 

32,  to  end. 

XXI. 

163 

9-11. 

•  • 

XIX. 

57 

xiv.  Part  of  1. 

XXVI. 

165 

12,  13. 

XX. 

57 

Part  of  1,2. 

XXVII. 

166 

14,  15. 

III. 

I. 

63 

3-9. 

i 

LII. 

145 

16-20. 

•  , 

VI. 

66 

10,  11. 

V 

j^. 

XXVIII. 

166 

21-28. 

VII. 

67 

12-16. 

XXIX. 

166 

29-31. 

*  • 

VIII. 

67 

17. 

XXX. 

167 

32-39. 

. , 

IX. 

68 

18-21. 

XXXII. 

168 

40,  to  end. 

•  . 

X. 

69 

22-25. 

XXXIV. 

170 

ii.  1-12. 

•  • 

XI. 

69 

26. 

XXXVI. 

171 

13,  14. 

XII. 

70 

27-31. 

XLI. 

174 

15-22. 

.  . 

XXXVII. 

93 

32-42. 

XLII. 

175 

23,  to  end. 

XV. 

72 

43-50. 

XLIII. 

176 

iii.  1-6. 

•  . 

XVI. 

73 

51-53. 

V] 

fi. 

I. 

177 

7-12. 

,  , 

XVII. 

74 

54. 

II. 

178 

13-18. 

•  • 

XVIII. 

74 

55-64. 

III. 

178 

19-30. 

.  . 

XXVIII. 

84 

65. 

IV. 

179 

31,  to  end 

XXIX. 

86 

66-68. 

V. 

179 

iv.  1-0. 

.  • 

XXX. 

86 

69,  part  of  70. 

VI. 

180 

10-12. 

XXXI. 

87 

Pt.  70,  to  end. 

vn. 

180 

13-23. 

XXXII. 

88 

XV.  Part  of  1. 

VIII. 

181 

24,  25. 

.  . 

XXXIII. 

89 

Part  of  1-5. 

X. 

181 

26-34. 

.  . 

XXXIV. 

89 

(Ml. 

XII. 

183 

35,  to  end. 

,  . 

XXXV. 

91 

12-14. 

XIII. 

183 

V.  1-20. 

,  , 

XXXVI. 

92 

1.5-19. 

XV. 

184 

21,  to  end. 

,  , 

XXXVIII. 

94 

20,  21. 

XVI. 

185 

vi.  1-6. 

•• 

XLI. 

97 

22,  23. 

XVII. 

186 

INDEX  THE   SECOND. 


*44; 


SCRIPTURE. 


MARK. 


XV.  24,  25. 
26-28. 
29-32. 
33-41. 
42-46. 
47. 
xvi.  1. 

Part  of  2. 

Part  of  2-4. 

5-7. 

8. 

9. 

10. 

11. 

12. 

13. 

14. 

15,  to  end. 

LUKE, 
i.  1-4. 

5-25. 

26-38. 

39-56. 

57,  to  end. 
ii    1-7. 

8-20. 

21. 

22-39. 

40. 

4\,  to  end. 
iii.  1-18. 

19,  20. 

21, 22,  p<.  0/23, 

Pt.  of  2-3,  end. 
iv.  1-13. 

14,  15. 

16-30. 

31,  32. 

33-37. 

38,  39. 

40,  to  end. 
V.  1-11. 

12-16. 

17-26. 

27,  28. 

29,  to  end. 
vi.  1-5. 

6-11. 

12-19. 

20,  to  end. 
vii.  1-10. 

11-18. 
19-23. 
24-30. 
31-35. 

36,  to  end. 
viii.  1-3. 

4-8. 
9-17. 
18. 

19-21. 
22-25. 
26-39. 
40,  to  end. 
ix.  1-6. 
7-9. 
10,  11. 
12-17. 
18-21. 
22-27. 
28-36. 

37,  part  of  43. 
Part  of  43-46. 


PLACE 

IN    ARRANGEMENT. 

Part. 

Section. 

Page. 
186 

VII. 

XIX. 

•  • 

XVII. 

186 

^  ^ 

XX. 

187 

.. 

XXIII. 

187 

VIII. 

I. 

189 

,  ^ 

II. 

190 

•  • 

VI. 

190 

,  . 

VII. 

190 

,  , 

X. 

191 

•  • 

XII. 

191 

•  • 

XIII. 

192 

•  • 

XVII. 

192 

,  ^ 

XXII. 

193 

•  • 

XXIII. 

194 

•  • 

XXVI. 

194 

•  • 

XXVII. 

195 

,  , 

XXX. 

196 

•  ■ 

XXXIV. 

197 

I. 

I. 

47 

,  , 

III. 

48 

,  , 

IV. 

49 

,  ^ 

V. 

49 

,  , 

VI 

50 

•  • 

VIII. 

51 

•  • 

X. 

52 

,  ^ 

XI. 

53 

•  ■ 

XII. 

53 

•  • 

XVI. 

55 

,  ^ 

XVII. 

55 

•  • 

XVIII. 

55 

II. 

VIII. 

62 

,  , 

XIX. 

57 

I. 

IX. 

51 

,  , 

XX. 

57 

III. 

I. 

63 

,  , 

IV. 

65 

,  , 

V. 

66 

,  , 

VII 

67 

,  , 

VIII. 

67 

,  , 

IX. 

m 

•  • 

VI. 

66 

,  , 

X. 

69 

,  , 

XI. 

69 

,  , 

XII. 

70 

,  , 

XXXVII. 

93 

•  • 

XV. 

72 

,  , 

XVI. 

73 

,  , 

XVIII. 

74 

,  , 

XIX. 

75 

,  , 

XX. 

80 

,  , 

XXI. 

81 

,  , 

XXII. 

81 

•  • 

XXIII. 

82 

,  , 

XXIV. 

82 

,  , 

XXVI. 

83 

,  , 

XXVII. 

84 

,  , 

XXX. 

86 

,  , 

XXXII. 

88 

,  , 

XXXIII. 

89 

,  , 

XXIX. 

m 

•  • 

XXXV. 

91 

,  , 

XXXVI. 

92 

,  , 

XXXVIII. 

94 

IV. 

I. 

97 

. , 

II. 

99 

, , 

III. 

101 

. , 

IV. 

101 

XV. 

110 

, . 

XVI. 

no 

•  • 

XVII. 

111 

, , 

XVIII. 

113 

XJX. 

114 

SCRIPTURE. 

PLACE 

IN    ARRANGEMENT. 

LUKE. 

Part. 

Section. 

Paire. 

ix.  47-50. 

IV. 

XXI. 

115 

51,  to  end. 

V. 

XXXIV. 

136 

X.  1-16. 

I. 

117 

17-24. 

,  , 

VII. 

121 

25-28. 

»   a 

VIII. 

122 

29-37. 

•   • 

IX. 

122 

38,  to  end. 

•    • 

X. 

122 

xi.  1-13. 

XI. 

123 

14-36. 

iii. 

XXVIII. 

84 

37,  to  end. 

V. 

XII. 

123 

xu.  1-12. 

,  , 

XIII. 

124 

13,  14. 

.  . 

XIV. 

124 

1.5-34. 

, , 

XV. 

124 

35,  to  end. 

,  , 

XVI. 

12.5 

xiii.  1-9. 

. , 

XVI. 

125 

10-17. 

. , 

XVII. 

120 

18-22. 

, , 

XVIII. 

127 

23,  to  end. 

, , 

XXIII. 

130 

xiv.  1-24. 

, , 

XXIV. 

130 

25,  to  end. 

,  , 

XXV. 

131 

XV.  1-10. 

•  • 

XXVI, 

132 

11,  Zo  end. 

,  , 

XXVII. 

132 

xvi.  1-13. 

,  , 

XXVIII. 

133 

14-17. 

•  • 

XXIX. 

133 

18. 

^  , 

XXX. 

134 

19,  to  end. 

,  , 

XXXII. 

135 

xvii.  1-10. 

^  , 

XXXIII. 

135 

11. 

XXXIV. 

136 

12-19. 

•  • 

XXXV. 

136 

20,  to  end. 

^ , 

XXXVI. 

137 

xviii.  1-8. 

, , 

XXXVII. 

137 

9-14. 

■  • 

XXXVIII. 

137 

15-17. 

,  , 

XXXI, 

134 

18-30. 

,  , 

XXXIX. 

138 

31-34. 

•  • 

XLII. 

140 

35,  to  end. 

, , 

XLIV. 

142 

xix.  1-28. 

• , 

XLV. 

143 

29-35. 

LIII. 

146 

36-40. 

vi. 

I. 

148 

41-44. 

. , 

II. 

148 

45,  46. 

, , 

III. 

149 

47,  48. 

,  , 

X. 

1.51 

XX.  1-19. 

,  , 

XIII. 

152 

20-26. 

•  • 

XIV. 

155 

27-40. 

,  . 

XV. 

155 

41-44. 

,  , 

XVII. 

157 

45,  to  end. 

,  , 

XVIII. 

158 

xxi.  1-4. 

,  , 

XIX. 

159 

5-33. 

,  , 

XX. 

160 

34-36. 

,  , 

XXI. 

163 

37,  38. 

, , 

XXV. 

165 

xxii.  1,  2. 

,  , 

XXVII. 

166 

3-6. 

,  , 

XXVIII. 

166 

7-13. 

, , 

XXIX. 

166 

14-18. 

, , 

XXX. 

167 

19,  20. 

•  • 

XXXIV. 

170 

21-23. 

,  , 

XXXII. 

138 

24-27. 

,  , 

XXXI. 

167 

28-38. 

XXXIII. 

169 

39. 

, , 

XXXVI. 

171 

40-46. 

, , 

XLII. 

175 

47-53. 

XLIII 

176 

54. 

vVi. 

I. 

177 

55. 

.. 

II. 

178 

56,  57. 

, , 

V. 

179 

58. 

VI. 

180 

59-62. 

,  ^ 

VII. 

180 

63-65. 

IV. 

179 

66,  to  end. 

,  ^ 

VIII. 

181 

xxiii.  1-4. 

.. 

X. 

181 

5-12. 

,  , 

XI. 

182 

13-19. 

,  , 

XII. 

183 

20-23. 

XIII. 

183 

24,  2-5. 

XV. 

184 

VOL.   II. 


'^LL 


446* 


INDEX  THE   SECOND. 


SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

LUKE. 

Part. 

Section, 

Page. 

185 

JOHN. 

Part. 

Section. 

Page. 
173 

xxiii.  26-32. 

VII. 

XVI. 

xvii. 

VI. 

XL. 

33. 

,  , 

XVII. 

186 

xviii.  1,  2. 

•    . 

XLII. 

175 

Part  of  34. 

,  . 

XVIII. 

186 

3-11. 

XLIII. 

176 

Part  of  34. 

,  , 

XIX. 

186 

12-14. 

VII. 

I. 

177 

35-37. 

,  • 

XX. 

187 

15,  16. 

•  . 

II. 

178 

38. 

«  . 

XVII. 

186 

17,  18. 

•  • 

V. 

179 

39-43. 

,  . 

XXI. 

187 

19-24. 

,  , 

III. 

178 

44-49. 

•  • 

XXIII. 

187 

25-27. 

«  . 

V. 

179 

50-54. 

VIII. 

I. 

189 

28-38. 

■  • 

X. 

181 

55. 

.  • 

II. 

180 

39. 

•  . 

XII. 

183 

56. 

.  • 

III. 

190 

40. 

•  • 

XIH. 

183 

xxiv.  1-3. 

XX. 

193 

xix.  1,  part  of  16. 

XV. 

184 

4-9. 

XXI. 

193 

Pt.  of  16,17. 

XVI. 

185 

10. 

•  • 

XXII. 

193 

18-22. 

•  • 

XVII. 

186 

11. 

,  . 

XXIII. 

194 

23,  24. 

,  • 

XIX. 

186 

Part  of  12. 

.  • 

XXIV. 

194 

25-27. 

•  • 

XXII. 

187 

Part  of  12. 

•  . 

XXV. 

194 

28-37. 

XXIII. 

187 

13-32. 

•  . 

XXVI. 

194 

38,  to  end. 

VIII. 

I. 

189 

33-35. 

.  . 

XXVII. 

195 

XX.  Part  of  1. 

•  • 

VII. 

190 

36-43. 

•  . 

XXVIII. 

195 

Part  of  1. 

.  • 

X. 

191 

44-49. 

•  . 

XXXIII. 

197 

2. 

•  • 

XI. 

191 

50,  to  end. 

XXXIV. 

197 

3-10. 

•  , 

XIV. 

192 

Part  of  11. 

XV. 

192 

JOHN. 

Part  of  n, 12, 

i.  1-18. 

I. 

II. 

47 

13;pt.ofU. 

XVI. 

192 

19-34. 

II. 

I. 

59 

Pt.  of  14-17. 

XVII. 

192 

35,  to  end. 

.  . 

II. 

59 

18. 

•  . 

XVIII. 

193 

ii.  1-11. 

•  • 

III. 

60 

19-23. 

•  • 

XXVIII. 

195 

12. 

IV. 

60 

24,  25. 

•  • 

XXIX. 

195 

13,  to  end. 

V. 

60 

26-29. 

XXX. 

196 

iii.  1-21. 

,  , 

VI. 

61 

30,  31. 

•  • 

XXXV. 

198 

22,  to  end. 

•  , 

VII. 

62 

xxi.  1-24. 

•  • 

XXXII. 

196 

iv.  1-42. 

III. 

II. 

63 

25. 

•  • 

XXXV. 

198 

43,  to  end. 

,  . 

III. 

65 

V.  1-15. 

XIII. 

71 

ACTS. 

16,  to  end. 

•  ■ 

XIV. 

71 

i.  1-3. 

IX. 

I. 

204 

vi.  1,  2. 

IV. 

III. 

101 

4,  5. 

vni. 

XXXIII. 

197 

3-14. 

,  , 

IV. 

101 

6-12. 

, , 

XXXIV. 

197 

15. 

•  • 

V. 

102 

13,  14. 

IX. 

I. 

201 

16-21. 

VI. 

103 

15,  to  end. 

, , 

II. 

204 

22,  to  end. 

VIII. 

104 

ii.  1-13. 

a   , 

III. 

205 

vii.  1. 

,  , 

VIII. 

104 

14-36. 

,    , 

IV. 

205 

2-10. 

V. 

II. 

117 

37-41. 

,   , 

V. 

206 

11-52. 

•  • 

III. 

118 

42,  to  end. 

,   , 

VI. 

206 

53. 

IV. 

119 

iii.  1-10. 

,   , 

VII. 

207 

viii.  1-11. 

,  , 

IV. 

119 

11,  to  end. 

,   , 

VIII. 

207 

12-20. 

.  . 

V. 

120 

iv.  1-7. 

,   , 

IX. 

208 

21,  to  end. 

,  , 

VI. 

120 

8-22. 

,   , 

X. 

208 

ix.  1-34. 

,  , 

XIX. 

127 

23-31. 

,   , 

XI. 

209 

35,  to  end. 

,  , 

XX. 

128 

32,  to  end. 

,   , 

XIL 

209 

X.  1-21. 

,  , 

XX. 

128 

V.  1-10. 

,    , 

XIII. 

209 

22-38. 

,  , 

XXI. 

129 

11-16. 

,   , 

XIV. 

210 

39,  to  end. 

XXII. 

130 

17, part  of  21. 

XV. 

210 

xi.  1-16. 

XLT. 

140 

Part  of  21-3-3. 

•   , 

XVI. 

210 

17-46. 

,  , 

XLVI. 

144 

34,  to  end. 

,   , 

XVII. 

211 

47.  48. 

,  , 

XLVII. 

145 

vi.  1-6. 

,   , 

XVIII. 

211 

49-52. 

,  _ 

XLVIII. 

145 

7. 

.. 

XIX. 

212 

53. 

,  , 

XLIX. 

145 

8-14. 

,   , 

XX. 

212 

54. 

,  , 

L. 

145 

15. 

,   , 

XXI. 

212 

55,  to  end. 

LI. 

145 

vii.  1-50. 

^   , 

XXI. 

212 

xii.  1-11. 

LII. 

145 

51-53. 

,   , 

XXII. 

214 

12-18. 

,  , 

LIII. 

146 

54,  to  end. 

,   , 

XXIII. 

214 

19. 

VI. 

I. 

148 

viii.  Part  ofl. 

,   , 

XXIII. 

214 

20-43. 

,  , 

V. 

149 

Part  if  1 . 

,   , 

XXIV. 

215 

44,  to  end. 

,  , 

VI. 

150 

2. 

,   , 

XXIII. 

214 

xiii.  1. 

,  , 

XXX 

167 

3. 

,   , 

XXIV. 

215 

2-16. 

,  , 

XXXI. 

167 

4. 

XXX. 

216 

17-30. 

.  . 

XXXII. 

168 

5-13. 

,   , 

XXV. 

215 

31,  to  end. 

,  , 

XXXIII. 

169 

14-17. 

XXVI. 

215 

XIV. 

,  , 

XXXV. 

170 

18-24. 

XXVII. 

215 

XV.  1-8. 

,  , 

XXXVII. 

171 

25. 

,   , 

XXVIII. 

216 

9,  to  end. 

,  , 

XXXVIII. 

172 

26,  to  end. 

XXIX. 

216 

xvi.  1-4. 

XXXVIII. 

172 

ix.  1-9. 

XXXI. 

217 

5,  to  end. 

•• 

XXXIX. 

172 

10,  part  of  19. 

•• 

XXXII. 

217 

INDEX  THE   SECOND. 


*447 


SCRIPTURE. 

PLACE 

IN    ARRANGEMENT. 

SCRIPTURE. 

PLACE 

IN    ARRANGEMENT. 

ACTS. 

Part. 

Section. 

Page. 
217 

ACTS. 

Part. 

Section. 

Page. 

ix.  19-30. 

IX. 

xxxni. 

xxii.  30. 

XIII. 

XXVIII. 

319 

31. 

XXXV. 

218 

xxiii.  1-10. 

•  • 

XXVIII. 

319 

32,  to  end. 

XXXIV. 

218 

11. 

,   , 

XXIX. 

320 

X.  1-16. 

I. 

219 

12,  to  end. 

•  • 

XXX. 

320 

17-33. 

II. 

219 

xxiv.  1-21. 

,  , 

XXXI. 

321 

34-43. 

III. 

220 

22,  to  end. 

•  • 

XXXII. 

322 

44,  to  end. 

IV. 

220 

XXV.  1-12. 

,  , 

XXXIII. 

322 

xi.  1-18. 

V. 

221 

13-22. 

,  , 

XXXIV. 

323 

19-21. 

VI. 

221 

23,  to  end. 

,  , 

XXXV. 

323 

22-24. 

VII. 

222 

xxvi. 

XXXV. 

323 

25,  26. 

VIII. 

222 

xxvii.  1. 

,  ^ 

XXXVI. 

325 

27,  to  end. 

X. 

223 

2. 

XIV. 

I. 

325 

xii.  1,  part  of  19. 

IX. 

222 

3,  4. 

,  , 

II. 

325 

Ft.  of  19-24. 

XI. 

223 

5-8. 

^  , 

III. 

325 

24. 

XII. 

223 

9-13. 

,  , 

IV. 

325 

25. 

XIII. 

223 

14,  to  end. 

V. 

326 

xiii.  1-3. 

xi. 

I. 

224 

xxviii.  1-10. 

,. 

VI. 

327 

Part  of  A. 

II. 

224 

11,  topt.  14. 

., 

VII. 

327 

Part  of  ^^-12. 

III. 

224 

Pi.  0/14-16. 

^  ^ 

VIII. 

327 

13. 

IV. 

224 

17-29. 

•   • 

IX. 

328 

14-50. 

V. 

225 

30,  31. 

XV. 

359 

51,  52. 

VI. 

226 

xiv.  1-5,  part  of  6. 

VI. 

226 

ROMANS. 

Part  of  6.  7. 

VIII. 

227 

i.  1-7. 

XIII. 

XIII. 

269 

8-W,pt.  of  20. 

VII. 

226 

8-17. 

,  , 

290 

Part  of  20. 

VIII. 

227 

18,  to  end. 

290 

21-23. 

, , 

IX. 

227 

ii    1-3. 

,  , 

291 

24,  25. 

X. 

227 

4-10. 

,  ^ 

291 

26,  to  end. 

XI. 

227 

11-16. 

,  , 

291 

XV.  1,  2. 

XII. 

228 

17-24. 

,  , 

292 

3-29. 

XIII. 

228 

25,  to  end. 

,  , 

292 

30-35. 

XIV. 

229 

iii.  1-8. 

,  , 

292 

36. 

XII. 

I. 

229 

9-20. 

,  ^ 

293 

37,  to  end. 

11. 

230 

21-26. 

.. 

293 

xvi.  1-3. 

III. 

230 

27,  to  end. 

294 

4,  5. 

II. 

230 

iv.  1-12. 

294 

6. 

IV. 

230 

13-22. 

•  • 

295 

7-10. 

V. 

230 

23,  to  end. 

.. 

295 

Part  of  n. 

VI. 

230 

V.  1-11. 

,  ^ 

295 

Part  of  11. 

VII. 

230 

12,  to  end. 

296 

12,  to  end. 

VIII. 

231 

vi.  1-11. 

•  • 

296 

xvii.  1-9. 

IX. 

232 

12-14. 

297 

10-14. 

XI. 

238 

15-18. 

297 

15,  to  end. 

XII. 

238 

19,  to  end. 

297 

xviii.  1-5. 

XIII. 

239 

vii.  1-6. 

298 

6-11. 

XV. 

243 

7-12. 

,. 

298 

12-17,  pt.  18. 

XVII. 

246 

13-24,  part 

Part  of  18. 

XIX. 

248 

of  25. 

299 

19. 

XX. 

248 

Part  of  25. 

2;)9 

20-22. 

XXI. 

248 

viii.  1-4. 

,  , 

299 

23. 

xiii. 

I. 

249 

5-11. 

300 

24,  to  end. 

II. 

249 

12-17. 

300 

xix.  1-10. 

III. 

249 

18-23. 

300 

11-20. 

IV. 

250 

24-28. 

301 

21,  part  of  22. 

V. 

250 

29,  to  end. 

301 

Pt.  22,  to  end. 

VII. 

268 

ix.  1-5. 

302 

XX.    1. 

VIII. 

269 

6-9. 

302 

2,  part  of  3. 

X. 

275 

10-13. 

302 

Pari  0/3,4,5. 

XII. 

289 

14-18. 

303 

6-12. 

XIV. 

314 

19-29. 

303 

13,  14. 

XV. 

315 

30,  to  end. 

304 

Part  of  15. 

XVI. 

315 

X.  1-3. 

304 

Part  of  15. 

XVII. 

315 

4-13. 

304 

Pf.  15,<oc7i<Z. 

XVIII. 

315 

14,  15. 

305 

xxi.  1-3. 

XIX. 

316 

16,  to  end. 

305 

4-6. 

XX. 

316 

xi.  1-6. 

305 

7. 

XXI. 

316 

7-10. 

306 

8-14. 

XXII. 

316 

11-16. 

306 

15-26. 

XXIII. 

317 

17-24. 

307 

27-36. 

XXIV. 

317 

25-32. 

307 

37,  to  end. 

XXV. 

318 

33,  to  end. 

308 

xxii.  1-21. 

XXV. 

318 

xii.  1-8. 

308 

22. 

XXVI. 

319 

9,  to  end. 

•  • 

308 

23-29. 

XXVII. 

319 

xiii.  1-10. 

309 

448* 


INDEX   THE   SECOND. 


SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

ROMANS. 

Part. 

Section. 

Page. 
310 

II.  CORINTH. 

Part. 

Section. 

Page. 
281 

xiii.  11,  to  end. 

xni. 

XIII. 

vii.  2-4. 

XIII. 

XI. 

xiv.  1-12. 

• 

310 

5,  to  end. 

^  , 

281 

13,  to  end. 

• 

311 

viii.  1-15. 

282 

XV.  1-7. 

. 

311 

16,  to  end. 

283 

8-13. 

• 

311 

ix.  1-5. 

283 

\A,  to  end. 

• 

312 

6,  to  end. 

283 

xvi.  1-16. 

• 

313 

X.  1-6. 

284 

17-20. 

• 

314 

7-11. 

284 

21,  to  end. 

• 

314 

12,  to  end. 

285 

xi.  1-6. 

285 

I.  CORINTH. 

7-15. 

285 

i.  1-3. 

xni. 

VI. 

250 

16,  to  end. 

286 

4-9. 

251 

xii.  1-6. 

267 

10-16. 

251 

7-11. 

287 

17,  to  end. 

251 

12,  to  end. 

287 

ii.  1-5. 

252 

xiii.  1-4. 

288 

6,  to  end. 

252 

5-10. 

288 

iii.  l-9,pff7<o/10. 

253 

\\,  to  end. 

289 

Part  of  10-15. 

253 

16,  to  end. 

254 

GALATIANS. 

iv.  1-5. 

254 

i.  1-5. 

xn. 

X. 

232 

6-13. 

254 

6-10. 

232 

14-17. 

254 

W,  to  end. 

•  • 

233 

\S,  to  end. 

255 

ii.  1-10. 

•  • 

233 

V. 

255 

1\,  to  end. 

., 

233 

vi.  1-8. 

256 

iii.  1-5. 

•  • 

234 

9,  to  end. 

256 

6-18. 

•  • 

2.34 

vii.  1-17. 

256 

19,  to  end. 

•  ■ 

235 

18-24. 

257 

iv.  1-11. 

235 

25,  to  end. 

257 

12-20. 

•  ■ 

235 

viii. 

258 

21,  to  end. 

^ , 

235 

ix.  1-14. 

259 

V. 

, , 

236 

15,  to  end. 

259 

vi.  1-10. 

•  • 

237 

X.  1-12. 

260 

\\,  to  end. 

•  • 

238 

13-22. 

260 

23,  to  end. 

261 

EPHESIANS. 

xi.  1. 

261 

i.  1-14. 

XIV. 

X. 

329 

2-16. 

261 

15,  to  end. 

,. 

329 

17,  to  end. 

262 

ii.  1-10. 

330 

xii.  1-30. 

262 

11,  to  end. 

331 

31. 

263 

iii.  1-12. 

331 

xiii. 

263 

13,  to  end. 

332 

xiv.  1-25. 

264 

iv.  1-6. 

332 

26,  to  end. 

265 

7-16. 

333 

XV.  1-11. 

265 

17-24. 

333 

12-22. 

266 

25-30. 

334 

23-28. 

266 

31,  to  end. 

334 

29-34. 

266 

V.  1-14. 

334 

35-44. 

267 

15-20. 

335 

45-49. 

267 

21,  to  end. 

336 

50,  to  end. 

267 

vi.  1-9. 

336 

xvi.  1-4. 

267 

10-20. 

337 

5,  to  end. 

268 

21,  to  end. 

337 

II.  CORINTH. 

PHILIPPIANS. 

i.  1,  2. 

XIII. 

XI. 

275 

i.  1-11. 

XIV. 

XI. 

338 

3-7. 

275 

12-20. 

•  • 

338 

8-11. 

275 

21,  to  end. 

339 

12-14. 

276 

ii.  1-11. 

340 

15,  to  end. 

276 

12-16. 

340 

ii.  1-4. 

276 

17.  to  end. 

341 

5-11. 

277 

iii.  1-11. 

342 

12,  to  end. 

277 

12-16. 

342 

iii.  1-6. 

277 

17,  to  end. 

343 

7,  to  end. 

278 

iv.  1. 

343 

iv.  1-6. 

278 

2-9. 

343 

7-11. 

278 

10-20. 

344 

12,  to  end. 

279 

21,  to  end. 

344 

V.  1-10. 

279 

11-15. 

279 

COLOSSIANS. 

16,  to  end. 

280 

i.  1-14. 

XIV. 

xn. 

345 

vi.  1-10. 

280 

15-23. 

,  , 

346 

W,  to  end. 

281 

24,  to  end. 

.. 

,  , 

346 

vii.  1. 

281 

ii.  1-7. 

•  • 

•  • 

347 

INDEX   THE   SECOND. 


*449 


SCRIPTURE. 

PLACE 

IN    ARRANGEMENT. 

SCRIPTURE. 

PLACK 

IN    ARRANGEMENT. 

COLOSSIANS. 

Part. 

Section. 

Pase. 
347 

TITUS. 

Part. 

Section. 

Page. 

247 

ii.  8-15. 

XIV. 

XII. 

iii.  1-8. 

XII. 

XVIII. 

i<)-ia. 

,  , 

•  • 

348 

9. 

,   , 

248 

20,  to  end. 

,  , 

,  , 

348 

10,  11. 

,  , 

248 

iii.  1-11. 

.  , 

.  • 

348 

12-14. 

. . 

•  • 

248 

12-17. 

,  , 

,  , 

:M9 

15. 

, , 

•  • 

248 

18,  to  end. 

,  , 

,  , 

349 

iv.  1. 

.  . 

,  , 

350 

PHILEMON. 

2-C. 

•  • 

•  , 

350 

1-7. 

XIV. 

XIII. 

351 

7,  to  end. 

•• 

•  • 

350 

8,  to  end. 

■  • 

•  • 

352 

I.  THESS. 

HEBREV^S. 

i.  1-4. 

XII. 

XIV. 

239 

i.  1-3. 

XV. 

I. 

360 

5,  to  end. 

,  , 

■  • 

240 

4,  to  end. 

., 

360 

ii.  1-13. 

,  , 

240 

ii.  1-5. 

,  , 

361 

14,  to  end. 

•  • 

240 

6-9. 

•  • 

361 

iii.  1-5. 

,  , 

241 

10,  to  end. 

.. 

362 

6,  to  end. 

,  , 

241 

iii.  1-6. 

,. 

363 

iv.  1-12. 

,  , 

241 

7,  to  end. 

., 

363 

13,  to  end. 

,  , 

242 

iv.  ]-13. 

,  ^ 

364 

V.  1-11. 

,  , 

242 

14,  to  end. 

•  • 

364 

12,  to  end. 

,  , 

243 

V.  1-10. 

,  , 

365 

11,  to  end. 

,  , 

366 

11.  THESS. 

vi.  1-3. 

.. 

366 

i.  1,  2. 

Xll. 

XVI. 

243 

4-12. 

366 

3-5. 

•  • 

^  , 

244 

13,  to  end. 

367 

6.  to  end. 

,  , 

244 

vii.  1-10. 

.. 

367 

ii.  1-12. 

,  , 

244 

11-17. 

368 

13,  to  end. 

,  , 

245 

18-24. 

.. 

368 

iii.  1-5. 

245 

25,  to  end. 

•  • 

369 

6,  to  end. 

,  , 

245 

viii.  1-5. 

.. 

369 

6,  to  end. 

.. 

370 

I.  TIMOTHY. 

ix.  1-10. 

370 

i.  1,  2. 

XIII. 

IX. 

269 

11-15. 

a    • 

371 

3,  4. 

,  , 

270 

16-22. 

•    • 

371 

5-10,  p<.o/ll. 

270 

23,  to  end. 

., 

372 

Part  11, 12-17. 

270 

X.  1-4. 

•    • 

372 

18,  io  end. 

270 

5-10. 

•    • 

373 

ii.  1-7. 

270 

11-18. 

.. 

373 

8,  to  end. 

271 

19-25. 

373 

iii.  1-7. 

271 

26-31. 

374 

8-13. 

271 

32,  to  end. 

374 

14,  to  end. 

272 

xi.  1-7. 

•    • 

375 

iv.  1-11. 

272 

8-19. 

•    • 

375 

12,  to  end. 

272 

20-31. 

376 

V.  l-i(). 

273 

32,  to  end. 

377 

17,  to  end. 

273 

xii.  1,  2. 

377 

vi.  1,  2. 

274 

3-13. 

377 

3-10. 

274 

14-17. 

378 

11-16. 

274 

18-24. 

379 

17-19. 

274 

25,  to  end. 

379 

20,  to  end. 

275 

xiii.  1-6. 

379 

7-16. 

380 

II.   TIMOTHY. 

17-21. 

380 

i.  1,  2. 

XV. 

xn. 

386 

22,  to  end. 

381 

3-12. 

,  , 

386 

13,  to  end. 

387 

JAMES. 

ii.  1-7. 

.  , 

387 

i.  1-12. 

XIV. 

XIV. 

353 

8-13. 

.  , 

388 

13-18. 

353 

14-21. 

,  , 

388 

19,  to  end. 

3.54 

22,  to  end. 

•  • 

389 

ii.  1-13. 

354 

iii.  1-5. 

.  . 

389 

14,  ^0  end. 

355 

6-9. 

,  , 

389 

iii.  1-12. 

356 

10,  to  end. 

,  , 

390 

13,  to  end. 

356 

iv.  1-8. 

390 

iv.  1-10. 

,  , 

3457 

9-15. 

•   • 

391 

11,  12. 

357 

16-18. 

,  , 

391 

13,  to  end. 

,  , 

358 

19,  to  end. 

,  , 

391 

V.  1-6. 

,  . 

358 

7-12. 

•  • 

358 

TITUS. 

13,  to  end. 

•  • 

359 

i.  1-4. 

XII. 

XVIII. 

246 

5-9. 

,  , 

•  • 

246 

I.  PETER. 

10,  to  end. 

,  , 

,  ^ 

246 

i.  1,  2. 

XV. 

XIII. 

391 

ii.  1-8. 

,  , 

,. 

247 

3-12. 

•  . 

392 

9,  to  end. 

.     ! 

_ 

247 

13-21. 

, 

392 

VOL.   II. 


*57 


*LL* 


450* 


INDEX   THE  SECOND. 


SCRIPTURE. 

PLACE    ] 

N    ARRANGEMENT. 

SCRIPTURE. 

PLACE    IN    ARRANGEMENT. 

I.  PETER. 

PaH. 

Section. 

Page. 

393 

REVELATION. 

Part. 

Section. 

Page. 

408 

i.  22,  to  end. 

XV. 

XIII. 

ii.  12-17. 

XV. 

XVHI. 

ii.  1-10. 

393 

18,  to  end. 

409 

11-17. 

394 

iii.  1-6. 

409 

18,  ^0  end. 

394 

7-13. 

410 

iii.  1-7. 

395 

14,  to  end. 

410 

8-17. 

395 

iv. 

410 

18,  to  end. 

396 

V.  1-3. 

411 

iv.  1-6. 

396 

4,  to  end. 

411 

7-11. 

396 

vi.  1,  2. 

412 

12,  to  end. 

397 

3,  4. 

412 

V.  1-4. 

397 

5,  6. 

412 

5-11. 

398 

7,  8. 

412 

12,  to  end. 

398 

9,  11. 

412 

12,  to  end. 

413 

II.  PETER. 

vii. 

413 

i.  1-11. 

XV. 

XIV. 

399 

viii.  1-5. 

414 

12,  to  end. 

,  , 

399 

6,  7. 

414 

ii.  1-9. 

,  , 

400 

8,  9. 

4)4 

10-16. 

•  • 

401 

10,  11. 

414 

M,  to  end. 

,  , 

401 

12. 

415 

iii.  1-7. 

•  • 

402 

13. 

415 

8-13. 

•-  • 

402 

ix.  1-11. 

415 

14,  to  end. 

,  , 

403 

12,  to  end. 

416 

X. 

416 

I.  JOHN. 

xi.  1-14. 

417 

i.  1-4. 

XV. 

XIX. 

430 

15-18. 

417 

5,  to  end. 

430 

19. 

418 

ii.  1-6. 

430 

xii. 

418 

7-17. 

431 

xiii.  1-10. 

419 

18,  to  end. 

432 

11,  to  end. 

419 

iii.  1-8. 

433 

xiv.  1-13. 

420 

9-17. 

433 

14,  to  end. 

420 

18,  to  end. 

434 

XV.  1-4. 

421 

iv.  1-6. 

434 

5,  to  end. 

421 

7,  to  end. 

435 

xvi.  1. 

421 

V.  1-12. 

436 

2. 

421 

13,  to  end. 

436 

3. 

421 

4-7. 

422 

II.   JOHN. 

8,  9. 

422 

1-3. 

XV. 

XIX. 

437 

10,  11. 

422 

4,  to  end. 

•• 

•  • 

437 

12-16. 
17,  to  end. 

422 
423 

III.  JOHN. 

XV. 

XIX. 

438 

xvii. 
xviii. 

423 
424 

JUDE. 

xix.  1-10. 

425 

1,  2. 

XV. 

XV. 

403 

11,  ^0  end. 

42;5 

3-11. 

,  , 

■  ■ 

403 

XX.  1-6. 

426 

12-16. 

,  , 

,  , 

404 

7,  to  end. 

426 

17-23. 

,  , 

405 

xxi.  1-4. 

427 

24,  to  end. 

•  ■ 

•  • 

405 

5-8. 

9,  to  end. 

427 
427 

REVELATION. 

xxii.  1-9. 

., 

428 

i.  1-3. 

XV. 

XVIII. 

407 

10-15. 

428 

4-8. 

,  , 

407 

16-19,     part 

9,  to  end. 

.  • 

•  • 

407 

O/20. 

429 

ii.  1-7. 

.  , 

•  • 

408 

Part   of    20, 

8-11. 

• 

• 

• 

• 

408 

and  21. 

429 

*451 


INDEX    THE    THIRD, 

SHOWING   THE   PLACE   IN   THE   TEXT   WHERE   THE   NOTES   ARE   REFERRED 

TO,  THE    SUBJECT   UPON   WHICH    THEY    ARE    WRITTEN,  AND    THE 

PAGE   IN   WHICH   THEY   ARE   TO   BE   FOUND. 


No.   of 

Note. 


9 
10 
11 

12 
13 
14 
15 
1(J 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 
32 
33 
34 
35 
36 
37 
38 
39 
40 
41 
42 
43 
44 
45 
46 
47 
*48 

48 
49 


PART. 


SECTION. 


II. 
III. 
IV. 

V. 


VI. 
VII. 

VII. 


VIII. 


IX. 
IX. 

X. 

XI. 
XII. 


XIII. 

xi'v. 

XV. 
XVI. 


XVH. 
XVIII. 


XIX. 


SUBJECT. 


40 
4'1 
49 
49 
50 
50 
51 
51 
51 
51 
51 
51 
51 
51 
51 
.52 
52 
52 
53 
53 
53 
53 
54 
54 
54 
54 
54 
54 
54 
54 
55 
55 
55 
55 
55 
56 
56 
56 
56 
56 
57 


Mark  i .    I .  On  the  place  of  this  verse 

Luke  i.   1-4.  On  the  ])liipe  of  these  verses,  and  on  St.  Luke's 

Gospel 

Luke  i.  '4 

Luke  i.  :) 


Dissertaliiju  on  the  Logos 

.lohn  i.  15-18.  On  tJi."  arrangement  of  these  three  verses 

On  the  Miraculous   Events  which  preceded  the  Birth  of  the 

Messiah 

On  the  Doctrine  of  the  Miraculous  Conception 

On  the  Salutation  of  Mary 

Luke  i.   3i) 

Luke  i, 
Luke  i. 
Luke  i. 
Matt.  i. 
Matt.  i. 
I^Iatt.  i. 
Matt.  i. 
Luke  ii 
Luke  ii 
Luke  ii 
Luke  ii 


41. 

7A- 
18. 


20.  On  Prophetic  Dreams. 

21 

oo 

T.... 

2 

2 


On  the  Genealogies  of  Christ 

Luke  i.  and  ii 

Matt.  ii.  17 

On  the  Angels  appearing  to  the  Shepherds. 

Luke  ii.  21 

Luke  ii.  24 

Luke  ii.  26 

Luke  ii.  34 


On  the  Return  of  the  Holy  Family  to  Bethlehem. 

Matt.  ii.  3 

Matt.  ii.  6 


On  the  Visit  of  the  Magi , 

Matt.  ii.  12 , 

On  the  Flight  of  Joseph  and  Mary  into  Egypt., 
Matt.  ii.  15 


On  the  Slaughter  of  the  Children  at  Bethlehem. 


16 

20 

22 

23 

41 ,  to  the  end. 
2 


Pa 


'age  of 
Notes. 


Matt.  ii. 
Matt.  ii. 
Matt.  ii. 
Matt.  ii. 
Luke  ii. 
Luke  iii. 

Mark  i.  4 

Luke  iii.   3 , 

Mark  i.  2 

Mark  i.  5 

On  the  Period  that  elapsed  between  the  Commencement  of  the 

Ministry  of  John  and  the  Baptism  of  Christ 

On  the  Commencement  of  Christ's  Ministry 

Matt.  iii.  15.  On  the  Baptism  of  Christ 


*2 

*4 

H 

*4 

*16 

*17 

*18 

*23 

*24 

*24 

*25 

*25 

*25 

*25 

*26 

*27 

*27 

*27 

*28 

^-28 

*28 

*33 

*34 

^34 

*35 

*^35 

*35 

*36 

*36 

*36 

^37 

*37 

*39 

*39 

*39 

*40 

*41 

*41 

*42 

*42 

*42 

*43 

*43 

*43 

*44 

*44 

*45 

*46 
H6 


452* 


INDEX  THE  THIRD, 


No.  o 
Note. 

50 
51 
52 
53 
54 

1 
2 

3 

4 

5 

6 

7 

8 

9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 

1 

2 
3 
4 

5 

6 

7 

8 

9 
10 
11 

12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 

30 
31 
32 

33 
34 
35 

36 
37 
38 
39 
40 

41 
42 

43 

PART. 

SECTION. 

Page 

of 

Text. 

57 
57 

58 
58 
58 

59 
59 
59 
59 
59 
59 
59 
60 
60 
60 
60 
60 
60 
60 
62 
62 
62 
62 
62 
63 

63 
63 
63 

63 
63 
64 
64 
64 
65 
65 

65 
65 
65 
65 
65 
65 
66 
66 
66 
66 
66 
67 
67 
68 
68 
69 
69 
69 

70 
71 
71 

71 
71 
72 

72 
72 
73 
73 
74 

74 

75 

75 

SUBJECT. 

Page  of 
Notes. 

*47 

*47 
*51 
*51 

*51 
*53 

*54 
*54 
*55 
*55 
*55 
*56 
*56 
*56 
*57 
*57 
*61 
*61 
*61 
*62 
*62 
*63 
*63 
*63 

*63 
*64 
*65 

*G5 
*65 
*66 
*66 
*66 
*66 
*66 

*67 
*68 
*68 
*68 
«68 
*69 
*69 
*70 
*70 
*70 
*71 
«72 
*73 
*77 
*77 
*78 
*79 
*80 

*80 

*81 
*81 

*84 
*84 
*84 

*85 
*85 
*86 
*87 
*87 

*87 

*88 

•"88 
*89 

I. 
II. 

lii. 

XIX. 

XX. 

I. 

•  • 

if. 
lii. 

IV. 

V. 

VII. 

viii. 

L 

II. 

•  • 

•  • 

lii. 

IV. 

V. 
VI. 

vYi. 

VIII. 
IX. 

X. 

xi. 

XII. 
XIII. 

xiv. 

XV. 

XVI. 
XVII. 

XVIIT. 
XIX. 

Matt.  iii.    16 

On  the  Temptation  of  Christ 

Luke  iv.  5 

Luke  iv.    13 

On  the  Difference  in  the  order  of  the  Temptations  as  related 
by  St.  Matthew  and  St.  Luke 

On  the  Further  Testimony  of  John  the  Baptist 

John  i.  25 

John  i.  28 

John  i.  29 

John  i.  30 

John  i.  31 

John  i.  36 

John  i.  42 

John  i.  .51 

On  the  order  of  the  Events  in  this  and  the  following  Sections. 
John  ii.  1,   On  the  Miracle  at  the  Marriage  at  Cana 

On  Ijampes  interpretation  of  John  ii.  1—11 

John  ii.  12 

On  the  Buyers  and  Sellers  being  driven  from  the  Temple 

On  the  final  Testimony  of  John  the  Baptist  to  Christ 

John  iii.  29 

John  iii.  34 

On  the  Place  of  this  Section 

On  the  Imprisonment  of  John  the  Baptist 

On  the  Place  of  this  and  the  following  Sections,  and  on  the 
Commencement  of  Christ's  more  public  Ministry 

Luke  iv.    14 

Matt.  iv.    15 

On  Christ's  Conversation  with  the   woman  of  Samaria.  John 
iv.  1-42 

John  iv.  2 

John  iv.  5  . . . .               .    .    . .           

John  iv.  20 

John  iv.  25 

John  iv.  35 

On  the  Place  of  this  Section 

On  the  Healing  the  Nobleman's  Son  at  Capernaum.  John  iv. 
43,  to  the  end 

On  Christ's  Visit  to  Nazareth 

Luke  iv.    16 

Luke  iv.   16 

Luke  iv.  18.  On  Christ  preaching  in  the  Synagogue  at  Nazareth. 
On  the  Nazareth  Prophecy.    Isaiah  Ixi.  1  and  42 

Luke  iv.    23 

Luke  iv.    2.') .    . 

Luke  iv.    31 .    32 

On  the  Place  of  this  Section 

Mark  i.  17.  On  the  Choice  of  our  Lord's  Apostles 

On  the  Types  of  the  New  Testament 

On  the  Place  of  this  Section,  and  on  the  Demoniacs 

On  the  Place  of  this  Section 

On  the  Place  of  this  Section 

Matt.  viii.  17.  On  the  Meaning  of  Isaiah  liii.  4-12 

On  the  Place  of  this  Section,  and  on  tlie  Cure  of  the  Leper... 

Mark  i.    44 

On  the  Place  of  this  Section,  and  on  the  Power  of  Christ  to 
foririve  Sins 

On  the  Place  of  this  Section,  and  on  the  Calling  of  Matthew. 

On  the  Number  of  Passovers  during  our  Lord's  Ministry 

John  V.  4.  On  the  Healing  of  the  Impotent  Folk  at  the   Pool 
of  Bethesda 

John  V.  8 

John  V.  17 

On  Mr.  Mann's  opinion  as  to  the   place   of  the  5th  and   6th 
chapters  of  John .... 

On  the  Pluckino"  the  ears  of  Corn 

Luke  vi.  1 

Mark  ii.  26 

On  the  Place  of  this  Section 

On  t)ie  Place  of  this  Section,  and  on  the   Casting  out  of  the 
Unclean  Spirits 

Luke  vi.  12 

On  the   Place   of  this   Section,    and  on  the   Sermon   on   the 
Mount 

Matt.  V.  9 

INDEX  THE  THIRD. 


^453 


No.  of 

Note. 

44 

PART. 

SECTION. 

P;ige 

of 

Text. 

III. 

XIX. 

76 

45 

,    , 

76 

46 

,    , 

76 

47 

.   a 

76 

48 

,   , 

77 

49 

XX. 

80 

50 

•    • 

XXI. 

81 

51 

81 

52 

•• 

XXII. 

81 

53 

.. 

82 

54 

,    . 

xxiii. 

83 

55 

,    . 

,  , 

82 

50 

•    • 

XXIV. 

82 

57 

,    , 

XXV. 

83 

58 

•• 

XXVI. 

83 

nn 

.. 

XXVIII. 

84 

60 

•    . 

,  . 

84 

G] 

,    , 

,   , 

84 

62 

.    , 

XXIX. 

86 

63 

,    , 

,  , 

86 

64 

,    , 

XXX. 

86 

65 

,    , 

,  , 

86 

6G 

,    . 

,  , 

87 

67 

•    • 

XXXI. 

87 

68 

XXXIV. 

89 

69 

,    . 

XXXV. 

91 

70 

,    , 

XXXVI. 

92 

71 

•• 

XXXVIII. 

94 

1 

IV. 

I. 

97 

2 

•• 

•• 

97 

3 

98 

4 

,  , 

99 

5 

•  • 

99 

6 

,  , 

IT. 

99 

7 

,  , 

IV. 

101 

8 

,  , 

101 

9 

,  , 

102 

10 

,  , 

V. 

102 

11 

,  , 

VI. 

103 

V2 

,  , 

103 

13 

,  , 

VIII. 

104 

14 

•• 

IX. 

106 

15 

X. 

107 

16 

,  , 

107 

17 

•  • 

XV. 

110 

18 

110 

19 

,  , 

,   , 

110 

20 

•• 

XVI. 

111 

21 

111 

22 

XVII. 

111 

23 

,   , 

,  , 

112 

24 

XIX. 

114 

25 

,  , 

XX. 

114 

26 

,  , 

XXI. 

115 

27 

^  ^ 

115 

28 

^ 

J 16 

1 

V. 

I. 

117 

o 

,  , 

117 

3 

II. 

117 

4 

,  , 

•  • 

118 

5 

III. 

118 

6 

, , 

119 

7 

119 

8 

,  , 

IV. 

119 

9 

V. 

120 

10 

,  , 

VI. 

121 

11 

•  • 

•• 

121 

SUBJECT. 


Matt.  V.  13 

Matt.  V.  14 

Matt.  V.  22 

On  the  Gospels  being  written  in  the  Greek  language 

Matt.  vi.  9,  «fcc 

On  the  Place  of  this  Section 

On  the  Place  of  this  Section,  and  on  the   Raising  to  Life  the 

Widow's  Son  at  Nain 

Luke  vii.  15 

On  the  Place  of  this  Section,  and  on  the  Message  of  John  the 

Baptist  to  Christ 

Matt.  xi.  5 

Matt.  xi.  11 

Matt.  xi.  12 

On  the  Place  of  this  Section 

On  the  Place  of  this  Section 

On  tlie  Arrangement  of  the  Events  recorded  in  this  and  the 

following  Section 

On  the  Place  of  this  Section 

On  the  Address  of  our  Lord  to  the  Pharisees 

On  the  Place  of  Mark  iii.  19-21 

On  tlie  Place  of  this  Section 

Matt.  xii.  50 

On  the  Place  of  the  Event  related  in  this  Section 

On  the  Arrangement  of  this  Section 

Mark  iv.  2 .. 

On  the  Arrangement  of  this  and  the  remaining  Sections  in 

this  Part 

On  the  Phrase  The  Kingdom  of  Heaven 

Matt.  viii.  20 

On  Christ's  healing  the  Gadarene  Demoniac 

On   an   opinion    of  Michaelis  respecting  the    Gospel    of  St. 

Matthew 

On  the  Arrangement  of  the  Sections  of  this  Part 

On  the   Christian  Ministry  and  the  Mission   of  the  Twelve 

Apostles 

Matt.  X.  27 

Matt.  X.  29 

Matt.  X.  40 

On  the  Death  of  John  the  Baptist 

On  the  Miraculously  Feeding  of  Five  Thousand 

Matt.  xiv.  16 

Mark  vi.  43 

On  Christ's  Praying  alone 

On  Christ's  W^alking  on  the  Sea 

Matt.  xiv.  33.  Of  a  truth  thou  art  the  Son  of  God  ! 

John  vi.  35.  I  am  the  Bread  of  Life 

Matt.  XV.  3.  Why    do    ye  transgress   tlie    Commandment   of 

God  by  your  Tradition  .' 

On  the  Healing  of  the  Syro-phojnician  Woman 

Matt.  XV.  26 

On  the  opinions  of  the  Jews  respecting  the  Character  of  the 

Messiah 

On  the  Confession  of  St.  Peter.  Matt.  xvi.  16 

On  the  Meaning  of  Matt.  xvi.  19 

On  our  Lord's  explicit  Declaration  of  the  Nature  of  his  King- 
dom  

Mark  ix.  1 

On  the  Transfiguration 

Matt.  xvii.  9 

On  Clirist's  Foretelling  his  Death  and  Resurrection 

On  Christ's  Payin<r  Tribute.  Matt.  xvii.  24,  &c 

On  the  Disciples'  Dispute  for  Superioritj' 

Mark  ix.  49 

Matt,  xviii.  20 

On  the  Mission  of  Ihe  Seventy 

On  the  Number  Seventy 

On  the  Place  of  this  Section 

John  vii.  .5 

On  the  Place  of  this  Section 

John  vii.  42 

John  vii.  48 

On  the  Genuineness  of  this  Section 

John  viii.  12 

John  viii.  58 

John  viii.  58 


Page  of 

Noteb. 


*89 
'90 
**90 
*91 
*91 
*91 

"92 
*92 

*93 
"93 
*93 
*94 

*94 
*94 

*94 
*95 
*95 
*96 
*96 
*96 
*96 
*96 
*97 

*97 
*98 
*99 
*99 

*99 
*100 

*100 
*105 
*105 
*105 
*105 
*105 
*105 
*105 
*107 
*107 
*107 
*107 

n07 

*108 
*108 

*109 
*110 
*112 

*1]4 
*115 
*115 
*118 
*119 
*119 
*119 
*]20 
*121 
*121 
*121 
*121 
*122 
*122 
*122 
*122 
*122 
*123 
*]23 
*123 


454' 


INDEX  THE  THIRD. 


No.  of 

Note. 


12 
13 
14 

15 
16 
17 
18 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
•30 
31 
32 
33 
34 
35 
36 
37 
38 
39 
40 
1 
2 
3 
4 
5 
6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 
24 

25 

26 

27 

28 

29 

30 

31 

32 

33 

34 

35 

1 

2 

3 

4 

5 

6 

7 

8 

i) 

10 

11 


PART. 


VI 


VII 


Pa?e 

SECTION. 

of 

Text. 

121 

VII. 

12] 

VIII. 

122 

IX. 

122 

X. 

122 

,   , 

122 

XVIII. 

127 

XIX. 

127 

,  , 

127 

.  . 

127 

XXIII. 

130 

XXX. 

134 

XXXI. 

134 

XXXII. 

135 

XXXIV. 

136 

XXXV. 

136 

XXXIX. 

138 

139 

XL. 

140 

XLI. 

140 

XLII. 

140 

XLIV. 

142 

XLVI. 

144 

XLVII. 

145 

XLVIII. 

145 

LII. 

145 

,   , 

145 

LIII. 

147 

,  , 

147 

I. 

148 

148 

148 

III. 

149 

V. 

149 

149 

VIII. 

150 

151 

IX. 

151 

XII. 

151 

XIII. 

153 

XV. 

1.55 

XVII. 

1.57 

XVIII. 

159 

159 

159 

XIX. 

1.59 

XX. 

160 

XXI. 

163 

,  , 

163 

XXIV. 

165 

XXVII. 

166 

XXVIII. 

166 

XXX. 

167 

XXXI. 

167 

XXXII. 

168 

,  , 

169 

XXXIII. 

1(59 

,  , 

169 

XXXIV. 

170 

,  , 

170 

XXXV. 

171 

XLII. 

175 

,  , 

175 

XLIII. 

176 

I. 

177 

in. 

179 

,  , 

179 

.  . 

179 

IV. 

179 

,   , 

179 

V. 

179 

,   , 

180 

Vll. 

180 

IX. 

181 

181 

SUBJECT. 


On  the  Places  of  these  Sections,  (vii.-xviii.) 

On  the  Return  of  the  Seventy 

Luke  X.  26 

Luke  X.  29 

On  the  Place  of  this  Section 

Luke  X.  42 

Luke  xiii.   19 

On  the  Restoring  a  Blind  Man  to  Sight 

John  ix.  2 < 

John  ix.  6 

On  the  Place  of  these  Sections,  xxiii.-xxxix , 

On  the  Place  of  tliis  Section 

On  the  Place  of  this  Section , 

On  the  Place  of  these   Sections,  xxxii.  and  xxxiii , 

On  Christ's  Journey  to  Jerusalem , 

On  the  Place  of  these  Sections,  xxxv.-xxxviii , 

On  the  Place  of  this  Section 

Matt.  xix.  28 

Matt.  XX.  16 

On  the  Time  and  Place  of  this  Section , 

On  Clirist's  Predicting  his  Sufferings  and  Death , 

On  the  Healing  two  Blind  Men  at  Jericho 

On  the  Resurrection  of  Lazarus 

John  xi.  48 

John  xi.  .51 

On  the  Time  of  the  Anointing  of  our  Lord  at  Bethany 

On  the  Precious  Ointment 

On  Zechariah  ix.  9 

John  xii.  16 

On  Clirist's  Entry  into  Jerusalem 

Matt.  xxi.  9 

Mark  xi.  10 

On  the  Casting  out  of  the  Buyers  and  Sellers  from  the  Temple 

On  the  Greeks  desiring  to  see  Christ,  John  xii.  20 

On  the  "  Bath  Col,"  or  Voice  from  Heaven 

On  the  Cursing  the  Barren  Fig-tree 

Mark  xi.  13 

Christ  again  casts  the  Buyers  and  Sellers  out  of  the  Temple... 

Mark  xi.  23 

Matt.  xxi.  42 

Luke  XX.  27 

Matt.  xxii.  42 

Matt,  xxiii.  26 

Matt,  xxiii.  37 

Matt,  xxiii.  38 

Mark  xii.  42 

On  the  Destruction  of  Jerusalem 

Matt.  xxiv.  36 

Matt.  xxiv.  43 

Matt.  XXV.  34 

Luke  xxii.  2 

On  the  Betrayal  of  Christ 

On  the  Question,  whether  our  Lord  ate  the  Passover  immedi- 
ately before  the  Institution  of  the  Eucharist 

John  xiii.  5 

Matt.  xxvi.  24 

Matt.  xxvi.  25 

Luke  xxii.  32 

Luke  xxii.  38 

On  the  Institution  of  the  Eucharist 

Matt.  xxvi.  29 

John  xi V.  31 

Matt.  xxvi.  36 

On  Christ's  Agony 

John  xviii.  6 

John  xviii.  13 

Matt.  xxvi.  64 

Matt.  xxvi.  65 

Matt.  xxvi.  65 

On  tlie  Place  of  this  Section 

Matt.  xxvi.  68 

On  Peter's  Denial  of  Christ 

On  the  Time  of  the  Cockcrowing 

Luke  xxii.  59 

On  the  Place  of  this  Section 

On  tlie  Death  of  Judas 


Page  of 
Notes. 


*124 
*125 
*125 
*125 
*126 
*126 
*126 
*126 
*]27 
*127 
*128 
*128 
*128 
*128 
*128 
*128 
*128 
*129 
*129 
*129 
*129 
*130 
*131 
*132 
*132 
*133 
*1.36 
*137 
*139 
*139 
*140 
*140 

n4i 

*141 
*142 
*142 
*143 
*143 
*144 
*144 
*144 
*144 
*144 
*145 
*145 
*145 
*146 
*150 
*151 
*151 
*151 
*151 

*152 
*160 
*160 
*160 
*160 
*160 
*160 
*164 
*164 
*164 
*165 
*166 
*166 
*166 
*166 
*166 
*167 
*167 
*167 
•^168 
"169 
*169 
*169 


INDEX  THE  THIRD. 


*455 


No.  <.f 

P:iSe 

Nole. 

12 

PART. 

SECTION. 

of 
Text. 

VII. 

IX. 

181 

13 

•• 

X. 

182 

14 

XI. 

183 

15 

XII. 

183 

16 

XIII. 

183 

17 

XIV. 

184 

18 

XV. 

184 

19 

184 

20 

184 

21 

,  ^ 

184 

22 

XVI. 

185 

23 

XVII. 

186 

24 

186 

25 

XIX. 

186 

20 

XXI. 

187 

27 

XXIII. 

188 

28 

188 

29 

188 

1 

VIII. 

I. 

189 

2 

189 

3 

,  ^ 

189 

4 

II. 

190 

5 

IV. 

190 

6 

V. 

190 

7 

VI. 

190 

8 

VII. 

190 

9 

VIII. 

191 

10 

IX. 

191 

11 

X. 

191 

12 

,  , 

191 

13 

XII. 

191 

14 

XIII. 

192 

15 

XIV. 

192 

16 

,  , 

192 

17 

XV. 

192 

18 

XVI. 

192 

19 

XVII. 

192 

20 

192 

21 

192 

22 

XVIII. 

193 

23 

XIX. 

193 

24 

XX. 

193 

25 

XXI. 

193 

2(5 

XXII. 

193 

27 

XXV. 

194 

28 

XXVI. 

194 

29 

,  ^ 

194 

30 

XXVII. 

195 

31 

XXX. 

196 

32 

,  ^ 

196 

33 

•  • 

196 

34 

XXXI. 

196 

35 

,  . 

196 

3() 

XXXII. 

196 

37 

,  , 

196 

38 

,  , 

197 

39 

XXXIII. 

197 

40 

XXXIV. 

197 

41 

,  , 

197 

42 

,  , 

198 

43 

,  , 

198 

44 

XXXV. 

198 

1 

IX. 

199 

2 

II. 

204 

3 

,  , 

204 

4 

,  , 

204 

5 
(i 

•• 

205 
205 

7 

III. 

205 

8 

,  , 

205 

9 

•• 

205 

SUBJECT. 


Matt,  xxvii.  9 

On  the  Question,  whether  the  Jews,  at  the  time  of  Christ,  had 

the  power  of  inflicting  Capital  Punishment 

Luke  xxiii.  12 

On  the  Release  of  Barabbas 

John  xviii.  40 

Matt,  xxvii.  25 

On  Mark  xv.  25.  and  John  xix.  14-16 

On  the  Purple  Robe,  John  xix.  2 

On  the  Crown  of  Thorns 

John  xix.  9 

Mark  xv.  21 

On  Matt,  xxvii.  'M.  and  Mark  xv.  23 

On  the  Superscription  on  the  Cross 

On  the  Necessity  of  the  Atonement 

On  Cln-ist's  Answer  to  the  Penitent  Thief. 

On  our  Lord's  Exclamation  when  on  the  Cross 

John  xix.  30 

John  xix.  30 

On  the  Burial  and  Resurrection  of  our  Lord 

Mark  xv.  42 

Matt,  xxvii.  60 

On    the    opinion    that  "  Two   parties    of  Women    visited    the 

Sepulchre." 

Matt,  xxvii.  61 

On  the  Guard  of  Soldiers 

Mark  xvi.  1 

On  the  Time  when  the  W^omen  set  out  for,  and  arrived  at,  the 

Sepulchre 

Matt,  xxviii.  2 

Matt,  xxvii.  52,  53 

On  the  Punctuation  of  this  Section 

Mark  xvi.  4 

On  the  Form  and  Dimensions  of  the  Jewish  Sepulchres 

Mark  xvi.  8 

John  XX.  3 

John  XX.  8 

John  XX.  11 

John  XX.  12 

On  the  Resurrection.  Mark  xvi.  9 

John  XX.  16 

John  XX.  17.  On  the  words,  "  Touch  me  not." 

John  XX.  18 

Matt,  xxviii.  13 

Luke  xxiv.  1 

Luke  xxiv.  9,  10 

On  the  Genuineness  of  Mark  xvi.  10,  to  end 

On  the  Place  of  Luke  xxiv.  12 

On  the  Arrangement  of  these  Sections 

Luke  xxiv.  21 

Luke  xxiv.  34 

Mark  xvi.  14 

John  XX.  26 

John  XX.  28.  On  the  Exclamation  of  St.  Thomas,  and  on  the 

word  TTooaxvrivj 

Matt,  xxviii.  17 

Matt,  xxviii.  18 

John  xxi.  1-24 

John  xxi.  14 

Jolin  xxi.  18 

Acts  i.  4 

On  the  Arrangement  of  this  Section 

On  the  Arrangement  of  this  Section 

Acts  i.  8 

Acts  i.  12 

John  XX.  30.  On  the  Visible  Ascension  in  each  of  the  three 

Dispensations 

Preliminary  Observations 

On  the  Appointment  of  Matthias 

Acts  i.  19 

Acts  i.  20 

Acts  i.  24.  On  the  Divinity  of  Christ 

Acts  i.  25 

On  the  Descent  of  the  Holy  Ghost  on  the  Day  of  Pentecost... 

Acts  ii.  1 

Acts  ii .  1 


Paffe  of 

Noiei. 


*169 

n7o 

*174 
'*175 
*175 
^175 
*I75 
*177 
*178 
*178 
*178 
*178 
*179 
*181 
*183 
*183 
*184 
*184 
*185 
*196 
*196 

*196 

*200 
*200 
*200 

*201 

*202 
*202 
*203 
*204 
*204 
*206 
*20C> 
*206 
*207 
^207 
*208 
*208 
^209 
*209 
*209 
*210 
*210 
*210 
*211 
*211 
*211 
*211 
*212 
*212 

*212 
*213 
*213 
*213 
*213 
*214 
*214 
*214 
*214 
*215 
*215 

*215 
199 
*217 
*218 
*218 
^219 
*220 
*220 
*223 
*224 


456* 


INDEX  THE  THIRD. 


No.  of 
Note. 


10 

11 

12 
13 
14 
15 
1(3 
17 

Id 

19 
20 
21 
22 
23 
24 
2.3 
26 
27 
28 
2iJ 
30 
31 
32 
33 
34 
35 
30 
37 
3:i 

39 
40 
41 
42 
43 
44 
45 
46 
47 
48 
49 
50 
51 
52 
53 
54 
55 

50 

57 
58 
59 
60 
61 
62 
(53 
M 
65 
6() 
67 
C>8 
C9 
70 
71 

7-> 


PART. 


IX. 


X 


SECTION. 


III. 
IV. 


VI. 

viii. 


IX. 

X. 

XI. 

XII. 

XIII. 

XIV. 

XVI. 

XVII. 

xviii. 
xix. 

XX. 
XXI. 


XXII. 
XXIII. 

xxiv. 

XXV. 

XX  VI. 
XXIX. 


XXX. 
XXXI. 


XXXII. 
XXXIII. 


XXXIV. 
XXXV. 


I. 
lii. 


VI. 

VIT. 

VIII. 

IX. 


Pa^e 

of 

Text. 


205 
205 
206 
206 
206 
207 
207 
207 
207 
207 
207 
208 
208 
209 
209 
210 
210 
211 
211 
211 
211 
212 
212 
2J2 
212 
212 
213 
214 
214 

214 
214 
214 
215 
215 
215 
215 
215 
215 
216 
216 
216 
216 
216 
210 
216 
216 

217 
217 
217 
217 
217 
217 
217 
217 
217 
217 
217 
218 
218 
218 
218 
218 
218 

219 
219 
220 
220 
220 
221 
222 
222 
222 


SUBJECT. 


Acts 
Acts 
Acts 
Acts 
Acts 
Acts 
Acts 
Acts 
Acts 
x'\cts 
Acts 
Acts 
Acts 
Acts 
Acts 


13. 
14., 


i.  33.. 
i.  45.. 
i.  46.. 
17. 


19 

20 

21 

22.  On  the  Parallel  between  Moses  and  Christ 

V.  6 

V.  1 9 

V.  28 

V.  37 

Acts  V.  4 

On  the  Arrangement  of  Acts  v.  11-16 

Acts  V.  28 

Acts  V.  34 

Acts  V.  38 

On  the  Origin  and  Nature  of  the  Office  of  Deacon 

Acts  vi.  5 

On  the  Date  of  the  Martyrdom  of  St.  Stephen 

Acts  vi.  9.  On  the  Synagogue  of  the  Libertines 

Acts  vii.  2.  On  St.  Stephen's  Apology  before  the  Sanhedrin.. 

16 '.!!"!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!!! ! 

43.  On  the  Star  of  the  God  Remphan 

53.  On    the    Meaning    of   the    words  E{g    diuTayixg 


Acts  vii. 
Acts  vii. 
Acts  vii. 
Acts  vii. 

^^^•/yJAoir 

Acts  vii.  56 

Acts  vii.  .58 

Acts  vii.  58.  On  the  Exclamation  of  St.  Stephen.. . . 

Acts  viii.  2 

Acts  viii.  1 

Acts  viii.  3 

Acts  viii.  5 < . . . . 

9 

17.  On   Confirmation 

26 

27 

32.  On  the  different  Readings  of  Isaiah  liii 

33 


7,  8.. 


Acts  viii. 
Acts  viii. 
Acts  viii. 
Acts  viii. 
Acts  viii. 
Acts  viii. 

Acts  viii.  34 

Acts  viii.  36 

Acts  viii.  39 

Acts  viii.  4.  On  the  Date,  Design,  and  Original  Language  of 

St.  Matthew's  Gospel ' 

On  the  Conversion  of  St.  Paul 

Acts  ix.  1 

Acts  ix.  2 

Acts  ix.  2.  "  Any  of  this  way." 

On  the  Conversion  of  St.  Paul,  Acts  ix.  3 


9.  General  Observations  on  Conversion. 

15 

20 


25. 
26. 
41. 
43. 


Acts 
Acts  ix. 
Acts  ix. 
Acts  ix. 
Acts  ix. 
Acts  ix. 
Acts  ix. 
Acts  ix. 
Acts  ix. 
Acts  ix. 

On  the  Rest  of  the  Primitive  Churches  from  Persecution 

Acts  ix.  31.  On  the  State  of  the  Primitive  Church,  and  on  the 

Apostolic  Office 

On  the  Proselytes 

Acts  x.  10 

Acts  X.  35 

Acts  X.  36 

Acts  X.  40 

Acts  xi.  19 

On  Barnabas's  Journey  to  Antiocli 

Acts  xi.  26.  On  the  Christian  Designation 

On  the   Government  of  the   Church  of  Jerusalem   after   the 

Herodiiiti  Persecution,  and  on  the  Episcopate  of  St.  James.. . 


Fao^e  of 
m)ies. 


*224 
*224 
*225 
*225 
*225 
*225 
*226 
*226 
*227 
*227 
*227 
*230 
*231 
*231 
*231 
*23] 
*232 
*232 
*232 
*232 
*232 
*236 
*236 
*238 
*238 
*240 
*240 
*240 

*243 
*244 
*244 
*245 
*245 
*246 
*246 
*246 
*247 
*247 
*249 
*249 
*249 
*250 
*251 
*251 
*251 

*251 
*254 
*255 

*255 
*255 
*255 

*257 
*257 
*257 
*258 
*261 
*261 
*262 
*262 
*262 
*263 
*263 

*263 
*270 
*275 
*276 
*276 
*277 
*277 
*277 
*277 

*278 


INDEX  THE  THIRD. 


*45T 


No.  of 

Note. 

PART. 

10 

X. 

11 

12 

13 

14 

15 

IG 

17 

18 

1 

XI. 

2 

3 

4 

5 

G 

7 

8 

9 

10 

11 

12 

13 

14 

15 

IG 

17 

18 

19 

20 

21 

1 

XII. 

2 

.. 

o 

O 

,  , 

4 

5 

.. 

6 

., 

7 

8 

9 

10 

•  • 

11 

12 

13 

14 

15 

16 

17 

18 

19 

•  • 

20 

21 

,  , 

22 

.  , 

23 

,  , 

24 

,  , 

25 

,  , 

26 

,  , 

27 

,  , 

28 

.  , 

29 

,  , 

30 

,  , 

31 

,  , 

32 

,  , 

33 

.  , 

34 

,  . 

35 

,  , 

36 

,  , 

1 

XIII. 

2 

SECTION. 


IX. 
X. 

xi. 

XIII. 

y. 

III. 


VII. 


IX. 

XIII. 


XIV. 

I. 
II. 


III. 

VI. 
VIII. 


IX. 
X. 


XII. 

xiii. 
xiv. 

XVI. 


XVII. 
XVIII. 


XIX. 
XXI. 

II. 


Pase 
of 

Text. 


222 
223 
223 

223 
223 
223 
223 
223 
223 


224 
224 
224 
225 

225 
225 
225 
225 
225 
226 
226 
227 
227 
227 
227 
228 
228 
228 
229 
229 

229 
230 
230 
230 
230 
230 
231 
231 

232 
232 

234 

234 
235 
235 
235 
236 
236 
238 
239 

239 
239 
239 
239 
243 
243 
244 
244 
244 
245 
245 
246 
246 
247 
248 
248 
249 
249 
249 


SUBJECT. 


Acts  xii.  7.  On  the  continued  Agency  of  Angels 

Acts  xii.  10 - 

On  the  Question  concerning  St.  Peter's  Visit  to  Rome,  and  the 
Writing  of  St.  Mark's  Gospel 

On  the  Arrangement  of  this  Section 

Acts  xi.  27 

Acts  xi.  30.  On  the  word  Presbyter 

Acts  xii.  2'3 

On  the  Time  when  St.  Paul  was  appointed  to  the  Apostolate.. 

Acts  xii.  25 

Acts  xiii.  3.  On  the  Occasion  of  St.  Paul  and  Barnabas  re- 
ceiving their  Apj)ointmcnt  to  the  Apostolate 

Acts  xiii.  7 

Acts  xiii.  8 

Acts  xiii.  9 

Acts  xiii.  14.  On  the  Officers  and  Modes  of  Worship  in  the 
Synagogues 

On  the  Oration  of  St.  Paul,  Acts  xiii.  16-50 

Acts  xiii.  18 


20. 
27. 
34. 
42. 
48. 
11. 
12. 
19. 
23. 


On  the  Systems  of  Calvin  and  Arminius 


Acts  xiii. 
Acts  xiii. 
Acts  xiii. 
Acts  xiii. 
Acts  .xiii. 
Acts  xiv. 
Acts  xiv. 
Acts  xiv. 
Acts  xiv. 

Acts  XV.  5 

Acts  XV.  10.  On  the  Time  of  the  Council  of  Jerusalem 

Acts  XV.  17 

On  the  Apostolic  Decree  respecting  Blood,  &c 

Acts  XV.  32.  On  the  Spiritual  Gifts,  Titles,  and  Offices,  in  the 

Church  of  Antioch 

Acts  XV.  36 

Acts  XV.  39 

Acts  XV.  41 

On  the  Arrangement  of  this  Section 

Acts  xvi.  3 


Acts  xvi.  11 

Acts  xvi.  12 

Acts  xvi.  16.  On  the  Nature  of  the  Spirit  of  Divination  in  the 

Pythoness 

Acts  xvii.  2 

General  Introduction  to  the  Epistles,  and  on  the  Epistle  to  the 

Galatians 

Gal.  ii.  18.  On   St.   Paul's   Silence    respecting   the    Apostolic 

Decree 

Gal.  iii.  11 

Gal.  iii.  16 

Gal.  iii.  27 

Gal.  iv.  10 

Gal.  iv.  17 

Gal.  iv.  24 

Acts  xvii.  17.  On  St.  Paul's  Plan  of  Preaching 

Acts  xvii.  23.  On  the  Altar  at  Athens,  and  the  Existence  of 

God 


Acts  xvii.  28 

Acts  xviii.  2 

Acts  -wiii.  5 

On  the  First  Epistle  to  the  Thessalonians 

1  Thess.  V.  27.  The  Holy  Scriptures  intended  for  all. 
On  the  Second  Epistle  to  the  Thessalonians 

2  Thess.  i.  4 

2  Thess.  i.  7 

2  Thess.  ii.  12.  Popery  the  predicted  Apostacy 

2  Thess.  iii.  6 

2  Thess.  iii.  17 

Acts  .xviii.  17 

On  the  Date  of  the  Epistle  to  Titus 

Titus  ii.  15 

Titus  iii.  12 

Acts  xviii.  18 

Acts  xviii.  22 

Acts  xviii.  24 

Acts  xviii.  28 


Pa^e  of 
Noied. 


*280 
*282 

"282 

*288 
*288 
*289 
^289 
*289 
*291 

*291 

*292 
*293 
*293 

*293 

^297 
*297 
*297 
*298 
*298 
**299 
*299 
*300 
*300 
*300 
*300 
*300 
*300 
*301 
*302 

*305 
*313 
*313 
*313 
*313 
*313 
*313 
*314 

^314 
*3]6 

*316 

*329 
*330 
*330 
*330 
*331 
*.331 
*331 
*331 

*334 
*336 
*337 
*337 
*337 
*33S 
*339 
*339 
*339 
*339 
*343 
*343 
*343 
*344 
*346 
*346 
*346 
*347 
*347 
*347 


VOL.  II. 


*^ 


58 


*?.rvi 


458* 


INDEX  THE  THIRD. 


No.  of 

Note. 

PART. 

SECTION. 

Text. 

3 

XIII. 

III. 

249 

4 

250 

5 

IV. 

250 

6 

VI. 

250 

7 

,  , 

255 

8 

•• 

257 

9 

258 

10 

,  , 

261 

11 

263 

12 

VII. 

268 

13 

IX. 

269 

14 

271 

15 

X. 

275 

16 

XI. 

275 

17 

,  . 

277 

18 

,. 

278 

19 

,  , 

279 

20 

.. 

281 

21 

•• 

288 

22 

XIII. 

289 

23 

296 

24 

,  ^ 

298 

25 

XIV. 

314 

20 

XVIII. 

315 

27 

315 

28 

XX. 

316 

29 

XXIII. 

317 

30 

XXVII. 

319 

:j1 

XXVIII. 

319 

32 

XXX. 

320 

33 

XXXI. 

321 

34 

XXXII. 

322 

35 

,  , 

322 

36 

XXXIII. 

322 

37 

XXXVI. 

325 

1 

XIV. 

I. 

325 

2 

III. 

325 

3 

V. 

326 

4 

,  , 

326 

5 

,  , 

326 

6 

,  , 

327 

7 

,  , 

327 

8 

VI. 

327 

9 

,  , 

327 

10 

VII. 

327 

11 

327 

12 

VIII. 

327 

13 

X. 

328 

14 

,  , 

336 

15 

XI. 

338 

16 

,  , 

343 

17 

XII. 

345 

18 

,  , 

347 

19 

,  . 

348 

20 

XIII. 

351 

2i 

,  , 

351 

22 

,   , 

352 

23 

.  , 

352 

24 

XIV. 

352 

25 

,  , 

353 

26 

,  , 

353 

27 

,  . 

3.54 

23 

354 

29 

.  , 

355 

30 

,  . 

359 

31 

XV. 

351) 

1 

XV. 

I. 

360 

2 

360 

3 

364 

4 

3(54 

5 

3(;5 

f) 

36(i 

7 

,  . 

370 

SUBJECT. 


Acts  xix.  2 

Acts  xix.  9 

Acts  xix .  13 

On  the  First  Epistle  to  the  Corinthians 

1  Cor.  V.  9.  On  the  Erroneous  Translation  of  this  Verse 

1  Cor.  vii.  6.  On  the  Plenary  and  Perpetual  Inspiration  of  St. 

Paul 

1  Cor.  viii.  6 

1  Cor.  xi.  10 

1  Cor.  xii.  16 

On  the  Shrines  of  Diana 

Brief  Account  of  Timothy,  and  of  the  First  Epistle  to  him. . . 

1  Tim.  iii.  13 

Acts  XX.  2 


On  the  Date  of  the  Second  Epistle  to  the  Corinthians. 

2  Cor.  iii.  6 

2  Cor.  iii.  18 

2  Cor.  V.  2 


2  Cor.  vi.  14 

2  Cor.  xiii.  1.  On    the    Meaning   of  the    words    Tqitov   tovto 

hQ/ouai 

On  the  Date  and  Occasion  of  the  Epistle  to  the  Romans 

Rom.  V.  14 

Rom.  vi.  23 

Acts  XX.  12 

Acts  XX.  17 

Acts  XX.  28 

Acts  xxi.  4 


Acts  xxi.  26 

Acts  xxii.  28 

On  St.  Paul's  Declaration  that  he  was  ignorant  that  Ananias 

was  High  Priest,  Acts  xxiii.  5 

Acts  xxiii.  12 , 

Acts  xxiv.  5 

Acts  xxiv.  22 

Acts  xxiv.  27 

Acts  XXV.  11 

Acts  xxvii.  1 , 

Acts  xxvii.  2 , 

Acts  xxvii.  6 

Acts  xxvii.  14 

Acts  xxvii.  14.  On  the  wind  called  Eurodydon , 

Acts  xxvii.  27 

Acts  xxvii.  40 , 

Acts  xxvii.  41 

Acts  xxviii.  1.  On  the  Island  of  Melita 

Acts  xxviii.  4 

Acts  x.xviii.  11 

Acts  xxviii.  12 

Acts  xxviii.  16 

On  the  Date  and  Occasion  of  the  Epistle  to  the  Ephesians. . , 

Ephesians  v.  32 

On  the  Epistle  to  the  Philippians 

Philippians  iv.  3 

On  the  Date  and  Occasion  of  the  Epistle  to  the  Colossians. . . 

Colossians  ii.  14 

Colossians  ii.  20 

On  the  Date  and  Occasion  of  the  Epistle  to  Philemon 

Philemon   1 

Philemon  11 

Philemon  15 

On  the  Date  and  Occasion  of  the  Epistle  of  St.  James 

James  i.  8 

James  i.  15 

James  i.  21 

James  i.  25 

James  ii.  10 

James  v.  1.5 


On  St.  Luke's  Gospel 

On  the  Origin  and  Date  of  the  Epistle  to  the  Hebrews. 

Hebrews  i.  3 

Hebrews  iv.  8 

Hebrews  iv.  12 

TIcl)rews  v.  7 

Hebrews  vi.  8 

Hebrews  viii.   13 


Pag«    of 
Notes. 


*347 
*347 

*348 
*348 
*349 

*350 
*351 
*351 
*352 
*352 
*352 
*3o6 
*350 
*356 
*357 
*358 
*358 
*359 

*3.59 
*360 
*363 
*363 
*364 
*364 
*365 
*365 
*365 
*366 

*360 

*367 

*368 

*3(i8 

*369 

*369 

*369 

*370 

*370 

*370 

*370 

*371 

*371 

*371 

*372 

*374 

*375 

*375 

*375 

*375 

*379 

*380 

*381 

*381 

*383 

*383 

*383 

*385 

*386 

*386 

*386 

*390 

*390 

*390 

''391 

'^391 

*391 

*392 

*393 

*400 

*400 

*400 

*401 

*401 

*40I 


INDEX  THE  THIRD. 


*459 


No.  of 
Note. 


8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
18 
19 
20 
21 
22 
23 

24 

25 
2G 
27 

28 
29 
30 
31 
32 
33 
34 
35 
36 
37 
38 
39 


PART. 


XV. 


SECTION. 


11. 
III. 

IV. 

V. 

VI. 

VII. 

VIII. 

IX. 

X. 

XI. 

XII. 

xiii. 


XIV. 


XV. 


XVI. 

XVII. 

XVIII. 

XIX. 


Page 

of 
Text. 


370 
379 
379 
381 
384 
384 
384 
384 
385 
385 
385 
385 
386 
386 
387 
391 

396 
398 
399 
400 

400 
403 
404 
404 
404 
405 
406 
407 
415 
429 
437 
438 


SUBJECT. 


Hebrews  ix.  5 

Hebrews  xii.  22 , 

Hebrews  xii.  26 

On  the  Travels  of  St.  Paul 

Same  subject 

Same  subject 

Same  subject 

Same  subject 

Same  subject 

Same  subject 

Same  subject 

Same  subject 

Same  subject 

On  tlie  Date  and  Occasion  of  the  Second  Epistle  to  Timothy.. 

2  Timothy  ii.  2 

On   St.   Peter,  and  on   the   Date  and    Occasion  of  his  First 
Epistle 

1  Peter  iii.  21 

On  the  Second  Epistle  of  Peter 

2  Peter  i.  11 

2  Peter  i.  16.  On  the  Attestation  given  to  the  Divine  Mission 

of  our  Lord  at  his  Baptism 

2  Peter  ii.  20 

On  the  Epistle  of  St.  Jude 

Jude  9 

Jude  11 

Jude  14 

On  the  Martyrdom  of  St.  Peter  and  St.  Paul 

On  the  Destruction  of  Jerusalem 

On  the  Design  and  Plan  of  the  Apocalypse 

§  26 

On  the  Date  and  Occasion  of  the  First  Epistle  of  John 

General  Remarks  on  the  Second  and  Third  Epistles  of  John... 
On  the  Third  Epistle  of  St.  John 


Pai 


of 

oies. 


■am 
Nou 


*401 

*401 

*401 

381 

384 

384 

384 

384 

385 

385 

385 

386 

386 

*402 

*404 

*404 
*406 
*407 

*408 

*408 
*409 
*410 
*412 
M12 
*412 
405 
406 
*413 
*418 
*418 
*422 
*423 


*460 


INDEX    THE    FOURTH. 


Page. 

Abarbanel,  on  the  Bath-Col *142 

Abiathar,  the  High  Priest,  Michaehs  on *87 

Achor,  valley  of,  a  door  of  Hope,  meaning  of    *65 
Acclamations    of    the    children,    &c.    when 

Christ  entered  Jerusalem *140 

Adam  created  in  the  image  of  God,  but  his 

son  was  born  in  his  own  image '^lO 

,  Christ  shown  to  be  the    second,  from 

the    Old  Testament,   the  New  Testament, 

and  the  Jewish  traditions *47 

,  why    the      second    was     tempted    in 

Gethsemane *1G4 

Adria,  where  St.  Paul  was  wrecked *371 

^ons,  of  Cerinthus *11 

Africanus.  on  the  genealogy  of  Christ *2'.) 

Aldine  MS.,  on  a  reading  in *13D 

"Allegory,    which    things    are    an,"    Bishop 

Marsh  on  this  passage *331 

Allix,  Dr.  sometimes  inaccurate *5 

Alexandrian  Jews  obedient  to  the  Sanhedrin 

of  Jerusalem *255 

Altar  at  Athens *334 

Ananias,  on  his  High  Priesthood *366 

,  the  nature  of  his  crime *231 

Analogy  between  the  claims    of  human  and 

divine  Laws *247 

Analogies  in  Scripture,  not  from  chance  ....  "230 
Analysis  of  our  Lord's  address  to  the  Phari- 
sees, on  casting  out  Devils *9o 

Angel  Jehovah,  the  Logos  of  St.  John *4 

Angels,  renewal  of  their  visits  to  man    to  be 

expected  at  tlie  coming  of  Christ *34 

" ,  by  the  disposition  of,"  meaning  of 

the  expression *243 

,  present  at  the  reconciliation  as  at  the 

creation  of  the  world *3.') 

ascending  and  descending,  interpreted 

by  King  as  a  literal  prophecy *56 

,  the  agents  of  the  Deity *207 

at  the  tomb  of  our  Lord *207 

attendant  at  the  giving  of  the  law *243 

,  probability  of  their  continued  agency  "280 

Angel  of  the  congregation — his  duties  in  the 

Synagogue,  service  and  qualifications *295 

Angelic  appearances,  prove    our  nearness  to 

the  invisible  world *207 

Annas,   influence     of,    at    Jerusalem,    when 

Christ  was  apprehended *\6Ci 

Anointing  with  oil,  on  this  custom *391 

Antipater,  son  of  Herod,  probably  an  adviser 

of  the  massacre  at  Bethlehem "41 

Antioch,  Church  of,  whether  St.  Paul  was  its 

Apostle *291 

,   composed   of  Proselytes 

of  the  Gate *303 

Antioch,  well  situated  to  become  the  principal 

Gentile  Church *303 

,  spiritual  gifts,  offices,    and   titles,  in 

the  Church  of '. *30r> 

Apocalypse,  its  design,  plan,  &c *413 

,  its  various  interpretations *4I3 

Apollonius  and  Apollos,  whether  the  same  . .  *347 
Apostles,  why  chosen    from  the  lower  ranks 

of  life *71 

,  chosen *88 


Page, 
Apostles,  connected  the  two  dispensations  . . .  *105 
unable  to  comprehend  the  causes  of 

Christ's   death *119 

,  office  of,  well  known  to  the  ancient 

Jews *265 

of  the   High   Priest  and    Sanhedrin, 

meaning  of *266 

,   when  they  left  Judaea  after  the  as- 

-  cension  of  Christ *283 

,  when  St.  Paul   was  appointed  to  the 

office ^289 

,  their  safety  in  the  first  persecution.  '*246 

,  had  power  over  other  Churches. *305 

,  their  qualifications "305 

Apostolic  decree,  on  the *302 

,  spiritual  meaning  of *304 

,  why  not  mentioned   by  St. 

Paul  in  his  Epistle  to  the  Galatians *329 

writings   early  known,    and  widely 

circulated 439 

Archelaus,  commencement  of  his  reign   *42 

,   banished    about   the    time    when 

Christ  at  twelve  years  old  went  up  to  Je- 
rusalem       *42 

Aretas,  king  of  Arabia,   defeats  the  army  of 

Herod  Philip ^63 

Arguments    in    favor    of   Christianity,    how 

different     from   those    in     favor    of    other 

systems *101 

against  Christianity  have  been  all 

refuted 199 

Arminians  and  Calvinists,    in    what  respects 

they  agree *299 

Arnobius,  on  Simon  Magus *247 

Articles  of  faith  in  the  Church  of  Jerusalem  ^264 
'•  Ascended,  I  am  not  yet,"  &c,  explained. . .  *]90 

Ascension,  place  of  our  Lord's *2\o 

Ascensions,  three '*215 

Atliens,  wisdom  of  St.  Paul's  conduct  at  ....  *331 

,  on  the  altar  there,  noticed  by  St.  Paul  *334 

Atonement,  the  chief  doctrine  of  the  Bible  . .     *53 

,  on  the *1]9 

,  necessity  of  an,  for  sin *]81 

Augustus,  expression  of,  to  Cleopatra "57 

"  Augustan  band,"  on  the *369 

Auricvilar  confession,  not  an  apostolic  custom  *391 
Authority    of   ancient   writers   preferable    to 

modern  conjecture   *3 

of  our  Lord,  to  preach  at  Nazareth    *63 

exercised    in   every    stage   of    the 

Church ''SOS 

of  the  ministers  of  the  early  Church, 

not   from   the    people,  but   from  God *3]2 

"  Babbler,"  Acts  xvii.  18 *332 

Babylonian  Jews  obedient  to  the  Jewish  San- 
hedrin   *255 

Baptism,  origin  of,  among  the  Jews *43 

,    whether    a    permanent     institution 

among  the   Jews *44 

,  of  John,   in   what  respects  diiferent 

from  that  of  others *44 

,  three  forms  of ^"44 

,  time  of  Christ's *45 

,  reasons  and  meaning  of  Christ's  , . .     *96 


INDEX  THE  FOURTH. 


*46l 


Page. 
Baptism  first  practised  as  a  permanent  insti- 
tution by   John *24 

,  typified  l)y  the  preservation  of  Noah  *4UG 

,  our  Lord's,  Danzius  on  the  attestation 

then  given  to  liis  Divine   Mission *408 

Baptize,  wliy  Clirist  did  not ''^JJ 

Barabbas,  his  release,  how  obtained *175 

Barnabas  (tiie  father)  compares  wicked    men 

to  fish    *73 

Barrett,  Dr.  on  the  genealogies  of  Christ    *30 

Barrington,  tiie  first  Lord,  on    the  image  of 

God  and  Adam • *!'•) 

. on  the  cessation  of  consciousness 

between  death  and  the  resurrection ...     *i)2 

,  papers    unpublished  communica- 
ted by  the  late  Bisliop  of  Durham    *19 

,  on  tlie   resurrection  of  the  body  *iy5 

,  on  the  earliest  notion  of  immor- 
tality   "227 

,   opinion  on   the  proselytes,    con- 
firmed by  the  most  eminent  theologians  . .  *270 
,  on  the  meaning  of  the  word  Apos- 
tle  "290 

,  on  the  Apostolic  decree *302 

,  on  the  miraculous  gifts *3()7 

.  on   Galatians  iii.  1(3 *330 

Barrow's,  Dr.  Isaac,  inquiry  if  St.  Peter  was 

ever  at  Rome *56 

Basilides,  origin  of  his  opinions *12 

,  nature  of  his  opinions *13 

,  liis  age *'12 

,  his  errors    refuted   in    the    Second 

Epistle  of  St.  John   "423 

Baskets,  on  the  twelve *10() 

Bath-Col,  its  kind  and  degrees "142 

,  defined    "142 

Believe,  men  must  believe  much  that  cannot 

be  compreliended "19 

Belsham  on  the  miraculous  conception *22 

on  the  Epistles,  reasons  for  esteem- 
ing lightly  this  work *328 

"  Benjamin   shall    ravin    as  a   wolf,"   applied 

by  Witsius  to  St.  Paul "246 

Benson,  Mr.  proposed  reading  of  Luke  ii.  2.    *28 

on  the  last  Passover ^156 

chronology    confirmed    by     the 

prophecy  of  the  Seventy  Weeks *236 

Berlieley  on  the  non-existence  of  matter  ....  ''33.5 
Bethabara,   where    John   baptized,  the   place 

where  the  ark  rested "54 

"  Bind  and  loose,"  meaning  of  these  words  *112 
Biscoe     on    the    power     of    life    and    death 

among  the  Jews    *170 

Blastus,  chamberlain  of  Herod,  was  a  Roman  *282 
Blayney"s,  Dr.  interpretation  of  Jer.  xxxi.  22  *22 
"  Blessed  with  faithful  Abraham,"  Gal.   iii.  9.  ''330 

Blind  men  at  Jericlio,  &c '^ISO 

Blind  Pharisee,  custom  alluded  to *144 

Blomfield,    Bishop,    on     tlie     Chaldee    para- 
phrases, &c "5 

.  on  the   Messiah  expect-  )    *3.5 

ed  by  the  Jev.'s  in  the  time  of  Christ 5  *i^^ 

"■ ,  on  the  Samaritans *()() 

,  on  Matt.  xix.  28 *129 

,  on   the   teaching    of  the 

Pharisees "145 

,  on   the  condemnation   of 

Christ *167 

Blood,  prohil>ition  to  eat,  whether  now  bind- 
ing   *304 

Body  of  Christ  after  the  resurrection *207 

Body,   resurrection    of    it,  a   mystery    to    be 

more  fully  revealed *20S 

Books  burnt  at  Ephesus *348 

Bowyer,  on  the  expression  ••  den  of  thieves"  *143 
Brahmins  and   Budhists  might  be  appealed  to 

on  their  own  principles *333 

"  Breathing  out  threatenings,"  a  similar  phrase 
often  found  in  classical  authors *255 


Page. 

Brenius  on  the  Cophinus  of  the  Jews *106 

Bretliren  of  Christ,  why  not  believers  in   his 

claims    , *122 

Britain,  probably  visited  by  St.  Paul 361 

Bull,  Bishop,  his   Defensio  Fidei  JViccf.n(B,    the 

great  storehouse  of  argument  against  Uni- 

tarianism *14 

Burgess,  Bishop,  on  St.  Paul's  visiting  Britain    382 

Burying  places  of  the  Patriarchs *240 

Buyers   and  sellers,  liow    often    driven  from 

the  temple *]41 

Byrom,  on  the  gift  of  tongues   *222 

Cain.vn,  this  name  the  same  as  Sala *30 

Caiaphas,  on  liis  prophecy *]:'2 

Caligula,  account  of  iiis  interview  with  Philo      *6 

,  not  the  "  Man  of  Sin" , *340 

Calvin,  liis  character;  history  of  his  estab- 
lishment at  Geneva *102 

's  interpretation  of  Jer.  xxxi.  26 *22 

Calvinistic  tenets  not  taught  in  tlic  Epistles  *319 
Calvinists  and   Arminians,  in    what  respects 

they  agree *299 

Camel's    hair,    garment    of,   a   dress   of   the 

ancient  Prophets,   «S:c *43 

Campbell,  &c.   on  Mark  i.  1 ^\ 

,  on  the  Demoniacs *74 

Candace,  a  common  name  of  the  Ethiopian 

Queens   *249 

Canon  completed  by  St.  Jolin 439 

Capelluson  Gal.  iii.  20 *330 

Capernaum,   why    our    Lord   fixed   on,  as   a 

residence "70 

Carpocrates,  his  opinions *I2 

Carpzovius  on  the  Logos *9 

Castalio  on  the  word  "  Jesus" *26 

Catholic  Epistles,  why  so  called,  account  of  *386 

Causes  of  our  Lord's  condemnation *1G6 

Popery  and  Mahomctanism    449 

the  corruptions  of  Christianity  ....    449 

Celsus  reproaches  the  Christians    for  calling 

Christ  the  word  of  God *6 

Centurion's  servant,  healing  of  the *91 

Ceramicus  at  Athens *331 

Cerinthians  opposed  by  St.  John *10 

Cerinthus   began    to   disturb   the    Church    in 

the  time  of  ^St.  John *10 

,  his  age  and  opinions '^lO 

,  origin  of  his  opinions *11 

Chaldee  paraphrases  attribute  to  "  The 
Word,"  the  attributes  of  the  Angel  Jeho- 
vah         *5 

"  Chickens  under  her  wings,"  on  Dr.  Hales's 

remarks  upon *145 

Children,  among  the  Jews,  required  to  learn 
a   trade,    and    study    the   law   at   thirteen 

years  of  age *42 

Chiun,  meaning  of  this  word *241 

Christ  and  Moses,  parallel  between *227 

genealogies  of,  accordinff  to  St.  Mat- 
thew and  St.  Luke,  reconciled *28 

assumed  the  titles  given  by  the  Jews 

to  the  Messiah *107 

by  what  authority  he  preached  at  Naza- 
reth        ""68 

commenced     every     important     work 

with  prayer *88 

decided  against  the  school    of  Scham- 

mai *87 

declared  himself  the  Messiah  at  Naza- 
reth         *69 

,  deity  of.  peculiarly  taught  in  the  Epis- 
tles   '. *317 

did  not  separate  from  the  public  ser- 
vices of  his  countrymen *6ii 

dines  with  the  Pharisee,  «S:c *94 

enacted  the  law  of  Moses,  and   claimed 

dominion  over  it *8G 

entering  Jerusalem,  reason  of *14U 


462* 


INDEX  THE   FOURTH. 


Page. 

Christ,  events  at  his  birth *28 

,   how   he    dehvered   himself  from   the 

people *70 

in   his   humiliation    before    Pilate,  de- 
clares himself  to  be  the  Messiah *1C6 

known  in  his  pre-existent  state  by  the 

evil  spirits *87 

not   to   be    followed   for   earthly   pur- 
poses  *107 

,  on  the   atonement  of,  upon  the  cross  *181 

,  opinion  of  Cerinthus  respecting *10 

procures  greater  blessings  than  Adam 

has  lost *363 

sanctioned    no    error   because   it    was 

popular *75 

sent  out  the  Apostles  on   the   death  of 

John n05 

sympathizes  with  human  sorrow *401 

the  enactor  of  the  Jewish  law *105 

the  guide  and  head  of  the  Church  in  its 

three  stages *104 

the  Lord  of  angels  and  of  men *399 

the  second  Adam    *47 

,  why  first  called  Messiah *6(3 

,  why  he  did  not  openly  declare  himself 

the  Messiah *70 

,  why  he  lived  at  Capernaum *70 

,  why  not  shown  to  all  the  people  after 

his  resurrection *277 

,  wisdom  of,  in  refusing  to  work  a  mira- 
cle at  Nazareth *69 

Christian    dispensation   supported   by    every 
species   of   evidence    which    confirms    the 

Mosaic *262 

Christianity  a  system  of  institutions,  not  of 

theoretical  opiniojis *258 

,  meaning  of  the  word 446 

,  no  relio-ious  system    comparable 

to  it : 199 

Christians,  how  or  why    this  name  was  first 

conferred  on  the  followers  of  Christ *278 

,  primitive,   considered    the    Logos 

and  the  Jehovah  Angel  to  be  the  same. . . .     *15 

,  primitive,  why  called  I'x&vq *73 

,  the  most  unlearned,    know   more 

than  the  ancient  prophets "93 

Church,  Christian,  apostolic  commission,  its 

foundation    *104 

,  history   of  it  while  Christ 

was  upon  earth *  103 

,  criterion  of  the  purity  of  a *248 

,  duty  of  every,  to  follow  the  apostolic 

custom  in  appointing  officers,  &c *233 

o-Qvernment,  history    of  the    innova- 
tions in *-102 

,  its  four  prevailing  forms  *102 

,  in  the  safety  of  one,  in  what  it  con- 
sists  *240 

,  its  first  union,  and  purity *231 

of  Christ,  how  to  be  perpetuated *]02 

of  Christ,  truly  catholic  in  the  apostol- 
ic, iind  will  be  so  in  the  millennial  age. . . .  *292 

'''  Church  of  God,"  on  this  phrase *365 

of  Jerusalem  gradually  established .  . .  *237 

of  Rome   described  and   censured  by 

St.  Paul *339 

,  its  asserted  supremacy    un- 

scriptural *111 

,  jealousy  of,  among  Protes- 
tants, just  and  reasonable ^343 

,  to  be  condemned  for  its  tra- 
ditions   *108 

,  unaltered  and  unalterable..  *342 

Church  service,  how  altered  at  the  Reforma- 
tion     *316 

Churches  in  the  time  of  the  Apostles,  on  the  *225 

,  rules  for  their  government *346 

Chuza,  Herod's  steward,  supposed  to  be  the 
nobleman  at  Capernaum *67 


Page. 
Circumcision    not    necessary    to  a    sojourner 

among  the  ancient  Jews *271 

,  reason  of  Christ's *35 

Clarke,  Dr.  A.,  on  the  demoniacs *74 

genealogy  of  Christ. . .     *29 

laborers     in     the    vine- ' 

yard *129 

last  passover *154 

Claudius,  Emperor,  date  of  his  banishing  the 

Jews  from  Rome *337 

Cleansing  of  the  Temple  by  Christ,  an  asser- 
tion of  the  Messiahship *61 

Cleanthes,  hymn  of,  quoted  by  St.  Paul *336 

Clemens  Alexandrinus,  hymn  of,  to  Christ..     *73 
,    on    the    divinity    of 

Christ *15 

Clemens  on  St.  Mark's  Gospel   *284 

on  the  time  when  the  Apostles  left 

Judffia *287 

Clergy   particularly    addressed   by   Matthew, 

xii.  5 *86 

,  their  true  dignity *86 

Cloven  tongues,  how  long  they  remained  on 

the  Apostles *225 

Cocceius  on  Matt.  viii.  17 *79 

on  the  two  Sauls *246 

Colossians,  Epistle  to,  date,  origin,  &c *381 

Commission,  last,  of  Christ  to  his  disciples. . .  *2J4 

Community  of  goods  not  intended,  &c *225 

Comparison  between  the  witnesses  to  the  old 

and  new  dispensation *58 

Conception,    a    miraculous,   opinion   of    the 

ancient  Jews  on  this  subject *18 

,  miraculous,   objected  against  by 

Socinians,    Deists,    &c.    who    reject     the 

divinity  of  Christ *22 

,  of  a   perfect   being, 

necessary  and  reasonably  to  be  expected . .     *18 
,  typified  in   the  Old 

Testament *20 

Condition,    past   and    present,   of  the    Jews, 

contrasted *60 

Confession  of  St.  Peter  more  ample  than  that 

of  the  Centurion *107 

Confirmation  derived  from  the  practice  of  the 

Apostles  *247 

Confusion  of  tongues  healed  at  Pentecost  ...  *220 

Congregation  waiting  for  Zacharias *17 

Consciousness,  on  the  cessation   of,  between 

death  and  the  resurrection *92 

Conspirators  against  St.  Paul,  their  vow *367 

Constantine,    on    the    circumstances    of   his 

conversion "260 

Contrast  between  the  teaching  and  disciples 

of  our  Lord  and  the  Rabbis  of  his  age *89 

Controversies  among  Christians,  how  divided  *101 
Controversy    has  been  held  on    all  points  of 

theological  inquiry *232 

Conversion,   whether  sensible  impressions  on 

the  mind  are  essential  to *258 

Cophinus  of  the  Jews *106 

Corah,  on  the  gainsaying  of. *412 

Corinthians,  first  Epistle  to,  date,  &c *348 

,  second  Epistle  to,  its  date,  cause, 

&c. *356 

Corinth,  its  character,  people,  &c *348 

Cornelius  probably   protected   St.  Peter  after 

his  release  from  prison *282 

Correspondences    between    types    and   anti- 
types confirm  the  truth  of  doctrines *230 

Corruptions,  Christ  conquered  the  gradations 

of. *92 

Corruptions,  first,  of  Christianity 449 

Cotovicus',  map  of  Jerusalem,  on *198 

Council  of  Jerusalem,  date  of *300 

does    not    weaken    the 

claim  to  divine  inspiration *305 

Cranfield's  harmony  of  the  resurrection *191 

Creation,  incomprehensible *19 


INDEX  THE   FOURTH. 


*463 


Page. 
Creation  of  the  world '334 

Creed,  articles  of  the  Apostles',  taught  in  the 
sermons  and  teaching  of  St.  Peter  in   the 

Church  at  Jerus  ilein *2G4 

Crenius  on  the  Cophinus  of  the  Jews *]06 

Criticisms,  verbal,  utility  of *15 

Cross,  concerning  the  superscription  on  it...  *]79 
Crusades,  Mill's  interesting  work  on  the  ....  *418 
Cudworth  on  fixing  the  time  of  the  Passover  *ir)8 

Cyprian,  on  the  office  of  Deacon *234 

Cyrenius ;    on    the   difficulty    arising     from 
the  insertion  of  his  name *28 

DEBmoniacal    possessions    a    j)icture   of  what 

man  might  have  been,  without  redemption    *77 
• consistent  with  rea- 
son      ^75 

distinguished    from 

diseases *74 

present  a  picture  of 

the  future  misery  of  man *77 

Dtemoniacs,  discussion  concerning *74 

known    in    other  countries    than 

Judaea *74 

Dajmon,  meaning  of *74 

Damascus,  how  possessed  by  Aretus    *262 

Danzius,  joh.  And.  treatise  on  Baptism *54 

,  on  the  attestation  given  to  the  divine 

mission  of  our  Lord  at  his  baptism *408 

Darkness  that  fell  on  St.  Paul,  typical *255 

Daubuz  on  the    Apocalypse *418 

Deacons,  caution  in  appointing  them *233 

,  from  whom  selected *233 

,  nature  and  extent  of  their  office. . . .  *234 

,  their  qualifications *233 

Death,  Christ's  power  over,  gradually  taught  *!J2 
Deity    of    Christ    peculiarly     taught   in     the 

Epistles *317 

Delaney  on  the  prohibition  to  eat  blood *3(M 

Demiurgus  of  Cerinthus *11 

"Den  of  thieves,  "  on  this  expression *143 

Desert,  nature  of  the,  where  John  preached..    *43 

Despise,  men  despise  each  other *122 

Devotional    reflections    not   included    in   the 

plan  of  this  arrangement *86 

Dialects  of  the   East  have  no  word  for  "  de- 
note," &c ^IGS 

Difficulties   of  Scripture  sometimes  removed 

by  adherence  to  the  literal  meaning *2()1 

Diodati  on  the  prophecy  of  Caiaphas *133 

Disbelief,  Apostle's,  of  the  resurrection,  occa- 
sioned a  demonstration  of  that  truth *212 

Disciples,  dispute  for  pre-eminence  on  the..  *119 

of  Christ  and  of  the  Jews  contrasted    *89 

,  first,  why  taken  from  the 

disciples  of  the  Baptist *56 

were   unfit  for  their  office    till  the 

day  of  Pentecost *220 

Discipline,  why  necessary  to  a  Church *248 

Diseases  considered  by  the  Jews  as  the  con- 
sequents of  sin *80 

Dispensations,   Jewish   and    Christian,   for  a 

short  time  co-existent *G1 

,  the  same  Spirit  of  God   assist- 
ed the  members  of  both,  «fec *248 

'•  Disposition  of  Angels,"  on  the  expression.  *243 
Distance    between    Jerusalem    and    the    sep- 
ulchre  *204 

Divinity  of  Christ  taken  for  granted  in  the 

New'  Tcstnmcnt *219 

of    Churches     condemned    in   the 

Epistles *318 

of  the  law  among  the  Jews *G8 

Docetae,  origin  of  their  opinions *11 

,  their  opinions *11 

Doddridge  on  John  i.  31 *55 

the  pool  of  Bethesda *84 

proselytes *273 

DorscliJBUs  on  the  prohibition  to  eat  blood...  *30o 


Page. 
Dogs,  name  applied  by  the  Gentiles  to  the  Jewg  *108 
"  Double-mindi'd  man,"   meaning  of  the   ex- 
pression   *3no 

Dowry  of  a  virgin,  two  hundred  pence *]C(! 

Draughts  offi?red  to  our  Lord  on  the  cross *]78 

Dreams,  prophetic,  dift'erent  from  monitory. .     "2G 

,       imparted      to      heathen 

princes ^^20 

,  revived  in  favor  of  Joseph    *2G 

,  their  nature *2G 

,    vouchsafed    to     the    Pa- 
triarchs       *2G 

Drusius  on  Zech.  ix.  9 *139 

Duysing  on  the  vision  of  St.  Peter *275 

Duport's  translation  of  the  hymn  of  Cleanthes  *33G 

Ebionites,  a  sect  of  the  Docetce *11 

rejected  the  Epistles •'320 

similar  to  the  Simonians *1 1 

Ecclesiastical    Polity,   the    seventh    book    of, 

doubtful *291 

Editions   of  the  five  harmonizers  principally 

referred  to  in  this  work *71 

Education  and  study  necessary  to  qualify  men 
for  the  office  of  teachers,  after  the  cessation 

of  miraculous  gifls *30G 

Egypt,  number  of  Jews    in.   at  the  time    of 

Christ's  birth *39 

a  type  of  the  world "39 

,  intercourse  with,  prohibited '40 

Eichhorn  on  the  gift  of  tongues '222 

miraculous   draught  of  fishes    "70 

Elder,   difference    between    the    Jewish   and 

Christian *2!)G 

— :: ,  meaning  of  this  word ''•J89 

Elders  of  the  Church *3G4 

Elias   expected   to    baptize    the   Jews    them- 
selves       *r)4 

Elisha,  power  of,  inferior  to  that  of  Christ. . .  *]05 

Eloquence  of  St.  Paul *'.\2'\ 

Elymas,  meaning  of  this  word ^293 

Emblems    and    hieroglyphics,   the    origin    of 

prophetic  language *38 

Enffedi  and  Eneglaim,  Ezek.  xlvii.  10.  situa- 

twn  of *72 

English  theologians  much   esteemed    by  the 

continental  divines *334 

'•'  Engrafted  word,"  meaning  of *390 

Enrolment  of  Augustus,  compelled  accuracy 

in  the  tables  of  pedigree *23 

ordered  by  Augustus,  possibly  the 

same  as  itTToyQaipl  of  St.  Luke *27 

Ephesian  letters,  &c *343 

Ephesians,  Epistle  to,  its  date,  cause,  Sec *375 

Epicureans  of  Athens,  account  of *332 

Epilepsy  ascribed  to  the  power  of  daemons . . .     *74 
Episcopacy  prevailed   fifteen   centuries   with- 
out interruption *102 

,  the  only  form  of  church  govern- 
ment sanctioned  by  Scripture *102 

Epistles,  causes  of  their  obscurity '324 

,  how  distributed *321 

,  not  of  temporary  use  to  the  Church.  *3IG 

,  their  inestimable  value *31G 

number,  order,  preservation,  &c.  *320 

,  whether  St.  Paul  wrote  to  the  Corin- 

tliians  before  his  first  Epistle *o49 

Errors  of  the  apostolic  age  still  exist *317 

Eucharist  compared  with  the  Passover *1C2 

.  its  institution *1  GO 

Euroclj-don,  on  the  wind ^^370 

Eusebius  on  St.  Mark's  Gospel "287 

the  Canon 440 

early  places  of  worship *294 

time     when     the    Apostles    left 

Judiea *287 

Eutychus  raised  to  life,  on  this  miracle *363 

Evening  divided  into  late  and  early *196 

Evidence   of  every  kind  which  supported  the 


464* 


INDEX  THE   FOURTH. 


Page. 
Mosaic,  was  afforded   to  confirm  also    the 
Christian  dispensation *2G2 

Evidences  of  Cliristianity,  never  denied  in  the 
Apostolic  age *317 

Evil,  if  w^e  are  not  delivered  from  its  power, 
we  cannot  be  saved  from  its  consequences.     *26 

Existence  and  eternity  of  God  and  Christ *123 

Experience,  many  things  contrary  to,  not  con- 
trary to  philosophy. *26 

Faber  defends  the  divinity  of  the  Angel  Jeho- 
vah i'J 

on  natural  religion 201 

the  Apocalypse *418 

word  "  Remphan  " *242 

Facts,  Christianity  founded  on *]01 

"  Fall  of  man,"  meaning  of  the  expression  . .     *18 
Family,  Holy,   return  to  Bethlehem,  not   to 

Nazareth,  after  the  purification "36 

Fathers,  Apostolic,  their  testimony  to  the   di- 
vinity of  Ciirist *14 

,  the  early,  when  their  testimony  is  val- 
uable and  decisive *234 

unanimous  on  the  essential  truths  of 

Christianity *284 

Farmer,  Dr.  on  the  demoniacs '*74 

Farnabius  on  the  cophinus  of  the  Jews *106 

I'lo-  tree  cursed,  meaning  and  circumstances 

Sf  that  event *142 

"  Figs,  time  of,"  on  this  expression *143 

Fire  descended  at  Pentecost  on  the  Apostles  as 

on  the  sacrifices '*223 

"  — J  salted  with,"  meaning  of  the  expression  *12U 

First  Parents,  their  state  at  the  fall *18."> 

"  Fishers  of  men,"  meaning  of  the  expression    *72 
Fishes,  kind  of,  with  which  the  five  thousand 

people  were  fed ^lO.^ 

Fleming  on  the  persons  who  rose  with  Christ  "203 
Forms  of  Church-government  now  prevailing  *102 
"  Forsaken  me,  why  hast  thou,"  on  this  ex- 
pression   *183 

"  Four  hundred  and  fifty  years,"  and  Acts  xiii. 

20 ,./297 

" months,   and    then    cometh     harvest," 

meaning  of • <>o 

Fourteen  generations,  on  the,  of  Matt.  i.  17.  .     *34 

» years  after,"  Gal.  ii.  1 *301 

Freeman  of  Rome,  his  right  of  appeal "3G9 

"  Fruit  of  the  vine,"  how  not  drank  again  by 

Christ *]G4 

"  Full  of  new  wine,"  Markland  and  Lightfoot  "^224 

Gaius  addressed  by  St.  John *423 

Galatians,  Epistle  to  the,  its  date *325 

design *32G 

Gale's  Court  of  the  Gentiles,  a  valuable  work    *15 

Galilee,  Christ  began  his  ministry  there *64 

,  dialect  of *]<P 

,  idolatry  began  there - '"04 

. pointed  out^'in  the  Jewish  traditions  as 

the  place  where  the  Messiah  should  appear    *64 

,  the    wonderful    consequences    to   the 

world  of  our  Lord's  commencing  his  minis- 
try there *fi4 

Gallio,  an  amialdo  and  literary  man *343 

Gamaliel,  Acts  v.  34 *'23 

Ganz,  R.  Da^id,  his  mistake  concerning  John 

the  Baptist *^^ 

Gardiner,  Colonel,  on  his  conversion *25S 

"  Gaza  which  is  desert,"  opinions  on  this  pas- 
sage   "249 

Geinara,  account  of 445 

Genealogies,   Jewish,    so  confused,  that   the 
MessiiUi   could    not   now    be    known   from 

them '144 

of  Clirist *28 

"  Generation,  who  shall  declare  his,"  «S:c.  ...  ''2.'0 
Gentiles,  tlieir   conversion    predicted  by  our 
Lord  in  liis  first  public  address *70 


Page. 
German    critics    confound   the    personal    and 

conceptual  Logos *8 

theologians  injure  the  cause  of  reli-  *222 

gion *222 

Gerizim,  how  the  Samaritans  defended   their 

worship  there *66 

Gethsemane,  agony  in  the  garden  of *I64 

Gift  of  tongues,  on  the ^220 

place  where  this  mir- 
acle, &c *224 

,    various    opinions    on     this 

miracle *221 

Gifts,  the  miraculous,  difficult  to  define *30t^ 

~,  how  arranged,  &c *307 

,  in  the  Church   at  An- 

tioch    *306 

Gisborne,  on  the  Epistles *318 

Glassius,  on  "  Gaza  which  is  desert  " *249 

Gleig's,   Bishop,  illustration  of  the  mode  of 
preserving   the    accounts   of  our  Saviour's 

miracles *3 

Gnosticism  condemned  by  the  Apostles,  simi- 
lar to  various  modern  errors *3]  7 

Gnostics,  their  opinions *12 

God,  belief  in  his  existence  the   foundation  of 

all  religion *334 

"  — ,  the   mighty,"    (Isa.  vii.  9.)  rendered  by 

Horsley,  "  God,  the  mighty  man  " *20 

Gospel,  its  first  effects  to  remove  hatred,  &c..  *247 

,  progress  compared  to  that  of  rivers. .     *72 

,  preached  by  the  converts  to  the  pros- 
elytes first *277 

,  probable  that  one    would  be  written 

early    *2.5l 

,  superior  to  the  law *358 

Gospels,  many  spurious  works  published  with 

tliis  title    *2 

!  why   written   in   Greek *91 

,  written  in  various  persecutions *392 

Government,  why  necessary  to  a  Church *248 

Grace,  when  man  may  fall  from *258 

Graves,  Dean,  on  the  prayer  of  Solomon. . . .  *274 
Graves,    opened    at   the   Crucifixion,  but   the 
bodies   did  not  rise   till   after  the  resurrec- 
tion of  Christ *202 

"  Grave  with  the  wicked,"  &c.  this  passage 

explained *196 

Gray,  Dr.  on  St.  Paul's  shipwreck *.373 

Greek,  propriety  of  the   Evangelists   writing 

in  that  language *91 

Greeks  who  desired  to  s,'"?  Christ *141 

Grotius  on  "  the  man  of  sin  " *340 

miraculous  conception *24 

prohibition  to  eat  blood    *304 

prophecy  of  Caiaphas *133 

Zech.  ix.  9 *139 

Guards    who    seized     Christ,    struck    to   the 

ground *1 6G 

"  Guilty  of  all,"  meaning  of *391 

"  Habitation  be  desolate,"  meaning  of *218 

Hales,  Dr.  criticism  on  Matt,  xxiii.  37,  object- 
ed to *145 

,  on  St.  Paul's  visiting  Britain 383 

,  on  the  Apostleship  of  St.  Paul    *291 

date  of  St.  Paul's  trance  ....  *2r)2 

Epistle  to  Titus '^344 

proselvtes *273 

word  Remphan *241 

Half-shekel  for  the  temple  service,  on  the...  *119 

Hall,  Bishop,  on  the  Transfiguration *118 

Hammond,  Dr.  on  the  Elders  of  the  Church.  '304 

: "  man  of  sin  " *340 

"  Handwriting   of    ordinances,"    meaning  of 

the  expression • •^°'' 

Happiness  of  man  the  object  of  revelation. . .     *72 
Harmonists   principally  consulted   in   tliis  ar- 
rangement             * 

Hansenius  on  the  prophecy  of  Caiaphas *132 


INDEX  THE   FOURTH. 


*465 


Page. 
*401 


St. 


«  Heard  in  that  he  feared,"  meaning  of  . . 
Hearing,  and  liearing   not  the  voice,  at 

Paulas  conversion,  various  solutions  ot  this  ^^_^ 

«  hS  %  the'  fath'eVs'  to  the  children,"  &c. 

meaning  of  the  expression 

Heathen  address.-d  by  St.  John.  •••••••■,;  ■,' " 

.-  admitted  into  the  Jewish  Clmicli   by 


Imao-ination,  a  bad  guide  in  interpreting  Scrip- 


ture 


baptism. 


44 


Hebrews,  Epistle  to  the,  cause,  aaie,  ue.ig..,  ^^^^^^ 


date,  design, 


&.C 


Hebron  ■alway'sVeneVated  by  the  If^elites     .     *24 
-,  many    remarkable    events    occurred    ^^^ 


tliere 


sing 


Jlar' allusion  to,  in  the  teinple- 


scrvice  

Henrich  on  the  gift  of  tongues .... •  •  •  •  • 

Heinsius,  Danief,  his  work  too  much  neglected 

,  Iambic  line  oi 

, . on  the  Demoniacs •  •  • 

_.  glory  at  the  transfig- 
uration   

Herder,  on  the  gift  of  tongues  .  . .  -  • •  • 

Heresies,  many  ancient,  occasioned  by  wrong 

notions  of  the  Logos 

-  of  the  apostolic  age 

St.  John  wrote 

Herod  Agrippa,  death  of. . .  ••:••••• '  • ' " 

and  Pilate ,  cause  of  their  difference . . . 
his   alarm  when  he  heard 


against  which 


causes 


of 


*-24 

"•222 
*69 
*69 

*74 

*114 

*222 

*ll 

*10 

*289 
*174 

*36 


Page. 

*72 

Immortality,  earliest  notion  of  it  in  the  world  «227 
Imprisonment  of  John,  date  of,  various  opin- 

ions  concerning :  V  '  1 *i  r: 

Incarnations,  idea  of,  perverted  by  the  pagans      lo 

Independency,  its  origin r'^'r^"\ -y lo 

ndich,  the  name  of  the  Eunuch  of  Candace.    249 
Infidelity ,  its  effects  on  revolutionary  France .     2  2 

_ rejected  in  England ^"^ 

Infidels,  opinions  of  some  principal ^"^ 

Influences  of  the  Holy  Spirit  always  necessa-  ^^^^ 

ry  •  • ' ■ attendant        on 

^  Z  *'>48 

the  use  of  the  means  of  grace. -*^ 

Insane,  the,  different  from  Demoniacs '* 

Introduction  to  St.  John's  Gospel,  its  impor- 

tance •  •  •  •  •.• 

Irenaeus's  account  of  ISasilides . . .  •  •  •  •  •  •  • 

the  reasons  why  St.  J  onn 


wrote  his  Gospel •  . 

testimony  to  the    divinity 

■     ■      shall   be   with  child, 


of  Christ 


Isaiah  vii.  9.  "  a  virgin 

meaning  of  the  expression 


n5 
*12 

*10 
"15 

*20 


Jairus"s  daughter 


healed *2E 


278 
*386 


*43 

*63 

446 

*291 

*252 


^a 


that  Christ  was  born ;•.•-•  -  •  •  •  • 

Hieroglyphics  and  Emblems  the  origin  of  pro-    ^^^ 

Hiu'eh  U JleSd  RabbiVdies  about  the  time 
when  Christ,  at   twelve  years  of  age,  went 

up  to  Jerusalem 1'  "  W 

Historians    err    in    assigning     proportionate 

causes  to  great  events. •  •  •  •  •  •  •  • 

History  of  the  Church  to  the  present  day  . . . 
Hooker  on  the  time  of  St.  Pau  's  apostleship 

Home  on  St.  Matthew's  Gospel. •  •  • 

Horsley,  Bishop,  incorrect  in  his  account  of    ^^^^ 

the  Samaritans ,'",'  \"\         a''  «oit; 

, ,  on  St.  Stephen's  last  words.    24o 

,  on  the  cloven  tongues  .•••••    226 

exclamation    of      St. 

" .  *2r2 

Thomas ;  •  •;•_•:;  Vt'„",I.  '     *23U 

*308 

*368 


James  made  Bishop  of  Jerusalem •  •  • 

,  St.,  Epistle  of,  its  date,  cause,  &c..  . .  ^-wu 

___J ,  his  advice  to  St.  Paul '  -^^a 

Jebb,  Bishop,  on  the  speech  of  Mary 

Jehovah,  Angel,  the  Logos  ot  St.  John. ..... 

\  rendered  by  tlie   Chaldee  paraphra 
"  Word  of  the  Lord  " ■ 


•^ 


sers 


o 

109 


"Jeremy  the  prophet,"  Matt,  xxvii.  9 ^^ 

Jericho,  a  populous  city  ......••• •  -.  •  •        ' 

Jerome!  St.  on  the  date  of  St.  Paul  s  preachmg  Jbl 

on  St.  Mark's  Gospel  ...........••• 

Jerusalem,  Church  of,  its  union,  doctrine,  dis. 

cipline,  and  practice •  •  •  •  •  • ;, * '  *  ;;,V  " 

^  circumstances   of  its   fall  fulfillec  ^^^^ 


287 
'263 


the  predictions  of  Christ. ^^" 

. ,  on  the  destruction  of • ^^•*^. 

why  permitted  to  be  destroyed. .. .    14b 

Jesus,  as  the  son  of  Mary,  wn«  heir  to  the 


meekness  of  Moses . . 

miraculous  gifts 

Nazarenes 


Shechinah "*!  14 

Syrophenician  woman  *108 

on  Unitarianism *^j 

"  Hosanna,"  meaning  of  the  word 14t) 

Hosea  xi.  1,  how  applicable  to  Christ     .  .^  . .  6J 
Hettinger,  on  releasing  a  prisoner  at  the  Pass- 


over 


to  be 


Hour,  on  the,  when  Christ  was  g^^^^  ;';_"%i75 
"  Esfis  left  unto 'the  d^^olate,'"  meaning  of  ^^^^^ 

.^^:sri::^;;hv;o,;^'•&e:m;anh^g;>f^  :io5 

"  House  which  is  from  Heaven,"  meaning  of     3.>^ 
Human  means  necessary  to  preserve  religion    102 

Humility  of  our  Lord •;••••• \\ 

Hypotheses  on  the  origin  of  the  world  ... ... 

•^ to  account  for  coincidences  in  the 


was  heir 

throne  of  David 

,  meaning  of  the  name 

,  opinion  of  Cerinthus  respecting i^ 

Jew  depends  on  his  Ilabbies •. 

Jews,  ancient,  on  a  miraculous  conception 

appealed  to  by  the  similarity  of  the 

deuces    which   confirm   the    Christian 

Mosaic  dispensations •  •  • 

circulated  false  accounts  of  the  resur- 
rection   '.  1 ' '  * 

,  ouiltof  Christ's  death  rests  upon  them 

'  opinion  of  the   modern,  on  the   Bath 

Col .•••■■■■■■?"  ', "  J 

,  past  and  present  opinion  of,  contrasted 


evi- 
and 


*29 
*2G 


*18 


262 

257 
175 


— ,  predictions  of  their  future  prosperity 

— ',  their  final  and  total  dispersion 

ideas  of  the  Messiah . 


•^142 
*58 

«414 
446 

"109 

^2-30 


334 


Gospels 


God,    otherwise 


*26 

*185 
242 
234 


Ideas   can  be  suggested   by 

than  through  the  medium  of  the  senses   . . 

Identity  of  man,  in  what  it  consists  :  contin- 
ues in  the  invisible  state 

Idolatry,  on  the  ancient  Jewish 

lo-natius,  on  the  office  of  Deacons  . . 

Ignorance  less  injurious  to  truth  than  pervert-  ^^^^ 
ed  learning • •  •  • 

Image  of  God,  and  of  Adam,  difference  be-    ^^^ 
tween   

VOL  .II.  ^^ 


John  (Acts  iv.  6.)  the  same  as  Rab.  Johanan. 

Baptist,  his  dress,  food,  message,  place 

of   preaching,  persons    he    addressed,    his    ^^^ 
japtibin,      c-^-.--  —  '^jj^yggg  of  his  death.  *105 
'  proofs  that  he  was  a  prophet. . . 
■  of    the    selection    of. 


propriety 


as  the  forerunner  of  Christ 

.  why    he    sent     messengers 


94 
^43 


to 


Christ 

ix   1—35,  on  the  place  of •  • 

'    last  testimony  to  Christ,  meaning  of. 


St.  belief  of  the  resurrection 


design  of 
"     da 

Epistles  of 


>*93 
*126 

*62 

*206 

*10 


-  on  the  date  of  his^  Gospel •  ^^*4 


supposed  to  have   been   the  bride- 
groom at  the  marriage  at  Cana  in  Galilee . . 


*57 


466* 


INDEX  THE  FOURTH. 


Page. 

John,  St.,  time  of  the  death  of 442 

Jonathan  ben   Uzziel,  author  of  the   Chaldee 
paraphrase,  might  have  questioned  our  Lord, 

when  twelve  years  of  age '43 

Jones  on  the  rehgion  of  Philo  and  Josephus..  '247 

Gadarene  demoniac *y9 

good  Samaritan *125 

restoration  of  the  bhnd  man,  &c.  "127 

Jortin,  Dr.,  on  the  parallel  between  Christ  and 

Moses *227 

Conversion  of  Constantine  *2G0 

. demoniacs "74 

Syrophoenician  woman. ...  *108 

Joseph,  the  Patriarch,  nature  of  his  dreams. .     "26 

Josephus's  account  of  John  the  Baptist *63 

confirms  the  history  of  John's   im- 
prisonment      *63 

on    his    omitting   the    slaughter  at 

Bethlehem MO 

remark  on  a  passage  in  his  works, 

in  reference  to  the  Bath  Col ^142 

whether  wrecked  with  St.   Paul .  . .  *o73 

Journey,  causes  of  St.  Paul's  second  apostoli- 
cal..  *313 

"  Joy,  this  my,  is  fulfilled,"  meaning  of  the 

expression "tj2 

Judas,  on  the  manner  of  his  death *1(>9 

Jude,  object,  &c.  of  his  Epistle *410 

Justin  Martyr  on  Simon  Magus *247 

the    office  of  deacons ^234 

Kennicott,  Dr.,  on  Isaiah  vii.  9 *20 

'•  Kick  against  the  pricks,"  on  this  phrase. . .  *257 
"Kingdom  of  Heaven,"  meaning  of  the  ex- 
pression      *98 

opened  by  St.  Peter 

when  he  preached  to  Cornelius *284 

King's  morsels  of  criticism *''j(3 

Kleinius  on  the  gift  of  tongues *222 

Knatchbull,   Sir  Norton,  on  the  slaughter  at 

Bethlehem *41 

star    in    the 

East *39 

Knowledge,  Pharisees  mistook  it  for  religion  *122 
Krebsius    on   the    power    of   life    and    death 

among  the  Jews *174 

Kuinoel  on  John  i.  30 *oo 

the    Baptist    as     the    Para- 
nymph,  &c *62 

St.  Paul's  conversion *2r)7 

St.  Stephen's  death *245 

the  demoniacs *74 

the    power    of    life     and    death 

amono-  the  Jews "174 

the  term,  "  The  Son  of  God  " . . ,     *21 

''■  Lamb  of  God,"  Lightfoot  on  this  expression  ^55 
Lamb  of  God,  the  principal  name  of  Christ. .  *55 
Lampe,  curious  and  fanciful  interpretation  of 

the  miraculous  draught  of  fishes '*72 

,  on  the  mystical  interpretation  of  the 

narrative  of  the  marriage  at  Cana *()1 

Land  purchased  by  Jacob,  difficulty  concem- 

ino",  reconciled ()(> 

Laodiceans,  Epistle  to  the *375 

Lardncr,  Dr..  confounds  the  twofold  nature  of 

Christ  in  his  treatise  on  the  Logos *3i3 

on  the    authority  of  Macrol)ius  ; 

from  the  Barrington  papers *41 

date    of     St.     Matthew's 

Gospel *2.^'2 

proselytes *271 

.. time   when   the    Apostles 

first  left  Judfea *282 

, date  of  the  Epistle  to  Titus  *344 

: prophecy  of  Caiaphas *]33 

demoniacs *74 

, solution  of  the  difficulty, 

Lukeii.2 *28 


huge, 
Laurence,    Abp.,  remarks    on    Michaelis    on 

Matt.  iv.  8 -aS' 

on    Michaelis's   remarks   on 

St.  Matthew ■  ]  00 

on  tlie  Chaldee  paraphrases.       *G 

on  the    draughts   ottered    to 

our  Lord  on  the  cross , .  '"178 

Law,  Bishop,  on  the  propriety  of  Christ's  con- 
duct in  the  affair  of  tJie  adulteress ^123 

of  Moses  and  the  miraculous  gifts  im- 
parted at  Pentecost *223 

,  Mr.,  on  Church  government *24S 

Laws  are  only  binding   while   the   reason  of 

their  first  enactment  still  continue *304 

Lawyer,  on  our  Lord's  answer  to *125 

Lazarus,  on  the  place  of  the  resurrection  of. .  "129 

,  why  the  account  of  his  resurrection 

is  given  by  St.  John  only *132 

Leper,  when  cured,  why  commanded  to  con- 
ceal it *80 

Leprosy  a  type  of  sin *79 

,  on  the  cure  of *79 

Leslie's    Appeal  to   the   Jews,  chiefly   taken 

from  Limborch -  (jO 

Lesson  of  the  day,  whether  Christ  read  the,  in 

the  synagogue  of  Nazareth *68 

"  Letter  killeth."  meaning  of "357 

Libertines,  (Acts  vi.   9.)    who  are   meant  by 

this  word *238 

Lightfoot,  a  contradiction  in  his  works •  *133 

,  conjecture  of,  respecting  the  lesson 

read  in  the  Temple,  on  the  day  v/hen  Zach- 

arias  was  struck  dumb *17 

on  demoniacs *75 

on  the  Nicolaitans *236 

effect  of    the     preaching    of 

John  the  Baptist ^67 

— genealogies  of   St.  Matthew 

and  St.  Luke *2y 

Jewish    expectation    of    the 

Messiah *10O 

modes  of  worship  among  the 

early  Christians *294 

office  of  Deacons *236 

pool  of  Bethesda *84 

power  of  life  and  deatli,  &c.  *173 

words  "  bind  and  loose  " . . . .  *112£ 

on    "  these   men    are    full     of    new 

wine,"  (Acts  ii.  13.) *224 

supposed  the  star  in  the  East  to  be 

the    Shechinah,    which    appeared    to    the 

shepherds "38 

Light   of   nature    never  taught  true  religion   203 
the  world,  a  title  of  the  Rabbis,  con- 
ferred on  his  disciples  by  our  Lord *90 

,  what  is  implied  by *123 

Limborch  on  the  superiority  of  the  mission  of 

Christ  to  that  of  Moses *60 

Linen  clothes,  how  they  were    lying  in  the 

sepulchre *206 

Liturgical  services  sanctioned  by  our  Lord. .     *68 

Locusts  eaten  by  John  the  Baptist *43 

Logos,  idea  of,  traced  by  Gale  to  the  times  of 

Pythagoras *15 

Logos,  in    what   sense   the  Jews  understood 

Johni.  1.  18 *5 

of   Philo,  both   conceptual    and    real, 

wily *7 

,  propriety   of  the  word   to  describe  a 

manifested  God *10 

,  same  as  the  Angel  Jeliovah   *5 

,  the  twofold  notion  of,  produced  many 

heresies *10 

,  whether  referred  to  in  Luke  i.  2 *4 

,  wliethcr  united  to   the  human  nature 

at  the  birth  of  Christ *3.") 

Lord's  Prayer,  clauses  of  in  the  Jewish  litur- 
gies      "91 

Lowth,  Bishop,  on  Isaiah  liii.  8 *250 


INDEX  THE   FOURTH. 


*467 


Page. 


Luke    published    the     genealogy    "^    Christ 
whi J  the  tables  of  pedigrees  were  still  pre-    ^^ 


served. 

St  .  account  oi •  •  • 

___!_- alludes  to   the  origin  of  the  name 


*3 

*68 


::^i:^cJr;^ii;";;;ici;ci";w;;d-;;;d  by  ^^ 

St.  Matthew  and  St.  Mark 

on  the  Gospel  ot  ......•••••  •■ 

when  he   joined 


Page. 

Matt.  iii.  1-3.  reconciled  with  John  i.  31 *55 

V.  22.  explained •,.-•••' *Zi 

Matthew  and  Levi,  whether  different  persons       81 


the  first  Gospel      ^  ,  .     ^         , 

^,  St.,  date  of  his  Gospel 

A  written  ior 


*81 
251 


*3 


on   tlie    tune 


St. 


Paul 


288 


•;;;y  brief  hi  soine  part  of  the  Acts  *23G 


lievers . 


_  Gospel  written  lor  Jewish  be- 


originally    both 


in  Greek  and  Hebrew,  or  Syiochaldaic 

-  in  what  language   his  Gospel 


-why  his  preface  was  written. 

Lunacy  ascribed  to  the  power  of  dsEmons. . . 

Macedonia,  chief  city  of 

Macknight  on  faith  and  works 

on  the  demoniacs ••'••. 

Epistle  to  the  Galatians. , 

typical     nature 


was  written. 


*74 

*314 

*328 

*74 

*325 

'406 
*412 

^25G 

-iir  Lord :'.''.''  iwi„tf 

Magee's,    Abp.,  admirable  criticism  on^att    ^^^ 

vTii.  17.  ....••••.•, •  •  -^^  •  ;^  •  '^{y\^e 


probable  origin  of  his  Gospel, 
publislied    the     genealogy   ot 


•253 

*253 
<254 


of    Noah's 


preservation 

—  on  Jude  'J.. . . 

on  the   time 


Christ,  while  the  tables  of  pedigree  were    ^^ 
still  extant. '----  ii;;;;-;f  •p:r;;cuU;n  «252 
why  selected  to  write  the   first  ^ 


Gospel 


"251 


when  St.  Paul  saw 


wrote'early   to  contradict  the 

Jewish  story  of  our  Lord's  resurrection^ ;  [  >^7 

'.....    *74 


Matthias,  election  of,  &c 

Mead.  Dr.,  on  the  demoniacs  ...........  •  •  • 

Means  of  grace  appointed  ^T-n/heJ-f '"^^J 
to  convey  the  influences  of  the  Holy  Spirit 
on  the  advantages 


&,c. 


Magi,  honored    with    a    renewal    oi     uiv^..^    ^^^ 
J^t°on'\h;ir*'Vi;iV,'"c;untr;;*  object    in    ^_^^ 

comino-  to  Jerusalem,  «&c '.  j ' ,"  V 

MagSrate,   reason   why    the   first   idolatrous  ^^_^^ 

convert  was  a "■■.■■," *-xa{) 

Mahomet  not  the  "  man  of  sin     ^-^^^ 

Maimonides  on  the  Bath  <;^o| . . . . •  • 

time  of  the  Passover loa 

Manaen  supposed  to  have  been  the   nobleman 

at  Capernaum,  and  early  converted. . . . . .  -  ^^W 

___.,^account  o^^^-^  —  -g^;  p^^i^  ^^,^  ^^^^ 

Church  of  Rome  •••••••••. «^r, 

Mann  on  the  place  of^John  vi ^^^^ 

Manifestation  of  the  topirit • •  • 

Manuscripts,  authority  of  -cessary  in  eveiy 
proposed  alteration  of  the  text  of  the   New    ^^^ 

Testament    •  •  • '/■'!'  "     ^-^4 

Mavcion,used  an  apocryphal  composit^n. . .  ._^4 
Mirket-place  or  Forum  at  Athens,  on  the  ....  ^^- 
inarkei  piau     _  ^^   —-.bably  not  correct  *224 

separated  from  the 

context ; * *OlO 

xvi.  9,  &c.  on  Its  genuineness ~U. 

«4     ^irnimstances  of  his  hte •  •  •    ■*oo 


259 
247 
*23 
225 


Mede   Joseph,  on  the  salutation 

_;  on  the  Churches  in  the  apostolic  age  .    -^ 

demoniacs •  ■ 

early    places   of  Christian    wor- 

MediatoVial  kingdom 'to  be  resigned     . . .  .^. . 
"  xMediator  not  of  one,"  &c.  (Gal.  m.  20.)  Ca 


pellus  on  this  text .:  •  •  •  •  ■••;;•  * 

eekness  of  Moses,  (Num.  xn   3.)  on  the 


M'eSr'o;  MaUaTnatiVes  of,  not  barbarous 
!______,  where  St.  Paul  was  wrecked 

Mendham's  Clavis  Apostolica.  •••••••• 

spiritual,   idea   of,   constantly 


'294 
*408 

*330 
*230 
^374 
*372 
*3G3 


pre- 
the 


^26 


Markland  on  Acts  ii.  13,  probably  not  correct 
Mark  i.  1,  whether  to  be 


St.,  circumstances  -.  ,.  .  ,  j   u„ 

his  Gospel  written  or  dictated  by 


*286 


a  spectator  of  our  Lord  s  act  ons ^^^ 

__J object  of  his  Gospel ^^^^ 

._  probable  date  of  his  Gospel •    ^° 

'^  -        ■       -  KJo    rinanpl    WaS   WnttCIl   at 

*235 


whether  his  Gospel  was  written  at 


Rome 


Marriao-e  at  Cana  in  Galilee :\'""e     "^ 

BxarriapC ^ ^  interpretation  of 

this  narrative -  •  •  •  •  •  •  • 

Marsh  Bishop,  censures  Michaeiis •  •  • 

Marsn,Jiisn  p,^^  ^^_^^  ^^^^^  ^^^^  evangelist 

borrowed  from  a  common  document 

. on  John  v.  4 • .  •  •  • 

on  the  draughts  offered  to  our 


Lord  on  the  cross 


*57 
*71 

*84 

n78 


Messiah,   sf-  -      ™    ,  <. 

served  in  the  New  Testament. 
Metaphysical     errors     condemned     ^y  ^  ^^^%^^^ 

mfolh%:  int^p^^teci  "b;  'thJ  R;bbis;'as-by  ^^^ 

_!!_^rppoVed  b;  L-owth  -and  HdeV  "t;    ^^^ 

allude  to  Isaiah  vii.  'J.  •••,••;•••■ *a\2 

Michael  and  Satan,  di^P^^e  be^twe^n^.  .^ .  - .  • 
Michaeiis,  his  Harmony  of  the   New    iesta     ^^^ 

j!f!Lr^:ss^S^;^i.gth;  mi;a;;A;;;  ^^^ 

^!!!^^";S^ftlist.-Vc^n-wi^e^^^ 

ao-ainst  Cerinthus  .  • .  • ^g^ 

"         -  on  Mark  ii.  20 ^^.g 

. St.  Paul's  preaching    201 

on  the  dispute  of  the  disciples,  &c^    119 
. draughts     offered     to    our  ^^^^ 

__!fl^i!^i!^5i;;iVto  u;.^  Gdati^n;:::  ^327 

proselytes............ ••••,^^3 


Libertines •••;••  J:^?^ 

title  of  Sergius  Paulus  *293 

unction  at  Bethany 

Peter  and  St.  Paul 


unction  at 
too   little   regard 


134 

405 


Mfrv"how'  ti;;"  coukn  "of  ' EuVabeth,  though 

notof  tlie  tribe  of  Levi. ■ 

the  Virgin,  why  she  went 

hein  with  Joseph •  •  •  •  •  •  • 

Masora  and  Masorites,  account  of  the 
Matter,  on  the  existence  of 


to  Bethlc- 


'33 

*28 

445 

"334 


pays   100    uLuc    itg>».-   to    anci 

_^l%nw'a«;ntabi;"  "remarkV  ;f,"  on  St.    ^^^ 

Matthew's  Gospel M"  [{^'^ 

'  77.. ...    "88 

Evangelists •  •••••,■ ' '  ti'cle *2 

MiddletSn.  Bishop,  on  the  Greek  article  ^^^^ 

;  on  Simon  Magus.  •  - .  •  •  ■■;•;••• "  *4i8 

Mills  on  Mahometanism  and  th^  Crusades.    . 
Ministers   of   God    the    parany  mphs    ot^   the    ^^^ 

Church  .  - •  •  V;,"  ■  ■ 'i' *  different  from 

of  the  early  Churcn,  uiuc  ^^^ 

those  of  the  Synagogue  ..  V -^-(j;;';,;;;;;. 
Ministry  of  Chv.st,  tune  of,  from  tne 


*46S 


INDEX   THE   FOURTH. 


Page, 
sation  with   Nicodemus   to  the   miracle  at 

Bethesda *81 

Ministry,    propriety    of   the     age    at   which 

Christ's  began *123 

Miracle  at  the  pool   of  Bethesda,  at  the  feast 

of  Pentecost *82 

,  Christ's  first,  probably  wrought  be- 
fore his  own  family *57 

defined *58 

,  second,  at  Cana  of  Galilee,  its  im- 
portance       *67 

,  why  not  wrought  at  Nazareth *69 

Miracles,  comparisons  between  those  of  Mo- 
ses and  of  Christ "58 

,  Jewish  and  Christian,  supported   on 

the  same  evidence  and  reasons *o8 

,  object  of *58 

of  Christ,  why  rejected  by  the  Jews .  *167 

of  Moses  and  Elias,  how  divided. . . .     *58 

,  reasons  of  the   Jews    for  believing, 

the  same  as  that  of  the  Christians *59 

,  their  revival  to  take  place  in  Galilee    *57 

Miraculous  gifts  expected  by  the  Jews  in  the 

time  of  Christ *224 

Mishna,  account  of 445 

,  on  the  Sabbath *8G 

Missionaries,  St.  Paul's  conduct  at  Athens  the 

model  for ^333 

to  reason  with  men  on  their  own 

principles    *333 

Mission  of  Christ  as  demonstrable  as  that  of 

Moses    *409 

Mite,  or  Lepton,  Jewish  law  concerning  it. . .  *]46 

Mnemeion  different  from  the  Taphos *20.5 

Mahometanism,  Mills's  interesting  work  on..  *41S 

"  Moment  of  time,"  Luke  iv.  5 ^51 

Morgan  on  the  miraculous  gifts "308 

Moses  and  Christ,  parallel  between *227 

,  the  paranymph  of  the  Jewish  Church.     *(>2 

Mosheim  on  James  being   Bishop  of  Jerusa- 
lem   *27!> 

on  the  election  of  Matthias *218 

office  of  Deacon *235 

word  Apostle *267 

Nares,  Archdeacon,  on  John  i.  31 *55 

Luke  i.  2 *4 

Natural  religion  defined 200 

"  Nature,"  meaning  of  this  word *58 

(   *368 
"  Nazarene,"  meaning  of  this  word ?      ^.^ 

Nazareth,  despised  part  of  Palestine *42 

New  articles  of  faith  not  taught  in  the  Epis- 
tles     *31S 

Newcome,  Archbishop,  on   our    Lord's  more 

public  teaching , , *G7 

the  denials  of  St. 

Peter ""]  (57 

last  Passover  .  *l.j4 

word      Rem- 

phan *24] 

Newton,  Bishop,  on  the  demoniacs *74 

,  Sir  Isaac,  on  the  time  of  the  Pass- 
over     *159 

Nicolaitans,  origin  of  the  name '*236 

Nicopolis,  when  visited  by  St.  Paul *244 

Noah,  on  the  typical  nature   of  his  preserva- 
tion  *40(i 

Nonnus's  paraphrase  of  John  i.  31 ^56 

on   Christ  Viralking  on  the  sea *107 

on  the  fishes  which  fi-d  the  5000 *106 

,  utility  of  his  paraphrase  on  St.  John    *.56 

Notes  of  this   Arrangement  designed  to  illus- 
trate the  wisdom  and   propriety  of  Christ's 

conduct    *3 

not  necessary  to  illustrate  our  Lord's 

addresses  to  the  Jews,  before  his  apprehen- 
sion   *140 

Nye,  Stephen,  on  t ho   Logos *y 


Page. 
Oak   of  Mamre,  venerated    in    the   time  of 

Eusebius *24 

Obedience  to  human  and  divine  law,  «&c.  . . .  *247 
Offerings,  various,  among  the  Jews,  account 

of "^JGO 

"  Offspring,  we  are  his  own,"  whence  taken.  "336 
Ointment  of  spikenard,  vaQdog  nioTiy.^,   vari- 
ous meanings  of. *136 

Old  Testament,  Epistle  to  the  Hebrews  the 

key  of *400 

Onesimus,  account  of  him ^384 

Onias,  temple  of,  equal  in  authority   to  that 

of  Samaria *66 

Operations  of  the   Holy  Spirit,  ordinary,  con- 
tinue for  ever "221 

Opinions  in  the  apostolic  age *327 

Oppian  quoted,  on  fish  considered  as  emblems    *73 

Opposition  against  the  infant  Church *230 

to  the  early  Churches 448 

"  Ordained  to  eternal  life,"  «fcc.  Acts  xiii.  48.  *299 
Order  of  the  narrative   of  the    Temptation, 

why  different  in  St.  Matthew  and  St.  Luke    *A1 
Ordinary    influences    of    the    Spirit    always 

necessary *248 

Original  sin,  meaning  of *18 

Origin  of  Pagan   Idolatry,  by  Mr.  Faber,   an 

admirable  and  useful  work *15 

the  Papal  usurpations 4.50 

the  visible  world *334 

Osiander  on  the  word  Jesus *26 

Osiander's  plan  condemned  by  Spanheim...     "70 

Paley  on  St.  Paul's  silence   on  the   apostolic 

decree *329 

llie  council  of  Jerusalem *.301 

the  Epistle  to  Titus *345 

Paley's  solution  of  the  difficulty,  Luke  ii.2.  .     *28 

Papacy,  date  of  its  supremacy *102 

Parable,  meaning  of  the  word "97 

Parables,  when  our  Lord  first  spoke  in *97 

Parallelisms  in  the  Old  and  New  Testaments    *25' 
Paranymph,  John  the   Baptist  the,  of  Christ 

and  the  Church *62 

one  only,  at  the    Galilean  mar- 
riages         *62 

Paraphrases,  Chaldee,  Bishop  Pearson  on  the      *5 

on  the  Logos *5 

on  the   origin   and    cor- 
ruptions of. *5 

Passover  compared  with  the  Eucharist *1C0 

,  manner  of  its  celebration *152 

,  whether  Christ  ate  of  the  last *153 

Passovers,  number  of,  in  our  Lord's  ministry.     *81 

,    passed    by    our     Lord 

when  on  earth *81 

Patriarchs,  why  they  desired  to  be  buried  in 

Canaan *202 

Pauline    persecution,  St.    Matthew's  Gospel 

probably  written  at  that  time *254 

Paul,  St.,  addressed    his    Epistles    to    all    the 

people *338 

appeals  to  Cresar *369 

as  a  Jewish  doctor,  was  privileged  to 

preach  in  the  Synagogues *293 

causes    of    his    second    apostolical 

journey *313 

conduct  at  Athens  the  model  to  all 

missionaries *333 

conversion,    a    type  of  the    future 

conversion  of  the  Jews *257 

on   his  silence  respecting  the  apos- 
tolic decree  in  his  Epistle  to  the  Galatians.  *329 

date  of  his  conversion *254 

dispute  concerning  Mark *313 

eloquence    *323 

his  age  at  the  death  of  Stepiien ....  *245 

his    probable    design    in    being   set 

apart  by  the  Church  at  Antioch *292 

his  removal  to  Cassarea *3()7 


INDEX  THE   FOURTH. 


Paul,  St.,  illustrations,  traceable  to  his  private 
_i!!lll' is' imprisoned  tiie'second  time  under 


Nero 


Page. 

323 

405 
*371 


*469 


Page. 


.  is  wrecked  at  Melita. ^f 

•_    t.,t;r>.ic     Xro •^■^* 


learning,  quotations, 

martyred  at  Rome 

. ._  on  his  conduct  at  Jerusalem. 

io-norance  of  Ananias ^ 

ZZZ-  plan  onus  preaching  at  Athens    .  . 
possessed  all  the  apostolic  qualihca- 

' Lord's  Messiahship 


406 
*3G5 
*3GG 
"331 

^306 


tions 


Pirke    Eliezer,   illustration   of  Matt.  xv.  2G. 

from .■"■■*.* 

»  Place,  go  to  his  own,"  meaning  ol. . . . .  •  •  •  • 
Places  of  worship  among  the  early  Christians  "294 
Plalo,  source  whence  he  derived  his  idea  ot  a 

^'."[hought  ail'  things  full  of  dsmons 

Pleroina  orCcraithus. •  •  •  ■  •  • 

Plucking     the     ears    of    «^o'^"'  P^'^^^]'  ;_^_  _\'"^  ^gS 

event , '■ *ua 

-  corn  considered  as  reaping eo 

Plutarch  quoted,  on  tish  as  an  emblem i^ 


'220 


*15 

*74 

m 


the  proof  of  our  _ 

afforded,  which  he  might  have  demanded. . 

.  trance  in  the  temple,  dale  ot • 

travels   after  his  lirst  imprisonment 

when  made  an  Apostle •  • 

taken    to    Areopagus     by 


whether 


to 


Saul 


2.^5 
*2t32 
3S2 

^289 

"?32 
*293 


Polycarp  on  the  office  of  deacons. . . ...  •  •  •  •  • 

Pool  of  Bethesda,  miracle  at,  authenticity  of 


the  passage  lu 


which  it  is  related 


*84 

ni2 


lorcG 

why  this  name  was  given 

Paulus,   a    German    critic,   on    ^he    twofold      ^^ 

Logos ^.^oo 

-  on  the  gift  of  tongues ^ 

'<  Peacemakers,"  meaning  oi  the  term ^  OJ 

Pearce,  Bishop,  on  the  Libertines     ~ 

Pea  sok,  Bishop,  on  the  olHce  ot  Deacons...    234 
fedigre^   of    Joseph    and    Mary    must 

been  well  known  and  accurate 

oeeii  wLii  „  ,      Ghost  was    then 


have 


■^•23 


Pentecost,  why  the    Holy    ^^'^"^^  _  ^^^^  _  ^'_  ..222 
PefSon's'of  God'preciicated  of  Christ. .... 
?<  ptmission,  this  I  speak  by,"  on  this  phrase 
Persecution,    time    of,    referred    to    by     bt.  ^^__^ 

Matthew 

Peter,  St.,  whether  hi 

his  supremacy  over 


s  name   Cephas  proved 

the  other  Apostles 

which    the 


219 
^350 


56 


Popery,  its" revival  will  compel  attention  to 
the  ancient  controversies  .. . . .  -  •  ■  •  •  •  •  •  •  •  • 

. has   increased    within    the    last   tew 

_I!!^!'its  i,rincipies  Veiisured  in  Scripture  . . 

the  enslaver  and  curse  of  mankind.. 

Popular   election  of    the    Clergy  not  proved 

iVom  the  election  of  Matthias ^-^J' 

Bishop,  on  Mark  ix.  1-  ••;••••.  V  "  ".L 

of   the   Apostles  the    best  guide    to  ^^^^ 

>264 

Jewish 


*340 

*-340 

451 


.,  whether  the    rock  on   wnicn    '"^  ^^^^ 

Church  is  founded ,••••;••  * ' " '  ri .l;"  *f 

^  on  the  time  when  he  saw  Clirist  ^^^^ 

after  the  resurrection. • 

deliverance    from  prison 


Porteus, 
Practice 

Christian  Churches. 

Church  at  Jerusalem 

Prayer,  the   Lord's,  clauses  of  in  the   Jewisn    ^  _  ^ 

liturgies    *,;i 

Bishop  Taylor  on •  •  •  -. . 

of  Christ  began  at  the  imprison-    ^^^ 


Preaching   _-  -,.     ^i  • 

ment  of  John,  reasons  for  this  .. ... 
of  St.  Paul  no  proof  ot  his 


Apos- 


tleship 


Clirist  in  his,  known  by  evil 


^290 


how  ex- 


plained 'by  the  liberal   German  cominenta- ^^^^ 


"■"wlier'e    lie    took    refuge 
miraculous  release  from  prison 
.  did  not  remain 


after    his 


rid" 
orisrin 


*1 

*2 
*9 

nsi 

*103 
*103 
*289 


long;   at  Rome,  on 


*282 
*284 
4')5 


his  first  journey  to  that  city 

martyred  at  Rome 

,   Epistles    of,    their    date,    origin, 

desiifli,   &c , 

__!_•.,  observations    on    the   genuineness 

of  his  second  Epistle. •• 

Petronius  Arbiter,  on  fish,  as  an  emblem  .... 

Pfeiffer,  on  the  word  Jesus 

dialect  of  Galilee i^J 

word  Remphan ^2  1 1 

har<Ted  with  hypocrisy I'ij 

"  "  14;) 

*383 
*63 


*404 

*407 
^73 

*27 


Preexistence,  Christ   in  nis,  b.iiu»v.x    ^j    ^    ^     ^^^ 

spirits 

Preface  to  the  Gospels  ........•••  •  •  •  •  • 

of  St.  Luke  variously  interi)reteU 

of  St.  John,  its  precise  object  . . . 

'^  Prepared  before  the  foundation  ot  the  wo 
Presbyterianism,  date  and  causes  of  its  oi 

,  its  progress 

Presbytery,  meaning  of  this  word 

"  pSse/i^the  Spirit,"  (Acts  ^vni.  5.)  mean-  ^^^^ 

PddfauV.'DeanVonVhe"'seVent>  weeks,  re- 
marks on  his  interpretation ^^-^ 

account  of  the  proselytes. ^^'" 

Priesthood,  Jewish,  publicly  instituted.    ....      Oi 

[ J  its  succession  sacred 

Christian,  its  origin,  descent,  and 

succession,  as  clear  as  that  of  the  Jews   .. . 
Patriarchal,  Levitical,  Christian  . 
'  Christian,  its  present  degradation 
at  the  Passover,  origin  ot. . 


101 


Pharisees  cl--„  _ 

,  on  the  leaven  ot 

Philemon,  Epistle  to,  its  date   origin,  &c. 
Philip  assumed  the  name  of  Herod 
the   Deacon  * 


101 
102 
103 
175 
■375 
449 


must  not  be  confounded 
with  the  Apostle •.•:•••••'•• 

Philiimlans,  Epistle  to,  its  date,  origm,  &c.  . . 

PhiloT^he^  Ivho  fashion  Christianity  to  pre- 
conceived ideas,  generally  wrong 

Philo,  some  account  of  •••••.••• 

interview  of,  with  Caligula 

'  passages  from,  on  the  Logos 

'  confounds  the  personal  with  a  concep- 
tual Lo<ros,  and  is  thus  equally^  depended 
upon    by    the    Unitarian    and     . 

writers ". ' ' "  V  i"  • i"-  * 

,  former  popularity  of  his  works. 

.,  on  prophetic  and  monitory  dreams . . . .       2b 

<;  Physician,  heal  thyself,"  a  Jewish  proverb . .  69 
Pilate -and  Herod,  cause  of  their  d.fterence  .1/4 
Pilkington,   on     the    miraculous    draught    of   ^^^ 

fishes  

VOL.   II. 


and    Trinitarian 


246 
380 

*77 
*6 
*6 

*7 


*8 
*9 
26 


Prisoner  released 

Prisoners,  mode  of  securing  them 

Procrress  of  the  Papal  corruptions. -  •  •  • 

Prophecies  accomplished  by  events  appaient- 

1 V  incidental • ' ' ' 

Prophecy,  the  spirit  of,  when  descended  upon    ^^^ 

aj!!l!!L'.l  uAtous'of  'Christ,'"'  'meaning  of  this 


*28 


insult ™  ■'.■'"  i " ' 

better  evidence  of  miracles 

Prophetic  dreams,  observations  on. 


. .  ^167 
..  ^413 
..    ^25 
Prophetical  books,  how'divided  by  the  Jews  .     *68 
Propriety,  peculia^,  of  Christ's  actions  pointed      ^^ 

out  in  the  notes ' '  ' ' 

Proselytes  of  Shechem,  the  first  persons^  bap-    ^^^ 

_^_-Vcont'r'ov'e'r;;'  c'o'n'c'e'riiing',  'between 

Lord  Barrington  and  Dr.  Lardner •    ^7U 

_r_-of  the    gate,   apostolic    decree   ad- ^^^^ 

P^SSird;;tri;;;';^'-iMainea 

_i!!!.ljl';f"Go'd,"h'ow' shown 'in  the  Pfo- 
"^on  ofihe  firsl  teaching  of  Christianity  -29. 
Prudence  required  in  Missionaries 

*NN 


*333 


470* 


INDEX  THE   FOURTH. 


Page. 
Publicans  considered  by  the  Jews   as   profane 

persons *81 

Publicity  of  the  Apostles'  preaching *347 

Punishment,  capital,  whether  permitted  to  the 

Jews    *170 

"  Put  on  Christ,"  this  phrase  illustrated *330 

Pythagoras  thought  all  things  full  of  dtemons  *74 
conversed  with   the    Jews  in  the 

captivity 201 

Pythoness  really  possessed *314 

Quotations  in  the  New  Testament  sometimes 
on  the  rabbinical  plan    *87 

Quotation  (Acts  viii.  32.)  the  same  in  the 
Septuagint  and  Hebrew    *249 

Rabbi,  how  rendered  in  Greek     "71 

Rabbins,  celebrated,  who  probably  questioned 

Christ  when  twelve  years  of  age *43 

Rabbinical  mode  of  quoting  Scripture *87 

Reger  on  the  title  on  the  cross *180 

Reading,  no  new,  of  the  New   Testament  to 

be  received,  unless  on  the  authority  of  MSS.    *28 
Reason  alone  never  discovered  a  true  religion   201 
Reasons  of  the  Jews  for  believing  the  ancient 
miracles,  of  the  same  nature  as  those  on 
which  the  miracles  of  Christ  are  credible . .     *58 
"  Receiveth  you,  receiveth  me,"  an  assertion 

of  our  Lord's  divinity *105 

Reformation  of  the  Church  service,  plan  of. .  ''316 

from  Popery,    not   "the  man  of 

sin" *341 

,  its  good  and  bad  effects 451 

Regeneration,  (Matt.  xi.x.  28.) *129 

Rejecters  of  Christianity  have  no  foundation 

of  hope *401 

Religion,  object  of,  under  its  three  forms *19 

Reniphan,  meaning  of  this  word *241 

Rennell,  Mr.,  admirable  observations  on  inspi- 
ration        *2 

on  the  Canon 440 

Repentance,  meaning  of  John's  preaching  . .     *44 

the  foundation  of  true  faith   ....     *5G 

Restoration  of  the  Jews  possibly  very  near. .     *36 

Resurrection  gradualh^  taught *92 

expected  in  the  time  of  Christ. .     *93 

of  the  body  taught  in   Scripture 

by  facts *131 

• ,  importance  of  the  doctrine . *185 

,  difficulties  in  the  accounts  of. .  *186 

,  evidence  in    its  favor  complete  *]87 

,  West,    Townson,     and     Cran- 

field,  on    *189 

,  scene  among  the   tombs  of  Ju- 

dT!a,  at  the   *203 

,  in  the  time  of  the  Messiah  ex- 
pected by  the  Jews *202 

Revelation,  design  of *72 

• the  only  means  of  discovering  the 

will  of  God 203 

defined *316 

the  only  guide  to  man *31G 

Revival  of  miracle  and  prophecy  at  the  com- 
ing of  Christ  *17 

Revolution  of  souls,  a  Jewish  opinion *127 

Rivers,  progress  of  Gospel  C(>m]);ired  to *72 

Robe  of  Christ,  how  called  purple  and  scarlet  *177 
Rolling  away  of  the  stone  from  the  mouth  of 

the  sepulchre  before  the  rising  of  the  sun  .  *203 
Roman  Emperors  prevented   the  early  power 

of  the  man  of  sin   *342 

Romans.  Epistle  to,  its  date,  place,  object,  &c.  ''360 
Romanists  keep  the  Scriptures  from  the  people  *333 
Rome,  ri.ih  Church. 

Rosenmiiller  on  the  Apocalypse *414 

demoniacs *74 

name  of  Matthew *81 

• Mark  ii.  2() "87 

"  Rudiments  of  the  world,"  on  the  exjjre.ssion  *383 


Page. 
Sabbath,  Jewish  traditionary  laws  respecting, 

very  burthensome  and  superstitious   *86 

Sabbatical  years  referred  to *33J 

Sacrifices,  account  of  the  Jewish   *160 

,  federal  rites  between  God  and  man  *161 

Sacrifices,   legal    types    of    the    sacrifice     of 

Christ    *162 

Salt  losing  its  savor,  meaning  of *8y 

"Salted  with    fire,"    meaning  of  the  expres- 
sion   *120 

Salutation,  meaning  of  the *23 

Salvation  of  man  never  certain  till  death *258 

by  faith  alone  the  doctrine  of  Scrip- 
ture.  *327 

Samaria,  proselytes  to  the  Jewish  Church  first 

admitted  there *65 

,  Christ  first  announced  his  Messiah- 
ship  there *65 

,  first  addressed  after  the  Jews *(i5 

Samaritans    highly    esteemed    the    prophetic 

writings    *QQ 

Samaritan,  on  the  good *'125 

Samothracc,  history  of,  much  wanted *313 

Sanhedrin,  account  of *42 

,  Christ  admitted  into,  when  twelve 

years  old '^2 

,  why    they    apprehended    the    Ro- 
mans if  they  acknowledged  our  Lord *132 

,  of   Jerusalem,  authority    of,  very 

great  over  the  distant  Jews *255 

permitted  by  the  Romans  to  govern 

the  distant  synagogues *255 

in    the     wilderness,   endued    with 

miraculous  gifts *30.5 

its  places  of  meeting  ailer  the  fall 

of  Jerusalem   444 

Sampseans,  a  sect  of  Esseans *261 

Satan  and  Michael,  dispute  between  them. . .  *412 
Saturninus,  origin  and  nature  of  his  opinions    *12 

Saul,  why  called  Paul   *293 

Schoetgen  on  the  study  of  the  Jewish  writers      *5 

glory  at  the  transfiguration  *118 

leaven  of  the  Pharisees *145 

expression  "  it  is  enough  "  .  *160 

draught  offered  on  the  cross  *179 

expectation  of  the    miracu- 
lous gifts *224 

office  of  deacon *234 

"  Gaza,  which  is  desert  " *249 

Scott,  Dr.,  on  the  Episcopate  of  James *279 

Schools  of  Hillel  and  Schammai,  on  the  Sab- 
bath      *87 

Scripture  read  by  Christ  at  Nazareth *68 

,  fanciful    interpretations  of,    incon- 
sistent with  sobriety  of  judgment *72 

to  be  read  by  all *339 

the  test  of  truth *108 

,  warning  to  those  who  study  it  ....  *]60 

Sealing  of  the  tomb  assisted  to  prove  the  res- 
urrection   *200 

"  Searcher  of  liearts,"   an  epithet  applied  to 

Christ,  proving  his  divinity *219 

Second  Sabbath  after  the  first *86 

"  Seed  of  the   woman,"   meaning  of  the  ex- 
pression       *19 

"  Seeds  as  of  many,"  (Gal.  iii.   16.)  meaning 

of  the  expression *330 

Selden  on  the  power  of  life  and  death  among 

the  Jews *174 

word  Remphan *242 

Semler,  on  the  distributing  Scripture *33i) 

Sepulchre,  form  of,  among  the  Jews *204 

of  Joseph,  a   prophecy   fulfilled  by 

its  nearness  to  the  city *^]96 

Sergius  Paulus    the  first   idolatrous    Gentile 

cmivert *292 

Sermon  on  the  Mount,  aiul  on  the  Plain *88 

Service  of  God  the  highest  honor *SQ 

Seventy,  their  mission  and  time "121 


INDEX  THE   FOURTH, 


*471 


Page. 
Sharp,  Granville,   on  the   supremacy  of  the 

cliurch  oi'  Rome *111 

. his  rule  with  respect  to  the 

Greek  article *15 

Shechinah  appeared  to  the  shepherds *35 

,  Bishop    Horsley's   description   of.  *115 

appeared  to  St.  Stephen *244 

Paul *^55 

Sheet   in    St.  Peter's    vision,   a   type  of   the 

Church *275 

"  Shiloh,"  meaning  of  the  word *27 

Shi])s  adorned  with  images ";?75 

Shijuvreck,  on  St.  Paul's *Li70 

SiliMice  of  Matthew,  Mark,  and   Luke,  on  the 

hoiiiage,of  Samaria ^(55 

Simeon,  prophecy  of ^'Xt 

Simon,  father  of  Alexander  and  Rufus *1 78 

Simon  Magus,  on *^47 

Sleep  of  the  soul,  not  proved  by  the   restora- 
tion of  the  widow's  son *92 

Smith,  Dr.   P.,  on  the  Angel  Jehovah *5 

miraculous   conception    *J20 

Jewish  expectation   of 

a  Messiah *109 

Socinians  reject  the  two  first  chapters  of  St. 

Luke *33 

Sojourning  of  Israel  400  years *240 

Soldiers  to  whom  John  preached *44 

"  Some  doubted,"  on  this  expression *213 

Son  of  God,  in  what  sense  applied  to  Christ, 

and  to  men  in  general *19 

Son  not  knowing  the  day  of  judgment ^150 

Sota,  fishes  considered  an  emblem  in    *73 

Soul,  revolution  of *1*27 

Spencer  on  the  Bath  Col *]42 

Spices,  wlien  brought  by  the  women ^200 

Spirit  of  God,  analogy  between  the  action  of, 
at  the  creation  and  at  the  baptism  of  Christ     *46 

"  Spirit  given  by  measure,"  meaning  of *G3 

Spirits,  evil,  knew   Christ  in  his  preexistent 

state *87 

Spirit  of  prophecy,  last  sigh  of,  in  the  Jewish 

Church *142 

Christ  resigned,  not  taken  from  him  *]S4 

God  ever  present  with  Christians.  ..  *243 

Spirit   imparted    to    the    Samaritans    by    the 

Apostles  only *248 

of  God,  its  influences  principally  attend 

the  means  of  grace *2o9 

,  on  its  sole  existence *33G 

"  Spirit  giveth  life,"   meaning  of *357 

Star  expected  to  appear  at  the  birth  of  the 

Messiah *37 

Students,  to  study  the  evidences  for  the  divin- 
ity of  Christ "10 

Stoics  thought  the  world  full  of  Deemons .     *74 

of  Athens,  account  of *332 

Stealing  the  body  of  Christ,  on  tliis  story *209 

State  of  the  world  at  the  coming  of  Christ . . .     443 
close    of  the    Apos- 
tolic age 444 

Stephen,  time  of  his  martyrdom *236 

,  design  of  his  address  to  the  Jews . .  *239 

,  how  he  saw  the  heavens  opened.  . .  *244 

,  on  his  dying  exclamation ^245 

Straightway,  he  preached  Christ,  »Scc *2G1 

Study   and  education   essential   to    Christian 

teachers *306 

"  Suffered  he  their  manners  " *297 

Suflorings  of  Christ,  were    predicted    in   the 

Old  Testament *211 

,    under     what     circum- 
stances   they    were    first   preached    to   the 

Apostles *109 

Superscription  on  the  cross *179 

"Sure  mercies  of  David" *298 

Sykes  on  the  Dfemoniacs ^74 

Syro-Phenician  woman *108 

Synagogues,  account  of,  where  to  be  built,  &.c.  *294 


Page. 
Synagogues,  service,  some  customs  adopted 

from -295 

Syracuse,  on  St.  Paul's  landing  there *375 

Table  of  evidence  for  the  divinity  of  Christ. .     ^\G 
Tacitus  confirms  the  opinion  that  the  Church 

was  gradually  established *238 

Talmudists  on  the  power  of  life  and  death *171 

Tanner,  how  esteemed  among  the  Jews *2tJ3 

Taphos  ditierent  from  the  Mnemeion *204 

Targums  of  Onkelos,  and  Jonathan  hen  Uz- 

ziel,  when  and  where  written ^,5 

Targums,  their  authority '5 

Taylor  on  the  Epistle  to  the  Romans *3G2 

,  Bishop,  on  the  word  '•  Apostle  " *2()8 

Taxation  commanded  by  Augustus,  &c *27 

Teaching  of  our  Lord *12G 

Temple,  courts  of,  how  divided '^61 

of   God,  meanest  office  in,  honorable    *8() 

Temptation  of  Adam  and  Christ  compared.. .     *47 

Christ,  as  the  second  Adam . . .     *47 

,  a  real  event *51 

,  why  related  differently 

by  St.  Matthew  and  St.  Luke *51 

at  Gethsemane,  mean- 
ing of *164 

Tertullian  on  St.  Mark's  Gospel *287 

Testament,  New,  written  on  tlu;  same  plan  as 

the  Old  *72 

Theophilus    of  Antioch,  on    the    divinity    of 

Clirist   *15 

,  Luke  i.  3.  whether  a  real  character      *4 

Theory  of  Lord  Barrington  on  the  proselytes  *271 
Thief,  on  Christ's  answer  to  the  penitent. . . .  *lf^:3 

Third  day,  (John  ii.  1.)  on  the *57 

"  Third  tune  I  am  come  to  you  " *3.j9 

Tiiorns,  on  the  crown  of *178 

Thessalonians,  First  Epistle  to,  its  date,  &c..  *337 

,  Second  Epistle  to,  its  date,  «tc.  *339 

"  Through  ignorance  they  did  it  " *22G 

Thomas  the  Apostle,  on  his  exclamation ^212 

Tilloch  on  the  Apocalypse *417 

Tillotson,    Archbishop,    entrusted    with    the 

posthumous  works  of  Barrow *412 

on  Jude  9 *56 

Time  of  events,  in  the  New  Testament,  fixed 

by  very  general  expressions *79 

"  Times  of  refreshing,  "  on  the *226 

Timothy,  why  circumcised  by  St.  Paul *313 

,  his  life  and  charactt-r *352 

,  First  Epistle  to,  its  date,  &c *353 

,  Second,  .ditto *402 

Title  on  the  cross *]  79 

Titus,  Epistle  to,  its  early  dale,  &c *344 

Toinard  on  the  last  Passover *lo5 

"  To  us  there  is  one  God  "  explained *;ijl 

"  Touch  me  not,"  on  this  expression *209 

Townson,  Dr.,  reconciles   the  accounts  of  the 

miraculous  draught  of  fishes *7] 

on  the  originality  of  the  Evangelists      *2 

hour  of  the  crucifixion "^176 

title  on  the  cross ^179 

harmony  of  the  resurrection.  *J91 

date  of  St.  Matthew's  Gospel  *254 

Traditions  of  the  Romanists  and  Jews  com- 
pared   "108 

,  Jewish,  on  the  second  Adam *50 

; Sabbath *84 

,  in  what  manner  censured 

by  Christ *5 

Trance,  or  ecstasy  of  St.  Peter  defined *275 

Transfiguration,  on  the *]]5 

represents    the    manner    in 

which  Christ  shall  judge  tlie  world *]  16 

Transubstantiation   *1G3 

Translators,  our,  of  the  Bible,  learned   He- 
braists  *309 

Trent,  council    of,   tlie    perpetuation   of  the 
errors  of  the  dark  ases 457 


*472 


INDEX  THE   FOURTH. 


Page. 

Trinitarian  writers,  on  Philo *7 

Truth,  more  valuable  than  toleration *347 

Twilight,  distinctions  of,  among  the  Rabbis. .  *201 
Types,  whether  any  in  the  New  Testament. .     "72 

,  meaning  of  this  word *72 

Typical  events,  not  understood  as  such,  when 
they  took  place *72 

Unbelieving  Jews  not  "  the  man  of  sin  " *340 

Unction  at  Bethany,  time  of *133 

Unitarian   writers  guilty  of  wilful  misrepre- 
sentations both  of  Scripture  and  arguments    *15 

consider  Philo  as  a  Plato- 

nist "8 

Unitarianism  the  oiFspring  of  Gnosticism. . . .     *12 
Universe  agitated  at  the  birth  of  Christ *34 

Valentinians,  their  opinions *]2 

Veysie  on  the  origin  of  the  first  three  Gospels      *3 
Vicar  of  Christ  upon  earth,  appointment  of, 

useless,  &c *111 

Villapandus's  map  of  Jerusalem *198 

Vinegar  mingled  with  gall.  Matt,  xxvii.  34...  *179 
Violence,   how   sutfered  by    the   kingdom  of 

Heaven *94 

Vision  of  St.   Peter,  meaning  and    nature   of*275 
Vitellius,  general  of  Tiberius's  army  against 

Aretas *255 

Vitringa,   his  account  of  Basilides    and   the 

Valentinians ^13 

's  account  of  the  design  of  St.  John's 

Gospel n3 

endeavours  to  prove  that   prophecy 

and   miracle   did    not   entirely   cease    with 

Malachi ''H 

's  dissertation  on  the  Bath  Col *]42 

on  the  word  Remphan *241 

's  comparison  between  St.  Paul  and 

the  young  lion *246 

on  Simon  Magus *247 

on  the  word  "  Apostle  " *2G7 

on  the  modes  of  worship  among  the 

early  Christians *294 

on  the  similarity  between  the  Minis- 
ters of  the  early    Church   and   the  Syna- 

gogues '^Jo 

Vorstius,  editor  of  R.  D.  Ganz,  obnoxious  to 

James  I "93 

Vow  of  St.  Paul  in  Cenchrea *346 

Wall,  Dr  ,  on  the  last  Passover *154 

Warburton,  Bishop,  on  the  Shiloh  of  Judah  .     *27 

on  prophetic  writing  ....     *38 

omitted    to    reply   to    the 

arguments  on  the   Resurrection,  from  the 

Jewish  traditions *144 

Watson,  Bishop,  on  the  Atonement **182 

"  Way,  any  of  this,"  a  common  phrase *25.5 

Weeks,    propliccy  of  the  seventy,   confirms 
the     chronological     arrangement     of     the 

present  work *236 

West's  harmony  of  the  Resurrection *1H9 

Wetstein  on  the  Apocalypse *415 

"  Where  two  seas  met  " *371 

Whitby  on  Mark  ix.  1 *115 


Page. 

Whitby  on  the  man  of  sin *340 

Widow,  on  the  liberality  of  the  poor '*146 

Wilson  on  our  Lord's  condemnation. ...'....  ^167 
Wine    mingled  with  myrrh,  (Mark   xv.  23.) 

on  this  passage *178 

Wings  of  the  Shechinah,  proselytes  said  to  be 

received  under *145 

Witnesses  of  the  old  and  new  dispensations 
distinguished  by  the  same  characteristics  . .    *59 

Witsius  on  the  Logos,  (Luke  i.  2.) *14 

commanded    silence    of    the 

leper *80 

gradation  of  Christ's  miracles  *]06 

Transfiguration *llt5 

barren  fig-tree *144 

on  St.  Stephen  seeing  the   heavens 

opened *244 

of  opinion  that  St.  Paul  saw  the  She- 
chinah   *256 

on  the  word  Apostle *266 

on  St.  Paul's  ignorance  of  Ananias. .  *3(j6 

Woman,  used  as  a  title  of  honor *57 

of  Samaria,    why    our    Lord   talked 

with  her *65 

taken  in  adultery,  on  the  authentici- 
ty of  that  passage *122 

Women,  whether  two  parties  of,  went  to  the 

sepulchre *196 

,   time    when    they   set   out   to,    and 

arrived  at,  the  tomb *201 

,   arrived  after   the    stone    had   been 

rolled  away *202 

,  why  the  first  witnesses  of  our  Lord's 

resurrection *208 

when  the  second  party  came  to  the 

tomb *210 

united  report  of,  to  be  taken  distrib- 

utively *210 

"Word  ye  know,"  (Acts  x.  37.)  on  this  phrase  *27G 
"  Work,  my  Father  worketh  hitherto,  and  I," 

explained ''*84 

Works  relating  to  the  Sabbath,  how    divided 

by  the  Jews *86 

World  shall  only  last  till  the  Church  is  com- 
pleted      *85 

why  not  created  sooner *335 

Worship,  how  divided  by  the  Jews *25 

,  among  the  early  Christians,  wheth- 
er derived  from  the  Synagogue *293 

,  among  the  early  Christians,  wheth- 
er derived  from  the  Synagogue '^SIG 

Wotton's  Misna  illustrates    the  Jewish  laws 

on  the  observance  of  the  Sabbath *86 

Wyld's  Scripture  Atlas,  useful,  &c *64 

Young  on  Adam's  transgression *3G3 

Zacharias,  on  the  circumstance  of  his  being 
struck  with  dumbness *17 

— ,  his  prophecy  the  death-song  of  the 

Jewish  Church *25 

Zechariah's  prophecy,  fulfilled  only  in  and  by 
Jesus  of  Nazareth,  who  is  thereby  proved 
to  be  the  Messiah *137 


THE   END. 


p 


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